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2016, December 18 ~ Isaiah 7:10-16 & Romans 1:1-7

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Isaiah 7:10-16

After Solomon’s death in 930 BCE, the Unified Monarchy split in two: Israel consisting of the 10 Northern Tribes and Judea consisting of the Tribes of Judah and Benjamin. Ahaz was of the House of David (v.13) and the King of Judea around 730 BCE – when the Assyrian Empire was threatening both Israel and Judea. (Assyria conquered Israel in 722.)

In today’s reading, Ahaz is offered a sign by Yahweh to support what Isaiah is saying on God’s behalf. The sign is that a young woman (v.14) is with child and will bear a son whose name will be Immanuel (“God is with us”). This child will “eat curds and honey” (v.15) – which means in a time of prosperity and after the siege by the Assyrians ended. Most scholars opine that the “young woman” was the mother of Hezekiah who was the King of Judea when the Assyrians ended their siege of Jerusalem around the year 700 BCE.

In today’s Gospel, the author cites Isaiah 7:14 by saying a “virgin” shall conceive a son (Matt. 1:23). The reason for the difference between the two texts is that the author of the Gospel relied on a Greek translation of the Book Isaiah. In Hebrew, the word used in Isaiah is “almah” which means “young woman.” In the Greek translation of Isaiah, almah was translated as “parthenos” – which means virgin.

Romans 1:1-7

Paul’s letter to the Romans is his longest, last and most complex letter. It was written in the late 50s or early 60s (CE). Among other messages, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome. (Jesus Followers were not called “Christians” until the 80’s.)

In today’s reading, Paul states that Jesus was “declared” to be Son of God by his resurrection from the dead (v.4). His reference to “Gentiles” (v.5) means the Gentile Jesus Followers. Paul then broadens his address to all the Jesus Follower Community in Rome (v.7).

2016, December 11 ~ Isaiah 35:1-10 & James 5:7-10

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Isaiah 35: 1-10

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 in Jerusalem after the Exile.

Today’s reading, even though it is one of the “First Isaiah” chapters, was likely written during the time of the Exile. It promises that the “ransomed” (v.10) – a reference to the Exiles — shall return to a fruitful land with joy. The chapters that follow this reading (Ch. 36-39) are an historical appendix which (except for a few verses) parallel 2 Kings 18 -20. These chapters describe the siege of Jerusalem by the Assyrians and the Judean King (Hezekiah) foolishly turning to the Babylonians for help. The inclusion of parts of 2 Kings in the Book of Isaiah shows the continuing influence of the Deuteronomists in forming the “final” versions of both Isaiah and Jeremiah.

James 5:7-10

Although the authorship of this epistle is not known, it has traditionally been attributed to James, the brother of Jesus, who is presented in Acts of the Apostles as the leader of the Jesus Follower community in Jerusalem. This James is sometimes called “James the Just” and is distinguished from “James the Great” (an apostle, brother of John, and son of Zebedee) and from “James the Less” (apostle and son of Alphaeus).

The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works. This emphasis has been understood by some (including Luther) as being opposed to Paul’s position that one is saved by Faith alone. These positions can be reconciled by recognizing that salvation/wholeness does not come from works alone and that a saving Faith leads to good works.

Today’s reading is from the last chapter of the Epistle, and offers consolation to the hearers. Like many other writings from the late First Century, it expresses the understanding that the coming of the Lord is near. (v.8)

2016, December 4 ~ Isaiah 11:1-10 & Romans 15:4-13

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Isaiah 11: 1-10

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.

The date of today’s reading is disputed among scholars. Although it is in the first 39 chapters, this passage and the rest of Chapter 11 present post-Exilic themes in anticipation of a Messiah. The reference to “Jesse” is to King David’s father, so this Messiah would be from the House of David, a ruler. The “righteousness” that the Messiah will bring is one of peace and restoring all things to their proper order. The closing verse (v. 10) says that this person will be a “signal” to “the peoples” and “the nations” – both of which are references to Gentiles (non-Jews).

Romans 15:4-13

Paul’s letter to the Romans is his longest, last and most complex letter. It was written in the late 50’s or early 60’s (CE) to a Jesus Follower community that Paul did not establish. Among other messages, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome. Nero’s predecessor (Claudius) expelled all Jews from Rome in 49. During Nero’s reign (54-68 CE), he allowed Jews (including Jewish Jesus Followers) to return. Their return created tensions within the Jesus Follower Community. (Jesus Followers were not called “Christians” until the 80’s.)

In today’s reading, Paul exhorts the Jewish Jesus Followers and the Gentile Jesus Followers to “live in harmony” (v. 5) and glorify God “with one voice” (v.6). To emphasize to Jewish Jesus Followers that Gentiles could be Jesus Followers, Paul paraphrases Psalm 18.49 (v. 9), Psalm 117.1 (v.10) and Isaiah 11.10 (v.12), all of which refer to “Gentiles,” “the nations” or “the peoples.”

2016, November 27 ~ Isaiah 2:1-5 & Romans 13:11-14

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Isaiah 2: 1-5

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 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 set in the time from 733 to 701 BCE. As a “prophet,” Isaiah does not foretell the future, but instead speaks for Yahweh. In his visions, Isaiah saw the restoration of Israel through the power of Yahweh and saw many people coming to Jerusalem for instruction (in Hebrew, “Torah”). Today’s verses precede a call for the House of Jacob (i.e. Israel) to reform and walk in the light of Yahweh.

Romans 13:11-14

Paul’s letter to the Romans is his longest, last and most complex letter. It was written in the late 50’s or early 60’s (CE) to a Jesus Follower community that Paul did not establish. Among Paul’s major concerns is to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome. Nero’s predecessor (Claudius) expelled all the Jews from Rome in 49. During Nero’s reign (54-68 CE), he allowed Jews (including Jewish Jesus Followers) to return. The return created tensions within the Jesus Follower Community. (Jesus Followers were not called “Christians” until the 80’s.)

In today’s reading, Paul exhorts the community to live honorably because the day of salvation is near. He urges them to “put on the Lord Jesus Christ” – a metaphor for baptism. In speaking of “the flesh,” Paul is not referring to the human body, but instead to human self-centeredness and selfishness.

2016. November 20 ~ Jeremiah 23:1-6 & Colossians 1:11-20

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Jeremiah 23:1-6

After the righteous King Josiah was killed in battle in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had hapless kings from 609 until 586 BCE when the Babylonians destroyed Jerusalem and exiled the Judean leaders to Babylon. Jeremiah’s prophesy (i.e. speaking for Yahweh) began around 609 and continued until 586 BCE when he died in Egypt.

The Book of Jeremiah underwent substantial revisions between the time of Jeremiah and the First Century. Many sections in “poetry style” are attributed to the prophet, and parts in “prose style” were added later. Indeed, parts of Jeremiah are word-for-word the same as 2 Kings, a book written by the Deuteronomists (authors of Deuteronomy, Joshua, Judges, Samuel and Kings). The consistent Deuteronomic themes in the prose style parts are that Yahweh controls Judea’s fate and if Judeans and their kings do not worship Yahweh faithfully, they will be scattered. Yahweh’s power is such, however, that a “remnant” will return from Babylon to Judea.

Today’s reading is in prose style and attacks the kings and priests (the “shepherds”). It holds up the promise that Yahweh will raise up for “David” (Judea) a righteous king who will enable Israel to live in safety and righteousness.

Colossians 1:11-20

Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (four chapters) and expresses concern about practices that are inconsistent with Paul’s understanding of being a Jesus Follower. Scholars debate whether it was written by Paul or by his disciples in the decade after Paul’s death in 64 CE.

In today’s reading, the author adopts an apocalyptic theme in contrasting light and darkness (vv. 12-13). He expresses the theme that believers are redeemed and receive forgiveness of sin in the Christ (v. 14). “Redemption” conveys the sense of being bought back, the way something already owned is redeemed from a pawn shop. He describes Jesus of Nazareth as the “image” (or symbol or manifestation) of the invisible God (v.15) and describes the Cosmic Christ as the unifying force for all created things, the one who brings life to us even though we encounter our own deaths, and the force that reconciles all things in the God of Love.

2016, November 13 ~ Malachi 4:1-2a & 2 Thessalonians 3:6-13

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Malachi 4: 1-2a

The Book of Malachi is the last book of the 12 “Minor” Prophets – so called because these 12 books are much shorter than the three “Major” Prophets (Isaiah, Jeremiah and Ezekiel). His name literally means “my messenger” and the book appears to be written in the 5th Century BCE, after the Second Temple was built. Malachi asserts that the “Day of the Lord” is coming soon, and the “messenger” of the Day of the Lord is later identified as Elijah (4:5). In most prophetic books, the Day of the Lord is presented as a time of wrath, darkness, fear and trembling.

In today’s reading from the last chapter in the book, the author reiterates that the Day of the Lord will be terrible for the arrogant and evildoers, but that those who revere Yahweh’s name will rise. In the Hebrew Bible, all the Books of the Prophets are in the middle of the Bible, but in Christian Bibles, Malachi is the last book, so that when one turns the page, a prophet much like Elijah (John the Baptist) is encountered.

2 Thessalonians 3:6-13

Thessalonica, a port city in northern Greece, was capital of the Roman province of Macedonia in the First Century. Paul’s First Letter to the Thessalonians is the oldest part of the Christian Scriptures and was written by Paul before 50 CE, about 20 years before the first Gospel (Mark) was written. A principal theme of both 1 and 2 Thessalonians is the return of the Lord Jesus in the end time. In 2 Thessalonians, however, there is an emphasis on living in the present and warnings about forgeries of Paul’s writings. For these reasons, many scholars conclude that 2 Thessalonians was written by one of Paul’s disciples after Paul’s death in 64 CE.

In today’s reading, the author directs comments to the entire community and emphasizes the need to continue to work for a living.

2016, November 6 (Pentecost 25) ~ Job 19:23-27a & 2 Thessalonians 2:1-5, 13-17

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Job 19:23-27a

The Book of Job was written by multiple authors (collectively called “Poet Job”) from the 7th Century to the 4th Century BCE. Except for the Prologue and Epilogue, it is written in poetic form and raises difficult questions such as Why do bad things happen to good people? and will humans continue to be religious apart from rewards and punishments?

The traditional translation of the phrase in James 5:11 is “the patience of Job” but a better translation is “endurance” because Job was anything but patient in his suffering.

In today’s reading, Job is responding to one of his friends who contended that Job’s suffering must be the result of Job’s own (or his ancestors) wrongdoing or is self-imposed. Job rejects this, and earlier in the Book called for someone to judge between him and God to determine if God is being just. In Chapter 19, Job asserts that God is the cause of his suffering. He wishes that his complaint were permanently recorded (v. 24) and expresses his belief that a Redeemer (or Vindicator) will enable him to have a direct audience with God (v. 26). In Chapters 38 to 42, Job has a theophany (a face-to-face meeting with God) with results that surprise Job.

2 Thessalonians 2:1-5, 13-17

Thessalonica, a port city in northern Greece, was capital of the Roman province of Macedonia in the First Century. Paul’s First Letter to the Thessalonians is the oldest part of the Christian Scriptures and was written by Paul before 50 CE, about 20 years before the first Gospel (Mark) was written. A principal theme of both 1 and 2 Thessalonians is the return of the Lord Jesus in the end time. In 2 Thessalonians, however, there is an emphasis on living in the present and warnings about forgeries of Paul’s writings. For these reasons, many scholars conclude that 2 Thessalonians was written by one of Paul’s disciples after Paul’s death in 64 CE.

In today’s reading, the author refutes inaccurate views about the coming of Jesus such as belief that the day of the Lord is already here (v. 2). He gives thanks for the community’s belief in the truth (v.13) and traditions taught to them (v.15).

2016, November 6 (All Saints’ Day) ~ Daniel 7:1-3, 15-18 & Ephesians 1:11-23

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Daniel 7:1-3, 15-18

The Book of Daniel has two distinct parts. Chapters 1 to 6 are stories of Daniel in the Court of the Babylonian Kings and the Persian Kings before, during and just after the Exile (587-539 BCE). Because these kings are presented as ignorant (but not malevolent), scholars date these six chapters to the time when Judea was under the generally benevolent rule of the Persians (539-333 BCE) and the Greeks (333 to 281 BCE). Chapters 2 to 7 of the Book were written in Aramaic rather than Hebrew.

Chapters 7 to 12 were written later – during the oppression of Antiochus IV Epiphanes (175-164 BCE) whose desecration of the Temple led to the Maccabean Revolt in 167 BCE. These chapters present an apocalyptic vision of a situation so dire that an external intervention (such as by God) is needed to put things right. Like other apocalyptic writings, the Book of Daniel uses strong images to describe the conflict between good and evil. Today’s reading is set in 553 BCE, and Daniel’s dream “foretells” (with 20-20 hindsight), the conquest of Judea by four “beasts” (v.17) – Babylon, Media, Persia and Greece. The “holy ones” (v.18) who receive the kingdom are understood as either the heavenly court or as the Jews persecuted by Antiochus.

Ephesians 1:11-23

Ephesus was a large and prosperous city in what is now western Turkey. According to the Acts of the Apostles and 1 Corinthians, Paul visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they didn’t always agree on what it means to be a Jesus Follower. This letter is intended to unify them. In today’s reading, the author emphasizes the shared beliefs of Jesus Followers and the inclusion of Gentiles in God’s blessings (v.13). Because some of the vocabulary in this letter is different from most of Paul’s letters, scholars are divided about whether this letter was written by Paul (who died in 64 CE) or if it was written later in the 1st Century by an admirer of Paul.

2016, October 30 ~ Isaiah 1:10-18 & 2 Thessalonians 1:1-4, 11-12

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Isaiah 1:10-18

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 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 set in the time from 733 to 701 BCE. As a “prophet,” Isaiah does not foretell the future, but instead speaks for Yahweh to indict Israel for empty forms of worship divorced from social justice. The last verse of today’s reading is optimistic, but is conditional on Israel’s becoming “willing and obedient” (v. 19).

2 Thessalonians 1:1-4, 11-12

Thessalonica, a port city in northern Greece, was capital of the Roman province of Macedonia in the First Century. Paul’s First Letter to the Thessalonians is the oldest part of the Christian Scriptures and was written by Paul before 50 CE, about 20 years before the first Gospel (Mark) was written. A principal theme of both 1 and 2 Thessalonians is the return of the Lord Jesus in the end time. In 2 Thessalonians, however, there is an emphasis on living in the present and warnings about forgeries of Paul’s writings. For these reasons, many scholars conclude that 2 Thessalonians was written by one of Paul’s disciples after Paul’s death in 64 CE.

In today’s reading, the salutation is identical to 1 Thessalonians, followed by a thanksgiving for the faith of the community and a reference to “persecutions and afflictions” (v.4). The omitted verses (5 -10) assert that God will afflict the persecutors and work vengeance on those who do not obey the gospel of the Lord Jesus. Today’s reading concludes with a prayer that God will make the people worthy of God’s call so that the Lord Jesus will be glorified in the believers’ lives.

2016, October 23 ~ Sirach 35:12-17 or Jeremiah 14:7-10,19-22 & 2 Timothy 4:6-8,16-18

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Track 2 of the Revised Common Lectionary offers a choice between Sirach and Jeremiah.

Sirach 35:12-17

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.” In the Roman Catholic tradition, the book is known as “Ecclesiasticus” (“the Church’s book”). 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” (which means a person of learning). The Prologue to Sirach contains the first reference in Jewish Literature to “the Law, the Prophesies, and the rest of the books” – the division of the Hebrew Bible into three parts. The book primarily consists of “traditional” advice to young men in the Jewish community, consistent with advice to young men contained in the Book of Proverbs.

Today’s reading is part of a chapter in which Sirach urges sincere and cheerful generosity to the Most High (i.e. at the Temple) advising that the Lord will repay sevenfold (v. 13) and will listen to the prayers of those who have been wronged (v. 16).

Jeremiah 14:7-10, 19-22

Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 – 587 BCE) and the First Century. Many of the sections in the book that are in “poetry style” are attributed to the prophet himself, and parts in “prose style” were added later. Today’s reading is in “poetry style.” It is a lament that confesses Judea’s sins, bemoans the absence of Yahweh, recognizes the destruction of Judea at the hands of the Babylonians, and prays that Yahweh (who controls everything) will save or restore the Judeans.

2 Timothy 4:6-8, 16-18

The Letters to Timothy and Titus are called “Pastoral Letters” because they concern the internal life, governance and behavior of the early Christian churches and their members. Most scholars agree they were written in the early Second Century in Paul’s name by some of his followers (Paul died in 64 CE). Writing something in someone else’s name was a common practice in the First and Second Centuries.

2 Timothy is more personal than 1 Timothy. In today’s reading from the last chapter of the letter, “Paul” reflects on his impending death and praises the Lord for the strength to proclaim the Gospel. The reference to the “lion’s mouth” (v. 17) recalls Daniel in the lion’s den.