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

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Isaiah 1:10-18

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written in the 30 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and contains encouragement to the Judeans who returned to Jerusalem after the Exile. Today’s reading is set in the time from 733 to 701 BCE. As a “prophet,” Isaiah does not foretell the future, but instead speaks for Yahweh to indict Israel for empty forms of worship divorced from social justice. The last verse of today’s reading is optimistic, but is conditional on Israel’s becoming “willing and obedient” (v. 19).

2 Thessalonians 1:1-4, 11-12

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

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

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

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

Sirach 35:12-17

The Book of Sirach is not included in the Jewish version of the Hebrew Bible, but is included in the Roman Catholic and Orthodox versions of the Hebrew Bible. Protestants place Sirach in a separate section of the Bible called the “Apocrypha” (which means “hidden books”). The book is known by the name of its author, and its full title is “The Wisdom of Jesus, son of Sirach.” In the Roman Catholic tradition, the book is known as “Ecclesiasticus” (“the Church’s book”). It was written around 180 BCE, during a time when the Seleucids (from Syria) were ruling Judea and trying to impose Greek gods upon the Judeans. Ben Sira describes himself as a “scribe” (which means a person of learning). The Prologue to Sirach contains the first reference in Jewish Literature to “the Law, the Prophesies, and the rest of the books” – the division of the Hebrew Bible into three parts. The book primarily consists of “traditional” advice to young men in the Jewish community, consistent with advice to young men contained in the Book of Proverbs.

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

Jeremiah 14:7-10, 19-22

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

2 Timothy 4:6-8, 16-18

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

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

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

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

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

2 Timothy 1:1-14

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

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