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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.

2016, October 16 ~ Genesis 32:22-31 & 2 Timothy 3:14-4:5

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Genesis 32: 22-31

The background to today’s reading includes Jacob’s supplanting his older brother, Esau, by tricking Isaac into giving him the blessing that properly belonged to Esau. Many years passed, and Jacob was very wealthy. He learned that Esau was coming to meet him with an army of 400 men. To protect his wealth, he divided his herds into two parts (so one part could escape if necessary), prayed to Yahweh, and sent gifts to Esau. In today’s reading, on the night before he expected to meet Esau, Jacob wrestled with a “man” all through the night. The angel/man/God changed Jacob’s name from Jacob (“supplanter”) to Israel (“one who strives with God”). Reflecting the antiquity of the story, the divine being vanished before sunrise.

In ancient Israel, “naming” something gave a person control over what was named. For this reason, the divine being did not respond to Jacob’s question, “Please tell me your name” (v. 29). At the end of the story, Jacob changed the name of the place to Peniel (“face of El”) because he had seen God face to face. In Hebrew, words ending in “el” are “God Words.” “El” was one of the oldest names for God in the Middle East. Examples include Gabriel, Daniel, Rachel, Temple Beth-el, Israel, and the like.

2 Timothy 3:14-4:5

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. By the Second Century, the Jesus Follower Community was more institutionalized and concerns about “heresy” had arisen.

2 Timothy is more personal than 1 Timothy. In today’s reading, the author, writing as Paul, continued to urge Timothy to be firm in his faith and to recognize that Scripture is inspired by God. Emphasizing the dangers of false belief, he urged Timothy to continue his ministry.

2016, October 9 ~ 2 Kings 5:1-3, 7-15c & 2 Timothy 2:8-15

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2 Kings 5:1-3, 7-15c

The Book of Kings is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel and Kings. These books are a didactic history of Ancient Israel from the time in the Wilderness (c. 1250 BCE) to the Babylonian Captivity in 587 BCE. The books all emphasize that God controls history.

Consistent with that point, in today’s reading, it is Yahweh (!) who gives victory to Naaman, a general of Aram (modern Syria) over Israel around 850 BCE (v. 1). Elisha, the successor to Elijah, was in Samaria, the capital of Northern Israel at this time. Naaman came to Elisha with great riches and a letter from the king of Aram to the king of Israel asking that Naaman be cured of his “leprosy” (which could have been any skin ailment). Elisha directed Naaman to wash in the River Jordan seven times, and Naaman was healed.

As Naaman states (v.15), the lesson of this story is that Yahweh’s power is not territorially limited to the lands of Israel and Judea – it extends to the whole world.

2 Timothy 2:8-15

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. By then, the Jesus Follower Community had become more institutionalized and concerns about “heresy” had arisen.

2 Timothy is more personal than 1 Timothy. In today’s reading, the author, writing as Paul, restates key elements of the Gospel and emphasizes that “Paul” has endured hardships so that others may obtain salvation with eternal glory (v. 10). Verses 11 to 13 are generally regarded by scholars as an ancient hymn, and “Paul” encourages Timothy to present himself as one approved by God.

2016, October 2 ~ Habakkuk 1:1-4, 2:1-4 & 2 Timothy 1:1-14

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Habakkuk 1:1-4, 2:1-4

After the death of the good King Josiah in 609 BCE, Judea went into a sharp decline, culminating with the Babylonian Exile, the first part of which began in 597 BCE and the second part of which began in 586 and lasted until 539 BCE. Josiah emphasized the Torah, but in the reign of his successors “the law became slack” (1:4). Habakkuk prophesied (spoke for Yahweh) from the time Josiah’s death to the first deportation of Judean leaders in 597 BCE. He was a contemporary of the prophet Jeremiah and his messages are similar to Jeremiah’s. In today’s readings, Habakkuk laments the destruction and violence in Judea and the lack of justice. In the verses between today’s readings, he speaks for Yahweh and says that the Chaldeans (Babylonians) will serve as the instrument of God’s justice to punish the Judeans. In the second part of today’s reading, Yahweh replies that divine justice will come “at the appointed time” because of the righteous (2:3-4).

2 Timothy 1:1-14

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. By then, the Jesus Follower Community was more institutionalized and concerns about “heresy” and false teachings arose.

2 Timothy is more personal than 1 Timothy. The author, writing as Paul, treats Timothy as his “beloved child” and his spiritual heir. Today’s reading contains a typical “Pauline salutation” followed by a “thanksgiving” for Timothy’s faith (vv. 3-7). “Paul” emphasizes that his understanding of the gospel is the true one, and presents the gospel proclamation in shorthand form in verses 9 and 10. “Paul” asserts his status as a herald, apostle, teacher and sufferer (vv. 11-12) as a prelude to criticizing persons who “have turned away from me” (v.15).

2016, September 25 ~ Amos 6:1a, 4-7 & 1 Timothy 6:6-19

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Amos 6:1a, 4-7

After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and a time of great inequality between rich and poor. Amos was a cattle herder and cared for fig trees in Judea, but he was called by Yahweh to go north to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel).

In today’s reading, Amos (speaking for Yahweh) harshly criticized the wealthy in Israel and predicted their doom. His mention of the “ruin of Joseph” (v.6) is a colloquial reference to the impending destruction of Northern Israel by Assyria in 722 BCE. The “back story” to this reference is: according to Numbers 18, the Tribe of Levi was not allocated land because they were priests and received tithes from the other tribes. Therefore, there would have been only 11 tribes receiving land. To fix this, Joseph’s two sons, Ephraim and Manasseh, were each allocated lands and counted among the 12 Tribes of Israel. Because the Tribe of Ephraim became the largest and most prosperous of the Northern 10 tribes and King Jeroboam was an Ephraimite, the nation of Northern Israel was sometimes referred to as “Ephraim” or “Joseph.”

1 Timothy 6:6-19

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.

Today’s reading is from the last chapter of the letter. The author cautions against love of money, encourages the active “pursuit” of righteousness and “fighting the good fight of the faith.” (v.12)

2016, September 18 ~ Amos 8:4-7 and 1 Timothy 2:1-7

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Amos 8:4-7

After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel) and the South (called Judea). The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and was a time of great inequality between rich and poor. Amos was a cattle herder and cared for fig trees in Judea, but he was called by Yahweh to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). In today’s reading, Amos criticizes the unfair and fraudulent business practices of the wealthy and their impatience for the Holy Days to pass so they can resume bilking the poor and enslaving them. Amos says that YHWH will remember these misdeeds and punish the evildoers. In 722 BCE, Assyria conquered Israel and scattered its wealthy class.

1 Timothy 2:1-7

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 in someone else’s name was a common practice in the First and Second Centuries. By this time, the Jesus Follower Community was more institutionalized. Today’s reading urges accommodation by the Jesus Followers to the worldly authorities for the sake of the peace of the church. The idea of Christ Jesus as a “ransom” (v. 6) traces back to Mark 10:45 (“For the Son of Man came … to give his life as a ransom for many”). This idea, in turn, was primarily derived from the Fourth Servant Poem of Isaiah (Is. 52:13 to 53:12) which portrayed Judea as a suffering servant during the Babylonian Exile (587-539 BCE).

2016, September 11 ~ Exodus 32:7-14 & 1 Timothy 1:12-17

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Exodus 32: 7-14

Exodus, the second book of the Bible, covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the call(s) of Moses, Exodus itself, and the early months in the Wilderness.

At Mount Sinai (the holy mountain is “Horeb” in some other books), Moses received the Law from YHWH for 40 days and nights. (“Forty” is a euphemism in the Bible for “a long time.”) While Moses was away, the people under Aaron (Moses’ brother) became impatient and cast a calf made from gold earrings that Egyptian women (somewhat curiously) gave them when they left Egypt. Aaron also built an altar and proclaimed a festival to YHWH.

YHWH is presented today’s passage as having very human qualities. At first, the angry God disowns the Israelites, says Moses brought them out of Egypt, and determines to “consume them.” Moses responds that “they are your people” and the Egyptians will question YHWH’s power and motives if the Israelites were rescued by YHWH and then were killed. He reminds YHWH of the promises to the Patriarchs, and YHWH’s mind is changed about bringing disaster on the people.

1 Timothy 1:12-17

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 62 CE). Writing a document in someone else’s name was a common practice in the First and Second Centuries. By then, the Jesus Follower Community had become more institutionalized and concerns about “heresy” had arisen.

In today’s reading, as a prelude to opposing false teachings, “Paul” asserts his authority by saying that his conversion occurred “because [Jesus] judged me faithful and appointed me to his service (v.12). He states that Jesus the Christ made him “an example to those who would come to believe in [Jesus] for eternal life” (v. 16).

2016, September 4 ~ Deuteronomy 30:15-20 & Philemon 1:1-21

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Deuteronomy 30: 15-20

Deuteronomy is the fifth (and last) book of the Torah. It is structured as Moses’ final speech to the Israelites just before they enter the Promised Land (which, if the events are historical, would have been around 1225 BCE).

“Deuteronomy” comes from Greek words meaning “Second Law.” The book is presented as a “restatement’ of the laws in Exodus, Leviticus and Numbers. Although much of the book was written in the reign of Josiah (640 to 609 BCE), there were later revisions during and after the Exile (587-539 BCE).

All the Deuteronomic books (Deuteronomy, Joshua, Judges, Samuel and Kings) contain an over-arching theme that “explains” Ancient Israel’s Exile and Judea’s subjugation to other nations. Rather than seeing the Exile and the other conquests of Judea as the result of the greater economic and military might of foreign nations, they are portrayed as the result of failing to obey the commandments of the LORD (v. 16) and being “led astray to bow down to other gods and serve them” (v.17). Verses 16 and 17 start with “if” and reflect the Deuteronomists’ understanding that the Covenant with the LORD was conditional. Judea failed to live up to its part of the covenant, and this is why it suffered.

Philemon 1: 1-21

The Letter to Philemon is the shortest of the letters attributed to Paul, and is presented as his last letter in the Bible. (When Jerome translated the letters for the Vulgate, he arranged them from the longest to the shortest on the theory that the longer letters were more important.) Today’s reading contains all but three of the verses of the entire letter.

The letter is written from prison, but the site is not specified. Paul is sending the slave Onesimus (whose name means “helpful”) back to Philemon with a request to free him as a “brother in the Lord” (v. 16). Paul notes that he converted Philemon (“owing me in your own self” v.19).