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2018, December 16 ~ Zephaniah 3:14-20; and Philippians 4:4-7

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Zephaniah 3:14-20

Zephaniah is one of the 12 “Minor” Prophets, so-called because their works form a single scroll in the Hebrew Bible, as compared to the longer works of the “Major” Prophets – Isaiah, Jeremiah and Ezekiel.

Zephaniah was a prophet to Judea during the reign of the good King Josiah (640-609 BCE) who instituted most of the Deuteronomic reforms, particularly centralizing worship at the Temple in Jerusalem. Because Zephaniah prophesied against many practices prohibited by Deuteronomy (particularly worship of gods other than YHWH), his prophesy is generally dated to the period just before Josiah’s reforms began in 621 BCE. The Book is only three chapters, and most of the Book concerns the Day of the Lord in which YHWH will pour out his anger on the people for worshiping other gods.

Today’s reading is from the last half of Chapter 3, where the message shifted to oracles of salvation. Just before today’s reading, the prophet said the “proudly exultant ones” will be removed and only the humble and lowly will be left.

The people are urged to rejoice because YHWH is in their midst, will overcome Judea’s oppressors, gather the exiles together, and make the Judeans renowned.

Philippians 4:4-7

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had a deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18).

At the end of Chapter 3, he told them that “we are expecting a Savior, the Lord Jesus Christ” who will “transform our humble body that it may be conformed to the body of his glory.”

In today’s reading, Paul urged the Philippians to rejoice and let their gentleness be known by all for the Lord is near. They should not worry but should pray, and the peace of God which passes all understanding will guard their hearts and minds.

2018, December 9 ~ Baruch 5:1-9; Malachi 3:1-4; and Philippians 1:3-11

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This week, the Revised Common Lectionary offers a choice for the First Reading between Baruch and Malachi.

Baruch 5:1-9

The Book of Baruch is not part of the “Canon” (accepted books) of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as part of a “second” Canon. In Protestant Bibles, Baruch is not included in the Hebrew Scriptures but is part of a section called the Apocrypha (“hidden books”).

This difference in treatment arose because from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations are called the “Septuagint.” Baruch was included in most versions of the Septuagint, but it (among other writings) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when the TaNaK was codified in the period from 90 CE to 110 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.

When Jerome completed translating the Bible into Latin (the “Vulgate”) in 405 CE, he included Baruch and other books that were part of the Septuagint in the Vulgate. Jerome wrote prefaces to some books noting that they were not in the Jewish Canon of the Hebrew Bible. Later compilers of the books in Bibles overlooked Jerome’s prefaces, and the Roman Catholic Canon of the Old Testament was not settled until the Council of Trent decreed in 1546 that the Canon includes all the books in the Septuagint that were included by Jerome in the Vulgate.

Luther and other Protestants, however, followed the Jewish Canon of the Hebrew Bible and put other books from the Septuagint (such as Baruch) in a separate section called the Apocrypha.

The Book of Baruch purports to be written by Baruch, Jeremiah’s secretary, during the Babylonian Exile (587-539 BCE) after Jeremiah’s death in Egypt in 586 BCE.

Based on the book’s allusions to writings in the Books of Sirach and Daniel, scholars conclude Baruch was actually written between 160 and 60 BCE. The author of Baruch copied and paraphrased numerous Biblical passages and combined them as a way of interpreting them.

Today’s verses are the concluding verses of Baruch. Verses 6, 7 and 8 paraphrased parts of Isaiah written during the Exile (Is. 40 to 55).

Malachi 3:1-4

The Book of Malachi is the last book of the 12 “Minor” Prophets – so called because these books are much shorter than the three “Major” Prophets (Isaiah, Jeremiah and Ezekiel). His name literally means “my messenger” and the book appears to have been written in the 5th Century BCE, after the Second Temple was built around 505 BCE.

Malachi asserted that the “Day of the Lord” was coming soon, and the “messenger” of the Day of the Lord was identified as Elijah (4:5). In most prophetic books, the Day of the Lord was presented as a time of wrath, darkness, fear and trembling.
In today’s reading, Malachi described YHWH’s messenger as one who is like “refiner’s fire and fuller’s soap.” (Fuller’s soap is a harsh clay/soap used to whiten clothes or remove impurities from wool.) After the refining and cleansing, the offerings of Judah/Jerusalem will be pleasing to YHWH.

Philippians 1:3-11

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Paul wrote this letter from prison. For this reason, many think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made a number of trips to Philippi from Ephesus.

Paul had a deep affection for the Jesus Followers in Philippi, and thanked them for gifts sent to him in prison (4:18). In today’s reading, Paul referred to the “day of Jesus Christ” (1:6) and the “day of Christ” (1:10).

Many of the Messianic changes that many Jews (including Paul) expected (unification of the 12 Tribes; ouster of the Romans; peace and justice) had not fully occurred when Jesus was on earth. For this reason, Paul awaited a “Second Coming” of the Christ (Greek for “Messiah”) which Paul believed would occur soon. Accordingly, he hoped the Philippians to whom he was writing would be pure and blameless on that day.

2017, December 19 ~ Isaiah 40:1-11; 2 Peter 3:8-15a

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Isaiah 40:1-11

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gives encouragement to the Judeans who returned to Jerusalem after the Exile.

Today’s reading sets the tone and essence of “Second Isaiah.” It was written during the ending years of the Babylonian Exile and analogizes the withered grass (v. 6-8) to the declining Babylonian Empire (which was conquered by the Persians in 539 BCE). The references to “preparing the way of the LORD/YHWH” (v. 3-5) refer to facilitating the Judeans’ return to Jerusalem so that YHWH would again be visibly present in Jerusalem. These verses were adopted by Mark (in today’s Gospel) and by the other Gospel writers to describe the ministry of John the Baptizer in preparing the way for Jesus of Nazareth.

2 Peter 3:8-15a

This letter is presented as if it were a first-person statement of the last words and advice of the apostle Peter, but was likely written long after Peter’s death by an unknown person to convey the understandings of the church in the late First Century. Scholars agree that the author was not Simon Peter or the author of 1 Peter because of the quality of the Greek used and the Hellenistic philosophy invoked.

The letter presents an “apocalyptic” vision of the world — one in which the situation is so dire that only an intervening event (the “Day of the Lord”) can change it. Refuting those who deny that there will ever be a Day of the Lord because it had not yet come, the author reminded his hearers that God’s time is not our time (v. 8-9). The author said the world as we know it will be transformed by fire (v.10,12) and there will be a new earth where right relationships (“righteousness”) prevail (v.13). The author urged the hearers of the letter to live blamelessly and at peace (v.14).

2017, November 12 ~ Joshua 24:1-3a,14-25; Wisdom 6:12-16; Amos 5:18-24; 1 Thessalonians 4:13-18

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During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss these readings and the reading from the Christian Scriptures.

Joshua 24:1-3a, 14-25

The Book of Joshua is part of the “Deuteronomic History” consisting of Deuteronomy, Joshua, Judges, Samuel and Kings. The over-all message of these books is that the fortunes of Ancient Israel depended on faithfulness of the people and their kings in worshiping YHWH.

After entering, conquering, and allocating the lands among the tribes, the Israelites entered the “Covenant at Shechem” described in today’s reading. If the events are historical, they would have occurred around 1200 BCE. The Israelites swore (acting as their own witnesses) to revere and serve YHWH and to put away foreign gods. Today’s reading lays the predicate for the Deuteronomists’ conclusion that Israel’s failure to live up to this Covenant was the cause of the conquest of Northern Israel in 722 BCE and the Babylonian Captivity in 587 BCE.

Wisdom 6:12-16

The full title of this Book is “The Wisdom of Solomon.” It is not in the Hebrew Bible, but is in the Apocrypha (hidden books) in Protestant Bibles and is in the Wisdom Books in Roman Catholic Bibles. Like other Wisdom Literature, it is (incorrectly) attributed to Solomon who reigned a United Israel from 968 to 928 BCE.

The Book of Wisdom was written in Greek by a Jew in the late First Century BCE to Jews living outside Israel (most likely in Alexandria). It encouraged them to maintain their Judaism while integrating it with Hellenistic culture. Today’s reading celebrates Wisdom (“Sophia” in Greek) and describes her (as does Chapter 8 in Proverbs) as a woman whom one should seek (v.12).

Amos 5:18-24

After Solomon died in 928 BCE, the Kingdom of Israel split into the North (called Israel) and the South (Judea). The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and a time of great inequality between rich and poor. Amos prophesied (spoke for YHWH) against Israel from about 760 to 750 BCE. He is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). In today’s reading, YHWH tells Israel that the “Day of the LORD/YHWH” will be a time of darkness (v.20), and that instead of empty rituals (vv.20-23), YHWH desires justice and righteousness (v. 24).

1 Thessalonians 4:13-18

The letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Thessaloniki is a seaport and was the capital of Macedonia. The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul reassures the people that even those who die before the Parousia (Second Coming) will participate fully in it. The idea of a Second Coming developed early in the Jesus Follower Movement because, in his earthly life, Jesus of Nazareth did not fulfill all the traditional “job descriptions” of the Messiah – the nation was not unified; the Romans were not expelled; Shalom (peace and order) did not reign. At the Second Coming, all will be fulfilled.

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

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Malachi 4: 1-2a

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

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

2 Thessalonians 3:6-13

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

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

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

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Job 19:23-27a

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

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

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

2 Thessalonians 2:1-5, 13-17

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

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