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2017, December 17 ~ Isaiah 61:1-4, 8-11; 1 Thessalonians 5:16-24

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Isaiah 61:1-4, 8-11

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 calls for Jerusalem to repent in the 20 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during 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 Judeans who returned to Jerusalem after the Exile.

Today’s reading is part of “Third Isaiah.” It can be a bit difficult to follow because there are three different “voices” speaking.

In the first four verses, Isaiah describes what a prophet is and does. A prophet is one anointed by YHWH/LORD to bring messages that YHWH wants conveyed to the people – in this case, that they and Jerusalem will be restored.

In the second two verses of today’s reading, YHWH is portrayed as speaking directly to the people. YHWH promises an everlasting covenant with them.

In the last two verses, Isaiah speaks for the people who have received salvation and righteousness from YHWH. The people rejoice that they are like a bridegroom, a bride and the earth in Springtime that brings forth its shoots. They say that YHWH will cause righteousness to spring up among all the nations. (In the Hebrew Bible, the word that is translated as “the nations” is sometimes – depending on context – translated as “the pagans” or “the Gentiles.”)

1 Thessalonians 5:16-24

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 Jesus Follower community to be steadfast in the face of persecution.

Today’s reading consists of the concluding verses of the letter, and follows an exhortation for the Jesus Followers to be at peace among themselves (v.13) and to not repay evil for evil (v.15). Paul encourages them to rejoice, pray, hold fast to that which is good (vv. 16-21). In his prayer that their “spirit and soul and body be kept sound (v.23), Paul is not treating these as separate parts of a human person, but as three vantage points for viewing persons, each of which is important. Paul emphasizes that God’s call to us is ongoing (v.24).

2017, August 27 ~ Exodus 1:8-2:10; Isaiah 51:1-6; & Romans 12:1-8

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

Exodus 1:8-2:10

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.

Today’s reading is the familiar story of the rescue of Moses by Pharaoh’s daughter from the reeds in the Nile River. The same story was told of Sargon of Akkad (2300 BCE) and likely was the model for the Moses story. In Hebrew, the word for “ark” in the Noah story is the same word used for “basket” (v.2:3) in the Moses story. (Just as Noah’s ark rescued humankind, Moses liberated the Israelites from Pharaoh.) Moses’ priestly role is emphasized by stating that both his father and mother were Levites (v. 2:1). Moses’ sister (v. 2:4 and 7) will later be identified as Miriam (15:20).

Isaiah 51:1-6

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 by “Isaiah of Jerusalem” 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 gives encouragement to the Judeans who returned to Jerusalem after the Exile.

Today’s reading is a powerful affirmation that the promise to Abraham (v.2) will be kept by YHWH, and Israel will be a teacher to the peoples (v.5). The word for “peoples” is sometimes translated as “nations” or “pagans” or “Gentiles” depending on the context.

Romans 12:1-8

Paul’s letter to the Romans is his longest, last, and theologically most complex letter, written in the late 50s or early 60s (CE) – about ten years before the first Gospel (Mark) was written. One of Paul’s goals was to reduce tensions and eliminate distinctions between the Jewish Jesus Followers in Rome and Gentile Jesus Followers there.

Today’s reading builds on the theology expressed in earlier chapters, and emphasizes that all members of the Jesus Follower Community in Rome are “brothers and sisters” (v.1). They should not be “conformed to this world” (v.2), which is another way Paul speaks of being “subject to the flesh” – having earthly values. Paul urges the Jewish and Gentile Jesus Followers to be humble (v.3). They are one body in Christ (v.5) with many members with separate roles to play (vv.6-8).

2017, May 21 ~ Acts 17:22-31 & 1 Peter 3:13-22

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Acts 17:22-31

The book, “The Acts of the Apostles,” was written by the author of the Gospel According to Luke around 85 to 90 CE. The second half of Acts (Chapters 16 to 28) recounts Paul’s Missionary Journeys.

Just before today’s reading, Paul was at a synagogue where he would have focused his conversion efforts on Gentiles who were sympathetic to Jewish Law (called “God Fearers”). (The Jesus Follower Movement was part of Judaism until the Destruction of the Temple in 70 CE and for some years thereafter.)

In today’s reading, Paul is presented as making an address to the Athenians at the Aeropagus (a hill west of the Acropolis and a place associated with Socrates). Modern persons would likely call Paul’s audience “pagans,” but in the First Century, most persons worshiped many gods and even regarded Jews as non-theists because they worshiped only one god.

The Athenians and the Romans had local gods, gods for activities such as farming and war, and gods for their homes. “Care” of the gods was performed through cult practices (including prayer and sacrifices) and was considered very important to the good functioning of society. (“Cult” is derived from a Latin word meaning “care” as in the word “agriculture” – care of the fields.)

Although an inscription to an unknown god has never been found in Athens, the author of Acts has Paul present the argument to the Athenians that their statue to the “unknown god” shows how religious they are (likely an ironic statement). He presents a God unknown to them who creates and gives life to all, allocates the boundaries of nations, commands all persons to repent, will have an appointed man judge the world in righteousness, and gives assurance of all this by raising the man from the dead.

1 Peter 3:13-22

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. The First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death.

In today’s reading, the author urges his audience to be willing to suffer for doing what is right, just as Jesus suffered for doing good. He summarizes the Christian Faith as hope (v.15) and notes that Jesus The Christ was “put to death in the flesh but made alive in the spirit” (v.18).

He presents the Flood in Noah’s time as prefiguring Baptism which is “an appeal to God through the resurrection of Jesus Christ.” (v.21)

2017, January 15 ~ Isaiah 49:1-7 & 1 Corinthians 1:1-9

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Isaiah 49:1-7

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 gives encouragement to the Judeans who returned to Jerusalem after the Exile.

Today’s reading is from “Second Isaiah” and repeats many themes from last week’s reading (42:1-9). The prophet speaks for YHWH (“LORD” – all capitals – in the NRSV) and refers to Israel as the LORD’s servant (v. 3). Today’s reading is sometimes called the second of the “Servant Songs” that are in Isaiah from Chapters 42 to 53. It says Israel will be restored and reunified and will be a “light to the nations [pagans, foreigners, Gentiles]” (42.6 and 49.6). The reading concludes with statements that YHWH is faithful and chose Israel for a special role.

1 Corinthians 1:1-9

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and 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) and presents his views on several issues.

Today’s reading from the opening chapter is a salutation customary in ancient Greek letters (vv. 1-3) followed by a thanksgiving for the grace of God given to the Jesus Followers in Corinth through Christ Jesus (vv.4-7). He reminds them that they were called into “the fellowship of the Son” (v.9).

Having praised the Corinthians and reminded them of the gifts from God, in the verses that follow today’s reading, Paul launches into his arguments and appeals that “there be no divisions among you” (v.10).

2017, January 8 ~ Isaiah 42:1-9 & Acts 10:34-43

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Isaiah 42:1-9

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 gives encouragement to the Judeans who returned to Jerusalem after the Exile.

Today’s reading is from “Second Isaiah,” and the prophet speaks for Yahweh (“LORD” – all capital letters in the NRSV). In Chapters 40 to 48, the LORD calls Israel the LORD’s “servant” (v.1) and a “covenant to the people” (v.6) called to “bring justice to the nations/Gentiles” (v. 1) and be a “light to the nations” (v. 6).

Acts 10:34-43

The book called “The Acts of the Apostles” was written by the 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 an account of the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

Today’s reading is a speech by Peter that is a synopsis of Luke’s Gospel. It is given in the context of the conversion of a Roman Centurion, Cornelius, to being a Jesus Follower, and follows Peter’s dream in which he is told that “what God has made clean [referring to foods], you must not call profane” (Ac. 10.15). The story about Cornelius is intended to show that being a Jesus Follower is not inconsistent with Roman citizenship and is available to persons who are Gentiles.

The issue whether Gentiles could be Jesus Followers was finally decided at the so-called Council of Jerusalem (described in Acts 15) attended by “the apostles and elders” (Ac.15.4). At the gathering, Paul and Peter argued in favor of baptizing Gentiles. James decided (reluctantly) that Gentiles could become Jesus Followers and did not have to be circumcised or keep all the Kosher rules.

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

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Isaiah 11: 1-10

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were mostly written in the 30 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and contains encouragement to the Judeans who returned to Jerusalem after the Exile.

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

Romans 15:4-13

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

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

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

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Daniel 7:1-3, 15-18

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

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

Ephesians 1:11-23

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