TODAY’S READINGS IN CONTEXT
MARCH 24, 2024
PALM SUNDAY
Isaiah 50:4-9a
Reading
4 The LORD GOD has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught.
5 The LORD GOD has opened my ear, and I was not rebellious, I did not turn backward.
6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting.
7 The LORD GOD helps me; therefore, I have not been disgraced; therefore, I have set my face like flint, and I know that I shall not be put to shame.
8 He who vindicates me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me.
9 It is the LORD GOD who helps me; who will declare me guilty?
Commentary
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 – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 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 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is from “Second Isaiah” and is a statement by the prophet that his authority came from YHWH (v.4). The Jewish Study Bible says: “By doing so, the prophet sets a model that the nation as a whole should follow, since the whole nation has a prophetic role to the world at large.”
The prophet also recounted that he was mistreated and persecuted (v. 6) just as Jeremiah was persecuted (Jer.11:9). Today’s reading gave weight to the prophet’s statements that the Judeans would be restored to Jerusalem. The JSB says that the prophet “knows that the punishment meted out to the exiles was just, accepts it, and awaits the vindication that surely follows.”
In some of today’s verses (such as verse 6) and in the verse following today’s reading (v.10), the prophet referred to himself as YHWH’s “servant,” a motif that was expanded in Isaiah 52 and 53. This concept was substantially adopted by the author of the Gospel According to Mark to describe the ministry of Jesus of Nazareth.
Prior to the writing of the Gospels in the 70’s and 80’s, the “servant” reference was present in today’s reading from Philippians, written in the 50’s CE.
Philippians 2:5-11
Reading
5 Let the same mind be in you that was in Christ Jesus,
6 who, though he was in the form of God, did not regard equality with God as something to be exploited,
7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form,
8 he humbled himself and became obedient to the point of death — even death on a cross.
9 Therefore God also highly exalted him and gave him the name that is above every name,
10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth,
11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea, or Ephesus.
Today’s reading is the best-known part of this Epistle and was derived by Paul from a hymn that apparently was already in use in Jesus Follower communities by the 50’s (CE), perhaps in a Baptism liturgy. It emphasized the divinity of Jesus the Christ (“in the form [essence] of God” v.6), the self-emptying love of Jesus (“kenosis” v.7), his servant ministry (“form [essence] of a slave” v.7), and that (like all human beings – “in human form [essence]”) he was subject to death, even a degrading death on a cross (v.8).
Its statements are not only religious, but they are also political. The Roman Caesars claimed to be “in the form [the essence] of God” and that they were “Lord” (the one to whom ultimate allegiance was owed). The New Oxford Annotated Bible observes that the phrases “in the form of God” and “equality with God” (v.6) may refer to divine status or simply preexistence as a heavenly being — such as the Son of Man (Dan. 7:14).
The New Jerome Biblical Commentary points out that the Greek word morphē (translated as “form”) is that which “denotes the mode of being or appearance from which the essential character or status of something can be known.”
The Letter to the Philippians contains some of Paul’s strongest assertions about Jesus the Christ is “Lord” and therefore equivalent to YHWH. The NRSV translates the Greek word Kyrios in the Christian Scriptures (which were written in Greek) as “Lord” with a capital “L.” When the Hebrew Bible was translated into Greek in the Septuagint in the period from 300 to 200 BCE, the name for God, YHWH, was also translated as “Kyrios.” The NRSV translates the letters “YHWH” from the Hebrew Scriptures (which were written in Hebrew) as “LORD” with all capital letters.
The Jewish Annotated New Testament describes today’s reading as “the earliest extant material underpinning later Christology and the New Testament’s most explicit exposition of the nature of Christ’s incarnation.”
For pouring himself out for others, Paul said Jesus has been highly exalted (resurrected). The JANT says that God’s giving Jesus a divine “name” (v.10), it is not to be understood “in the modern sense of a generally arbitrary label but in the biblical sense of what truly expresses character, power, and status.”
The phrases “every knee should bend” (v.10) and “every tongue confess” (v.11) were echoes of Isaiah 45:23 in which the prophet (speaking for YHWH) asserted YHWH had power to free the Judeans from Babylon and “to me every knee shall bow, every tongue shall swear.”
The JANT says that Paul challenged the Philippians by saying that if one “in the form of God” (v.6) could humbly abdicate the dignity of his original status and not exploit his connectedness to God, should not the Philippians do likewise?
Mark 14:1-15:47 (The Passion According to Mark)
Reading
1 It was two days before the Passover and the festival of Unleavened Bread. The chief priests and the scribes were looking for a way to arrest Jesus by stealth and kill him; 2 for they said, “Not during the festival, or there may be a riot among the people.”
3 While he was at Bethany in the house of Simon the leper, as he sat at the table, a woman came with an alabaster jar of very costly ointment of nard, and she broke open the jar and poured the ointment on his head. 4 But some were there who said to one another in anger, “Why was the ointment wasted in this way? 5 For this ointment could have been sold for more than three hundred denarii, and the money given to the poor.” And they scolded her. 6 But Jesus said, “Let her alone; why do you trouble her? She has performed a good service for me. 7 For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me. 8 She has done what she could; she has anointed my body beforehand for its burial. 9 Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.”
10 Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. 11 When they heard it, they were greatly pleased, and promised to give him money. So, he began to look for an opportunity to betray him.
12 On the first day of Unleavened Bread, when the Passover lamb is sacrificed, his disciples said to him, “Where do you want us to go and make the preparations for you to eat the Passover?” 13 So he sent two of his disciples, saying to them, “Go into the city, and a man carrying a jar of water will meet you; follow him, 14 and wherever he enters, say to the owner of the house, ‘The Teacher asks, Where is my guest room where I may eat the Passover with my disciples?’ 15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 16 So the disciples set out and went to the city and found everything as he had told them; and they prepared the Passover meal.
17 When it was evening, he came with the twelve. 18 And when they had taken their places and were eating, Jesus said, “Truly I tell you, one of you will betray me, one who is eating with me.” 19 They began to be distressed and to say to him one after another, “Surely, not I?” 20 He said to them, “It is one of the twelve, one who is dipping bread into the bowl with me. 21 For the Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.”
22 While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, “Take; this is my body.” 23 Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. 24 He said to them, “This is my blood of the covenant, which is poured out for many. 25 Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”
26 When they had sung the hymn, they went out to the Mount of Olives. 27 And Jesus said to them, “You will all become deserters; for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’
28 But after I am raised up, I will go before you to Galilee.” 29 Peter said to him, “Even though all become deserters, I will not.” 30 Jesus said to him, “Truly I tell you, this day, this very night, before the cock crows twice, you will deny me three times.” 31 But he said vehemently, “Even though I must die with you, I will not deny you.” And all of them said the same.
32 They went to a place called Gethsemane; and he said to his disciples, “Sit here while I pray.” 33 He took with him Peter and James and John and began to be distressed and agitated. 34 And he said to them, “I am deeply grieved, even to death; remain here, and keep awake.” 35 And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. 36 He said, “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.” 37 He came and found them sleeping; and he said to Peter, “Simon, are you asleep? Could you not keep awake one hour? 38 Keep awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.” 39 And again he went away and prayed, saying the same words. 40 And once more he came and found them sleeping, for their eyes were very heavy; and they did not know what to say to him. 41 He came a third time and said to them, “Are you still sleeping and taking your rest? Enough! The hour has come; the Son of Man is betrayed into the hands of sinners. 42 Get up, let us be going. See, my betrayer is at hand.”
43 Immediately, while he was still speaking, Judas, one of the twelve, arrived; and with him there was a crowd with swords and clubs, from the chief priests, the scribes, and the elders. 44 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; arrest him and lead him away under guard.” 45 So when he came, he went up to him at once and said, “Rabbi!” and kissed him. 46 Then they laid hands on him and arrested him. 47 But one of those who stood near drew his sword and struck the slave of the high priest, cutting off his ear. 48 Then Jesus said to them, “Have you come out with swords and clubs to arrest me as though I were a bandit? 49 Day after day I was with you in the temple teaching, and you did not arrest me. But let the scriptures be fulfilled.” 50 All of them deserted him and fled.
51 A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, 52 but he left the linen cloth and ran off naked.
53 They took Jesus to the high priest; and all the chief priests, the elders, and the scribes were assembled. 54 Peter had followed him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, warming himself at the fire. 55 Now the chief priests and the whole council were looking for testimony against Jesus to put him to death; but they found none. 56 For many gave false testimony against him, and their testimony did not agree. 57 Some stood up and gave false testimony against him, saying, 58 “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’” 59 But even on this point their testimony did not agree. 60 Then the high priest stood up before them and asked Jesus, “Have you no answer? What is it that they testify against you?” 61 But he was silent and did not answer. Again, the high priest asked him, “Are you the Messiah, the Son of the Blessed One?” 62 Jesus said, “I am, and ‘you will see the Son of Man seated at the right hand of the Power,’ and ‘coming with the clouds of heaven.’”
63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 64 You have heard his blasphemy! What is your decision?” All of them condemned him as deserving death. 65 Some began to spit on him, to blindfold him, and to strike him, saying to him, “Prophesy!” The guards also took him over and beat him.
66 While Peter was below in the courtyard, one of the servant-girls of the high priest came by. 67 When she saw Peter warming himself, she stared at him and said, “You also were with Jesus, the man from Nazareth.” 68 But he denied it, saying, “I do not know or understand what you are talking about.” And he went out into the forecourt. Then the cock crowed. 69 And the servant-girl, on seeing him, began again to say to the bystanders, “This man is one of them.” 70 But again he denied it. Then after a little while the bystanders again said to Peter, “Certainly you are one of them; for you are a Galilean.” 71 But he began to curse, and he swore an oath, “I do not know this man you are talking about.” 72 At that moment the cock crowed for the second time. Then Peter remembered that Jesus had said to him, “Before the cock crows twice, you will deny me three times.” And he broke down and wept.
15:1 As soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. They bound Jesus, led him away, and handed him over to Pilate. 2 Pilate asked him, “Are you the King of the Jews?” He answered him, “You say so.” 3 Then the chief priests accused him of many things. 4 Pilate asked him again, “Have you no answer? See how many charges they bring against you.” 5 But Jesus made no further reply, so that Pilate was amazed.
6 Now at the festival he used to release a prisoner for them, anyone for whom they asked. 7 Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. 8 So the crowd came and began to ask Pilate to do for them according to his custom. 9 Then he answered them, “Do you want me to release for you the King of the Jews?” 10 For he realized that it was out of jealousy that the chief priests had handed him over. 11 But the chief priests stirred up the crowd to have him release Barabbas for them instead. 12 Pilate spoke to them again, “Then what do you wish me to do with the man you call the King of the Jews?” 13 They shouted back, “Crucify him!” 14 Pilate asked them, “Why, what evil has he done?” But they shouted all the more, “Crucify him!” 15 So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.
16 Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquarters); and they called together the whole cohort. 17 And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. 18 And they began saluting him, “Hail, King of the Jews!” 19 They struck his head with a reed, spat upon him, and knelt down in homage to him. 20 After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him.
21 They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. 22 Then they brought Jesus to the place called Golgotha (which means the place of a skull). 23 And they offered him wine mixed with myrrh; but he did not take it. 24 And they crucified him, and divided his clothes among them, casting lots to decide what each should take.
25 It was nine o’clock in the morning when they crucified him. 26 The inscription of the charge against him read, “The King of the Jews.” 27 And with him they crucified two bandits, one on his right and one on his left. 29 Those who passed by derided him, shaking their heads, and saying, “Aha! You who would destroy the temple and build it in three days, 30 save yourself, and come down from the cross!” 31 In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, “He saved others; he cannot save himself. 32 Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe.” Those who were crucified with him also taunted him.
33 When it was noon, darkness came over the whole land until three in the afternoon. 34 At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 35 When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” 36 And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” 37 Then Jesus gave a loud cry and breathed his last. 38 And the curtain of the temple was torn in two, from top to bottom. 39 Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!”
40 There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. 41 These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem.
42 When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, 43 Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. 44 Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. 45 When he learned from the centurion that he was dead, he granted the body to Joseph. 46 Then Joseph bought a linen cloth, and taking down the body, wrapped it in the linen cloth, and laid it in a tomb that had been hewn out of the rock. He then rolled a stone against the door of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where the body was laid.
Commentary
The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”
Mark’s Passion Account also became the basis of Matthew’s and Luke’s Passion Accounts – but there are variations.
In the Synoptic Gospels, the “chief priests and the scribes” are the groups that press for the crucifixion of Jesus (14:1). In John, it is “the Jews” – understood in context as the Temple Authorities and the Pharisees.
In Mark and Matthew, the anointing with nard occurs at the home of Simon the leper; in Luke, at the home of a Pharisee, and in John at the home of Martha and Mary, and Mary anoints Jesus. (Nard was an ointment scented with the flower of spikenard – which grows in the Himalayan Mountains.)
In Mark and Luke, the man to follow (v. 13) to find the Passover room was carrying water – something that would have been most unusual because carrying water was “women’s work” in the First Century.
In the Synoptics, the Last Supper is a Passover Meal and Jesus instituted the Eucharist. In John, the Last Supper is the evening before Passover, and Jesus washed the disciples’ feet.
In the Synoptics, the Crucifixion was on the day after the first night of Passover. In John, the Crucifixion also occurs on the day after the Last Supper – in the afternoon before Passover begins. Jesus – called “the Pascal Lamb” in John – died at the time the lambs were being slaughtered at the Temple in preparation for that evening’s Passover.
In Mark and Matthew (only), Jesus and the disciples sang a hymn (14:26) before going to the Mount of Olives/Gethsemane (which means “oil press”) – a place where Jesus is “squeezed.”
In Mark (only) Jesus does not rebuke the disciple (identified as Peter in Jn. 18:11) who cut off the ear of the servant of the High Priest (14.47). Only in Luke, did Jesus heal the ear (Lk. 22:51).
In the Synoptics (only), Simon of Cyrene was forced to help Jesus with the cross (which would have been the crossbeam only – the Romans left the verticals in place). In John, Jesus was presented as in control and would not have needed the help.
Mark used the Suffering Servant Songs in Isaiah 52:13 to 53:12 to describe Jesus’ life as servanthood. In Mark, Jesus said: “Whoever wants to be first must be servant of all” (9.35) and “For the Son of Man came not to be served, but to serve and to give his life a ransom for many.” (10.45).
Among the descriptions of the Suffering Servant in Isaiah are many descriptions applied to Jesus:
So marred was his appearance beyond human semblance
His form beyond that of mortals
He had no form or majesty that we should look upon him
He was despised and rejected by others, a man of suffering
We held him of no account
Surely, he has borne our infirmities
He was wounded for our transgressions, crushed for our iniquities
Upon him was the punishment that made us whole, and by his bruises we are healed
He was oppressed, and he was afflicted
Yet he did not open his mouth, like a lamb that is led to the slaughter
By a perversion of justice, he was taken away
Although he had done no violence, and there was no deceit in his mouth
When you make his life an offering for sin … through him the will of the LORD shall prosper
The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.
Mark also used Psalm 22 for portions of the description of the Crucifixion:
My God, my God, why have you forsaken me? (22:1 = 15.34)
All who see me mock at me; they make mouths at me; they shake their heads (22:7 = 15.29)
I am poured out like water, and all my bones are out of joint; … my mouth is dried up like a potsherd…. (22:14-15 = 15.23, 15.36)
They stare and gloat over me; they divide my clothes among themselves, and for my clothing they cast lots (22:17-18 = 15.24)
He trusted in the LORD; let him deliver him (22:8 = 15:30-31)
Regarding the multiple connections between Mark’s account and Isaiah 52 – 53 and Psalm 22 (and other psalms), The JANT observes: “These connections call into question whether the events Mark depicts actually occurred or whether they were introduced into the narrative to establish that Jesus died ‘in accordance with the scriptures’ (1 Cor 15.3-4). Whether actual incidents are here interpreted through a scriptural lens or whether Mark created the narrative from a series of prophetic texts, or a combination of both, remains debated.”
In Chapter 15, there is no verse 28. In some ancient manuscripts, the verse was: And the scripture was fulfilled that says, “And he was counted among the lawless.”
The rending of the curtain in the Temple (v.15:38) when Jesus died is symbolic. The curtain in the Temple separated the Holy of Holies (which contained the “presence” of God) from the rest of the Temple. It therefore separated the “Holy” from the “Profane.” In Latin, the “profanus” was the area outside the Temple. Jesus’ death obliterates the separation of the holy and the profane (everything is sacred), just as his consecration of ordinary bread and wine at the Last Supper makes sacred that which is ordinary.
2024, May 12 ~ Acts 1:15-17, 21-26; 1 John 5:9-13; John 17:6-19
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MAY 12, 2024
Acts 1:15-17, 21-26
Reading
15 In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons) and said, 16 “Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus – 17 for he was numbered among us and was allotted his share in this ministry.
21 So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John until the day when he was taken up from us — one of these must become a witness with us to his resurrection.” 23 So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias. 24 Then they prayed and said, “Lord, you know everyone’s heart. Show us which one of these two you have chosen 25 to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” 26 And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles.
Commentary
The book called “The Acts of the Apostles” was written by the anonymous author of the Gospel According to Luke. Some scholars see the date of composition as around 85 to 90 CE, but The Jewish Annotated New Testament estimates the composition as early Second Century.
The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.
Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters. For example, in Acts 22:25-28, Paul asserted he was a Roman citizen by birth, a claim that is not supported in any of his letters.
The JANT states: “Acts presents an idealized church expanding in an orderly, harmonious fashion from Jerusalem to Rome and from Jew to Gentile, and comprising persons who live according to a common set of values and observe an agreed-upon set of ethical norms as members of God’s people.”
The JANT observes that Acts appears to serve multiple purposes: “a defense of Christians in the eyes of Romans, a defense of Romans in the eyes of Christians, a defense of Paul’s memory particularly against charges of antinomianism (not following the [Mosaic] law and its interpretation), an explanation or reassurance to Christians who grew anxious about the delay of Jesus’ return, and/or an attempt to harmonize diverging opinions among early Christians.”
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. The JANT observes that many “historical” details “were determined by the author’s theological and literary interests.”
Today’s reading takes place after the description of the Ascension (vv.6-11) and the disciples’ return to Jerusalem (vv. 12-14). It is the first of Peter’s four speeches in the early chapters of Acts.
Peter stated that the Holy Spirit (through David – the traditional author of the Psalms) foretold Judas’ betrayal. (The verses omitted from today’s reading (18-20) 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 “requirement” that the person to be selected needed to have been with the apostles during all of Jesus’ public ministry eliminated Paul as a candidate to be one of the 12 apostles. Paul elsewhere referred to himself as a “apostle.” 1 Cor. 15:9.
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, although Acts 15:22 spoke of a “Judas called Barsabbas” being sent with Paul and others to Antioch after the Council of Jerusalem.
In other references to lots, Saul was selected as king of Israel using lots (1 Sam. 10:20-24) 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
Reading
9 If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son. 10 Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son. 11 And this is the testimony: God gave us eternal life, and this life is in his Son. 12 Whoever has the Son has life; whoever does not have the Son of God does not have life.
13 I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.
Commentary
There are three letters attributed to “John” – an attribution given in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke, and John. (We do not know the actual authors of any of the Gospels.)
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 until 70 CE) and the Pharisees (from 70 CE until the “parting of the ways” around 100 CE).
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 repeated 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) in which Jesus said he was speaking for the Father.
The statement that 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).
John 17:6-19
Reading
6 [Jesus prayed for his disciples,] “I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. 7 Now they know that everything you have given me is from you; 8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. 9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. 10 All mine are yours, and yours are mine; and I have been glorified in them. 11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one. 12 While I was with them, I protected them in your name that you have given me. I guarded them, and not one of them was lost except the one destined to be lost, so that the scripture might be fulfilled. 13 But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves. 14 I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world. 15 I am not asking you to take them out of the world, but I ask you to protect them from the evil one. 16 They do not belong to the world, just as I do not belong to the world. 17 Sanctify them in the truth; your word is truth. 18 As you have sent me into the world, so I have sent them into the world. 19 And for their sakes I sanctify myself, so that they also may be sanctified in truth.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were being sacrificed at the Temple for the Passover Seder to be held that night.
Today’s reading is also unique to the Fourth Gospel and is part of Jesus’ Final Prayer (Chapter 17) which follows the “Farewell Discourse” (13:31 to the end of Chapter 16). The first five verses of Chapter 17 are a prayer Jesus offered for himself (“So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed”) — a clear echo of the Prologue to the Gospel. The New Jerome Biblical Commentary notes: “By returning to the prologue, the author makes clear that Jesus is much more than a righteous, perfectly obedient human being, commissioned by God, who has been exalted and glorified ‘in heaven.’ He is instead ‘from God’ in a much more radical sense than his opponents could ever have imagined.”
Today’s reading is his prayer to God for the disciples. (The introductory words “Jesus prayed for his disciples” are not in the canonical text.)
In the prayer, “you” and “your” refer to God the Father, not to the disciples. In the prayer, references to “the world” are not references to the earth as such but are references to the values of the world (or “the System”), including striving for power, wealth, control, self-interest.
In this prayer, there are some “echoes” of the Our Father as it appears in Matthew and in Luke, but in those passages, Jesus was presented as teaching his disciples how to pray. Here, Jesus was praying to the Father on their behalf.
The one “destined to be lost” (v.12) was Judas Iscariot, and the “evil one” (v.15) is Satan.
The JANT understands the phrase “for their sakes I sanctify myself” (v.19) as follows: “Normally it is God who consecrates or sanctifies someone for a particular purpose, e.g., in Ex 40.13 God consecrates Aaron as high priest. If Jesus consecrates himself, then it may express the idea that it is God the Father who has given him the power to do so, in the same way, e.g., that he gave him authority to judge in 5.27.”
2024, May 5 ~ Acts 10:44-48; 1 John 5:1-6; John 15:9-17
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MAY 5, 2024
Acts 10:44-48
Reading
44 While Peter was still speaking, the Holy Spirit fell upon all who heard the word. 45 The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, 46 for they heard them speaking in tongues and extolling God. Then Peter said, 47 “Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?” 48 So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days.
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.
Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.
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).
The Jewish Annotated New Testament interprets these events as follows: “God’s people are no longer constituted by the ethnic division between Jew and Gentile but by a religious distinction, those who fear God, as manifested by accepting Jesus as Lord, and do what is right, and those who neither believe nor act appropriately.”
In today’s reading, the Holy Spirit fell upon all who heard Peter’s speech, an event which The JANT says, “repeats the events of Pentecost.”
The “circumcised believers” (v. 45) were Jewish Jesus Followers. They were astounded that the Holy Spirit had been poured out upon Gentiles (v. 47). The text says the Jewish Jesus Followers knew that the Holy Spirit had come upon the Gentiles because “they were speaking in tongues and extolling God” (v.46). The New Oxford Annotated Bible observes that there is a difference between “speaking in tongues” and the disciples’ ability to be understood by persons in their own language on Pentecost (Acts 2:4-11). Peter baptized these Gentile Jesus Followers.
These three events – the sheet of “unclean foods” which was extrapolated to “not call anyone profane or unclean” (v.28), 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. The New Jerome Biblical Commentary regards these events as the “pivot of Luke’s argument in Acts.”
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
Reading
1 Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child. 2 By this we know that we love the children of God, when we love God and obey his commandments. 3 For the love of God is this, that we obey his commandments. And his commandments are not burdensome, 4 for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith. 5 Who is it that conquers the world but the one who believes that Jesus is the Son of God?
6 This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth.
Commentary
There are three letters attributed to “John” – an attribution given in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.)
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 until 70 CE) and the Pharisees (from 70 CE until the “parting of the ways” around 100 CE).
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 emphasized themes found in the Fourth Gospel – belief in Jesus as The Messiah accompanied by love of others are the hallmarks 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 repeated this unique theme (v.6). The JANT goes on: “Water is baptism in the sense of cleansing from impurity (see, e.g., Lev 14.9); blood is sacrifice (e.g., Lev 4); the Spirit is the true witness (Jn 16.13). Both water (e.g., Lev 14.8-9) and blood (e.g., Lev 4:5-7) act as agents of purification in the Tanakh.”
John 15:9-17
Reading
9 Jesus said to his disciples, “As the Father has loved me, so I have loved you; abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. 11 I have said these things to you so that my joy may be in you, and that your joy may be complete.
12 “This is my commandment, that you love one another as I have loved you. 13 No one has greater love than this, to lay down one’s life for one’s friends. 14 You are my friends if you do what I command you. 15 I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. 16 You did not choose me, but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. 17 I am giving you these commands so that you may love one another.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were being sacrificed at the Temple for the Passover Seder to be held that night.
Today’s reading is also unique to the Fourth Gospel and is part of “the Farewell Discourses” (Chapters 14 to 16) in which Jesus gave insights and instructions to his disciples at the Last Supper.
Once again, the author of the Fourth Gospel used the word “abide” in the phrase “abide in my love” (vv. 9, 10). The word “abide” has numerous meanings, but the one generally accepted in the context of this reading is to maintain such a close relationship as to be integrated into the other or to “live in and with the other.”
The commandment in verse 12 is considered the most central of the exhortations in the Fourth Gospel.
The calling of the disciples as “friends” rather than “servants” is a sign that believers who live a life of loving others abide in Jesus as friends. The New Jerome Biblical Commentary states: “The term ‘friends’ appears in Philo as a designation for the ‘wise’ who are ‘friends of God’ and not ‘slaves’ of God…. Here this tradition is applied to all who believe. It is not the privilege of a select few. The tradition of being ‘friends’ rather than ‘slaves’ may have been apparent to Johannine readers in the polemic of John 8:32-36, which promised that the Son would make persons free.”
The JANT understands “lay down one’s life for one’s friends” (v.13) as follows: “Dying for one’s friends appears in Aristotle’s extensive comments on friendship in the Nicomachean Ethics 9.1169a, which may underlie the discussion on friendship and love in the Farewell Discourses.” The JANT goes on to say that “I chose you” (v.16) is “probably not an expression of predestination, but of Jesus’ calling his followers (e.g., 1.43).”
2024, April 28 ~ Acts 8:26-40; 1 John 4:7-21; John 15:1-8
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 28, 2024
Acts 8:26-40
Reading
26 An angel of the Lord said to Philip, “Get up and go toward the south to the road that goes down from Jerusalem to Gaza.” (This is a wilderness road.) 27 So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship 28 and was returning home; seated in his chariot, he was reading the prophet Isaiah. 29 Then the Spirit said to Philip, “Go over to this chariot and join it.” 30 So Philip ran up to it and heard him reading the prophet Isaiah. He asked, “Do you understand what you are reading?” 31 He replied, “How can I, unless someone guides me?” And he invited Philip to get in and sit beside him.
32 Now the passage of the scripture that he was reading was this: “Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth. 33 In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.”
34 The eunuch asked Philip, “About whom, may I ask you, does the prophet say this, about himself or about someone else?” 35 Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus. 36 As they were going along the road, they came to some water; and the eunuch said, “Look, here is water! What is to prevent me from being baptized?” 38 He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him. 39 When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more and went on his way rejoicing. 40 But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea.
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.
Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.
Today’s reading – 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). Just prior to this story, he was spreading the good news of the Jesus Movement by converting Samaritans (8:4-8).
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 56:4-7. The story of the conversion of the Ethiopian eunuch was therefore an important statement of openness and inclusion in the Jesus Follower Community to all who accepted the good news.
The New Oxford Annotated Bible notes: “As in the case of the Samaritans, the baptism of an Ethiopian eunuch breaks social and ritual barriers. Since in ancient Mediterranean world, Ethiopia was often considered to be located at ‘the ends of the earth’ [citing The Odyssey and Herodotus], this conversion proleptically fulfills the prediction of Acts 1:8 [you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth].”
The Jewish Annotated New Testament observes that “Candace” (v.27) was the royal title for the queen of the Ethiopians rather than a personal name.
The Ethiopian eunuch was reading verses (vv. 33-34) from the “Suffering Servant Songs” in Isaiah 53:7-8. 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.
Given the use of the Suffering Servant description for Jesus the Christ in the Gospel According to Mark, the author of Acts applied this description in this story as part of “proclaiming the good news about Jesus” (v.35). The JANT notes: “For Luke, although Jews and Christians possess the same sacred text, only Christians interpret it correctly.”
The power of the Spirit was always the “driving force” in Luke/Acts. The New Jerome Biblical Commentary observes: “The initiatives of the mission are God’s. Phillip appears the merest pawn in the Spirit’s program much as the perplexed Peter is in Acts 10 [the sheet with unclean foods].”
Here the Spirit “snatched Philip away” (v.39) and transported him 23 miles to the northeast to Azotus, from there he traveled another 55 miles to Caesarea, the headquarters of the Roman governor, proclaiming the good news to all the towns along the way (v.40).
1 John 4:7-21
Reading
7 Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. 8 Whoever does not love does not know God, for God is love. 9 God’s love was revealed among us in this way: God sent his only Son into the world so that we might live through him. 10 In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins. 11 Beloved, since God loved us so much, we also ought to love one another. 12 No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us.
13 By this we know that we abide in him and he in us, because he has given us of his Spirit. 14 And we have seen and do testify that the Father has sent his Son as the Savior of the world. 15 God abides in those who confess that Jesus is the Son of God, and they abide in God. 16 So we have known and believe the love that God has for us.
God is love, and those who abide in love abide in God, and God abides in them. 17 Love has been perfected among us in this: that we may have boldness on the day of judgment, because as he is, so are we in this world. 18 There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love. 19 We love because he first loved us. 20 Those who say, “I love God,” and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. 21 The commandment we have from him is this: those who love God must love their brothers and sisters also.
Commentary
There are three letters attributed to “John” – an attribution given in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke, and John. (We do not know the actual authors of any of the Gospels.)
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 until 70 CE) and the Pharisees (from 70 CE until the “parting of the ways” around 100 CE).
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 the beautiful and powerful statements that God is Love (v.16) and that we love God only by loving one another (vv. 20-21).
The phrase “atoning sacrifice” (v.10) is also used in 2:2, but it is not found elsewhere in the Christian Scriptures. The Greek word translated as “atoning sacrifice” is also found in the LXX version of Lev. 25:9 and Num. 5:8 where it is translated as “atonement” (regarding the Day of Atonement) and as restitutionary atonement.
Regarding atonement, The JANT states: “Both 1 Jn 2.2 and 4.10 identify Jesus as ‘the atoning sacrifice for our sins.’ The concept of atonement (from the Hebrew k-p-r, lit., ‘to purge or decontaminate’) is central to the Priestly literature in the Tanakh where it refers to the ritual purification of the Temple or its parts. In order for God to live in his sacred dwelling place among his people, the Temple needed to be free of contamination…. It is only in postbiblical Jewish literature that repentance – that is, engaging in self-reflection and experiencing feelings of regret about past deeds – becomes the key element associated with atonement. The Tanakh, however, especially the book of Deuteronomy, does recognize the importance of repentance, which is an individual or communal action that is not temple-based. By the rabbinic period, the Priestly conception of atonement and Deuteronomy’s conception of repentance were combined and both were strongly associated with the Day of Atonement.”
The reading also notes that the Son is the “savior of the world” (v.14) and not just the savior to a particular group.
John 15:1-8
Reading
1 Jesus said to his disciples, “I am the true vine, and my Father is the vinegrower. 2 He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit. 3 You have already been cleansed by the word that I have spoken to you. 4 Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. 5 I am the vine you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. 6 Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. 8 My Father is glorified by this, that you bear much fruit and become my disciples.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were being sacrificed at the Temple for the Passover Seder to be held that night.
Today’s reading is also unique to the Fourth Gospel and is part of “the Farewell Discourses” (Chapters 14 to 16) in which Jesus gave insights and instructions to his disciples at the Last Supper.
The vine (and vineyard) were common images in the Hebrew Bible for Israel and for God’s people (Isaiah 5:1-7; Jer. 2:21; Ezek. 19:10-19). Here it is applied to the relationship between Jesus and his disciples. The translator’s notes advise that the word “cleansed” (v.3) in Greek can also refer to as pruning and cleansing of vines. The New Oxford Annotated Bible says: “For those believing in him Jesus has replaced the priestly function of providing ritual purification from sin and uncleanness.” The JANT observes: “This is an example of replacement theology where John has Jesus take onto himself central Jewish central Jewish institutions such as the Temple (see 2.13-22) and symbols (as here).”
The word “abide” has numerous meanings, but the meaning generally accepted in the context of this reading is to maintain such a close relationship as to be integrated into the other – as shown by the verse that the branch cannot bear fruit unless it “abides in the vine.” (v.4)
2024, April 21 ~ Acts 4:5-12; 1 John 3:16-24; John 10:11-18
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 21, 2024
Acts 4:5-12
Reading
5 The rulers, elders, and scribes assembled in Jerusalem, 6 with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family. 7 When they had made the prisoners stand in their midst, they inquired, “By what power or by what name did you do this?” 8 Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders, 9 if we are questioned today because of a good deed done to someone who was sick and are asked how this man has been healed, 10 let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. 11 This Jesus is `the stone that was rejected by you, the builders; it has become the cornerstone.’
12 There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved.”
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.
Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.
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 Sanhedrin (“rulers, elders and scribes”) of which the high priest was the head (4:6). Peter, filled with the Holy Spirit (v. 8) – another theme found particularly in Luke/Acts – made another speech, and stated the lame man was cured in the name of Jesus Christ of Nazareth. He again blamed the Temple Authorities for crucifying Jesus, and said God raised Jesus from the dead (v.10). He described Jesus as the rejected stone that became the cornerstone (v.11). This reference is taken from Psalm 118:22 and is a metaphor for a reversal of expectations – that Jesus was thought to be dead by the authorities but was resurrected. Resurrection is central — the cornerstone of the victory of Love over Death.
The New Oxford Annotated Bible notes that although the text says Annas was the high priest (v.6), Annas held that office from 6 to 14 CE. Caiphas was his son-in-law and was high priest from 18 to 37 CE. It speculates that John may be Jonathan, the son of Annas who succeeded Caiphas in 37 CE. The Jewish Annotated New Testament observes that Annas retained the title of high priest even after others were appointed to the position.
In the late First Century, for their own self-interest, the Jesus Followers’ writings largely exonerated the Romans for Jesus’ death and instead blamed the Temple Authorities, the Pharisees and the Judeans (translated as “the Jews”) for the Crucifixion. In fact, the Romans crucified Jesus as an insurrectionist.
This shift of blame allowed the Jesus Followers (who continued to see themselves as part of Historic Judaism) to separate themselves from the other Jewish sects that were responsible for the Jewish Revolt against the Romans that began in 66 CE. These “other Jews” included 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 and the Destruction of the Temple, 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
Reading
16 We know love by this, that he laid down his life for us — and we ought to lay down our lives for one another. 17 How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?
18 Little children, let us love, not in word or speech, but in truth and action. 19 And by this we will know that we are from the truth and will reassure our hearts before him 20 whenever our hearts condemn us; for God is greater than our hearts, and he knows everything. 21 Beloved, if our hearts do not condemn us, we have boldness before God; 22 and we receive from him whatever we ask, because we obey his commandments and do what pleases him.
23 And this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. 24 All who obey his commandments abide in him, and he abides in them. And by this we know that he abides in us, by the Spirit that he has given us.
Commentary
There are three letters attributed to “John” – an attribution given in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke, and John. (We do not know the actual authors of any of the Gospels.)
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 until 70 CE) and the Pharisees (from 70 CE until the “parting of the ways” around 100 CE).
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 followed the theology of the Fourth Gospel. It emphasized that Jesus laid down his life “for us” and that we should be prepared to lay down our lives for one another (v.16). The NOAB observes: “Jesus’ death is the supreme example of love.”
It included the moral imperative that persons who have the world’s goods must help their brothers and sisters in need (v.17). It is not enough to use words. Our actions must reflect this love (v.18) because we are commanded to love one another as Jesus loved us (John 13:34). The JANT points out that the “heart” (vv.19-21) was seen as the “seat of the emotional and intellectual inner life.”
John 10:11-18
Reading
11 Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away — and the wolf snatches them and scatters them. 13 The hired hand runs away because a hired hand does not care for the sheep. 14 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father. And I lay down my life for the sheep. 16 I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason, the Father loves me, because I lay down my life in order to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were being sacrificed at the Temple for the Passover Seder to be held that night.
Most scholars agree that the Gospel was written around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
In a pastoral society such as Ancient Israel, good shepherd imagery was often applied to YHWH as in Ezekiel 34, in Psalm 23 (“the LORD/YHWH is my shepherd”) and in Isaiah 40:11.
Today’s reading is part of an extended shepherd metaphor in the first half of Chapter 10 in which Jesus was presented as the Good Shepherd and the other religious leaders were described as not attentive to the care and protection of the sheep – the people.
The “other sheep who do not belong to this fold” (v.16) is a clear reference to Gentiles, who (by the time of the writing of the Fourth Gospel) were a significant part of the Jesus Follower Movement.
Verses 17 and 18 portray Jesus not as a passive victim, but asserts that he would lay down his life willingly. This is a recurring theme in the Fourth Gospel that is not expressed in the Synoptic Gospels. The Fourth Gospel has no account similar to the “Agony in the Garden” in the Synoptic Gospels.
The New Jerome Biblical Commentary discusses this point as follows: “The stress on the fact that Christ offers his life for the sheep should make it clear that the Fourth Gospel writer does not interpret Christ’s taking up his life again as a Gnosticizing Docetism in which the ‘spiritual essence’ of the Lord never suffers death. John also guards against the misperception that Jesus’ death is the victory of his enemies. It is likely that the that Johannine Christians found their opponents arguing that Jesus could never have had the unity with the Father he claimed or been the source of life for humans if he himself was executed among the lowest criminals.”
2024, April 14 ~ Acta 3:12-19; 1 John 3:1-7; Luke 24:36b-48
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 14, 2024
Acts 3:12-19
Reading
12 Peter addressed the people, “You Israelites, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk? 13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him. 14 But you rejected the Holy and Righteous One and asked to have a murderer given to you, 15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses. 16 And by faith in his name, his name itself has made this man strong, whom you see and know; and the faith that is through Jesus has given him this perfect health in the presence of all of you.
17 “And now, friends, I know that you acted in ignorance, as did also your rulers. 18 In this way God fulfilled what he had foretold through all the prophets, that his Messiah would suffer. 19 Repent therefore and turn to God so that your sins may be wiped out.”
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.
Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.
Today’s reading is one of Peter’s two lengthy speeches given in the Temple. [His long speech at Cornelius’ Baptism was given in Caesarea.] Immediately before this speech, Peter healed a lame man at the Temple and the people followed him and John (3:1-11). The reference “this man” (v.16) was to the man lame from birth, and Peter claimed that it was by faith in Jesus’ name that Jesus’ name itself healed the man. The Jewish Annotated New Testament points out that a “name” communicates a person’s true nature and power.
“Peter’s speech” emphasized that the God of the Jews chose Jesus as his “servant” (the translator’s notes also say “son.”) The speech largely exonerated the Romans for Jesus’ death (v.13) and followed Luke 23:13-25 in blaming the Jewish Authorities and “the people” (v.13). In the historical context of the late First Century, this shifting of blame by the Jesus Followers to these “other Jews,” while questionable as a matter of history, is understandable in the context of the controversies between the Jesus Followers and the Pharisees at that time.
The Jesus Followers and the Pharisees were the only Jewish sects that had survived the disastrous Jewish Revolt in 66 CE that led to the destruction of the Temple in 70 CE. The Sadducees and the scribes had become irrelevant after the destruction of the Temple. The Zealots, Herodians and the Essenes were all eliminated by the Romans by 73 CE.
In the 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” who were 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 canonical 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. Matthew had “the crowd” shout “His blood be upon us and our children.” (Matt. 27:25). Luke blamed “the people” and John put responsibility on “the Judeans” which is translated in the NRSV as “the Jews.”
The author of Luke-Acts adopted (among other portrayals) Mark’s description of Jesus as the “Suffering Servant” in Isaiah 52:13 and used suffering servant terminology in verses 13 (“his servant Jesus”) and 18 (“foretold that his Messiah would suffer.”)
1 John 3:1-7
Reading
1 See what love the Father has given us, that we should be called children of God; and that is what we are. The reason the world does not know us is that it did not know him. 2 Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is. 3 And all who have this hope in him purify themselves, just as he is pure.
4 Everyone who commits sin is guilty of lawlessness; sin is lawlessness. 5 You know that he was revealed to take away sins, and in him there is no sin. 6 No one who abides in him sins; no one who sins has either seen him or known him. 7 Little children, let no one deceive you. Everyone who does what is right is righteous, just as he is righteous.
Commentary
There are three letters attributed to “John” – an attribution given in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke, and John. (We do not know the actual authors of any of the Gospels.)
Scholars 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).
Today’s reading emphasized the close relationship between God and humans as “children of God” which enables us to become like the Christ through the Resurrection, even if the content of that fullness has not yet been fully revealed (v.2). The New Jerome Biblical Commentary states: “A common theme in Hellenistic religion was that ‘like would know like,’ the human being who knows God is divinized.”
The JANT points out that the letter’s emphasis on “lawlessness” (v.4) may be included to combat a notion that Jesus Followers did not have to obey the Law. It continues that “the main form of sin here seems to be the failure to love their brothers and sisters.”
Luke 24:36b-48
Reading
36b Jesus himself stood among the disciples and said to them, “Peace be with you.” 37 They were startled and terrified and thought that they were seeing a ghost. 38 He said to them, “Why are you frightened, and why do doubts arise in your hearts? 39 Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.” 40 And when he had said this, he showed them his hands and his feet. 41 While in their joy they were disbelieving and still wondering, he said to them, “Have you anything here to eat?” 42 They gave him a piece of broiled fish, 43 and he took it and ate in their presence.
44 Then he said to them, “These are my words that I spoke to you while I was still with you — that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.” 45 Then he opened their minds to understand the scriptures, 46 and he said to them, “Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, 47 and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things.”
Commentary
The Gospel According to Luke was written around 85 CE and drew upon three sources: (1) Mark’s Gospel; (2) a “Sayings Source” (known as “Q” for the German word “Quelle” which means “source”) that is shared with the Gospel According to Matthew; and (3) materials that are unique to Luke such as the shepherds in Bethlehem, the Holy Family at the Temple, the Good Samaritan, and the Prodigal Son.
Today’s reading is placed between two stories that are also unique to Luke: (1) the story about the two disciples on the road to Emmaus (a town whose location is uncertain) who encountered a “stranger” who “opened the scriptures” (v.32) to them, was revealed to them in the breaking of the bread, and who vanished as soon as they recognized him as the Resurrected Christ (v.31); and (2) the Ascension in which the Jesus was “carried up into heaven” (v.51), a story that is recounted somewhat differently in Acts 1:9-11.
Today’s story occurred after the two disciples reported to “the eleven and their companions” (v.33) what had occurred on the road to Emmaus and at the village (v.35). There are parallels in this story with the stories in John 20 (the suggestion to the disciples to look at the wounds) and in John 21 (which is regarded as a later addition) about Jesus’ eating a piece of broiled fish (v.42).
Today’s reading also includes one of the first recognitions of the three “parts” of the Hebrew Scriptures: the Torah (the law according to Moses – reflecting the notion that Moses was the author (with God) of the Torah; the prophets; and the psalms (v.44). It also contains an “echo” of the idea of “opening the Scriptures” (vv. 32 and 45) to assert that the Hebrew Scriptures were a “prediction” of Jesus as Messiah (v.44).
While there are no Hebrew Scriptures that say the Messiah will suffer, Luke (v.46) appeared to rely on Isaiah 53 (the “Suffering Servant” which was Israel) and Hosea 6:2 (which spoke of Ephraim – Northern Israel – being raised up again after the conquest in 722 BCE by the Assyrians).
Luke’s Gospel included Jesus’ direction to the disciples to remain in Jerusalem – which the disciples did through Pentecost and led them to worship in the Temple (v.53 and Acts 3). In Mark and Matthew, the disciples were directed to go to Galilee (Mark 16:7 and Matt.28:16). In John, the appearances of the Resurrected Christ were in Jerusalem in Chapter 20 and in the Galilee in Chapter 21.
The conflicting reports in Paul and in the gospels about the corporeality of the Resurrected Christ are not reconcilable. In 1 Cor.15:44, Paul speaks of the resurrected Christ as a “spiritual body.” In many Gospel accounts, persons who knew Jesus in his lifetime did not recognize him as the Resurrected Christ or recognized him only after he broke bread or showed them his wounds. The Resurrected Christ vanished when the two disciples recognized him in the breaking of bread in Emmaus, and passed through locked doors when he encountered the disciples in John 20.
Tending toward an understanding of physical corporeality is the eating of broiled fish in Luke 24 and John 21. Whether or not the Resurrection was bodily, the key theological point of Paul and the Gospels is that the perceived presence of Jesus the Christ even after his death was unmistakably real for the Jesus Follower community and transformed them into zealous proclaimers of the good news.
2024, April 7 ~ Acts 4:32-36; 1 John 1:1-2:2; John 20:19-31
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 7, 2024
LOW SUNDAY
Acts 4:32-35
Reading
32 Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. 33 With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. 34 There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. 35 They laid it at the apostles’ feet, and it was distributed to each as any had need.
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.
Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.
The Gospel According to Luke and the Acts of the Apostles see the Holy Spirit as the driving force for all that happens. The events surrounding today’s reading exemplify this.
Peter and John and other Jesus Followers prayed at the Temple soon after the Ascension and Pentecost. Although Luke-Acts blamed the Jews for the Crucifixion (e.g. Acts 4:10), Jesus Followers continued to see themselves as part of Historic Judaism until the late 1st Century, even after the Temple was destroyed in 70 CE.
After praying, they were all filled with the Holy Spirit (v.31) and the “whole group” gave all their possessions to be held in common so that no one would be needy among them (v.34). Today’s reading was a reiteration of the holding all things in common by “all who believed” as described in Acts 2:44 and was a reiteration of a harmonious image of the Jesus Follower Community.
Holding all goods in common is still characteristic of those religious orders whose members take a vow of poverty.
1 John 1:1 – 2:2
Reading
1 We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life — 2 this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us — 3 we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. 4 We are writing these things so that our joy may be complete.
5 This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. 6 If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; 7 but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us.
2:1 My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; 2 and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.
Commentary
There are three letters attributed to “John” – an attribution given in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke, and John. (We do not know the actual authors of any of the Gospels.)
There are similarities between these three letters and the Fourth Gospel (for example, “from the beginning” in verse 1). But there are also differences – in the use of images (in the Fourth Gospel, Jesus is the “light” but in 1 John, a moral life is the “light” v. 7). There are also differences in theology and in other aspects of the Fourth Gospel.
Biblical Scholars believe that the author of 1 John was likely an individual speaking on behalf of a community (“We declare” in verse 1) 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 that existed in Jesus’ lifetime and until 70 CE and with the Pharisees from 70 CE until the “parting of the ways” around 100 CE. The Jewish Annotated New Testament says that the letters do not contain the elements typically found in a letter and are more accurately described as persuasive essays or exhortations.
The JANT points out that “the blood of Jesus his Son cleanses us from all sin” (v.7) is a “reference to sacrificial practice as a means of cleansing from sin and removing contamination from the Temple.”
The New Oxford Annotated Bible points out that in the letter, Jesus is the “advocate” (2:1) (paraklētos) rather than the Holy Spirit as in the Fourth Gospel (Jn.15:26). The JANT points out that the word paraklētos is found in the New Testament only in 1 John and in the Fourth Gospel in chapters 14, 15 and 16 where it refers to the Holy Spirit. It also notes that the phrase “atoning sacrifice” (hilasmos) in 2:2 and 4:10 are the only places in the New Testament where this phrase is used.
The letter was also written to deal with a schism (2:19) that had occurred in the community (likely Ephesus) over the question whether Jesus was truly human or was only in the “appearance” of a human – a “heresy” later called Docetism.
John 20:19-31
Reading
19 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe.”
26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”
30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died.
Most scholars agree that the Gospel was written by an anonymous author around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
Today’s reading is another account that is not found in the Synoptic Gospels. It begins in a room that is locked “for fear of the Jews” (v.19), which means fear of the Temple Authorities. The evening is on the first day of the week (v.19), the same day that Mary Magdalene went to the tomb when it was dark.
Reflecting ambivalence about the “physicality” of the Resurrected Christ, Jesus was said to walk through walls and locked doors and stood among the disciples (v.19 and v.26), but his wounds (only John’s Gospel speaks of a wound in Jesus’ side – 19:34) remain (v.20 and 27). The disciples did not recognize him, however, until he showed them his wounds (v.20). Although invited to do so, it does not appear from the text that Thomas touched the wounds. Even in a resurrected state, Jesus (and we) will continue to have wounds.
The Commissioning of the disciples (v.21) is analogous to the Great Commission in Matt. 28:19, and the imparting of the Holy Spirit (vv.22-23) is sometimes called “Little Pentecost” – as compared to the longer Pentecost account in Acts 2:1-4. Breathing upon the disciples is also reminiscent of YHWH’s imparting the breath of life to the human (adam) made of the soil (adamah) in Genesis 2:7. The Jewish Annotated New Testament suggests that the power to forgive sins or retain them was “the authority to decide who can become or remain a member of the community.”
Some ancient manuscripts included a verse 31 that is translated as “you may continue to believe.” This text would indicate that the intended audience of the Gospel was persons who were already believers. The words “you may come to believe” in verse 31 in the NRSV would indicate that the Gospel’s intended audience was non-believers.
Many scholars believe that the Fourth Gospel ended with verses 30 and 31, and that Chapter 21 (which describes an appearance of the Resurrected Christ in Tiberius by the Sea of Galilee) was added in the Second Century.
In The Fourth Gospel: Tales of a Jewish Mystic, Bishop Spong observed that although Thomas was mentioned among the list of apostles in the Synoptic Gospels, nothing of substance is mentioned about him until the Fourth Gospel. He notes that scholars have been aware of a Gospel of Thomas from its being mentioned in other writings, but that its text was unknown until recently.
Spong cites Elaine Pagel’s book Beyond Belief for the thesis that the Fourth Gospel was written largely to contradict the Gnostic Gospel of Thomas which contains no miracle stories, no narrative of Jesus’ birth, no narrative of his death, and no story of Easter.
He notes that, in the Gospel story for today, Thomas was demanding a “sign” in seeking to observe the wounds himself, just as the other disciples had been able to observe them.
Spong understands “My Lord and my God” as John’s affirmation that Jesus was the Messiah sent from God and is of the same essence as the one who did the sending. Spong writes: “Thomas’ confession is in effect: I have seen God in the presence of Jesus; I have seen the word made flesh and dwelling among us. Thomas has come to understand that when we see Jesus, we see God.”
Spong asserts that the thrust of the concluding words of the Gospel (“through believing you may have life in his name”) should be understood as meaning “to have life – not to become religious, not to achieve moral purity, not to win the contest to gain doctrinal orthodoxy, but to have life – that is the function of the Christ. It is to bring us to the experience of living in which we pass into new dimensions of life and cross the boundaries of fear that separate us from one another and from ourselves. That we ‘might have life and have it abundantly’ – that is what Jesus is about; that is what Jesus brings. To be Christian is not to believe that message but to live that message.”
2024, March 31 ~ Acts 10:34-43; Isaiah 25:6-9; 1 Corinthians 15:1-11; Mark 16:1-8
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 31, 2024
EASTER SUNDAY
For the Principal Service on Easter, the Revised Common Lectionary prescribes the Reading from Acts and either the Reading from Isaiah or 1 Corinthians. The order of the Readings my vary from congregation to congregation.
Acts 10:34-43
Reading
34 Peter began to speak to Cornelius and the other Gentiles: “I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ — he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.
Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.
Today’s reading is part of the story of the conversion and Baptism of Cornelius. Cornelius was a centurion who led more than 100 soldiers. He was therefore a significant officer in the Roman Army. He was described in Acts 10:2 as “a devout man who feared God with all his household.” (in the First Century, a Gentile who was “devout” and sympathetic to Judaism was called a “God-fearer.”) Cornelius had a vision (10:3) and was directed by God to send some of his men from Caesarea to Joppa to find Peter.
In the conversion story, an angel told Cornelius to ask Peter to see him (v.5). Prior to the arrival of the men sent by Cornelius, Peter fell into a trace and saw a sheet being lowered that contained foods that were ritually “unclean” for Jews (10:9-14). Peter was told however, “What God has made clean, you must not call profane” (v.15).
The centurion’s men met with Peter and the Spirit told Peter to go to Cornelius with the men because they had been sent by the Spirit (v.20). Peter was initially reluctant to “associate with or visit a Gentile” (v.28), but he recalled his vision and, when they met, Cornelius also recounted his vision to Peter. The Jewish Annotated New Testament says that refusal to associate with Gentiles was rarely reflected in Jewish writings but represented a common perspective among Gentiles in the First Century. It notes that the actual practice among Jews would not have supported this refusal to associate — as indicated by the existence of the “Court of the Gentiles” at the Temple.
When Peter met Cornelius, he told Peter about the appearance of the angel (v.31). Peter gave the speech that is today’s reading, and the Holy Spirit “fell upon all who heard the word” (v. 44). The JANT observes that verse 34 (“God shows no partiality but in every nation anyone who fears him and does what is right is acceptable to him”) meant that to be God’s people was no longer constituted by the ethnic division between Jew and Gentile but by a religious distinction – those who do (and those who do not) fear God and do what is right.
In saying Jesus the Christ is “Lord of all” (v.36), Peter was proclaiming that Jesus is Lord of both Jews and Gentiles. Peter’s speech acknowledged that the resurrected Christ did not appear to all people, but only those who were chosen by God as witnesses (v.41). The statement that Jesus the Christ was “ordained by God as the judge of the living and the dead” (v.42) can be understood in the context of the Book of Judges in the Hebrew Bible – judges were persons who set things right.
In the verses that follow today’s reading, the Holy Spirit “fell upon all who heard the word” (v.44). Peter and the “circumcised believers” were “astounded that the Holy Spirit had been poured out even on the Gentiles” (v.45). Peter therefore baptized all of them (v.48), even though they were Gentiles.
In the Council of Jerusalem story, the Baptism of Cornelius was referred to by Peter as a reason for permitting Gentiles to become Jesus Followers (15:7-8).
Isaiah 25:6-9
Reading
6 On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wines, of rich food filled with marrow, of well-aged wines strained clear.
7 And he will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations;
8 he will swallow up death forever. Then the LORD GOD will wipe away the tears from all faces,
and the disgrace of his people he will take away from all the earth, for the LORD has spoken.
9 It will be said on that day, Lo, this is our God; we have waited for him, so that he might save us. This is the LORD for whom we have waited; let us be glad and rejoice in his salvation.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were made from about 700 BCE to about 300 BCE, and then assembled into a single book.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Israel and Judea to repent in the years before Israel was conquered by the Assyrians in 722 BCE and 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 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is part of four chapters (24-27) that are called the “Isaiah Apocalypse” because of the eschatological (end of times as we know them) themes in them. Although they are included in First Isaiah (Ch. 1-39), most scholars date these four chapters to the Persian Period (539-333 BCE) or the early Hellenistic Period (333-300 BCE). Chapter 24 describes great destruction, but the next three chapters speak of an eschatological renewal and restoration.
Today’s verses depicted God’s victory over evil, sorrow and death. The Jewish Study Bible says they are “the rejoicing of the faithful remnant and the end of sorrow in the future.” The image presented is an eschatological banquet reminiscent of the banquet on Mount Sinai alluded to in Exodus 24:11. This image was linked in Ancient Israel with an expected Messiah through whom YHWH would swallow up death forever. The JSB understands the “covering” (v.7) as “when the new cosmic order emerges, the illusions that befuddle the nations will disappear, and the survivors from all nations will enjoy access to true teachings, which emanate from the God of Zion.”
Because YHWH will “swallow up death forever” (v.8), this reversed the image of death swallowing up everything. Accordingly, these verses are often read at funerals and for Easter.
1 Corinthians 15:1-11
Reading
1 I would remind you, brothers, and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, 2 through which also you are being saved, if you hold firmly to the message that I proclaimed to you — unless you have come to believe in vain.
3 For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, 4 and that he was buried, and that he was raised on the third day in accordance with the scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. 7 Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me has not been in vain. On the contrary, I worked harder than any of them — though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we proclaim and so you have come to believe.
Commentary
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.
Paul’s first letter to the Corinthians was written in the mid-50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. According to Acts 18, Paul spent over a year organizing several house-assemblies after arriving in Corinth around the year 50. The letter is primarily addressed to Gentile Jesus Followers.
The Jewish Annotated New Testament points out that 1 Corinthians is “one of the New Testament’s most important books” because it includes one of the earliest proclamations of both Jesus’ death on behalf of sinners and Jesus’ resurrection, and has a basic formula for the celebration of the Lord’s Supper (Communion/Eucharist).
The JANT also notes that the letter is considered to have been written by Paul “with the exception of 14.33b-35, whose content – the silencing of women in the assemblies – contradicts 11.5 where Paul mentions, approvingly, women praying and prophesying.” The JANT observes that the later-written Pastoral Letters (1 Timothy and Titus) advocate women’s subordination, and speculates that the authors of those letters may have inserted these verses about women into Paul’s original letter.
Today’s reading raises many interpretive issues. When Paul says Christ died “for” our sins (v. 3) does Paul mean “because of” or “as a result of” or “on account of” or “to atone for”?
In 1 Cor.15:44, Paul speaks of the resurrected body as a “spiritual body.” In today’s reading, are the appearances to Cephas (Peter), the 12, the 500, James (Jesus’ brother) and lastly to Paul, “physical” appearances, or “spiritual” appearances?
Nowhere in the Christian Scriptures is there a claim that any appearance of the resurrected Christ to Paul (including the three accounts of the so-called Damascus Road Experience) was a “physical” appearance. Does this mean the other appearances (to Peter, the twelve, the 500, and James) were also appearances of a “spiritual body”? Paul seems to assert that the appearance to him of the resurrected Christ was of the same type and quality as the appearances to others.
Bishop Spong has pointed out: “The Greek word that has been translated “appeared” in our Bibles was “ophthe,” and that it does not necessarily refer to physical seeing or to the seeing of an objective reality. It was the word used in the translation of the Hebrew Scriptures into Greek in 250 BCE, called the Septuagint, to describe what Moses “saw” of God at the burning bush in the wilderness as described by the book of Exodus. It is a word that could also be translated “was revealed to” or “was made manifest to.” It might better mean “insight” or “second sight,” not physical sight, as Christians have traditionally suggested.”
It is also quite clear that Paul wanted the Corinthians (and others) to know that he is an “apostle” and on an equal footing with the twelve, and that he “worked harder” than any of them (v.10).
Mark 16:1-8
Reading
1 When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint Jesus. 2 And very early on the first day of the week, when the sun had risen, they went to the tomb. 3 They had been saying to one another, “Who will roll away the stone for us from the entrance to the tomb?” 4 When they looked up, they saw that the stone, which was very large, had already been rolled back. 5 As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. 6 But he said to them, “Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. 7 But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.” 8 So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.
Commentary
The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85-90 CE. Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”
Today’s reading is the first description of the Resurrection in the Gospels. The Gospels all say that the sabbath was over and that the persons went to the tomb on the morning of the first day of the week.
Mary Magdalene is the only constant presence in all the Resurrection accounts. In Mark and Matthew, she is accompanied by Mary, the mother of James, but the accounts do not specify which James is referred to. There are two apostles named James (one the son of Zebedee and brother of John, and one the son of Alphaeus), and there is a James identified as Jesus’ brother in Galatians 1:12, who was also the person who rendered the decision at the “Council of Jerusalem” in Acts 15. If this “James” was the brother of Jesus, his mother Mary would also have been the mother of Jesus.
In Mark only, Salome accompanied the two Marys. In Matthew only, Joanna accompanied the two Marys. In Luke, the women who went to the tomb are not identified. In John, Mary Magdalene was accompanied by Peter and the “disciple whom Jesus loved.”
A white robe, according to the Daniel 11:35 was the symbol of a vindicated martyr and was also the color of Jesus’ robe in the story of the Transfiguration. The “young man” told the women that Jesus “has been raised” (v.6) – and act performed by God, and not by Jesus himself.
In Mark and Matthew, the women were told to go to Galilee. In Luke’s Gospel, however, the appearances of the Risen Christ were in Jerusalem, Emmaus, and Bethany. In John 20, there was an appearance at the tomb to Mary Magdalene (who thought he was the gardener) and in the Upper Room in Jerusalem to the disciples and then to Thomas. In John 21, there is an appearance at the sea by Tiberius in Galilee.
The verses concluding today’s reading are the likely the original end of Mark’s Gospel. A “Shorter Ending” and a “Longer Ending” to the Gospel of Mark were added in the 2nd Century. The JANT points out: ”These two endings were not likely found in the copies of Mark that Matthew and Luke utilized. The shorter ending is not attested in any manuscript earlier than the fourth century.”
The Shorter Ending is different in style from the rest of the Gospel. Other ancient authorities add more verses to the Shorter Ending.
The Longer Ending begins “Now after he rose” — which is different from verse 6 in which Jesus is raised by God. The Longer Ending was included in the King James Version and also speaks about safely picking up snakes and drinking poison “while in the spirit” (16:18).
2024, March 24 ~ Isaiah 50:4-9a; Philippians 2:5-11; Mark 14:1-15:47
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 24, 2024
PALM SUNDAY
Isaiah 50:4-9a
Reading
4 The LORD GOD has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught.
5 The LORD GOD has opened my ear, and I was not rebellious, I did not turn backward.
6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting.
7 The LORD GOD helps me; therefore, I have not been disgraced; therefore, I have set my face like flint, and I know that I shall not be put to shame.
8 He who vindicates me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me.
9 It is the LORD GOD who helps me; who will declare me guilty?
Commentary
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 – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 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 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is from “Second Isaiah” and is a statement by the prophet that his authority came from YHWH (v.4). The Jewish Study Bible says: “By doing so, the prophet sets a model that the nation as a whole should follow, since the whole nation has a prophetic role to the world at large.”
The prophet also recounted that he was mistreated and persecuted (v. 6) just as Jeremiah was persecuted (Jer.11:9). Today’s reading gave weight to the prophet’s statements that the Judeans would be restored to Jerusalem. The JSB says that the prophet “knows that the punishment meted out to the exiles was just, accepts it, and awaits the vindication that surely follows.”
In some of today’s verses (such as verse 6) and in the verse following today’s reading (v.10), the prophet referred to himself as YHWH’s “servant,” a motif that was expanded in Isaiah 52 and 53. This concept was substantially adopted by the author of the Gospel According to Mark to describe the ministry of Jesus of Nazareth.
Prior to the writing of the Gospels in the 70’s and 80’s, the “servant” reference was present in today’s reading from Philippians, written in the 50’s CE.
Philippians 2:5-11
Reading
5 Let the same mind be in you that was in Christ Jesus,
6 who, though he was in the form of God, did not regard equality with God as something to be exploited,
7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form,
8 he humbled himself and became obedient to the point of death — even death on a cross.
9 Therefore God also highly exalted him and gave him the name that is above every name,
10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth,
11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea, or Ephesus.
Today’s reading is the best-known part of this Epistle and was derived by Paul from a hymn that apparently was already in use in Jesus Follower communities by the 50’s (CE), perhaps in a Baptism liturgy. It emphasized the divinity of Jesus the Christ (“in the form [essence] of God” v.6), the self-emptying love of Jesus (“kenosis” v.7), his servant ministry (“form [essence] of a slave” v.7), and that (like all human beings – “in human form [essence]”) he was subject to death, even a degrading death on a cross (v.8).
Its statements are not only religious, but they are also political. The Roman Caesars claimed to be “in the form [the essence] of God” and that they were “Lord” (the one to whom ultimate allegiance was owed). The New Oxford Annotated Bible observes that the phrases “in the form of God” and “equality with God” (v.6) may refer to divine status or simply preexistence as a heavenly being — such as the Son of Man (Dan. 7:14).
The New Jerome Biblical Commentary points out that the Greek word morphē (translated as “form”) is that which “denotes the mode of being or appearance from which the essential character or status of something can be known.”
The Letter to the Philippians contains some of Paul’s strongest assertions about Jesus the Christ is “Lord” and therefore equivalent to YHWH. The NRSV translates the Greek word Kyrios in the Christian Scriptures (which were written in Greek) as “Lord” with a capital “L.” When the Hebrew Bible was translated into Greek in the Septuagint in the period from 300 to 200 BCE, the name for God, YHWH, was also translated as “Kyrios.” The NRSV translates the letters “YHWH” from the Hebrew Scriptures (which were written in Hebrew) as “LORD” with all capital letters.
The Jewish Annotated New Testament describes today’s reading as “the earliest extant material underpinning later Christology and the New Testament’s most explicit exposition of the nature of Christ’s incarnation.”
For pouring himself out for others, Paul said Jesus has been highly exalted (resurrected). The JANT says that God’s giving Jesus a divine “name” (v.10), it is not to be understood “in the modern sense of a generally arbitrary label but in the biblical sense of what truly expresses character, power, and status.”
The phrases “every knee should bend” (v.10) and “every tongue confess” (v.11) were echoes of Isaiah 45:23 in which the prophet (speaking for YHWH) asserted YHWH had power to free the Judeans from Babylon and “to me every knee shall bow, every tongue shall swear.”
The JANT says that Paul challenged the Philippians by saying that if one “in the form of God” (v.6) could humbly abdicate the dignity of his original status and not exploit his connectedness to God, should not the Philippians do likewise?
Mark 14:1-15:47 (The Passion According to Mark)
Reading
1 It was two days before the Passover and the festival of Unleavened Bread. The chief priests and the scribes were looking for a way to arrest Jesus by stealth and kill him; 2 for they said, “Not during the festival, or there may be a riot among the people.”
3 While he was at Bethany in the house of Simon the leper, as he sat at the table, a woman came with an alabaster jar of very costly ointment of nard, and she broke open the jar and poured the ointment on his head. 4 But some were there who said to one another in anger, “Why was the ointment wasted in this way? 5 For this ointment could have been sold for more than three hundred denarii, and the money given to the poor.” And they scolded her. 6 But Jesus said, “Let her alone; why do you trouble her? She has performed a good service for me. 7 For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me. 8 She has done what she could; she has anointed my body beforehand for its burial. 9 Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.”
10 Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. 11 When they heard it, they were greatly pleased, and promised to give him money. So, he began to look for an opportunity to betray him.
12 On the first day of Unleavened Bread, when the Passover lamb is sacrificed, his disciples said to him, “Where do you want us to go and make the preparations for you to eat the Passover?” 13 So he sent two of his disciples, saying to them, “Go into the city, and a man carrying a jar of water will meet you; follow him, 14 and wherever he enters, say to the owner of the house, ‘The Teacher asks, Where is my guest room where I may eat the Passover with my disciples?’ 15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 16 So the disciples set out and went to the city and found everything as he had told them; and they prepared the Passover meal.
17 When it was evening, he came with the twelve. 18 And when they had taken their places and were eating, Jesus said, “Truly I tell you, one of you will betray me, one who is eating with me.” 19 They began to be distressed and to say to him one after another, “Surely, not I?” 20 He said to them, “It is one of the twelve, one who is dipping bread into the bowl with me. 21 For the Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.”
22 While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, “Take; this is my body.” 23 Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. 24 He said to them, “This is my blood of the covenant, which is poured out for many. 25 Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”
26 When they had sung the hymn, they went out to the Mount of Olives. 27 And Jesus said to them, “You will all become deserters; for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’
28 But after I am raised up, I will go before you to Galilee.” 29 Peter said to him, “Even though all become deserters, I will not.” 30 Jesus said to him, “Truly I tell you, this day, this very night, before the cock crows twice, you will deny me three times.” 31 But he said vehemently, “Even though I must die with you, I will not deny you.” And all of them said the same.
32 They went to a place called Gethsemane; and he said to his disciples, “Sit here while I pray.” 33 He took with him Peter and James and John and began to be distressed and agitated. 34 And he said to them, “I am deeply grieved, even to death; remain here, and keep awake.” 35 And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. 36 He said, “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.” 37 He came and found them sleeping; and he said to Peter, “Simon, are you asleep? Could you not keep awake one hour? 38 Keep awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.” 39 And again he went away and prayed, saying the same words. 40 And once more he came and found them sleeping, for their eyes were very heavy; and they did not know what to say to him. 41 He came a third time and said to them, “Are you still sleeping and taking your rest? Enough! The hour has come; the Son of Man is betrayed into the hands of sinners. 42 Get up, let us be going. See, my betrayer is at hand.”
43 Immediately, while he was still speaking, Judas, one of the twelve, arrived; and with him there was a crowd with swords and clubs, from the chief priests, the scribes, and the elders. 44 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; arrest him and lead him away under guard.” 45 So when he came, he went up to him at once and said, “Rabbi!” and kissed him. 46 Then they laid hands on him and arrested him. 47 But one of those who stood near drew his sword and struck the slave of the high priest, cutting off his ear. 48 Then Jesus said to them, “Have you come out with swords and clubs to arrest me as though I were a bandit? 49 Day after day I was with you in the temple teaching, and you did not arrest me. But let the scriptures be fulfilled.” 50 All of them deserted him and fled.
51 A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, 52 but he left the linen cloth and ran off naked.
53 They took Jesus to the high priest; and all the chief priests, the elders, and the scribes were assembled. 54 Peter had followed him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, warming himself at the fire. 55 Now the chief priests and the whole council were looking for testimony against Jesus to put him to death; but they found none. 56 For many gave false testimony against him, and their testimony did not agree. 57 Some stood up and gave false testimony against him, saying, 58 “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’” 59 But even on this point their testimony did not agree. 60 Then the high priest stood up before them and asked Jesus, “Have you no answer? What is it that they testify against you?” 61 But he was silent and did not answer. Again, the high priest asked him, “Are you the Messiah, the Son of the Blessed One?” 62 Jesus said, “I am, and ‘you will see the Son of Man seated at the right hand of the Power,’ and ‘coming with the clouds of heaven.’”
63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 64 You have heard his blasphemy! What is your decision?” All of them condemned him as deserving death. 65 Some began to spit on him, to blindfold him, and to strike him, saying to him, “Prophesy!” The guards also took him over and beat him.
66 While Peter was below in the courtyard, one of the servant-girls of the high priest came by. 67 When she saw Peter warming himself, she stared at him and said, “You also were with Jesus, the man from Nazareth.” 68 But he denied it, saying, “I do not know or understand what you are talking about.” And he went out into the forecourt. Then the cock crowed. 69 And the servant-girl, on seeing him, began again to say to the bystanders, “This man is one of them.” 70 But again he denied it. Then after a little while the bystanders again said to Peter, “Certainly you are one of them; for you are a Galilean.” 71 But he began to curse, and he swore an oath, “I do not know this man you are talking about.” 72 At that moment the cock crowed for the second time. Then Peter remembered that Jesus had said to him, “Before the cock crows twice, you will deny me three times.” And he broke down and wept.
15:1 As soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. They bound Jesus, led him away, and handed him over to Pilate. 2 Pilate asked him, “Are you the King of the Jews?” He answered him, “You say so.” 3 Then the chief priests accused him of many things. 4 Pilate asked him again, “Have you no answer? See how many charges they bring against you.” 5 But Jesus made no further reply, so that Pilate was amazed.
6 Now at the festival he used to release a prisoner for them, anyone for whom they asked. 7 Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. 8 So the crowd came and began to ask Pilate to do for them according to his custom. 9 Then he answered them, “Do you want me to release for you the King of the Jews?” 10 For he realized that it was out of jealousy that the chief priests had handed him over. 11 But the chief priests stirred up the crowd to have him release Barabbas for them instead. 12 Pilate spoke to them again, “Then what do you wish me to do with the man you call the King of the Jews?” 13 They shouted back, “Crucify him!” 14 Pilate asked them, “Why, what evil has he done?” But they shouted all the more, “Crucify him!” 15 So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.
16 Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquarters); and they called together the whole cohort. 17 And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. 18 And they began saluting him, “Hail, King of the Jews!” 19 They struck his head with a reed, spat upon him, and knelt down in homage to him. 20 After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him.
21 They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. 22 Then they brought Jesus to the place called Golgotha (which means the place of a skull). 23 And they offered him wine mixed with myrrh; but he did not take it. 24 And they crucified him, and divided his clothes among them, casting lots to decide what each should take.
25 It was nine o’clock in the morning when they crucified him. 26 The inscription of the charge against him read, “The King of the Jews.” 27 And with him they crucified two bandits, one on his right and one on his left. 29 Those who passed by derided him, shaking their heads, and saying, “Aha! You who would destroy the temple and build it in three days, 30 save yourself, and come down from the cross!” 31 In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, “He saved others; he cannot save himself. 32 Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe.” Those who were crucified with him also taunted him.
33 When it was noon, darkness came over the whole land until three in the afternoon. 34 At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 35 When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” 36 And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” 37 Then Jesus gave a loud cry and breathed his last. 38 And the curtain of the temple was torn in two, from top to bottom. 39 Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!”
40 There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. 41 These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem.
42 When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, 43 Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. 44 Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. 45 When he learned from the centurion that he was dead, he granted the body to Joseph. 46 Then Joseph bought a linen cloth, and taking down the body, wrapped it in the linen cloth, and laid it in a tomb that had been hewn out of the rock. He then rolled a stone against the door of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where the body was laid.
Commentary
The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”
Mark’s Passion Account also became the basis of Matthew’s and Luke’s Passion Accounts – but there are variations.
In the Synoptic Gospels, the “chief priests and the scribes” are the groups that press for the crucifixion of Jesus (14:1). In John, it is “the Jews” – understood in context as the Temple Authorities and the Pharisees.
In Mark and Matthew, the anointing with nard occurs at the home of Simon the leper; in Luke, at the home of a Pharisee, and in John at the home of Martha and Mary, and Mary anoints Jesus. (Nard was an ointment scented with the flower of spikenard – which grows in the Himalayan Mountains.)
In Mark and Luke, the man to follow (v. 13) to find the Passover room was carrying water – something that would have been most unusual because carrying water was “women’s work” in the First Century.
In the Synoptics, the Last Supper is a Passover Meal and Jesus instituted the Eucharist. In John, the Last Supper is the evening before Passover, and Jesus washed the disciples’ feet.
In the Synoptics, the Crucifixion was on the day after the first night of Passover. In John, the Crucifixion also occurs on the day after the Last Supper – in the afternoon before Passover begins. Jesus – called “the Pascal Lamb” in John – died at the time the lambs were being slaughtered at the Temple in preparation for that evening’s Passover.
In Mark and Matthew (only), Jesus and the disciples sang a hymn (14:26) before going to the Mount of Olives/Gethsemane (which means “oil press”) – a place where Jesus is “squeezed.”
In Mark (only) Jesus does not rebuke the disciple (identified as Peter in Jn. 18:11) who cut off the ear of the servant of the High Priest (14.47). Only in Luke, did Jesus heal the ear (Lk. 22:51).
In the Synoptics (only), Simon of Cyrene was forced to help Jesus with the cross (which would have been the crossbeam only – the Romans left the verticals in place). In John, Jesus was presented as in control and would not have needed the help.
Mark used the Suffering Servant Songs in Isaiah 52:13 to 53:12 to describe Jesus’ life as servanthood. In Mark, Jesus said: “Whoever wants to be first must be servant of all” (9.35) and “For the Son of Man came not to be served, but to serve and to give his life a ransom for many.” (10.45).
Among the descriptions of the Suffering Servant in Isaiah are many descriptions applied to Jesus:
So marred was his appearance beyond human semblance
His form beyond that of mortals
He had no form or majesty that we should look upon him
He was despised and rejected by others, a man of suffering
We held him of no account
Surely, he has borne our infirmities
He was wounded for our transgressions, crushed for our iniquities
Upon him was the punishment that made us whole, and by his bruises we are healed
He was oppressed, and he was afflicted
Yet he did not open his mouth, like a lamb that is led to the slaughter
By a perversion of justice, he was taken away
Although he had done no violence, and there was no deceit in his mouth
When you make his life an offering for sin … through him the will of the LORD shall prosper
The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.
Mark also used Psalm 22 for portions of the description of the Crucifixion:
My God, my God, why have you forsaken me? (22:1 = 15.34)
All who see me mock at me; they make mouths at me; they shake their heads (22:7 = 15.29)
I am poured out like water, and all my bones are out of joint; … my mouth is dried up like a potsherd…. (22:14-15 = 15.23, 15.36)
They stare and gloat over me; they divide my clothes among themselves, and for my clothing they cast lots (22:17-18 = 15.24)
He trusted in the LORD; let him deliver him (22:8 = 15:30-31)
Regarding the multiple connections between Mark’s account and Isaiah 52 – 53 and Psalm 22 (and other psalms), The JANT observes: “These connections call into question whether the events Mark depicts actually occurred or whether they were introduced into the narrative to establish that Jesus died ‘in accordance with the scriptures’ (1 Cor 15.3-4). Whether actual incidents are here interpreted through a scriptural lens or whether Mark created the narrative from a series of prophetic texts, or a combination of both, remains debated.”
In Chapter 15, there is no verse 28. In some ancient manuscripts, the verse was: And the scripture was fulfilled that says, “And he was counted among the lawless.”
The rending of the curtain in the Temple (v.15:38) when Jesus died is symbolic. The curtain in the Temple separated the Holy of Holies (which contained the “presence” of God) from the rest of the Temple. It therefore separated the “Holy” from the “Profane.” In Latin, the “profanus” was the area outside the Temple. Jesus’ death obliterates the separation of the holy and the profane (everything is sacred), just as his consecration of ordinary bread and wine at the Last Supper makes sacred that which is ordinary.
2024, March 17 ~ Jeremiah 31:31-34; Hebrews 5:5-10; John 12:20-33
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 17, 2024
Jeremiah 31:31-34
Reading
31 The days are surely coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah. 32 It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant that they broke, though I was their husband, says the LORD. 33 But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. 34 No longer shall they teach one another, or say to each other, “Know the LORD,” for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and remember their sin no more.
Commentary
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported many Judean leaders to Babylon in 597 and a larger number in 586 (the Babylonian Exile). Jeremiah’s prophesy (i.e., speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.
Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 586 BCE) and the First Century. In the Dead Sea Scrolls, there were different versions of the Book of Jeremiah. The Ancient Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.
Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word-for-word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)
Jeremiah is largely a prophet of doom and gloom, but today’s reading is part of a two-chapter “Book of Consolation” (Chapters 30 and 31). Today’s section is in prose style, and although it purports to be written during the Exile (586-539 BCE), it is considered by many scholars to be part of a “late stage” of the Deuteronomists’ continuing development of the Book of Jeremiah after the Exile. The thoughts in these chapters are similar to Second Isaiah (Isaiah of the Exile) in stating that Jerusalem would be restored.
This reading is seen by The New Oxford Annotated Bible as being part of a “chain of eschatological texts.” It notes that the passage “presumes and interweaves the language of ancestral apostasy” and has an allusion to Judah’s hardened heart.
The passage claimed that the houses of Israel (Northern 10 tribes) and Judah (southern 2 Tribes) broke the Sinai Law Covenant (v. 32). YHWH promised to make a new covenant with them and write the Law on their hearts (vv. 31, 33) so they would know YHWH who will forgive them (v.34). For Jeremiah, the content of the new covenant is not different from the one at Sinai, but the difference is how the covenant is learned.
The Jewish Study Bible observes: “The new covenant [v.31] has been interpreted by Christians as a prophecy of the new covenant through Jesus, … but here it refers to the restoration of Israel after the Babylonian exile and the reconstruction of the Temple.”
The New Jerome Biblical Commentary points out that this passage is the only time the phrase “new covenant” was used in the Hebrew Scriptures and that for the Israelites, the concept of “heart” refers to human intelligence and willpower. Accordingly, The NJBC continues that the novelty of the new covenant is that it is situated in humankind itself — which now has the power to fulfill the plans that God has for it.
Hebrews 5:5-10
Reading
5 Christ did not glorify himself in becoming a high priest but was appointed by the one who said to him, “You are my Son, today I have begotten you” 6 as he says also in another place, “You are a priest forever, according to the order of Melchizedek.”
7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 8 Although he was a Son, he learned obedience through what he suffered; 9 and having been made perfect, he became the source of eternal salvation for all who obey him, 10 having been designated by God a high priest according to the order of Melchizedek.
Commentary
The Letter to the Hebrews was an anonymous sermon addressed to both Jewish and Gentile Jesus Followers which urged them to maintain their Faith in the face of persecution. The JANT points out that it is the only document in the Scriptures that contains a sustained discussion on the nature of the Christ, and that the letter was supersessionist in stating that the temple cult (which had to be repeated, and was therefore inferior – 10:1-5) was superseded by the “superior” one-time sacrifice of Jesus.
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written substantially after Paul’s death in 63 CE, but before 100 CE. According to The JANT, the language, style and purpose of the letter to the Hebrews is markedly different from the authentic Pauline epistles. The letter used the most sophisticated Greek in the Christian Scriptures and the author introduced a number of important theological themes such as the idea of the Christ as the “high priest of our confession” (3:1) and simultaneously, the perfect sacrifice (5:8). The first four chapters explored the word of God as spoken through the Son (v.2).
Today’s reading created the image of Jesus the Christ as being designated by God as a high priest of the order of Melchizedek (vv.6,10). Melchizedek was introduced in the Book of Genesis as the King of Salem (an ancient name for Jerusalem). He was also a High Priest of El (one of the oldest names for God and still found in names like Beth-el – House of God). Melchizedek made an offering of bread and wine and blessed Abram (Gen.14:18).
Here, the author of the letter used Psalm 2:7 (which was addressed to the House of David) to assert that Jesus the Christ is God’s begotten Son (v.5) who, by his obedience and his suffering, became the source of eternal salvation (vv.7-9). In verse 6, the author quoted Psalm 110:4 (which was also addressed to David) to assert that Jesus was a “priest.” He then expanded the title by changing it from “priest” to “high priest” (v.10).
The NAOB points out that the loud cries (v.7) are often understood as relating to Gethsemane, but the description can also portray other Jewish heroes such as Abraham or Moses who “prayed loudly to God for deliverance.” The JANT points out that the idea of steadfastness in suffering (v.7-8) which results in redemption (v.9) also appears in 2 Maccabees 6:12-16. Similarly, regarding verse 9, The JANT notes: “the idea that a martyr’s death atones for others is prominent in 4 Maccabees, an early Jewish text that became popular in Christian circles and continued to reverberate in various forms in rabbinic literature.”
John 12:20-33
Reading
20 Now among those who went up to worship at the festival were some Greeks. 21 They came to Philip, who was from Bethsaida in Galilee, and said to him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; then Andrew and Philip went and told Jesus. 23 Jesus answered them, “The hour has come for the Son of Man to be glorified. 24 Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. 25 Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. 26 Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor.
27 “Now my soul is troubled. And what should I say – ‘Father, save me from this hour’? No, it is for this reason that I have come to this hour. 28 Father, glorify your name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again.” 29 The crowd standing there heard it and said that it was thunder. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not for mine. 31 Now is the judgment of this world; now the ruler of this world will be driven out. 32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to indicate the kind of death he was to die.
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The “festival” referred to in verse 20 was the Passover, and today’s reading follows immediately after a description of Jesus’ entry into Jerusalem in which the people greeted him with palm branches and continued to testify about the raising of Lazarus (v.17), much to the consternation of the Pharisees (v.19).
Unlike the Synoptic Gospels (particularly Mark), Jesus is not presented as vulnerable, and the cross in the Fourth Gospel is not about suffering. The cross is where Jesus, as Son of Man, is lifted up and glorified (v.23). This message is not only for the Jews, but also for the Greeks (v.20) – the Gentiles. Indeed, the author asserts, when Jesus is lifted up from the earth, “all people” will be drawn to him (v.32). Rather than asking the Father to “remove this cup from me” (Mark 14:36), Jesus asserted that being crucified is his mission (v.27).
The JANT describes the voice from heaven heard by the crowd as thunder or as angels (vv. 28-29) as “a rare form of direct revelation.”
In affirming that a grain of wheat must die to bring fruit, the author may have drawn on a similar thought in 1 Corinthians 15:36 which was expressed about 40 years earlier by Paul.
According to the author, Jesus’ death will reverse the “judgment of the world” and will drive out the “ruler of the world” (Satan – or the forces of evil) (v.31). The NJBC observes that Satan as the ruler of the world in its opposition to God is a frequent figure in Jewish apocalyptic literature.
2024, March 10 ~ Numbers 21:4-9; Ephesians 2:1-10; John 3:14-21
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 10, 2024
Numbers 21:4-9
Reading
4 From Mount Hor the Israelites set out by the way to the Red Sea, to go around the land of Edom; but the people became impatient on the way. 5 The people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we detest this miserable food.” 6 Then the LORD sent poisonous serpents among the people, and they bit the people, so that many Israelites died. 7 The people came to Moses and said, “We have sinned by speaking against the LORD and against you; pray to the LORD to take away the serpents from us.” So Moses prayed for the people. 8 And the LORD said to Moses, “Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live.” 9 So Moses made a serpent of bronze and put it upon a pole; and whenever a serpent bit someone, that person would look at the serpent of bronze and live.
Commentary
Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”), also known by Christians as the Pentateuch (Greek meaning “Five Books”). The Book of 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 archeological evidence has ever been found to support it), this would have been around 1250 BCE.
“Numbers” gets its name from the hypothetical census recorded in its opening chapters – a census taken ostensibly to determine if the Israelites had sufficient military strength to invade the Promised Land. A count was made of men over 20 years of age “able to bear arms (1:3). The census produced a total of 603,550 such persons (not including the Tribe of Levi which was exempt from military service) – which scholars agree is vastly inflated. If the total number of men over 20 was over 600,000, adding women and children to the assemblage would mean there would have been over 2 million Israelites in the Sinai.
Most of the book of Numbers was written by the “Priestly Source” during the Babylonian Exile (587-539 BCE) and the 100 years after the Exile, but there are parts of the Book that scholars date to “J” (950 BCE) and “E” (850 BCE). The Jewish Study Bible notes that there are three major units in the Book: (1) the final encampment at Sinai and the preparation to resume the wilderness trek (Ch. 1-10); (2) the generation-long march in the desert from Sinai to Moab (Ch. 10-22); and (3) the encampment in Moab before entering Canaan (Ch. 22-36).
Today’s reading is part of a chapter in which the Israelites traveled from Kadesh-barnea (in the Negeb, south of Canaan) to the eastern bank of the Jordan River in Moab (east of the Dead Sea and just opposite Canaan). This is one of four stories in the Torah in which the Israelites complained about their food (manna) or water or both. (The other accounts are in Exodus 16, and Numbers 11 and 20.)
In this version, YHWH got angry about their complaining and attacked the Israelites with poisonous snakes. According to the story, many died until Moses intervened (v.7) and put a bronze serpent on a pole so that people who were bitten might live if they looked upon the bronze serpent (v.9).
The JSB sees this bronze serpent as an etiological account for the bronze serpent which was worshipped in the Temple in Jerusalem from the 10th Century until the late 8th Century BCE. According to 2 Kings 18:4, a bronze serpent on a pole was installed in the First Temple but became an idol that the people worshiped. King Hezekiah (727- 698 BCE), as part of his reforms that were praised by the Deuteronomists, had the serpent removed from the Temple. A serpent attached to a staff is now the caduceus symbol of modern medicine.
According to today’s Gospel reading (below), Jesus compared his being lifted up on the cross to the lifting up of the serpent on the pole in the Wilderness (John 3:14-15). Just as looking at the bronze serpent allowed an Israelite to live, believing in Jesus of Nazareth brings eternal life.
Ephesians 2:1-10
Reading
1 You were dead through the trespasses and sins 2 in which you once lived, following the course of this world, following the ruler of the power of the air, the spirit that is now at work among those who are disobedient. 3 All of us once lived among them in the passions of our flesh, following the desires of flesh and senses, and we were by nature children of wrath, like everyone else. 4 But God, who is rich in mercy, out of the great love with which he loved us 5 even when we were dead through our trespasses, made us alive together with Christ — by grace you have been saved – 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the ages to come he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith, and this is not your own doing; it is the gift of God – 9 not the result of works, so that no one may boast. 10 For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life.
Commentary
Ephesus was a large and prosperous city in what is now western Turkey. In the Acts of the Apostles and 1 Corinthians, Paul is said to have visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they did not always agree on what it meant to be a Jesus Follower.
The Jewish Annotated New Testament points out that the letter contains 80 terms that are not in those letters of Paul whose authorship is not in dispute. For this reason, and because the letter gave different meanings to some of Paul’s characteristic terms, most scholars believe that this letter was written by one of Paul’s disciples late in the First Century. The JANT observes, for example: “For Paul, salvation is a future event, while in Ephesians it is a present experience (2.8).”
The letter may have been written to a number of communities, but it was clearly intended to unify the Jesus Follower community in Ephesus. To this end, it presented the author’s vision of the church. The first three chapters of the letter are theological teachings and focus on the church as a new community in which Jews and Gentiles share equally in God’s blessings. The last three chapters of the letter contain ethical exhortations.
Today’s reading is addressed to Gentile Jesus Followers (“you” in verse 1) and to both Gentile and Jewish Jesus Followers (“all of us” in verse 3). The emphasis on salvation by grace through faith (v.8) rather than by works (v.9) is a theme that follows the theology of salvation found in Paul’s Letter to the Romans written in the early 60’s (CE).
The New Oxford Annotated Bible observes that in Ephesians: “The Jewish Law, which previously distinguished and divided Jew from Gentile, was rendered irrelevant by the cross, and Christ thus reconciled both groups to each other and to God (2.14-16).”
In Paul’s authentic letters, “faith” is best understood as “faithfulness” and “works” are understood as “observances” or rituals. Grace (by definition) is freely bestowed on us by God and urges us towards faithfulness and away from the “course” and values of the world (v.2). The JANT notes that “good works” (v.10) are the “product of one’s salvation, not the cause.” The New Jerome Biblical Commentary says: “The dichotomy is no longer faith vs. works (Rom 3:28) but God’s grace vs. human good deeds.”
The “ruler of the power of the air” (v.2) is a cosmic force of disobedience and the concept is likely based on texts in the Book of Enoch. The Book of Enoch is a collection of apocalyptic writings from 300 to 100 BCE. It is non-canonical except for the Ethiopian Orthodox Church. Its “author” is Enoch, the great-grandfather of Noah (Gen. 5:18), but not to be confused with Enoch, the son of Cain (Gen. 4:17.)
When the author of the letter spoke of the “passions and desires” of the “flesh” and “senses,” he (like Paul) was not limiting his concerns to those the passions of our bodies. Like Paul, he used “flesh” as a shorthand term for the values of the world – wealth, power, and self-aggrandizement.
John 3:14-21
Reading
14 Jesus said, “Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.
16 “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
17 “Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. 18 Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. 19 And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. 20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. 21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (sometimes called the “Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than after the entry into Jerusalem in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, the Last Supper occurred the day before the first day of Passover so that Jesus (who was often described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died. The Synoptic Gospels are set primarily in the Galilee with a fateful trip to Jerusalem at the end. In the Fourth Gospel, the time of the public ministry is three years, with movement back and forth between the Galilee and Jerusalem.
Most scholars agree that an anonymous author wrote the Gospel around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating. The NAOB says: “The major concerns of the Gospel are engendering faith in the person of Jesus (20.21) and discrediting the Temple-centered, hereditary religious authorities who present a collective obstacle to the acceptance of faith in Jesus.”
Today’s reading consists of verses that are also not found in any of the Synoptic Gospels. In verses 14 and 15, the author/Jesus can be understood as saying, in effect, that Jesus draws the venom out of human life and restores wholeness.
Because ancient Greek did not contain punctuation, it is difficult to know whether verses 16 to 21 were attributed to Jesus by the author as a continuation of the quoted words in verses 14 and 15, or if they represent commentary by the author of this Gospel.