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, 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.
2024, March 3 ~ Exodus 20:1-17; 1 Corinthians 1:18-25; John 2:13-22
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 3, 2024
Exodus 20:1-17
Reading
1 Then God spoke all these words:
2 I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; 3 you shall have no other gods before me.
4 You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. 5 You shall not bow down to them or worship them; for I the LORD your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me, 6 but showing steadfast love to the thousandth generation of those who love me and keep my commandments.
7 You shall not make wrongful use of the name of the LORD your God, for the LORD will not acquit anyone who misuses his name.
8 Remember the sabbath day and keep it holy. 9 For six days you shall labor and do all your work. 10 But the seventh day is a sabbath to the LORD your God; you shall not do any work—you, your son, or your daughter, your male or female slave, your livestock, or the alien resident in your towns. 11 For in six days the LORD made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore, the LORD blessed the sabbath day and consecrated it.
12 Honor your father and your mother, so that your days may be long in the land that the LORD your God is giving you.
13 You shall not murder.
14 You shall not commit adultery.
15 You shall not steal.
16 You shall not bear false witness against your neighbor.
17 You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.
Commentary
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.
The Book of Exodus (like the Torah as a whole) is an amalgam of religious traditions, some of which were written down about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, called “J” (Yahwistic), “E” (Elohistic), “D” (Deuteronomic) and “P” (Priestly). These sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.
Today’s reading is part of Chapters 19 to 24, which The Jewish Study Bible describes as “the defining and seminal moment in Israel’s relationship to God.” It points out that the sequence of events in these chapters is “extraordinarily difficult to follow” because they “were transmitted in multiple versions that differed about the nature of the event and what God communicated to the people.”
Today’s reading is set at Mount Sinai (“Horeb” in other parts of Exodus and in Deuteronomy) during the time in the Wilderness. In it, YHWH (“LORD” in all capital letters in the NRSV) gave the Decalogue – the “ten words” (v.1) – often called the Ten Commandments. The LORD is stated to be the author of the Ten Words. Implicit in this attribution of authorship is the notion that the LORD is the “king” of Israel – just as kings were the lawgivers in other ancient societies.
The Decalogue was structured as an exclusive covenant similar to a Lord-Vassal relationship in the Ancient Middle East: YHWH recounted what had been done for the Israelites (v.2) and then directed reciprocal obligations of the people (vv.3-17). Verse 3 does not command monotheism (there is only one God), but states that the people shall not worship any other gods, a belief system called “henotheism.” The JSB points out that banning worship of all but one deity was unique among other civilizations. The worship of an imageless God (v.4) also distinguished the Israelites from its neighbors. Verses 5 and 6 presented perceptions of God as “jealous” and “punishing those who reject me” (to the third and fourth generations) but showing steadfast love to those who love the LORD and obey God’s laws to the thousandth generation. Commentators suggest that the notion that God is “jealous” is an anthropomorphism and that “jealousy” is the feeling that a faithful spouse (God) expects their spouse (Israel) to be faithful as well.
The New Oxford Annotated Bible notes that all of the commandments are in unconditional and absolute (apodictic) second-person masculine singular form. It continues that the Bible does not establish how these ten should be enumerated and observes that there was a diversity of views on this topic in antiquity. In the Jewish tradition, “I am the LORD your God” (v.2) is the first “word.”
Keeping the Sabbath “holy’ (v.8) meant to observe it as a day separate from others — a segment of time belonging especially to God. It is noteworthy that wives are not included among those prohibited from working on the Sabbath (v.10), but women are to be honored by their children because they are a mother (v.12). Murder (but not killing) was proscribed (v.13), and wives were considered “property” similar to a slave or other property (v.17). The JSB understands “covet” (v.14) as “having designs on a desired object, perhaps even to scheming or maneuvering to acquire it.”
This is one of three versions of the Decalogue. This one is called the “Priestly Decalogue” because it refers to the Priestly account of creation in which God rested on the seventh day (v.11). Other versions of the Decalogue appear in Exodus 34:11-26 (the “Ritual Decalogue”) and in Deuteronomy 5:6-21. In the Deuteronomic version, wives do not “belong” to men (Dt. 5:21), and the rationale for observing the Sabbath is the liberation of the Israelites from Egypt rather than God’s resting on the seventh day of creation.
1 Corinthians 1:18-25
Reading
18 The message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.”
20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. 22 For Jews demand signs and Greeks desire wisdom, 23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.
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. This 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) advocated women’s subordination, and speculates that the authors of those letters may have inserted these verses about women into Paul’s original letter.
In today’s reading, Paul criticized of the “wisdom of the world” and asserted that “God’s foolishness is wiser than human wisdom” (v.25). He explained that selfless love (as embodied in the cross) is seen as foolishness by those who rely on the so-called wisdom of the world (vv. 18, 20). As he often did, Paul paraphrased (and modified) verses from the prophets. Verse 19 is loosely based on Isaiah 29:14b which reads (in the NRSV) “The wisdom of their wise shall perish and the discernment of the discerning shall be hidden.”
God’s wisdom (v. 21) is the plan of salvation and includes the crucifixion of the Christ/Messiah/Anointed One of God. For Jews, a crucified Messiah was indeed a “stumbling block” (v. 23) because a Messiah who suffered was not a generally accepted notion in First Century Judaism. Because crucifixion was a particularly painful and degrading Roman form of execution, it was also inconsistent with the secular wisdom of the Greeks that expected kings and wise persons to overcome their enemies.
The NOAB sees the entire reading as a play on words by Paul in which “the meaning of the cross/Christ crucified remains stable, while the meaning of wisdom shifts from opposition to the cross and opposition by God (vv.18-20) into apposition with the crucified Christ (and the power of God) and finally into identification as the wisdom of God (vv.23-24).”
John 2:13-22
Reading
13 The Passover of the Jews was near, and Jesus went up to Jerusalem. 14 In the temple he found people selling cattle, sheep, and doves, and the money changers seated at their tables. 15 Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables. 16 He told those who were selling the doves, “Take these things out of here! Stop making my Father’s house a marketplace!” 17 His disciples remembered that it was written, “Zeal for your house will consume me.” 18 The Jews then said to him, “What sign can you show us for doing this?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “This temple has been under construction for forty-six years, and will you raise it up in three days?” 21 But he was speaking of the temple of his body. 22 After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.
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, it 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.”
The introductory phrase “the Passover of the Jews” (v.13) shows that the author of the Gospel considered it necessary to explain this feast to some of the Gentile audience. The designation “the Jews” (v. 13) in this particular context can be understood as “the Jewish people” but most of the time in the Fourth Gospel, the words “the Jews” are a shorthand reference for the Temple Authorities and the Pharisees. It is generally not a reference to the Jewish people, especially since Jesus was a Jew and his disciples were Jews.
Because animal sacrifice was performed in the Temple until 70 CE when the Romans destroyed it, animals were in the Temple areas so they could be bought by persons seeking to make sacrifices. In addition, there was an annual Temple tax imposed on Jews who came to the Temple that had to be paid in the official Jewish half-shekel. Roman and other money had to be changed into Jewish money. The activities being conducted in the Temple at this time were consistent with the practices of First Century Jews.
Jesus’ actions reported in all four gospels were not a statement against animal sacrifice or those engaging in worship in the Temple. Instead, most scholars understand the event as the evangelists’ way of showing that Jesus fulfilled the prophesy in Zechariah 14:21 that on the Day of the LORD, there would no longer be traders in the house of the LORD. In verse 17, the saying about “zeal for God’s house” is taken from Psalm 69:9.
The reference to construction of the Temple for forty-six years (v.20) is substantially correct. Herod the Great began the reconstruction of the Second Temple in 20 BCE. If the Crucifixion occurred in 30 CE and Jesus’ ministry was for three years, this event would have occurred in 27 CE.
In verse 22, the author was saying that after the Resurrection, the disciples treated Jesus’ statements during his lifetime as “the word” and as the equivalent of scripture.
2024, February 25 ~ Genesis 17:1-7,15-16; Romans 4:13-25; Mark 8:31-38
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
FEBRUARY 25, 2024
Genesis 17:1-7, 15-16
Reading
1 When Abram was ninety-nine years old, the LORD appeared to Abram, and said to him, “I am God Almighty; walk before me, and be blameless. 2 And I will make my covenant between me and you and will make you exceedingly numerous.” 3 Then Abram fell on his face; and God said to him, 4 “As for me, this is my covenant with you: You shall be the ancestor of a multitude of nations. 5 No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations. 6 I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. 7 I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you.
15 God said to Abraham, “As for Sarai your wife, you shall not call her Sarai, but Sarah shall be her name. 16 I will bless her, and moreover I will give you a son by her. I will bless her, and she shall give rise to nations; kings of peoples shall come from her.”
Commentary
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (five books) in Latin. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1,650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics. These four strands are known as “J” (Yahwistic), “E” (Elohistic), “D” (Deuteronomistic) and “P” (Priestly).
Genesis is generally seen as having two major parts: (1) Chapters 1-11 (“The Primeval History”) and Chapters 12 to 50 (“The Ancestral History – with its focus on Abraham and his descendants.) The Ancestral History is subdivided into the story of Abraham (11:17 to 25:18), the Jacob Cycle (25:19 to 36:43) and the Story of Joseph (37:1 to 50:26).
Today’s reading is one of the three accounts of YHWH’s covenant with Abraham to bless him with many descendants. It was written by the Priestly writers between 550 and 450 BCE. (The “J” version is in Chapter 15.) This account added that it will be Sarah who will bear the child that would lead to many descendants.
Although the reading today appeared to make an unconditional covenant with Abram about numerous offspring (v.2), the omitted verses (8 to 14) required Abram and his offspring to be circumcised. This made the covenant a conditional one in which both parties had obligations. It is also described as an “everlasting covenant” (vv.13, 19).
The reading is also about names. In the Hebrew Bible, one’s name described who you were and your destiny. Abram means “exalted ancestor” and has the same root as “Abba/father.” He was renamed Abraham (“ancestor of a multitude”) (v.5). The New Oxford Annotated Bible explains: “A new name signifies a new relationship or status. Abraham, a dialectical variant of Abram means ‘the [divine] ancestor is exalted.’ Here the name is explained by its similarity to the Hebrew for ancestor of a multitude referring to nations whose ancestry was traced to Abraham, such as the Edomites and the Ishmaelites.”
Sarai’s name was changed to Sarah (“princess”) when Abraham was told that she (at age 90) would conceive and bear a son (v.15).
The Priestly writers took the position that the name YHWH was not known to the Israelites until the Exodus (Exodus 3 and 6). In verse 1 of today’s reading, YHWH disclosed the divine name to Abram as “El Shaddai” – translated variously as “God Almighty” or “God of the Mountains” or even as “God with Breasts” (a fertile god). In the other places in this reading, the word translated as “God” is either “El” (an ancient name for God) or Elohim (literally, “the Gods”) – the name used by the Priestly writers in the first Creation Story in Genesis 1.
Romans 4:13-25
Reading
13 For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. 14 If it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath; but where there is no law, neither is there violation.
16 For this reason it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (for he is the father of all of us, 17 as it is written, “I have made you the father of many nations”) — in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18 Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So numerous shall your descendants be.” 19 He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. 20 No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 being fully convinced that God was able to do what he had promised. 22 Therefore, his faith “was reckoned to him as righteousness.” 23 Now the words, “it was reckoned to him,” were written not for his sake alone, 24 but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, 25 who was handed over to death for our trespasses and was raised for our justification.
Commentary
Paul’s letter to the Romans was his longest, last, and most complex letter. It was written in the late 50s or early 60s (CE) (about 10 years before the earliest Gospel (Mark) was written) to a Jesus Follower community that Paul did not establish. Among many messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The “backstory” is that in 49 CE, Emperor Claudius expelled all Jews from Rome, including Jewish Jesus Followers. The next Emperor was Nero who reigned from 54 to 68 CE. Nero reversed his predecessor’s decree and allowed Jews to return to Rome. This return caused tensions within the Jesus Follower Community in which Gentiles had become prominent.
Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ.
Paul exhorted the Jesus Follower Community in Rome to follow the Commandments, particularly to love one another as neighbors.
In his epistles, Paul used a number of terms that need to be understood in context. “Righteousness” (vv.13 and 22) is one of them. “Righteousness” is understood generally as being in right relationships with God and others. It is sometimes translated as “justified.” A “just” person is also a “righteous” person, and “justified” is used the same way that a page of type is “justified” – all the margins are straight and in order.
Another term that needs explanation is “faith,” a word Paul used seven times in this reading alone. “Faith” for Paul was not used the way it is now typically used — as an intellectual assent to one or more propositions. The Greek word for “faith” (pistis) has an active aspect and should be understood as “faithfulness” – actively living into one’s beliefs through grace and trust in God in a steady way. Paul emphasized that “faith” is a matter of the heart (the innermost part of our being) — not the intellect — and that faithfulness leads to righteousness (v.13).
In today’s reading, Paul held up Abraham as an example of “righteousness” (being in right relation with God and man) who was blessed by God, not because of obedience to the law (v.13) and prior to the requirement that he be circumcised (Gen. 17:10), but because of his faithfulness to YHWH. The Jewish Annotated New Testament says that the word “law” (v.13) is “nomos” and refers not to Torah but to the convention of circumcision.
The New Jerome Biblical Commentary observes that Paul would have understood that Abram’s faithfulness occurred prior to the giving of the Law at Sinai. It also points out that there was a tradition in 1st Century Judaism that Abraham (somehow) knew the Law and obeyed it even before the Law was promulgated. This tradition was based on Sirach 44:20 (“Abraham kept the law of the Most High”).
In verse 16, Paul relied on Genesis 12:3 to assert that Abraham is the father of all – both Jews and Gentiles – and all inherit God’s promises as they share in the faithfulness of Abraham. The NAOB points out that Abraham was justified because of his faithfulness before he was circumcised. Therefore, he could be ancestor of both the circumcised and uncircumcised.
The NAOB notes: “God’s ability to do what he had promised is at stake throughout Romans, especially regarding Israel.” Paul argued that God can do what God has promised (v.21). Most particularly, Paul asserted (v.23) that Abraham’s faithfulness was “reckoned to him as righteousness” (Gen. 15:6) and that this was a gift from God (v.4). Similarly, our faithfulness will be reckoned to us as righteousness by God who raised Jesus from the dead (v.24). That is, both Gentile and Jewish Jesus Followers who share in the faithfulness of Abraham will be “justified” and in a state of righteousness with God and man – just as Abraham was (v.25).
The NJBC points out that Paul asserted that God is the actor in the “handing over” of Jesus and who “raised [Jesus] for our justification” (v.25). The JANT says that the phrase “for our trespasses” is to be understood as meaning that in his faithfulness (as shown by his death) the Christ pays the penalty for human sin.
Mark 8:31-38
Reading
31 Jesus began to teach his disciples that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32 He said all this quite openly. And Peter took him aside and began to rebuke him. 33 But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.”
34 He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 35 For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. 36 For what will it profit them to gain the whole world and forfeit their life? 37 Indeed, what can they give in return for their life? 38 Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”
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.”
Today’s reading comes immediately after a passage in which the disciples said that others suggested that Jesus might be [reincarnations of] John the Baptist, or Elijah or one of the prophets [i.e., Moses] (v. 28). In response to a more direct question, Peter offered “You are the Messiah” (or the Christ) (v. 29). The NOAB notes that there is very little evidence of “standardized” expectations of the Messiah in the First Century.
In today’s reading, Mark said that Jesus taught them that the “Son of Man” (an apocalyptic figure based on Daniel 7:13 and best understood as “The Human Being”) would undergo great suffering, be killed, and rise after three days (v.31). For the Jesus Follower audience hearing Mark’s Gospel in the early 70’s, this “future” was already past and confirmed by the Faith Community.
In the story, Peter served as a stand-in for all those who were expecting a Messiah who would be God’s anointed, rid the country of the hated Romans, and restore Israel. Jesus rebuked Peter in startling terms reminiscent of the rebuke of Satan by the High Priest Joshua (whose name is “Jesus” in Greek) in Zech. 3:2.
Today’s reading was a turning point in Mark’s Gospel. From now on, Jesus was portrayed in terms that are based on the Suffering Servant Songs in Isaiah 52:13 to 53:12, including the statement in Mark 10:45 that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” The JANT points out that the words “must undergo” (v.31) reflect the perceived determinism of God’s plan, similar to apocalyptic texts such as Daniel.
In addition, from now on, the enemies of Jesus were stated in Mark to be “the elders, the chief priests and the scribes” (v.31). In the other Synoptic Gospels, the opponents of Jesus are primarily the Pharisees, and they are severely criticized. In the Fourth Gospel, the enemies are “the Jews” — a translation of the Greek word “Ioudaios” (literally, the Judeans). In the 70+ times the word is used in John, it is clear from each of the contexts that the word actually referred to the Temple Authorities and the Pharisees, not to “the Jews” generally.
The Gospel passage today also made clear to the generation that had endured the turbulent events of the Jewish Insurrection in 66 CE and the Destruction of the Temple in 70 CE that self-preservation is not the highest value — “those who lose their life for my sake and for the sake of the gospel will save it” (v.35).
Regarding crucifixion, The NAOB states: “The Romans used crucifixion as a gruesome means of terrorizing subject peoples by hanging rebels and agitators from crosses for several days until they suffocated to death. They required condemned provincials to carry the crossbeam on which they were to be hung.”
2024, February 18 ~ Genesis 9:8-17; 1 Peter:18-22; Mark 1:9-15
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
FEBRUARY 18, 2024
Genesis 9:8-17
Reading
8 God said to Noah and to his sons with him, 9 “As for me, I am establishing my covenant with you and your descendants after you, 10 and with every living creature that is with you, the birds, the domestic animals, and every animal of the earth with you, as many as came out of the ark. 11 I establish my covenant with you, that never again shall all flesh be cut off by the waters of a flood, and never again shall there be a flood to destroy the earth.” 12 God said, “This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations: 13 I have set my bow in the clouds, and it shall be a sign of the covenant between me and the earth. 14 When I bring clouds over the earth and the bow is seen in the clouds, 15 I will remember my covenant that is between me and you and every living creature of all flesh; and the waters shall never again become a flood to destroy all flesh. 16 When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” 17 God said to Noah, “This is the sign of the covenant that I have established between me and all flesh that is on the earth.”
Commentary
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (five books) in Latin. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1,650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics. These four strands are known as “J” (Yahwistic), “E” (Elohistic), “D” (Deuteronomistic) and “P” (Priestly).
Genesis is generally seen as having two major parts: (1) Chapters 1-11 (“The Primeval History”) and Chapters 12 to 50 (“The Ancestral History – with its focus on Abraham and his descendants.) The Ancestral History is subdivided into the story of Abraham (11:17 to 25:18), the Jacob Cycle (25:19 to 36:43) and the Story of Joseph (37:1 to 50:26).
Today’s reading is from the “Priestly” writers (550 to 450 BCE) whose name for God (Elohim) is translated “God” (not “LORD” as used by the Yahwistic writers). In these verses, God made the first covenant recorded in the Bible. A “covenant” is different from a “contract” in that a covenant is a solemn long-term continuing relationship, whereas a contract has a specific purpose and an end date. A covenant is often (but not always) between a superior party (such as God) and an inferior (Noah and humankind).
Covenants in the Bible are sometimes unconditional (such as God’s promise not to destroy the earth again by flood) that do not require a reciprocal action on the part of Noah or humankind. More often, however, Biblical covenants are presented as conditional so that if the “inferior” parties fulfill their obligations, the “superior” (usually God) will provide reciprocal benefits. These obligations include circumcision (Gen. 17:12) or faithfulness to the Law (Joshua 24:21).
The Jewish Study Bible points out that in the Talmud, it is taught that the “descendants of Noah” – that is, universal humanity – are obligated by seven commandments based on Genesis 9:6-17: (1) to establish courts of justice; (2) to refrain from blaspheming the God of Israel as well as from (3) idolatry, (4) sexual perversion, (5) bloodshed and (6) robbery, and (7) not to eat meat cut from a living animal. It notes that Jews have hundreds of commandments (613) in addition to these seven. Gentiles who observe these seven commandments can meet with God’s full approval. The New Oxford Annotated Bible refers to these laws as the Noachide Laws applicable to all persons (Acts 15:20).
1 Peter 3:18-22
Reading
18 Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made alive in the spirit, 19 in which also he went and made a proclamation to the spirits in prison, 20 who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. 21 And baptism, which this prefigured, now saves you — not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him.
Commentary
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. Similarly, authorship of the Torah was historically attributed to Moses, the Psalms to David, and Wisdom Literature to Solomon.
The First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death in the 60’s CE. It was written in sophisticated Greek (not a style a Galilean fisherman would use) and resembled Paul’s letters. Its focus was not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah, the Anointed One of God.
The Jewish Annotated New Testament points out that this epistle is one of the “general” or “catholic” epistles, along with James, John, 2 Peter and Jude. These letters do not address a particular church but were directed to the general condition of Jesus Follower communities. It notes that 1 Peter 4:16 is the only place in the Christian Scriptures where the term “Christian” appears, and that the letter teaches recipients to identify with the suffering of Christ who also suffered unjustly. Suffering as a result of being a Christian was said to be a sign that the end of history is at hand. The JANT notes that 1 Peter adopted terms and scriptural citations that Jews had used to express their exclusive covenant with God and applied them to the Christian community. In effect, for the author of 1 Peter, Israel’s promises now belong to the Church.
In today’s reading, the author urged his audience to be willing to suffer for doing what is right, just as Jesus of Nazareth suffered for doing good. He noted that Jesus was “put to death in the flesh but made alive in the spirit” (v.18), which is not to say that “part” of Jesus survived death, but that God raised him as the Christ to a new life in the divine realm where (metaphorically) he is “at the right hand of God” (v.22). The JANT points out that in early Jewish mystical literature (Kabbalah), the right hand of God was “implicitly identified with the angel Metatron” – which is the name sometimes given to Enoch after he was taken to heaven/God Gen. 5:24).
The NAOB understands the phrase “in which also he went and made a proclamation to the spirits in prison, who in former times did not obey when God waited patiently in the days of Noah during the building of the ark” (vv.19-20) to refer to the idea of Christ’s preaching to the imprisoned evil spirits after his resurrection to announce his own victory. The NAOB suggests that this concept (sometimes called “the harrowing of hell”) is derived from 1 Enoch 10:4-6, a series of verses that described sending fallen angels to the darkness. (This notion also appears in Matthew 22:13: “throw him into the outer darkness, where there will be weeping and gnashing of teeth.”) The New Jerome Biblical Commentary points out that in some traditions, the rebellion of angels is expressly linked with the Flood.
Writers of the Christian Scriptures often looked for analogies in the Hebrew Bible to explain ritual practices in the Jesus Follower Movement. Here, the author presented the Flood in Noah’s time as prefiguring Baptism which is “an appeal to God through the resurrection of Jesus Christ” (v.21). As The JANT points out, “baptism is not a mere ritual, but is meant to be grounded in a connection to God.”
It is noteworthy that the author of 1 Peter understood the Noah story literally in saying that eight persons (v.20b) survived the Flood and were saved.
Mark 1:9-15
Reading
9 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10 And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. 11 And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.”
12 And the Spirit immediately drove him out into the wilderness. 13 He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.
14 Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, 15 and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”
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.”
Today’s reading follows the introduction of John the Baptist (1:4-8). Nazareth is about 16 miles from the Sea of Galilee, and the entire district was ruled by Herod Antipas, a son of Herod the Great who died in 4 BCE.
Martin Smith, in A Season for the Spirit, notes that although Jesus likely thought of himself as a sinless person, he nevertheless submitted to the baptism of John just as many others had done (1:5). Smith understood this story as one of the ways the Synoptic Gospel writers presented Jesus as being human and not thinking of himself as being separate and apart from other persons – an affirmation of his humanity and bond with others.
The words from heaven (“You are my Son, the Beloved”) have antecedents in the Hebrew Bible in references to kings, particularly David in 2 Sam.7:14 (“I will be a father to him”), in Psalm 2:7 (“You are my son”) and Psalm 89:26 (“You are my father”). it is not clear from the text if only Jesus heard the words from heaven or if they were heard by all who were in the area at the time. The JANT observes that the “heavens torn apart” (v.10) anticipated the tearing of the Temple curtain when Jesus died (15:38).
Apart from the reference to Jesus as “Son of God” in Mark 1:1 (a reference that is not in all ancient manuscripts), Jesus is not called “Son of God” in Mark by the disciples. Ironically, those who refer to Jesus as “Son of God” in Mark are unclean spirits (5:7), Jewish Authorities in a question (14:61) and a Roman centurion after Jesus’ death (15:39).
The JANT notes: “In some Christian circles the title Son of God included attributes of pre-existence (Jn 1:1-14) and equality with God (Jn 5.18). In Mark, “Son of God” was more likely understood as the raising of a human being to a status with God; some counterparts include both the Davidic king and the Roman emperor (Livy, Hist.1.16). God “adopted” Jesus as God’s son, as the king was adopted by God (as in Ps 2.7).
The NJBC disagrees and suggests that the evangelist interpreted the heavenly voice as confirmation of the already existing relationship between God and Jesus. It notes that the second part of the communication (“in whom I am well pleased”) echoed Isaiah 42:1 (“in whom my soul delights”), which suggests a connection between the Son of God and the Servant of God.
Unlike Matthew and Luke, Mark did not describe Jesus’ temptations in the wilderness in any detail (compare Mt. 4:1-11 and Lk. 4:1-13). The power of the Spirit is emphasized by Mark in that it “drove” Jesus into the wilderness (v.12). The number 40 is a euphemism for “a long time” and is reminiscent of the 40 years the Israelites spent in the wilderness, and the 40-day fasts of Moses (Deut. 9:18) and Elijah (1 Kings 19:8).
Regarding “Satan” (v.13), The JANT describes “Satan” as the “adversary” or “accuser” and notes that Ha-Satan (“the Satan”) first appeared in Post-Exilic Jewish sources. It continues: “Christian sources typically regard Satan as a demonic force; rabbinic tradition alternates between depicting Satan as evil and depicting him still as (the) Satan or “accuser” who serves to test the righteous (as in Job).”
The announcement that “the time is fulfilled and the Kingdom of God has come near” (v.15) is an apocalyptic pronouncement. These are the first words spoken by Jesus in Mark’s Gospel. The idea of the “Kingdom of God” – an ideal state that is not yet accomplished – is found in a number of places in the Hebrew Bible, particularly in the Psalms. In the Gospel of Mark, these three ideas (time fulfilled, Kingdom near, and repentance – meaning a change of heart) are central to the message presented by the evangelist.
2024, February 11 ~ 2 Kings 2:1-12; 2 Corinthians 4:3-6; Mark 9:2-9
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
FEBRUARY 11, 2024
2 Kings 2:1-12
Reading
1 When the LORD was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. 2 Elijah said to Elisha, “Stay here; for the LORD has sent me as far as Bethel.” But Elisha said, “As the LORD lives, and as you yourself live, I will not leave you.” So they went down to Bethel. 3 The company of prophets who were in Bethel came out to Elisha, and said to him, “Do you know that today the LORD will take your master away from you?” And he said, “Yes, I know; keep silent.”
4 Elijah said to him, “Elisha, stay here; for the LORD has sent me to Jericho.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.” So they came to Jericho. 5 The company of prophets who were at Jericho drew near to Elisha, and said to him, “Do you know that today the LORD will take your master away from you?” And he answered, “Yes, I know; be silent.”
6 Then Elijah said to him, “Stay here; for the LORD has sent me to the Jordan.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.” So the two of them went on. 7 Fifty men of the company of prophets also went, and stood at some distance from them, as they both were standing by the Jordan. 8 Then Elijah took his mantle and rolled it up and struck the water; the water was parted to the one side and to the other, until the two of them crossed on dry ground.
9 When they had crossed, Elijah said to Elisha, “Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your spirit.” 10 He responded, “You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted you; if not, it will not.” 11 As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. 12 Elisha kept watching and crying out, “Father, father! The chariots of Israel and its horsemen!” But when he could no longer see him, he grasped his own clothes and tore them in two pieces.
Commentary
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, if the account is historical) to the Babylonian Captivity in 587 BCE. These books were given their final form around 500 BCE – long after the events they described.
The authors used the stories in these books to demonstrate that God controls history and it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)
After Solomon’s death in 928 BCE, the nation divided in two. The Northern Kingdom consisted of 10 tribes and was called “Israel.” The Southern Kingdom had two tribes, Judah and Benjamin and was called “Judea.” For the most part, the Deuteronomists portrayed the Kings of the North as unfaithful to YHWH, and Ahab (873-852 BCE) was one of the worst offenders. Because Elijah defeated and killed hundreds of Ahab’s prophets at Mount Carmel, Ahab’s wife (the Baal-worshiping foreigner, Jezebel), vowed revenge upon Elijah and caused him to flee to Beersheba in the south.
Today’s story recounts the succession of the prophet Elijah by his faithful disciple, Elisha, who asks for a “double share” (the share of an oldest son) of Elijah’s spirit (v.9). According to Biblical chronology, the events took place about 840 BCE, after the reigns of Ahab and the two kings who followed him. The New Jerome Biblical Commentary opines that the Deuteronomists included the stories of Elijah’s succession by Elisha and Elisha’s later actions because the stories “exemplify the conception of the prophet as the dominant figure throughout Israel’s history.”
The account of the transfer of spirit from Elijah to Elisha has many parallels to the stories of Moses and his successor, Joshua. Elijah and Elisha crossed from the west bank of the Jordan River to the east bank (v.8), just as Moses and Joshua crossed the Sea of Reeds. After Elijah was taken up to heaven in a fiery chariot in the area near Mount Nebo where Moses died (v.11), Elisha parted the Jordan and crossed to the west side just as Joshua did (v.14). The NJBC notes that Elisha used Elijah’s cloak to perform these extraordinary acts because one’s clothes were seen as an extension of the person.
Because Elijah was raised to heaven “in a whirlwind” (v.1), he is thought not to have died. The Jewish Study Bible notes that Enoch in Gen. 5:24 was also understood in some Jewish traditions as not having died (“Enoch walked with God; then he was no more, for God took him.”).
The text of today’s reading does not explain how the “disciples of the prophets” (v.3) or Elisha knew that the LORD would take Elijah away.
The JSB observes that Elijah’s assumption into the heavens “became the stuff of many legends in Judaism and traditions about him in prophetic circles. These legends suggest that Elijah periodically returns to the earth.” This return to earth was seen as a harbinger of the coming of the Messiah (Mal. 3:23-24). Even today, a place/chair for Elijah is left open at table (and often the doors of homes are left open) at Passover Seders in the event Elijah might return that night. In many ways, John the Baptist was portrayed as an Elijah-like figure in the Gospels.
2 Corinthians 4:3-6
Reading
3 Even if our gospel is veiled, it is veiled to those who are perishing. 4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5 For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. 6 For it is the God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.
Commentary
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic, and Corinthians 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) (likely while Paul was in Ephesus) and presented his views on several issues.
Paul’s controversies with the Corinthians continued, and he wrote a number of letters to them. The Second Letter is a composite of fragments from these letters. In the Second Letter, Paul countered the positions of some Jewish Jesus Followers who were disagreeing with Paul and undermining his authority. The Jewish Annotated New Testament suggests that the letters were intended to maintain the exclusivity of Paul’s relationship with the Jesus Follower community it Corinth (with him as its apostle) and to maintain the gospel of Jesus as Paul proclaimed it.
The New Oxford Annotated Bible says: “This challenge to his missionary activity prompted Paul to visit Corinth a second time. The result was unfortunate: Evidently a member of the congregation offended him grievously (2.5-6); he later called this the ‘painful visit’ (2.1; 7.2). After his bitter departure, Paul wrote what he called the ‘letter of tears’ (2.4;7.8), a letter that is now lost. “Either despite or because of its severity, this letter evidently succeeded in persuading the majority of the church in Corinth to Paul’s position, as Titus reported when he met Paul in Macedonia (7.6-7).”
Today’s reading is part of the climax to Paul’s defense of his ministry and his response to a question of his competence raised in Chapter 2. The JANT understands verse 3 (“The gospel is veiled to those who are perishing”) to mean that the people who do not see the Gospel’s truth are spiritually blind and that is not a failing of Paul’s teaching. Paul’s reference to “the god of this world” (v.4) meant the Roman authorities as well as the secular wisdom of the current age. Paul affirmed that Jesus the Christ is the “image of God” (v.4) and the “Lord” (v.5). Paul paraphrased part of the First Creation Story (Genesis 1:3) regarding the creation of light and said that the light of the knowledge of God is found in Jesus the Christ (v.6).
Today’s reading comes right after Paul’s interpretation (3:16) of Exodus 34:29-35, in which Moses’ face shone after talking with God and receiving the tablets of the Law.
Mark 9:2-9
Reading
2 Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, 3 and his clothes became dazzling white, such as no one on earth could bleach them. 4 And there appeared to them Elijah with Moses, who were talking with Jesus. 5 Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.” 6 He did not know what to say, for they were terrified. 7 Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” 8 Suddenly when they looked around, they saw no one with them any more, but only Jesus.
9 As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead.
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.”
Today’s reading is an account of the Transfiguration and is found in all three Synoptic Gospels, but not in the Fourth Gospel. In Mark’s account, Jesus took his “inner circle” (Peter, James, and John) and went up on an unspecified mountain (sometimes identified as Mount Tabor or as Mount Hermon) where he was “transfigured” (v.2). The NJBC says Jesus’ form was changed (metamorphōthe) and that the disciples were “granted a glimpse of him in his glorious state.” He appeared with Moses (the lawgiver) and Elijah (the great prophet whose return would be a sign of the coming of the Messiah). The NJBC says the inclusion of Moses and Elijah shows “the road upon which Jesus is embarking is in accord with the law and the prophets.”
Because the original ending of Mark’s Gospel did not include any resurrection appearances by Jesus, The JANT notes that some scholars see the Transfiguration account in today’s reading as a resurrection appearance placed back into the lifetime of Jesus.
Moses (representing the covenant of the Torah) and Elijah (representing prophetic denunciations of corruption and idolatry) were the two greatest prophets of the Hebrew Bible. Although Moses’ death is recorded, his burial place is unknown (Deut.34:6) and Elijah was taken up to heaven in fiery chariot. Accordingly, both were seen to stand in God’s presence and to communicate God’s word.
The JANT points out that “dazzling” clothes (v.3) suggest a mystical experience, citing Moses and Daniel 12:3 (“Those who are wise shall shine like the brightness of the sky”).
Peter addressed Jesus as “rabbi” (v.5). The JANT points out that “Rabbi” in Hebrew means “my great one” or teacher and that it was not yet (in the first half of the First Century CE) a technical term for a religious leader.
Peter’s suggestion to make three dwellings (v.5) is reminiscent of Sukkot, the Feast of Booths/Tabernacles. Sukkot is a harvest festival and a reminder of living in tents during the Israelites’ time in the Wilderness. In First Century Israel, it was one of the three feasts each year during which Jews were expected to make a pilgrimage for a week to the Temple in Jerusalem.
The JANT points out that the cloud (v.7) evokes the cloud of the LORD’s presence on Mount Sinai (Ex. 24:15-18) and the cloud of the tent of meeting (Ex. 40:34-38). It also is the cloud that led the Israelites in the Wilderness (Ex.13:23).
The “voice” (v.7) is similar to the voice and words spoken at Jesus’ baptism (1:11), except that now the others present hear the voice.
The reference to the “Son of Man” (v.9) is a reminder of the messianic vision in Daniel 7:13 – “I saw one like a human being [son of man] coming with the clouds of heaven.” Ordering the disciples to “tell no one about what they had seen” (v.9) is consistent with the “Messianic Secret” concept in Mark that Jesus’ Messiahship was not to be known by others (including his disciples) until his Crucifixion and Resurrection.
2024, February 4 ~ Isaiah 40:21-31; 1 Corinthians 9:16-23; Mark 1:29-39
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
FEBRUARY 4, 2024
Isaiah 40:21-31
Reading
21 Have you not known? Have you not heard? Has it not been told you from the beginning?
Have you not understood from the foundations of the earth?
22 It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers,
who stretches out the heavens like a curtain, and spreads them like a tent to live in,
23 who brings princes to naught and makes the rulers of the earth as nothing.
24 Scarcely are they planted, scarcely sown, scarcely has their stem taken root in the earth,
when he blows upon them, and they wither, and the tempest carries them off like stubble.
25 To whom then will you compare me, or who is my equal? says the Holy One.
26 Lift up your eyes on high and see: Who created these? He who brings out their host and numbers them, calling them all by name; because he is great in strength, mighty in power, not one is missing.
27 Why do you say, O Jacob, and speak, O Israel, “My way is hidden from the LORD, and my right is disregarded by my God”?
28 Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable.
29 He gives power to the faint and strengthens the powerless.
30 Even youths will faint and be weary, and the young will fall exhausted,
31 but those who wait for the LORD shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.
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 the first chapter in “Second Isaiah.” This chapter earlier told the Judeans they had “paid their penalty” (v.2). and reassured them that YHWH is the creator of the universe and has power over all nations (vv.12-20). Accordingly, YHWH will restore them to Jerusalem.
YHWH also has power over the heavenly bodies because they are not divine beings and are created by YHWH (v.26). The New Oxford Annotated Bible sees the concluding verses (27-31) as “an attempt to answer the crisis of faith provoked by the political disaster by presenting the LORD as a cosmic rather than a purely national deity.” The Jewish Study Bible observes: “The Judean exiles have lamented that God no longer pays attention to them (v.27). But God is still able to listen to them, for God never grows tired (vv. 28-31).”
The New Jerome Biblical Commentary points out that Second Isaiah argued that YHWH “announced” Israel’s destruction not out of weakness but out of concern for Israel’s moral integrity. It continues that Second Isaiah represented a “decided advance in Israel’s dedication to monotheism” and pointed out that the term for creating (bara) occurred for the first time in Second Isaiah. The term means the mighty act of YHWH involved the transformation of chaos into a well-ordered universe.
1 Corinthians 9:16-23
Reading
16 If I proclaim the gospel, this gives me no ground for boasting, for an obligation is laid on me, and woe to me if I do not proclaim the gospel! 17 For if I do this of my own will, I have a reward; but if not of my own will, I am entrusted with a commission. 18 What then is my reward? Just this: that in my proclamation I may make the gospel free of charge, so as not to make full use of my rights in the gospel.
19 For though I am free with respect to all, I have made myself a slave to all, so that I might win more of them. 20 To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though I myself am not under the law) so that I might win those under the law. 21 To those outside the law I became as one outside the law (though I am not free from God’s law but am under Christ’s law) so that I might win those outside the law. 22 To the weak I became weak, so that I might win the weak. I have become all things to all people, that I might by all means save some. 23 I do it all for the sake of the gospel, so that I may share in its blessings.
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 is the continuation of an extended discussion in Chapter 9 in which Paul was responding to assertions that he was not entitled to be paid or receive food and drink for his work as an apostle. Paul responded (vv.1-14) that the other apostles (and priests in temples) received material benefits for their teaching and work and that he was similarly entitled. The New Jerome Biblical Commentary suggests: “Since Paul had not used an apostle’s right to be supported by the community, some concluded that he did not have the right and in consequence was not an apostle.”
But Paul said that he “made no use of any of these rights” (v.15). In today’s reading, he emphasized that he was an apostle and his preaching of the gospel was an “obligation laid on me” (v.16) – just as prophets were “required” to speak the word of God. He continued to urge the Corinthians to rise above their own sense of “liberty” (freedom from the constraints of ordinary human affairs through “secular wisdom”) so that the Corinthians would participate fully in the gospel of love and enable others to participate also. For Paul, being able to proclaim the gospel pursuant to a divine imperative (a commission) was its own reward (v.18).
As The JANT points out, Paul “asserted that he is not pretending to be something he is not in order to persuade people under false pretenses to join the community.” Rather, he said that he became a “slave” to all (v.19). To spread the gospel, he became “as a Jew,” “as one under the law,” and as one “outside the law” (v.20-21). Paul – who was a Jewish Jesus Follower — was referring, respectively, to Jews, to “God Fearers” who were not Jews but who observed some of the Jewish Law. Paul stated, in effect, that he presented the gospel in terms with which each group might resonate.
His statement that he “became weak” and “became all things to all people” (v.22) reflected his empathetic presentation of the gospel. The reference to “the weak” also related back to the last part of Chapter 8 in which Paul urged the Corinthians not to eat meat sacrificed to idols if this would cause someone whose conscience was weak to fall (8:10-13).
In Paul’s view, the gospel transformed the exclusively Jewish Torah covenant into the Gentile-inclusive Christ’s law. The freedom vis-à-vis the Jewish law that had been transformed into the law in Christ was not a license to immorality but rather a freedom to live righteously.
Mark 1:29-39
Reading
29 After Jesus and his disciples left the synagogue, they entered the house of Simon and Andrew, with James and John. 30 Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. 31 He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.
32 That evening, at sundown, they brought to him all who were sick or possessed with demons. 33 And the whole city was gathered around the door. 34 And he cured many who were sick with various diseases and cast out many demons; and he would not permit the demons to speak, because they knew him.
35 In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. 36 And Simon and his companions hunted for him. 37 When they found him, they said to him, “Everyone is searching for you.” 38 He answered, “Let us go on to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.” 39 And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons.
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.”
Capernaum is a town on the northern tip of the Sea of Galilee and appears to have been the center of Jesus’ ministry in the Galilee. Even today, there are remains of a Second Century synagogue there as well as the traditional site of Peter’s home.
In today’s reading, there is the story of the healing of Simon’s mother-in-law, which was repeated in the Gospels of Matthew and Luke (though in Matthew and Luke, only Peter is present). Peter’s mother-in-law was not encountered again in the gospels. The JANT points out that in saying that Peter’s mother-in-law began to “serve them” (v.31b), the Greek word is diakoneo, the root word for “deacon,” and anticipated Jesus’ commending of service to others (10:45) as well as the other women who ministered to Jesus (15:41). The NJBC observes that 1 Corinthians 9:5 suggest that Peter’s wife accompanied him on his Apostolic journeys.
With customary hyperbole, the author said “all” who were sick or possessed by demons were brought to Jesus (v.32) and the “whole city” gathered around the door (v.33).
Scholars are not sure what kinds of ailments were encompassed within “possession by demons” but they might (in today’s vocabulary) include any form of mental illness or aberration.
The NAOB points out that although Jesus commanded the demons not to speak (v.34), the hearers of the Gospel (like the demons) knew who Jesus is from the beginning (1:1). The NJBC says: “Jesus’ refusal to allow them to speak is usually taken as part of the so-called messianic secret in Mark. While the preternatural opponents of Jesus know who he is, human beings (represented by the disciples) need to get a fuller picture of Jesus before they can know him as the dying and rising Messiah.”
The reference in verse 39 to “their” synagogues is an anachronism. During Jesus’ lifetime, his followers would have (as Jews) regarded the synagogues as their own — just as any other Jews. In last week’s gospel, Jesus was teaching in a synagogue in Capernaum (Mk. 1:21).
It was not until after the Destruction of the Temple in 70 CE and the beginnings of the “Parting of the Ways” in the next 20 years that Matthew and Luke began to refer to the synagogues as “theirs” – meaning the Pharisees, the predecessors of Rabbinic Judaism (see, for example, Matt. 23:34).