Deuteronomy 30:15-20
Deuteronomy is the fifth (and last) book of the Torah and is presented as Moses’ final speech to the Israelites just before they enter the Promised Land. The word “Deuteronomy” comes from Greek words that mean “Second Law.” The book is structured as a “restatement’ of the laws in Exodus, Leviticus and Numbers. Although there were revisions to Deuteronomy as late as the 5th Century BCE, the bulk of the book is generally dated to the 7th Century BCE.
It is also the first book of the “Deuteronomic History” – a didactic history of Ancient Israel from the time in the Wilderness to the Babylonian Exile (589 BCE) and includes the books of Joshua, Judges, Samuel and Kings.
In today’s reading, the Deuteronomic authors portray the covenant with YHWH as conditional. If the people (and particularly the king) love the LORD and “walk in his ways” (v.16), good things will happen for them. But if they “turn away” by worshiping other gods, they will perish. Their choice was whether to “choose life” or not (v. 19).
The Revised Common Lectionary for today offers a choice between Sirach and 1 Corinthians.
Sirach 15:15-20
The Book of Sirach is not included in the Jewish version of the Hebrew Bible, but is included in the Roman Catholic and Orthodox versions of the Hebrew Bible. Protestants place Sirach in a separate section of the Bible called the “Apocrypha” (which means “hidden books”). The book is known by the name of its author, and its full title is “The Wisdom of Jesus, son of Sirach.” It was written around 180 BCE, during a time when the Seleucids (from Syria) were ruling Judea and trying to impose Greek gods upon the Judeans. Ben Sira describes himself as a “scribe” (a person of learning).
In today’s reading, Sirach reiterates the theme of Deuteronomy 30 that the Jewish people must choose whether to obey the commandments or not. Consistent with today’s reading from Deuteronomy, the choice is between life and death (v.17).
1 Corinthians 3:1-9
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower. This led to contentions among the Corinthians.
Today’s reading continues Paul’s argument to the Corinthians. He asserts that he cannot speak to them as “spiritual people” and they need to be fed spiritual “baby food” because they are “still of the flesh” (exhibiting “human inclinations” by quarreling and being jealous). Growth in faith comes from God, not particular teachers, including Paul and Apollos.
2017, February 26 ~ Exodus 24:12-18 & 2 Peter 1:16-21
/in Scripture in Context /by Thomas O'BrienExodus 24:12-18
The Book of Exodus is the second book of the Bible, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.
Today’s reading recounts Moses’ first time going up Mount Sinai to receive the Law written by YHWH. While there for 40 days and 40 nights, Moses had a “theophany” – a direct appearance of God (v. 17).
In the Chapters that follow today’s reading (25 to 31), God gave explicit instructions about actions for Moses and the Israelites to take to enable them to travel with YHWH to the Promised Land.
But because Moses was away from the Israelites for a long time (in both the Hebrew and Christian Scriptures, the number “40” is a euphemism for a “long time” – whether in years or days), the Israelites built the Golden Calf (Ch. 32). When Moses came down, he smashed the tablets of the Law given to him by God. When Moses went up the mountain a second time and had a face-to-face meeting with God, his face shone so brightly that it had to be covered with a veil when he came down (34:33), a story that forms a basis for the Transfiguration of Jesus in today’s Gospel.
2 Peter 1:16-21
In the First Century, it was not uncommon to write something in another person’s name so that the writing would have extra “authority” – particularly when the writer believed he knew what the “authority” (in this case, Peter) would have said. This practice is called “pseudepigraphy.”
The Second Letter of Peter was likely written around the year 100 CE (Peter died much earlier) and it is written in the popular Greek rhetorical style of the age. The letter is presented as a “testament” by Peter based on his own experiences.
In today’s reading, “Peter” claims he was an eyewitness to the Transfiguration of Jesus where he heard the voice of God declare that Jesus was God’s Son and God’s Beloved. “Peter” concludes that prophesy comes from God to humans who are moved by the Spirit to speak for God.
2017, February 19 ~
/in Scripture in Context /by Thomas O'BrienLeviticus 19:1-2, 9-18
Leviticus is the third book of the Torah and is mostly concerned with laws and the worship of God at his sanctuary. The book gets its name from the priests who were of the Tribe of Levi. It is part of the Priestly writings and is dated to the time of the Exile (587-539 BCE) and after the Exile.
Today’s reading is part of the “Holiness Code” written after the Exile that comprises Chapters 17 to 26. The opening verses call for the people of Israel (and us) to be “holy” – which is understood as being “separate” (that is, not OF this world and its values, even though we are IN this world).
The next part of the reading sounds very much like the Ten Commandments, but sets up higher standards: not leaving food and drink for the poor is tantamount to stealing; one needs to care for the handicapped; taking vengeance and bearing a grudge are wrong. The reading concludes with the verse quoted by Jesus of Nazareth as the Second Great Commandment.
1 Corinthians 3:10-11, 16-23
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower. This led to contentions among the Corinthians.
Today’s reading continues Paul’s argument to the Corinthians that they should be unified. He asserts that he laid the foundation for their faith and this foundation is Jesus the Christ (v. 11). He tells the Corinthians that they are “God’s temple” – even though the Temple in Jerusalem was in full operation during all of Paul’s life. (The Jerusalem Temple was destroyed by the Romans in 70 CE). Today’s reading concludes with Paul’s continuing attack on the “wisdom/values of the world” and his affirmation that these values are “foolishness to God.” The final verse describes the “Cosmic Christ” that draws all to itself and to God.
2017, February 12 ~ Deuteronomy 30:15-20, Sirach 15:15-20 & 1 Corinthians 3:1-9
/in Scripture in Context /by Thomas O'BrienDeuteronomy 30:15-20
Deuteronomy is the fifth (and last) book of the Torah and is presented as Moses’ final speech to the Israelites just before they enter the Promised Land. The word “Deuteronomy” comes from Greek words that mean “Second Law.” The book is structured as a “restatement’ of the laws in Exodus, Leviticus and Numbers. Although there were revisions to Deuteronomy as late as the 5th Century BCE, the bulk of the book is generally dated to the 7th Century BCE.
It is also the first book of the “Deuteronomic History” – a didactic history of Ancient Israel from the time in the Wilderness to the Babylonian Exile (589 BCE) and includes the books of Joshua, Judges, Samuel and Kings.
In today’s reading, the Deuteronomic authors portray the covenant with YHWH as conditional. If the people (and particularly the king) love the LORD and “walk in his ways” (v.16), good things will happen for them. But if they “turn away” by worshiping other gods, they will perish. Their choice was whether to “choose life” or not (v. 19).
The Revised Common Lectionary for today offers a choice between Sirach and 1 Corinthians.
Sirach 15:15-20
The Book of Sirach is not included in the Jewish version of the Hebrew Bible, but is included in the Roman Catholic and Orthodox versions of the Hebrew Bible. Protestants place Sirach in a separate section of the Bible called the “Apocrypha” (which means “hidden books”). The book is known by the name of its author, and its full title is “The Wisdom of Jesus, son of Sirach.” It was written around 180 BCE, during a time when the Seleucids (from Syria) were ruling Judea and trying to impose Greek gods upon the Judeans. Ben Sira describes himself as a “scribe” (a person of learning).
In today’s reading, Sirach reiterates the theme of Deuteronomy 30 that the Jewish people must choose whether to obey the commandments or not. Consistent with today’s reading from Deuteronomy, the choice is between life and death (v.17).
1 Corinthians 3:1-9
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower. This led to contentions among the Corinthians.
Today’s reading continues Paul’s argument to the Corinthians. He asserts that he cannot speak to them as “spiritual people” and they need to be fed spiritual “baby food” because they are “still of the flesh” (exhibiting “human inclinations” by quarreling and being jealous). Growth in faith comes from God, not particular teachers, including Paul and Apollos.
2017, February 5 ~ Isaiah 58:1-12 & 1 Corinthians 2:1-16
/in Scripture in Context /by Thomas O'BrienIsaiah 58:1-12
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written by “Isaiah of Jerusalem” in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and gives encouragement to the Judeans who returned to Jerusalem after the Exile.
In today’s reading from Third Isaiah, the prophet is told by God to reveal to the people who returned to Jerusalem that their way of living is immoral, and that prayer and sacrifices without serious moral reformation do not please Yahweh (vv. 1-5). Instead, the LORD wants justice, freedom for the oppressed, sharing of food, bringing the homeless into one’s home, and sharing one’s goods and clothing (vv. 6-8). When these things are done, Yahweh will guide the people and the ruins of Jerusalem will be rebuilt (vv. 9-12).
1 Corinthians 2:1-16
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower. This led to contentions among the Corinthians.
Today’s reading is the entirety of Chapter 2. In it, Paul continues his opposition to worldly wisdom and asserts that the Corinthians became believers because of the power of the Spirit and God, not because of lofty words. Paul says he can speak of God’s wisdom among those spiritually mature because the Spirit enables them to understand the gifts bestowed by God. Those who are “unspiritual” (or natural) regard the gifts of God’s Spirit as foolishness, but those who are spiritual have the mind of Christ. In Chapter 3, Paul will describe the Corinthians as spiritual infants because of their quarreling.
2017, January 29 ~ Micah 6:1-8 & 1 Corinthians 1:18-31
/in Scripture in Context /by Thomas O'BrienMicah 6:1-8
Micah was one of the 12 “Minor” Prophets – so called because their collective works fill only a single scroll. He prophesied from about 725 to 690 BCE, and was a younger contemporary of “First Isaiah” (Isaiah of Jerusalem). He criticized empty rituals and injustice in Jerusalem during the years when Assyria conquered Northern Israel (722) and threatened Jerusalem (701), and when the Babylonians overcame Jerusalem (597 to 587 BCE).
Today’s reading sets out the “reasons” for this sorry state of affairs. It starts with a divine lawsuit/complaint by YHWH against Israel in which YHWH/the LORD recounts all God has done for Israel (vv. 1-5). A spokesperson for the community then asks what offerings can be made to please YHWH (vv.6-7) and even asks if child sacrifices would atone for the transgressions (v.7b)!
Micah tells the people that offerings are not sufficient. The last words of verse 8 in today’s reading are the epitome of the entire Israelite prophetic tradition – the people (and all of us) are called to do justice, love kindness/goodness, and walk humbly/wisely with God.
1 Corinthians 1:18-31
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower. This led to contentions among the Corinthians.
In today’s reading, Paul criticized the “wisdom of the world” and asserted that “God’s foolishness is wiser than human wisdom” (v.25). He explained that the “wisdom of the world” involves power and noble birth. God’s “foolishness,” on the other hand, is shown by love, by selflessness (as shown in the cross) and by humility. God’s “foolishness” will lead to righteousness (everything in right relation with everything else), sanctification (making everything holy) and redemption (making everything whole) (v.30).
2017, January 22 ~ Isaiah 9:1-4 & 1 Corinthians 1:10-18
/in Scripture in Context /by Thomas O'BrienIsaiah 9:1-4
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and gives encouragement to the Judeans who returned to Jerusalem after the Exile.
Today’s reading is part of a seven-verse “insert” that doesn’t fit well with the chapters and verses before and after it. These verses describe a new king (likely Hezekiah who overcame the Assyrian siege of Jerusalem in 701 BCE) who will restore lands of two of the Tribes of Israel (Naphtali and Zebulun) taken by the Assyrians in 733. In verse 4, the author recalls the victory of Gideon and 300 men with trumpets over the Midianites (Judges 7:15-25), and says the king will remove the yoke of military oppression imposed on Israel.
1 Corinthians 1:10-18
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower.
Today’s reading from the opening chapter of the letter follows last week’s reading. In it, Paul calls for unity among the Corinthian Jesus Followers. He emphasizes that loyalty to a single teacher or to one’s baptizer is not proper, and notes that Christ is not divisible. Paul identifies “eloquent wisdom” (v.17) as the cause of the divisions and a threat to the power of the cross of Christ.
2017, January 15 ~ Isaiah 49:1-7 & 1 Corinthians 1:1-9
/in Scripture in Context /by Thomas O'BrienIsaiah 49:1-7
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and gives encouragement to the Judeans who returned to Jerusalem after the Exile.
Today’s reading is from “Second Isaiah” and repeats many themes from last week’s reading (42:1-9). The prophet speaks for YHWH (“LORD” – all capitals – in the NRSV) and refers to Israel as the LORD’s servant (v. 3). Today’s reading is sometimes called the second of the “Servant Songs” that are in Isaiah from Chapters 42 to 53. It says Israel will be restored and reunified and will be a “light to the nations [pagans, foreigners, Gentiles]” (42.6 and 49.6). The reading concludes with statements that YHWH is faithful and chose Israel for a special role.
1 Corinthians 1:1-9
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presents his views on several issues.
Today’s reading from the opening chapter is a salutation customary in ancient Greek letters (vv. 1-3) followed by a thanksgiving for the grace of God given to the Jesus Followers in Corinth through Christ Jesus (vv.4-7). He reminds them that they were called into “the fellowship of the Son” (v.9).
Having praised the Corinthians and reminded them of the gifts from God, in the verses that follow today’s reading, Paul launches into his arguments and appeals that “there be no divisions among you” (v.10).
2017, January 8 ~ Isaiah 42:1-9 & Acts 10:34-43
/in Scripture in Context /by Thomas O'BrienIsaiah 42:1-9
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and gives encouragement to the Judeans who returned to Jerusalem after the Exile.
Today’s reading is from “Second Isaiah,” and the prophet speaks for Yahweh (“LORD” – all capital letters in the NRSV). In Chapters 40 to 48, the LORD calls Israel the LORD’s “servant” (v.1) and a “covenant to the people” (v.6) called to “bring justice to the nations/Gentiles” (v. 1) and be a “light to the nations” (v. 6).
Acts 10:34-43
The book called “The Acts of the Apostles” was written by the 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 an account of the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.
Today’s reading is a speech by Peter that is a synopsis of Luke’s Gospel. It is given in the context of the conversion of a Roman Centurion, Cornelius, to being a Jesus Follower, and follows Peter’s dream in which he is told that “what God has made clean [referring to foods], you must not call profane” (Ac. 10.15). The story about Cornelius is intended to show that being a Jesus Follower is not inconsistent with Roman citizenship and is available to persons who are Gentiles.
The issue whether Gentiles could be Jesus Followers was finally decided at the so-called Council of Jerusalem (described in Acts 15) attended by “the apostles and elders” (Ac.15.4). At the gathering, Paul and Peter argued in favor of baptizing Gentiles. James decided (reluctantly) that Gentiles could become Jesus Followers and did not have to be circumcised or keep all the Kosher rules.
2017, January 1 ~ Numbers 6:22-27 & Galatians 4:4-7 & Philippians 2:5-11
/in Scripture in Context /by Thomas O'BrienNumbers 6:22-27
Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”)/the Pentateuch (Greek meaning “Five Books”). It describes the time of the Israelites 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.
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. Today’s reading is a Blessing from Yahweh (“LORD” in all capital letters in the NRSV) before they go into the Wilderness. This Blessing was likely delivered at public gatherings at the sanctuary in Jerusalem. Two silver plaques dated to the 7th and 6th Centuries BCE were found outside Jerusalem and contain versions of this Blessing – attesting to its traditional usage.
Galatians 4:4-7
Galatia was a large Roman province in what is now western Turkey. This letter was likely written by Paul in the late 40’s or early 50’s (CE), and deals in part with controversies between Jewish Jesus Followers and Gentile Jesus Followers regarding the continuing importance of Torah (Law) and whether Gentile Jesus Followers had to be circumcised and follow the Kosher dietary laws.
In today’s reading, Paul emphasizes that Jesus of Nazareth was a human and a Jew (“born of a woman under the law”) to “redeem those under the law” (the Jews). The Greek word translated as “redeem” means to buy back, as in redeeming something at a pawn shop. All persons, because of the Spirit of the Son, are children of God who can call God “Abba” (Aramaic for father) and are heirs of the Kingdom.
Philippians 2:5-11
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul) and most of its inhabitants were Roman citizens. Paul has a deep affection for the Jesus Followers in Philippi, and thanks them for gifts sent to him in prison (4:18).
Today’s reading is derived from a hymn that was already in use in Jesus Follower communities, perhaps in a Baptism liturgy. Its statements are not only religious, they are also political. The Roman Caesars claimed to be “in the form of God” and “Lord.” Instead of exploiting his connectedness to God, Jesus took the form of a slave/servant and emptied himself (poured himself out) for others. For this, he has been highly exalted (resurrected). As the Christ, he is also called “Lord” and at the name of Jesus, every knee should bend.
2016, December 25 ~ Isaiah 52:7-10 & Hebrews 1:1-4
/in Scripture in Context /by Thomas O'BrienIsaiah 52:7-10
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were mostly written in the 30 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and contains encouragement to the Judeans who returned to Jerusalem after the Exile.
Today’s reading is central to the message of Second Isaiah. It describes the return of Yahweh (whenever the word “LORD” is in all capital letters, the word in Hebrew is “YHWH”) to Jerusalem and Mount Zion. The “sentinels” in verse 8 are the prophets who sing for joy that the Babylonian Exile will end.
Hebrews 1:1-4
The Letter to the Hebrews is an anonymous sermon addressed to both Jewish and Gentile Jesus Followers who were suffering persecution. It urges them to maintain their Faith and Hope in the face of hardship. Although the Letter is sometimes attributed to Paul, most scholars agree that it was written after Paul’s death in 62 CE but likely before 100 CE.
In today’s reading, the author identifies the Son with Holy Wisdom that was present at creation (Prov. 8:22) by saying ”through whom he also created the worlds.” (v. 2) The author also anticipates the language of the Gospel According to John – “all things came into being through him” (John 1:3). Because the theology of the Trinity was still evolving, the author stops short of identifying the Son with the Father as God, and refers to the Son as “a reflection of God’s glory and the exact imprint of God’s very being” (v.3) and as superior to angels (v.4).