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2018, September 23 ~ Wisdom 1:16 – 2:1, 12-22 or Jeremiah 11:18-20 and James 3:13-4:3, 7-8a

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Today’s First Readings offer a choice between Wisdom and Jeremiah. The Second Reading is from James.

Wisdom 1:16-2.1, 12-22

The Book of Wisdom, also known as “The Wisdom of Solomon,” 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 “deutero-canonical” – part of a “second” Canon. In Protestant Bibles, Wisdom is not included in the Hebrew Scriptures but is part of the Apocrypha (“hidden books”).

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

Jerome included “Wisdom” and the other books that were part of the Septuagint in the Vulgate (the Latin translation of the Hebrew and the Christian Scriptures around 405 CE). Jerome wrote prefaces to some books that they were not in the Jewish Canon of the Hebrew Bible. Later compilers overlooked Jerome’s prefaces, and the Council of Trent in 1546 decreed that the Roman Catholic Canon of the Old Testament included the books that were in the Septuagint.

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

The Wisdom of Solomon purports to be written by Solomon (who reigned in Israel from 965 to 930 BCE). It was actually written by an anonymous Hellenistic Jew in the late First Century BCE or the early First Century CE. The author’s intent was to show the superiority of Judaism in terms that were relevant to persons familiar with Greek philosophy. For this reason, there is an emphasis on Platonic ideas such as immortality and the guiding force of Sophia (Wisdom).

Today’s reading criticizes the “ungodly” (v.1:16) who have made a covenant with death (v. 16b) and who present themselves as opponents of the righteous (vv.12-20). The author criticizes their wickedness and their failure to know the “secret purposes of God.” (v.22)

Jeremiah 11:18-20

After the good King Josiah (who instituted many Deuteronomic reforms) was killed in battle in 609 BCE at Megiddo (the Greek name for which is Armageddon), the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 BCE until Jerusalem was conquered by the Babylonians in 597 BCE and destroyed by them in 586 BCE. The Babylonian Exile occurred in two phases, one in 597 and the second in 587 BCE.

Jeremiah’s prophesying (i.e. speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt. Jeremiah is largely a prophet of doom and gloom – so much so that we have the English word “jeremiad” (a lamentation about the state of things).

In today’s reading, Jeremiah laments that he is opposed by the “court prophets” who tell the King what the King wants to hear. Anticipating the public humiliations that will be brought upon him, Jeremiah compares himself to an innocent lamb and asks YHWH (the “LORD” in all capital letters) to bring retribution upon his enemies.

James 3:13-4:3, 7-8a

The authorship of this Epistle is not known, but it has traditionally been attributed to James, the brother of Jesus and leader of the Jesus Follower community in Jerusalem.

This James (sometimes called “James the Just”) is to be distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).

The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works.

Today’s reading continues these themes and observes that good works are done with gentleness born of wisdom. This passage speaks of “wisdom from above” as the source of mercy and good fruits (deeds). Today’s reading concludes by urging submission to God and resistance to the devil.

2018, July 22 ~ Jeremiah 23:1-6 and Ephesians 2:11-22

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Jeremiah 23:1-6

After the good King Josiah was killed in battle in 609 BCE at Megiddo (the Greek name for which is Armageddon), the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 BCE until Jerusalem was conquered by the Babylonians in 597 BCE and destroyed by them in 586 BCE. The Babylonian Exile occurred in two phases, one in 597 and the second in 587 BCE.

Jeremiah’s prophesy (i.e. speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.

In today’s passage, Jeremiah criticized the current kings (“shepherds”) for destroying and scattering the people (“the sheep of my pasture”) and said that a “remnant” will come back to Judea. In the Hebrew Bible, “remnant” is a “code word” that referred to the Judeans who would return to Jerusalem from Babylon after the Exile ended in 539 BCE. Jeremiah, speaking for YHWH, said when they return, they will follow the commandment in Genesis 1:22 to be “fruitful and multiply” (v.3). He said the line of David would be restored, and Judeans would live safely in their own land.

These prophesies by Jeremiah remained an important part of the 1st Century CE understanding (and expectation) of what the Messiah would be and do.

Ephesians 2:11-22

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 didn’t always agree on what it meant to be a Jesus Follower.

Because the letter contains a number of terms not used in Paul’s other letters and gives new 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 letter was intended to unify the Jesus Follower community in Ephesus. The first three chapters are theological teachings and the last three chapters consist of ethical exhortations.

Today, the author speaks mostly to the Gentile (“uncircumcised”) Jesus Followers, and reminds them that through Jesus the Christ they have been brought into the Covenants of promise that formerly were only for the Jews.

By his life, death and resurrection, Jesus created a New Covenant open to both Jews and Gentiles. Gentile and Jewish Jesus Followers are now “one new humanity in place of the two” and “members of the household of God.”

Historical note: The question “Does a Gentile have to become a Jew (be circumcised and follow Kosher dietary rules) in order to become a Jesus Follower?” was supposedly “answered” in the negative at Jerusalem in 49 CE (recounted in Acts 15). Many scholars, however, see Acts 15 as a “compression” of events that continued well past 49 CE until Acts of the Apostles was written around 85 CE by the same person who wrote the Gospel According to Luke.

2017, November 19 ~ Judges 4:1-7; Zephaniah 1:7, 12-18; 1 Thessalonians 5:1-11

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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.

Judges 4:1-7

The Book of Judges 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. The Deuteronomists were generally opposed to Israel’s having a temporal king, and there are numerous statements in favor of a theocracy, in which the king of Israel is YHWH (8.23).

This Book “recounted” the “history” of Israel from the death of Joshua to the time of Samuel. If it is historical, the time would have been from about 1,200 to 1,050 BCE. The Book of Judges described a downward spiral in the moral, religious and political fortunes of Israel. The recurring pattern was one of worshiping false gods, enemies overcoming the Israelites, a “judge” (a person who sets things right) arising, and after the time of the judge, the people backsliding into false worship, and the cycle repeating itself. The book has six major judge cycles, and the judgeship of Samson is seen as the moral nadir of the period of the Judges.

Today’s reading begins of the story of the third judge, Deborah, who commanded the general Barak to assemble an army to defeat King Jabin of Canaan and his general, Sisera, notwithstanding the enormity of Jabin’s forces (900 iron chariots). Sisera was defeated and died a graphically wretched death at the hands of a woman (4.21).

Zephaniah 1:7,12-18

Zephaniah is another of the “Minor” Prophets. He was a prophet to Judea during the reign of the good King Josiah (640-609 BCE). Because Zephaniah prophesied against many of the practices prohibited by the Book of Deuteronomy, his prophesy is generally dated to the time just before Josiah’s reforms began in 621 BCE. (The Book of Deuteronomy was “discovered” in 622 BCE according to 2 Kings 22). Zephaniah is only three chapters, and most of the Book concerns the Day of the LORD/YHWH in which YHWH will pour out anger on the people. In today’s reading, the prophet (speaking for YHWH) described punishments for those who rely on their wealth (v.18) or do not recognize the power of YHWH (v.12). In the last part of Chapter 3, however, the message shifts to oracles of salvation so that the “proudly exultant ones” will be removed and only the humble and lowly will be left.

1 Thessalonians 5:1-11

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. Paul expected the Parousia (Second Coming of Christ) to be immanent, and emphasized that it would be sudden and unexpected. For this reason, he urged them to be ready for it at all times. Paul reassured the Thessalonians, however, that they were destined for salvation (v.9).

2017, September 3 ~ Exodus 3:1-15; Jeremiah 15:15-21; Romans 12:9-21

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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 3:1-15

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 first account of the Call of Moses (the other is in Exodus 6). Prior to today’s reading, Moses fled from Egypt to Midian where he met his wife, Zipporah, at a well (naturally). While tending his father-in-law’s flocks, he encountered a Burning Bush, heard a voice, and asked God’s name.

In the Bible, names describe a person’s qualities, and having power to name someone shows the ability to control them. When Moses asks for God’s name, the elliptical response is “YHWH” which is a form of the Hebrew word “to be.” The name shows God is not to be controlled. YHWH is variously translated as “I AM WHAT I AM” or “I WILL BE WHAT I WILL BE” or “I AM BECOMING WHAT I AM BECOMING.” One of the great insights of the Hebrew Bible is that YHWH is a God of Mystery and is active (as a verb is active) and not fixed like a noun.

Jeremiah 15:15-21

After the righteous King Josiah was killed in battle 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 some Judean leaders in 597 and a larger number of them in 586 (the beginning of the Babylonian Exile). Jeremiah’s prophesy (i.e. speaking for Yahweh) began around 609 and continued until 586 BCE when he died in Egypt.

Jeremiah’s predictions of harsh times for Judea and Jerusalem were opposed by the kings and the “court prophets.” Jeremiah was ridiculed and mistreated. Today’s reading is a lament by Jeremiah (vv. 15-18) to which YHWH replies that Jeremiah will be delivered and redeemed (v. 21). Because of Jeremiah’s laments, the Book of Lamentations is sometimes incorrectly attributed to him.

Romans 12:9-21

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.

Building on his prior discussions, Paul urges all the Jesus Followers in Rome to love one another (v.10) and live in harmony (v.16). In verse 19, Paul paraphrases Deuteronomy 32:35 to say “vengeance” is God’s, but a better translation of the Hebrew is “vindication” because the idea in the Hebrew was justice (in the sense of making things right) rather than revenge.

2017, July 2 ~ Genesis 22:1-14, Jeremiah 28:5-9 & Romans 6:12-23

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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.

Genesis 22:1-14

Today’s reading is the story of the Near Sacrifice of Isaac, known to Jews as the Akedah (the Binding – based on verse 9). In the Quran, the same story appears, but the son whom Abraham was called to sacrifice was Ishmael, not Isaac.

Isaac’s age is not known. He is old enough to carry the wood (v.6) and discuss what will be sacrificed (v. 7). In some translations, he is called Abraham’s “only” son (vv.2 and 12), but in other translations, the word “only” is omitted and Isaac is referred to as Abraham’s “beloved” son. This recognizes that Abraham had another son, Ishmael, by Hagar (Sarah’s servant).

Abraham is described as having the “fear of God” (v.12). In the Hebrew Scriptures, this is generally understood as active obedience to the will of God (as one best discerns God’s will).

Jeremiah 28:5-9

After the righteous King Josiah was killed in battle 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 some Judean leaders in 597 and a larger number of them in 586 (the beginning of the Babylonian Exile). Jeremiah’s prophesying (i.e. speaking for Yahweh) began around 609 and continued until 586 BCE when he died in Egypt.

Today’s reading is set in the period from 597 to 594 BCE. A false prophet, Hananiah, prophesied that the treasures from the Temple that were taken as spoils by the Babylonian King, Nebuchadnezzar, would be returned soon – even though Judah had not repented and Babylon was as strong as ever. In today’s verses and the ones that follow, Jeremiah says he hopes Hananiah’s prophesies would come true, but then denies that Hananiah has a commission from God and asserts that the Babylonians will enslave the Judeans.

Romans 6:12-23

Paul’s letter to the Romans is his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) – about ten years before the first Gospel (Mark) was written.

Today’s reading continues Paul’s discussion of the effects of Baptism (which joins us in the death of Christ Jesus and unites us with him in overcoming death through resurrection). In speaking of “sin” (rather than “sins”), Paul is referring to the human propensity to assert our own ego and power rather than living as “instruments of righteousness” (v.13) i.e. living in right relationships with God and others. When Paul refers negatively to “the law,” he expresses the view that mere obedience to rules will not bring about human wholeness or salvation or righteousness or Eternal Life, terms which Paul uses interchangeably.

2016, April 16 ~ Acts 10:34-43, Jeremiah 31:1-6 & Colossians 3:1-4

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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 of Jesus and ending (in Chapter 15) at the so-called Council of Jerusalem in 49 CE. According to Acts, at the Council, it was agreed by the elders of the Jesus Follower Movement that Gentiles did not have to be circumcised or keep all the kosher dietary laws in order to become Jesus Followers.

Today’s reading is a synopsis of the entire Gospel According to Luke, and is delivered by Peter when he is asked to baptize the Roman centurion, Cornelius. In the verses that follow today’s reading, Peter notes that Cornelius had received the Holy Spirit. He therefore baptized him, even though he was a Gentile. At the Council of Jerusalem, the Baptism of Cornelius was referred to by Peter as a reason for permitting Gentiles to become Jesus Followers (15:7-8).

Jeremiah 31:1-6

After the righteous King Josiah was killed in battle 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 some Judean leaders in 597 and a larger number of them in 586 (the beginning of the Babylonian Exile). Jeremiah’s prophesy (i.e. speaking for Yahweh) began around 609 and continued until 586 BCE when he died in Egypt.

In today’s reading, the prophet speaks for YHWH to say that all the families of Israel (the 12 Tribes) will be restored, just as the Israelites were restored in the Exodus. They will again take their tambourines (v.4), just as Miriam (Moses’ sister) and the women used tambourines to celebrate passing through the Sea of Reeds (Ex. 15:20).

Colossians 3:1-4

Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short and expresses concern about practices that were inconsistent with Paul’s understanding of being a Jesus Follower. Scholars debate whether it was written by Paul or his disciples in the decade after Paul’s death in 63 CE.

In today’s reading, the author expresses an eschatological vision – not the end of the world, but an end of the world as the Colossians knew it. He urges the Colossians, as persons who have already “been raised with Christ,” to focus on heavenly matters rather than earthly concerns. The statement “for you have died” (v.3) is a reference back to “If with Christ you died to the elemental spirits of the universe” (2:20) – you are no longer limited by the four primal elements.

2016. November 20 ~ Jeremiah 23:1-6 & Colossians 1:11-20

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Jeremiah 23:1-6

After the righteous King Josiah was killed in battle in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had hapless kings from 609 until 586 BCE when the Babylonians destroyed Jerusalem and exiled the Judean leaders to Babylon. Jeremiah’s prophesy (i.e. speaking for Yahweh) began around 609 and continued until 586 BCE when he died in Egypt.

The Book of Jeremiah underwent substantial revisions between the time of Jeremiah and the First Century. Many sections in “poetry style” are attributed to the prophet, and parts in “prose style” were added later. Indeed, parts of Jeremiah are word-for-word the same as 2 Kings, a book written by the Deuteronomists (authors of Deuteronomy, Joshua, Judges, Samuel and Kings). The consistent Deuteronomic themes in the prose style parts are that Yahweh controls Judea’s fate and if Judeans and their kings do not worship Yahweh faithfully, they will be scattered. Yahweh’s power is such, however, that a “remnant” will return from Babylon to Judea.

Today’s reading is in prose style and attacks the kings and priests (the “shepherds”). It holds up the promise that Yahweh will raise up for “David” (Judea) a righteous king who will enable Israel to live in safety and righteousness.

Colossians 1:11-20

Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (four chapters) and expresses concern about practices that are inconsistent with Paul’s understanding of being a Jesus Follower. Scholars debate whether it was written by Paul or by his disciples in the decade after Paul’s death in 64 CE.

In today’s reading, the author adopts an apocalyptic theme in contrasting light and darkness (vv. 12-13). He expresses the theme that believers are redeemed and receive forgiveness of sin in the Christ (v. 14). “Redemption” conveys the sense of being bought back, the way something already owned is redeemed from a pawn shop. He describes Jesus of Nazareth as the “image” (or symbol or manifestation) of the invisible God (v.15) and describes the Cosmic Christ as the unifying force for all created things, the one who brings life to us even though we encounter our own deaths, and the force that reconciles all things in the God of Love.

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

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

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

2 Timothy 1:1-14

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

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

2016, August 14 ~ Jeremiah 23:23-29 & Hebrews 11:29-12:2

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Jeremiah 23:23-29

After the righteous King Josiah was killed in battle 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 586 BCE when the Babylonians destroyed Jerusalem and exiled the Judean leaders to Babylon. Jeremiah’s prophesy (i.e. speaking for Yahweh) began around 609 and continued until 586 BCE when he died in Egypt.

The Book of Jeremiah underwent substantial revisions between the time of Jeremiah and the First Century. Many of the sections that are in “poetry style” are attributed to the prophet, and parts in “prose style” were added later. Indeed, parts of Jeremiah are word-for-word the same as 2 Kings, a book written by the Deuteronomists (authors of Deuteronomy, Joshua, Judges, Samuel and Kings).

Today’s reading is in “prose style” and attacks prophets who tell lies by interpreting dreams. Although dreams are sometimes favorably regarded in the Hebrew Bible (Joseph, son of Jacob; Jacob’s ladder dream; Daniel’s interpretations), this passage echoes Deuteronomy Chapter 13 which states that those divining by dreams should be put to death for treason against YHWH.

Hebrews 11:29-12:2

The Letter to the Hebrews is an anonymous sermon addressed to both Jewish and Gentile Jesus Followers who were suffering persecution. It urges them to maintain their Faith and Hope in the face of hardship. Although the Letter is sometimes attributed to Paul, most scholars agree that it was written some time after Paul’s death in 62 CE. In today’s reading, the author refers to the faith of many persons in the Hebrew Bible, including the mothers of children who were brought back to life by Elijah and Elisha (v. 35). But, the author continues, even all these witnesses to faith were not “made perfect” because Jesus is the “perfecter of our faith.” (12:2)