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2024, December 1~ Jeremiah 33:14-16; 1 Thessalonians 3:9-13; Luke 21:25-36

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TODAY’S READINGS IN CONTEXT
DECEMBER 1, 2024
FIRST SUNDAY OF ADVENT

Jeremiah 33:14-16

Reading

14 The days are surely coming, says the LORD, when I will fulfill the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. 16 In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: “The LORD is our righteousness.”

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 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 mostly a prophet of doom and gloom, but today’s reading is in prose style and is optimistic. These verses are a repetition of Jer. 23:5-6 and are not in some other versions of the Book of Jeremiah that were found among the Dead Sea Scrolls. These verses are not in the Septuagint. The New Oxford Annotated Bible describes these verses as part of an “Appendix to the Book of Consolation” (31:38-33:26) that was added in late part the postexilic period (450-400 BCE). It is part of an eschatological unit (“the days are coming”) and gives a new name for Jerusalem (“the LORD is our righteousness” v.16). The NOAB points out that this is also the king’s name in Jer. 23:6.

The verses anticipate a Messianic Age when YHWH will fulfill the promise that the Davidic line would rule forever (2 Sam. 7) and a righteous Branch from the House of David would rise up to bring justice and righteousness (a right relationship with God) to Israel and Judea.

The promise to David was qualified, however, by Solomon’s prayer (1 Kings 8:22-26) that the Davidic line would rule forever if it were righteous. As the Deuteronomic Books pointed out, the people of Ancient Israel were not always righteous (did not worship YHWH faithfully), and this was seen as the reason for the conquests by the Assyrians, Babylonians, Persians, Greeks, Syrians, and Romans.

The Jewish Study Bible points out that in the verses that follow today’s reading, the writer reverted to the unconditional promise to David (v.17) and stated the Levitical priesthood will also be part of God’s everlasting covenant with Israel (v.18).

The Jewish Publication Society Translation of the last word of verse 16 (and 23:6) is that the LORD is our “Vindicator.”

1 Thessalonians 3:9-13

Reading

9 How can we thank God enough for you in return for all the joy that we feel before our God because of you? 10 Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith.

11 Now may our God and Father himself and our Lord Jesus direct our way to you. 12 And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. 13 And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.

Commentary

Paul’s First Letter to the Thessalonians was Paul’s first writing that exists and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures. The Jewish Annotated New Testament suggests that 1 Thessalonians may even have been written as early has 41 CE.

Thessalonica is a seaport city and was the capital of Macedonia, strategically located on both sea and land routes. Today, Thessaloniki (as it is now called) is a charming city of one million persons, and the cultural center of Greece. The saying there is that “Thessaloniki is to Athens as San Francisco is to Los Angeles.”

According to Acts 16 and 17, Paul went to Philippi and then to Thessalonica. He spoke gratefully in Philippians 4:16 of gifts sent to him by Philippians when he was in Thessalonica.

The JANT notes that there are discrepancies between Paul’s Epistles and Acts that raise question about the historicity of Acts. For example, “whereas Acts describes synagogue evangelism as a regular part of Paul’s missionary strategy, none of Paul’s letters mentions this practice.”

The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul reassured the people that even those who died before the Parousia (Second Coming) will participate fully in it (4:14). Paul also expected the end times (not the end of the world, but the end of the world as we know it) to come during Paul’s own lifetime (v.13 “the coming of our Lord Jesus with all his saints”).

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. The expectation developed in the Jesus Follower Community that at the Second Coming, the Kingdom of God/Heaven will be accomplished and the coming of the Messiah will be fulfilled.

The theme of this short letter (five chapters) is one of encouragement to remain steadfast. In the passages just before today’s reading, Paul expressed gratitude for the good report he received from Timothy (v.6) and his pain at not being able to visit this community (v.4).

In today’s reading, he urged the Jesus Followers in Thessalonica to increase in love for one another (v.12) and to remain holy and blameless “at the coming of our Lord Jesus with all his saints” (v.13) . For Paul, the “heart” (v.13) is not a synonym for feelings, but the center of knowledge and understanding. He also expected that the Parousia (the Second Coming) would occur soon.

Luke 21:25-36

Reading

25 Jesus said, “There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26 People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27 Then they will see ‘the Son of Man coming in a cloud’ with power and great glory. 28 Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.”

29 Then he told them a parable: “Look at the fig tree and all the trees; 30 as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly I tell you, this generation will not pass away until all things have taken place. 33 Heaven and earth will pass away, but my words will not pass away.

34 “Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, 35 like a trap. For it will come upon all who live on the face of the whole earth. 36 Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.”

Commentary

The Gospel According to Luke is generally regarded as having been written around 85-90 CE. Its author also wrote the Acts of the Apostles. Both are written in elegant and deliberatively crafted Greek, and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 50% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

In her Introduction to the Gospel of Luke in The Jewish Annotated New Testament, Amy-Jill Levine observed that when the Gospel was written, the Jesus Follower movement had become increasingly Gentile and the focus on Jerusalem that Paul maintained had been replaced by the Gentile mission. She points out that the target audience was the “third generation of Jesus Followers – following the generation after the eyewitnesses and servants (1.2).” This audience was “coming to terms with both the delay of Jesus’s return and the fact that most Jews, although possessing more or less the same scriptures as the Gentile church, neither saw those scriptures as predicting Jesus’s messianic role nor accepted his follower’s claims of his messianic status.”

She continues that the Gospel “displays particular interest in people outside the elite, variously identified as women, children, the sick, the poor, tax collectors, and sinners, and Gentiles.” When Jesus spoke with and about these people, he was “embedded within Judaism rather than removed from it.” “Most people in antiquity were poor, and the Jewish system, starting with the Tanakh, mandated communal responsibility for their support. To regard Jesus, appropriately, as caring for women, children, the sick, and the poor embeds him within Judaism rather than separating him from it.”

She adds: “Readers need to attend to the tension between Luke’s depiction of Jesus and his early followers as observant Jews and the presentation of those Jews who did not become Christian as having been, in Luke’s view, unfaithful to their own tradition.”

As noted in The New Jerome Biblical Commentary, today’s reading is part of a chapter in which the destruction of the Temple precedes the destruction of Jerusalem and the destruction of the entire world. The reading drew upon images and metaphors for the coming of the Son of Man as described in the Septuagint (LXX) translations of the Hebrew Bible. The signs in the sun, moon, and stars (v.25) are derived from Joel 2:30-31, Zephaniah 1:15 and Isaiah 13:10. The fear and foreboding and the heavens being shaken (v.26) are parallel to Isaiah 34:4. The Son of Man “coming on a cloud” is based on Daniel 7:13. The NJBC says this introduced a Christological component to the chapter by saying the victorious Son of Man is in control of events.

The lesson of the fig tree is found in the other Synoptic Gospels and the reference to “this generation” (v.32) demonstrated the belief in the early Jesus Follower Community that the Day of the Lord would occur shortly. Similarly, the admonition to alertness (vv. 34-36) is found in the other Synoptic Gospels.

2024, April 14 ~ Acta 3:12-19; 1 John 3:1-7; Luke 24:36b-48

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TODAY’S READINGS IN CONTEXT
APRIL 14, 2024

Acts 3:12-19

Reading

12 Peter addressed the people, “You Israelites, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk? 13 The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him. 14 But you rejected the Holy and Righteous One and asked to have a murderer given to you, 15 and you killed the Author of life, whom God raised from the dead. To this we are witnesses. 16 And by faith in his name, his name itself has made this man strong, whom you see and know; and the faith that is through Jesus has given him this perfect health in the presence of all of you.

17 “And now, friends, I know that you acted in ignorance, as did also your rulers. 18 In this way God fulfilled what he had foretold through all the prophets, that his Messiah would suffer. 19 Repent therefore and turn to God so that your sins may be wiped out.”

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 one of Peter’s two lengthy speeches given in the Temple. [His long speech at Cornelius’ Baptism was given in Caesarea.] Immediately before this speech, Peter healed a lame man at the Temple and the people followed him and John (3:1-11). The reference “this man” (v.16) was to the man lame from birth, and Peter claimed that it was by faith in Jesus’ name that Jesus’ name itself healed the man. The Jewish Annotated New Testament points out that a “name” communicates a person’s true nature and power.

“Peter’s speech” emphasized that the God of the Jews chose Jesus as his “servant” (the translator’s notes also say “son.”) The speech largely exonerated the Romans for Jesus’ death (v.13) and followed Luke 23:13-25 in blaming the Jewish Authorities and “the people” (v.13). In the historical context of the late First Century, this shifting of blame by the Jesus Followers to these “other Jews,” while questionable as a matter of history, is understandable in the context of the controversies between the Jesus Followers and the Pharisees at that time.

The Jesus Followers and the Pharisees were the only Jewish sects that had survived the disastrous Jewish Revolt in 66 CE that led to the destruction of the Temple in 70 CE. The Sadducees and the scribes had become irrelevant after the destruction of the Temple. The Zealots, Herodians and the Essenes were all eliminated by the Romans by 73 CE.

In the Christian Scriptures written after 73 CE, to avoid offending the ruling Romans, the Jesus Followers largely exonerated the Romans for Jesus’ death. Simultaneously, they separated themselves from “those other Jews” who were responsible for the Jewish Revolt in 66 CE.

As the conflict between the Jesus Followers and the Pharisees for control of post-Temple Judaism intensified after 80 CE, the last three canonical Gospels (Matthew, Luke, and John) minimized Roman responsibility for the Crucifixion, blamed the Temple Authorities and the Pharisees for Jesus’ death, and portrayed the Pharisees as hypocrites enslaved by the Law. Matthew had “the crowd” shout “His blood be upon us and our children.” (Matt. 27:25). Luke blamed “the people” and John put responsibility on “the Judeans” which is translated in the NRSV as “the Jews.”

The author of Luke-Acts adopted (among other portrayals) Mark’s description of Jesus as the “Suffering Servant” in Isaiah 52:13 and used suffering servant terminology in verses 13 (“his servant Jesus”) and 18 (“foretold that his Messiah would suffer.”)

1 John 3:1-7

Reading

1 See what love the Father has given us, that we should be called children of God; and that is what we are. The reason the world does not know us is that it did not know him. 2 Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is. 3 And all who have this hope in him purify themselves, just as he is pure.

4 Everyone who commits sin is guilty of lawlessness; sin is lawlessness. 5 You know that he was revealed to take away sins, and in him there is no sin. 6 No one who abides in him sins; no one who sins has either seen him or known him. 7 Little children, let no one deceive you. Everyone who does what is right is righteous, just as he is righteous.

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.)

Scholars 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 (in Jesus’ lifetime and up until 70 CE) and the Pharisees (from about 70 CE until the “parting of the ways” around 100 CE).

Today’s reading emphasized the close relationship between God and humans as “children of God” which enables us to become like the Christ through the Resurrection, even if the content of that fullness has not yet been fully revealed (v.2). The New Jerome Biblical Commentary states: “A common theme in Hellenistic religion was that ‘like would know like,’ the human being who knows God is divinized.”

The JANT points out that the letter’s emphasis on “lawlessness” (v.4) may be included to combat a notion that Jesus Followers did not have to obey the Law. It continues that “the main form of sin here seems to be the failure to love their brothers and sisters.”

Luke 24:36b-48

Reading

36b Jesus himself stood among the disciples and said to them, “Peace be with you.” 37 They were startled and terrified and thought that they were seeing a ghost. 38 He said to them, “Why are you frightened, and why do doubts arise in your hearts? 39 Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.” 40 And when he had said this, he showed them his hands and his feet. 41 While in their joy they were disbelieving and still wondering, he said to them, “Have you anything here to eat?” 42 They gave him a piece of broiled fish, 43 and he took it and ate in their presence.

44 Then he said to them, “These are my words that I spoke to you while I was still with you — that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.” 45 Then he opened their minds to understand the scriptures, 46 and he said to them, “Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, 47 and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things.”

Commentary

The Gospel According to Luke was written around 85 CE and drew upon three sources: (1) Mark’s Gospel; (2) a “Sayings Source” (known as “Q” for the German word “Quelle” which means “source”) that is shared with the Gospel According to Matthew; and (3) materials that are unique to Luke such as the shepherds in Bethlehem, the Holy Family at the Temple, the Good Samaritan, and the Prodigal Son.

Today’s reading is placed between two stories that are also unique to Luke: (1) the story about the two disciples on the road to Emmaus (a town whose location is uncertain) who encountered a “stranger” who “opened the scriptures” (v.32) to them, was revealed to them in the breaking of the bread, and who vanished as soon as they recognized him as the Resurrected Christ (v.31); and (2) the Ascension in which the Jesus was “carried up into heaven” (v.51), a story that is recounted somewhat differently in Acts 1:9-11.

Today’s story occurred after the two disciples reported to “the eleven and their companions” (v.33) what had occurred on the road to Emmaus and at the village (v.35). There are parallels in this story with the stories in John 20 (the suggestion to the disciples to look at the wounds) and in John 21 (which is regarded as a later addition) about Jesus’ eating a piece of broiled fish (v.42).

Today’s reading also includes one of the first recognitions of the three “parts” of the Hebrew Scriptures: the Torah (the law according to Moses – reflecting the notion that Moses was the author (with God) of the Torah; the prophets; and the psalms (v.44). It also contains an “echo” of the idea of “opening the Scriptures” (vv. 32 and 45) to assert that the Hebrew Scriptures were a “prediction” of Jesus as Messiah (v.44).

While there are no Hebrew Scriptures that say the Messiah will suffer, Luke (v.46) appeared to rely on Isaiah 53 (the “Suffering Servant” which was Israel) and Hosea 6:2 (which spoke of Ephraim – Northern Israel – being raised up again after the conquest in 722 BCE by the Assyrians).

Luke’s Gospel included Jesus’ direction to the disciples to remain in Jerusalem – which the disciples did through Pentecost and led them to worship in the Temple (v.53 and Acts 3). In Mark and Matthew, the disciples were directed to go to Galilee (Mark 16:7 and Matt.28:16). In John, the appearances of the Resurrected Christ were in Jerusalem in Chapter 20 and in the Galilee in Chapter 21.

The conflicting reports in Paul and in the gospels about the corporeality of the Resurrected Christ are not reconcilable. In 1 Cor.15:44, Paul speaks of the resurrected Christ as a “spiritual body.” In many Gospel accounts, persons who knew Jesus in his lifetime did not recognize him as the Resurrected Christ or recognized him only after he broke bread or showed them his wounds. The Resurrected Christ vanished when the two disciples recognized him in the breaking of bread in Emmaus, and passed through locked doors when he encountered the disciples in John 20.

Tending toward an understanding of physical corporeality is the eating of broiled fish in Luke 24 and John 21. Whether or not the Resurrection was bodily, the key theological point of Paul and the Gospels is that the perceived presence of Jesus the Christ even after his death was unmistakably real for the Jesus Follower community and transformed them into zealous proclaimers of the good news.

2023, December 24 ~ 2 Samuel 7:1-11,16; Romans 16:25-27; Luke 1:26-38

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TODAY’S READINGS IN CONTEXT
DECEMBER 24, 2023

2 Samuel 7:1-11,16

Reading

1 When the king was settled in his house, and the LORD had given him rest from all his enemies around him, 2 the king said to the prophet Nathan, “See now, I am living in a house of cedar, but the ark of God stays in a tent.” 3 Nathan said to the king, “Go, do all that you have in mind; for the LORD is with you.”

4 But that same night the word of the LORD came to Nathan: Go and tell my servant David: 5 Thus, says the LORD: Are you the one to build me a house to live in? 6 I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. 7 Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, “Why have you not built me a house of cedar?” 8 Now therefore thus you shall say to my servant David: Thus says the LORD of hosts: I took you from the pasture, from following the sheep to be prince over my people Israel; 9 and I have been with you wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth. 10 And I will appoint a place for my people Israel and will plant them, so that they may live in their own place, and be disturbed no more; and evildoers shall afflict them no more, as formerly, 11 from the time that I appointed judges over my people Israel; and I will give you rest from all your enemies. Moreover, the LORD declares to you that the LORD will make you a house. 16 Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covers the period from the time just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (597 BCE). The books were written in the period from 650 BCE to 600 BCE and continued to be revised after the Exile.

The Deuteronomists emphasized that YHWH controls history, and when the people (and their kings) worshiped YHWH properly, good things would happen to them. When they worshiped false gods, however, bad events would overtake them.

Today’s reading and the omitted verses (vv.12-15) were set in the early part of the Reign of King David (1005 to 965 BCE). This chapter is one of the most important passages in the Deuteronomic Histories. It combined the themes of Jerusalem as the divinely chosen center for worship (v.10), David’s offspring (v.12) building a house (Temple) for YHWH (which Solomon did – according to 1 Kings 6), and the Davidic line (“house,” v.11) as the chosen dynasty in Judea (v.16). The Jewish Study Bible points out that “he shall build a house for my name” (v.13) was intended to make clear that God would not actually dwell in a house/Temple, but that only God’s name (or presence) would be in the Temple.

The chapter was also central to the Deuteronomists’ belief that even if the kings and people strayed in their exclusive worship of YHWH, over the long term, YHWH’s steadfast love (hesed) would still be unwavering (v.15) and the line/house of David would be “established forever” (v.16). This promise of the dynasty is also reflected in Psalm 89:1-4 and Psalm 132:11-12. Psalm 132:12, however, makes the promise conditional on David’s sons keeping YHWH’s covenant.

The JSB observes that “your offspring” (v.12) undoubtedly referred to Solomon, but in “the postbiblical period” (that is, after the First Century), the phrase has been understood by some as “referring to the Messiah, who will be of the House of David and whose reign will last forever.”

In the 600’s BCE, YHWH’s unconditional promises were seen as “explaining” (in retrospect) the Judeans’ independent survival after the Assyrians conquered the Northern 10 tribes in 722 BCE.

The Babylonian Captivity (597 to 539 BCE), however, presented a major theological disconnect for the Judeans. How were they to explain the loss of the land promised by YHWH to Abraham and the end of the Davidic line in 587 BCE?

During and after the Exile, the prophets (especially Second Isaiah and Ezekiel) began to resolve this disconnect by affirming that YHWH’s promises were still in force but had been temporarily suspended because of the failure of the Judeans to uphold their part of the covenant with YHWH – to worship YHWH faithfully and to live justly. Similarly, the Deuteronomists’ writings reflected the view that YHWH had not failed to uphold the promises, but that the failure of the kings and others to keep their part of the covenants was the reason for the Exile.

Continuing to the First Century (and even for some Jews today), one of the characteristics of the awaited Messiah would be that the Messiah would come from the House of David.

Romans 16:25-27

Reading

25 Now to God who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages 26 but is now disclosed, and through the prophetic writings is made known to all the Gentiles, according to the command of the eternal God, to bring about the obedience of faith – 27 to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.

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 ten years before the first Gospel (Mark) was written – to a Jesus Follower community that Paul did not establish. Among other 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 the Roman Emperor Claudius expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community. (Jesus Followers were not called “Christians” until the 80’s.)

Paul was a Jew who became a Jesus Follower who saw the Jesus Follower Movement as part of a broader Judaism. As such, he continued to have expectations about the fullness of the Coming of the Messiah/the Christ. Reflecting his Jewish roots, Paul exhorted the Jesus Follower Community in Rome to follow the Commandments, particularly to love one another as neighbors.

Today’s verses are the concluding blessing in the letter. Some ancient manuscripts of Paul’s letter do not contain these verses, and some scholars conclude they were added to the letter by followers of Paul or the copyists.

Luke 1:26-38

Reading

26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. 28 And he came to her and said, “Greetings, favored one! The Lord is with you.” 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great and will be called the Son of the Most High and the Lord God will give to him the throne of his ancestor David. 33 He will reign over the house of Jacob forever, and of his kingdom there will be no end.” 34 Mary said to the angel, “How can this be, since I am a virgin?” 35 The angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God.” 38 Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” Then the angel departed from her.

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

Today’s reading is the story of the Annunciation to Mary that she would conceive Jesus. This story comes after the story of Zechariah, a Levite at the Temple, and his elderly wife, Elizabeth, who was a descendant of Aaron (Moses’ brother, and the First High Priest). The angel Gabriel (whose name means “God is my hero”) told Zechariah that Elizabeth would bear a son and his name should be John (“God has shown favor”).

The Annunciation took place “in the sixth month” (v.26) of Elizabeth’s pregnancy, not in the sixth month of they year. The scene was Nazareth, a town in the southern Galilee, and The New Jerome Biblical Commentary estimates that Nazareth had about 150 residents at this time.

Regarding the name “Mary,” The JANT notes that Mary (Gk. Mariam) is derived from the Hebrew name Miryam. It also recollected Moses’ sister, Miriam, and was a common name among first-century Jewish women. The NJBC says the name “Mary” means “Excellence” and that “Joseph” means “May YHWH add.”

The JANT points out that Luke (like Matthew) used the Greek word “parthenos” for Mary’s being a virgin (vv.27,34). The greeting “favored one” (v.28) was “conventional” and is found in Judges 6, 2 Sam. 7 and 2 Chr. 15. In saying Mary was engaged (v.27), The JANT states that the wedding contract (ketubah) had been signed, so the couple was technically “married” but had not yet begun living together. At this time, the customary age for marriage for Jewish people was 18 for a man and mid-teens for a woman.

In naming the child “Jesus” (v.31), The JANT notes that “Jesus” in Greek is “Iesous,” and is derived from the Hebrew Yehoshua (“the Lord saves” or “the Lord has saved”). Variants on the name in the Tanakh include “Joshua” and “Hosea.” Being called “Son of the Most High” indicated royal authority (2 Sam. 7:13-16) and “Most High” (vv. 32, 35) was a translation of the Hebrew “Elyon” – an early name for God in Gen. 14:19.

The “house of Jacob” (v.33) is a synonym for Israel, and “of his kingdom there shall be no end” is an echo of 2 Sam. 7. Because Elizabeth was described as a descendant of Aaron (v.5), and Mary was her “relative” (v.36), The JANT notes that Mary had “priestly ancestry.” That “nothing will be impossible with God” (v.37) is reminiscent of the births of Isaac, Joseph (the 11th son of Jacob), and Samuel.

Paul’s Letter to the Romans 1:3-4 (c.60 CE) contains an early formulation of Jesus’ lineage and Divine Sonship. In Romans, Jesus was “descended from David according to the flesh and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead.” That is, Divine Sonship was recognized by the Jesus Follower Faith Community because of the resurrection.

In Mark, Jesus’ Divine Sonship was recognized because of the voice which Mark says spoke to Jesus at his Baptism – “You are my Son, the Beloved; with you I am well pleased” (Mk. 1:11). In Luke and Matthew, the Divine Sonship occurred at conception because Mary became pregnant “by the power of the Holy Spirit.” In the Fourth Gospel, the Son was presented as the pre-existing Logos made incarnate.

2023, August 6 ~ Exodus 34:29-35; 2 Peter 1:13-21; Luke 9:28b-36

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TODAY’S READINGS IN CONTEXT
AUGUST 6, 2023
TRANSFIGURATION SUNDAY

Exodus 34:29-35

Reading

29 Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God. 30 When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. 31 But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them. 32 Afterward all the Israelites came near, and he gave them in commandment all that the Lord had spoken with him on Mount Sinai. 33 When Moses had finished speaking with them, he put a veil on his face; 34 but whenever Moses went in before the Lord to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, 35 the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.

Commentary

The Book of Exodus is the second book of the Bible and covers the period from the slavery of the Israelites in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Because of this reading from the Hebrew Bible and today’s Gospel reading, many Christians refer to this Sunday as “Transfiguration Sunday.” In this reading, Moses’ face shone when he came down from Mount Sinai after speaking with YHWH (translated as LORD in all capital letters). On the mountain, he (Moses) wrote the “words of the covenant” (the Ten Commandments or the Ten Words) on tablets as directed by YHWH (34:27). Moses put a veil over his face after he gave the people the Commandments (v.33) and he removed the veil whenever he spoke to YHWH face-to-face (v.34).

Today’s reading is set at Mount Sinai (“Horeb” in other parts of Exodus and in Deuteronomy) during the time in the Wilderness.

The account in today’s reading is Moses’ second return from the top of Mount Sinai. Just a few chapters earlier, Moses came down from the mountain with the Commandments written by YHWH in the first account of the giving of the commandments (31:18). When Moses and YHWH saw that the Israelites built a Golden Calf, YHWH threatened to destroy them. Moses pleaded with YHWH to reverse that decision and YHWH relented (Chapters 32 and 33).

The Hebrew words saying that Moses’ face “shone” (v.29) – or in other translations “was radiant” – shares an etymological root with the word “horn” (as in an instrument or source of sound projections). In his translation of the Bible into Latin (the Vulgate), Jerome rendered these Hebrew words as “was horned.” This unfortunate translation was the basis for Michelangelo’s statue of Moses showing him with horns and led to the antisemitic belief that Jews had horns.

The Jewish Study Bible points out that there are passages in Ezekiel, Habakkuk, and Psalm 104 portraying the Divine Presence as surrounded by radiant luminosity and that this is a concept also found in Mesopotamian literature where it is called “fearsome radiance.” The New Jerome Biblical Commentary opines that the radiance of Moses’ face demonstrates his privileged position as a servant close to YHWH, and as reaffirming his position as the intermediary between God and the Israelites.

Moses’ speaking with God face-to-face became an important aspect of the description of the expected Messiah when this account in Exodus was combined with two verses in the Book of Deuteronomy. In one of these verses, YHWH promised to “raise up for them [the people of Israel] a prophet like you [Moses].” (Deut. 18.18) The other verse stated that no other prophet in Israel has been known by God face-to-face (Deut. 34.10).

Today’s Gospel reading presents Jesus of Nazareth as conversing with Moses and Elijah, and notes that “the appearance of his face changed and his clothes became dazzling white” (LK 9:29).

2 Peter 1:13-21

Reading

13 I think it right, as long as I am in this body, to refresh your memory, 14 since I know that my death will come soon, as indeed our Lord Jesus Christ has made clear to me. 15 And I will make every effort so that after my departure you may be able at any time to recall these things.

16 For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, my Beloved, with whom I am well pleased.” 18 We ourselves heard this voice come from heaven, while we were with him on the holy mountain.

19 So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. 20 First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation, 21 because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.

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. This is called pseudepigraphy.

The Second Letter of Peter was likely written some time between 100 and 150 CE (Peter died in the 60’s CE) and it was written in the popular Greek rhetorical style of the age, not a style that would have been customary for a Galilean fisherman. The NJBC sees the letter as “written to a pluralistic Church of Jewish-Christian and a Greek converts.” It says the “language is good Greek with special attention to technical, intellectual terms, such as ‘divine nature’.”

The Jewish Annotated New Testament understands the reference to “in this body” (v.13) as a juxtaposition to the glorious, resurrected body anticipated after death. By alluding to his death “as coming soon” (v.14), the letter presented itself as a “testament” (final advice and warnings) by Peter based on his own experiences. The JANT notes that early Christian legend from the 2nd and 3rd centuries states that Peter was crucified upside-down by Nero in 64 CE.

It is not clear if the author of 1 Peter and 2 Peter was the same person.

This short (three chapters) letter emphasized the dangers of false prophets and presented a vision of the world so corrupt that it could be saved only by the Second Coming of the Christ.

In today’s reading, “Peter” claimed he was an eyewitness to the Transfiguration of Jesus (v.16) where he heard the voice of God declare that Jesus was God’s Son and God’s Beloved. The New Oxford Annotated Bible points out that the wording of the heavenly voice (v.17) is different from the words spoken at the Transfiguration as recounted in the Synoptic Gospels. The NAOB surmises that the writer of the letter may have been relying on an oral tradition rather than a written gospel. The “holy mountain” (v.18) is not identified, but The JANT points out that early (late 2nd Century and after) Church fathers such as Origen, Cyril of Jerusalem and Jerome said it was Mount Tabor. Mount Tabor is located in the Lower Galilee at the eastern end of the Jezreel Valley, 11 miles west of the Sea of Galilee.

Connecting the reference to the “morning star” (v.19) to Revelation 22:16, The NAOB interprets the morning star as the Christ who will return. The JANT sees the “lamp shining” reference (v.19) as related to Matt. 5:15 (“do not hide a lamp shining under a bushel basket”) and the “day dawns” (v.19) as a reference to Judgment Day.

“Peter” concludes that prophesy comes from God to humans who are moved by the Spirit to speak for God (v.21), which The JANT describes as “charismatic pronouncements.”

Luke 9:28b-36

Reading

28b Jesus took with him Peter and John and James and went up on the mountain to pray. 29 And while he was praying, the appearance of his face changed, and his clothes became dazzling white. 30 Suddenly they saw two men, Moses and Elijah, talking to him. 31 They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. 32 Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. 33 Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” — not knowing what he said. 34 While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. 35 Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” 36 When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark (these portions are said to derive from the “Sayings Source” known as “Q” – the German word for which is Quelle — and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

Today’s reading is an account of the Transfiguration and is found in all three Synoptic Gospels, but not in the Fourth Gospel. In Luke’s account, Jesus took his “inner circle” (Peter, James, and John) and went up on an unspecified mountain (sometimes identified as Mount Tabor) where he was transfigured and 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.”

The JANT points out that Jesus’ face shining (v.29) is a parallel to Moses’ face shining in Exodus 34:29. The JANT continues that “dazzling” clothes suggest a mystical experience, citing Moses and Daniel 12:3 (“Those who are wise shall shine like the brightness of the sky”).

The statement that Peter, James, and John were “weighed down with sleep” (v.32) may indicate that the Transfiguration occurred at night and anticipated the same sleepy condition when they were supposed to keep watch for Jesus in the Garden of Gethsemane (22:45).

Peter’s desire to make three dwellings (v.33) was a reaction to make permanent a numinous moment and to keep Moses and Elijah present. Other translations are for “tents” or “tabernacles.”

The “cloud” is a customary image for God (as in Exodus 13) and the “voice” is similar to the voice and words spoken at Jesus’ baptism (3:22).

The NJBC suggests that the teachings that Jesus gave in Luke’s Gospel just before the Transfiguration were so different and difficult (“take up your cross and follow me”) that it was necessary to present a “divine sanction” for these teachings.

2023, April 23 ~ Acts 2:14a, 36-41; 1 Peter 1:17-23; Luke 24:13-35

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TODAY’S READINGS IN CONTEXT
APRIL 23, 2023

Acts 2:14a, 36-41

Reading

14a Peter, standing with the eleven, raised his voice and addressed the crowd, 36 “Let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.”

37 Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, “Brothers, what should we do?” 38 Peter said to them, “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. 39 For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him.” 40 And he testified with many other arguments and exhorted them, saying, “Save yourselves from this corrupt generation.” 41 So those who welcomed his message were baptized, and that day about three thousand persons were added.

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 an account of the Ascension of Jesus 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 in order to become Jesus Followers.

Today’s reading presents the last part of Peter’s long speech after the Pentecost Event. Rather than offend the ruling Romans by stating that they crucified Jesus (which they did), the author’s account of the speech repeated the earlier statement that the Israelites crucified Jesus (v.36).

As discussed at greater length in last week’s Scripture in Context, a variety of accusations were made against the Israelites/Judeans/Pharisees in the Gospels of Matthew, Luke, and John. These Gospels (and Acts) were written from 70 CE to 100 CE when the Jesus Followers were contending with the Pharisees for control of Judaism going forward. Harsh words were expressed in the Gospels and Acts, and the Pharisees took exclusionary actions by expelling Jesus Followers from the synagogues.

In the same verse (36), Acts says God “made” Jesus Lord and Messiah. This statement shows that, in the early church, there was a continuingly evolving understanding of who and what Jesus of Nazareth was/is. Verse 36 presented a view that is generally described as “adoptionism” – the idea that Jesus of Nazareth was a human whom God adopted as God’s Son and “made” him Lord and Messiah. The New Oxford Annotated Bible suggests that the event at which this occurred was the Resurrection. This would not be consistent, however, with Luke’s notion that Jesus’ Sonship occurred at the time of Jesus’ Baptism (Luke 3:22). Both of these understandings are inconsistent with John’s theology in which the Logos/Word/Christ pre-existed from all eternity and at a given point in time became flesh in Jesus (John 1:14).

In concluding his speech, Peter urged the Israelites to repent (change their religious thinking), be baptized and have their sins forgiven (v.38). The Jewish Annotated New Testament points out that repentance and baptizing (or washing) were identified together in Isaiah 1:16 and in Psalm 51:7. The JANT notes, however, that “baptism in name of Jesus” also was way of distinguishing the new community.

After baptism, Peter said the recipients would receive the Holy Spirit (v.38). This presented a different sequence from the accounts of most baptisms described in Acts – typically, the Holy Spirit came first to persons and was the reason they were baptized.

The words “all who are far away” (v.39) are a paraphrase of Isaiah 57:19. A similar idea is found in Joel 2:32 that “everyone who calls on the name of the LORD shall be saved.” The NAOB suggests that its meaning in Acts is that the church was universal from the beginning.

1 Peter 1:17-23

Reading

17 If you invoke as Father the one who judges all people impartially according to their deeds, live in reverent fear during the time of your exile. 18 You know that you were ransomed from the futile ways inherited from your ancestors, not with perishable things like silver or gold, 19 but with the precious blood of Christ, like that of a lamb without defect or blemish. 20 He was destined before the foundation of the world but was revealed at the end of the ages for your sake. 21 Through him you have come to trust in God, who raised him from the dead and gave him glory, so that your faith and hope are set on God.

22 Now that you have purified your souls by your obedience to the truth so that you have genuine mutual love, love one another deeply from the heart. 23 You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God.

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.

The First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death. It was written in sophisticated Greek and resembles the form of Paul’s letters. Its focus is not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.

The Jewish Annotated New Testament suggests that the letter was written to Jesus Followers in Asia Minor and purported to be written in Rome (“Babylon” in v.5:13). The use of “Babylon” for Rome became common after the destruction of the Temple in 70 CE. The JANT says the letter was addressed to Gentiles because it said they were “formerly ignorant” (v.1:14). The JANT says that the reference to “the time of your exile” (v.17) means that the believers were aliens in their surrounding society.

Today’s reading contains two (of five) directives to the Jesus Followers: (1) to live in reverent fear of the Lord (v.17), knowing they were ransomed by the blood of Christ; and (2) love one another deeply from the heart (v.22), knowing they were born anew through the word of God (v.23).

The reference to being “ransomed” (v.18) is comparable to Mark 10:45 (“the Son of Man came not to be served but to serve and to give his life a ransom for many”) a motif based on the Suffering Servant presented in Isaiah 53:6-7.

The notion of being “born anew” (v.23) is greatly expanded in the Fourth Gospel in the story of Nicodemus (John 3) where Nicodemus was told he needed to be “born from above” or “born anew.”

Luke 24:13-35

Reading

13 Now on that same day two of Jesus’ disciples were going to a village called Emmaus, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, “What are you discussing with each other while you walk along?” They stood still, looking sad. 18 Then one of them, whose name was Cleopas, answered him, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?” 19 He asked them, “What things?” They replied, “The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.” 25 Then he said to them, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?” 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.

28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, “Stay with us, because it is almost evening and the day is now nearly over.” So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, “Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?” 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, “The Lord has risen indeed, and he has appeared to Simon!” 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, the Good Samaritan, and the Road to Emmaus story.

The story is set on the same day (v.13) as the finding of the empty tomb (v.3). Although the author says that Emmaus was seven miles (lit. 60 stadia) from Jerusalem, the location of Emmaus has never been determined, and it is not referred to elsewhere in the Bible. Similarly, Cleopas was not mentioned elsewhere. Although Cleopas and his companion are described as “two of them” (v.13) – presumably disciples – and they refer to the women who went to the tomb as being part “of our group” (v.22), they are unable to recognize Jesus as he walked with them for two hours (the time it takes to walk six miles).

In speaking to the “stranger,” Cleopas/Luke did not blame all Jews for Jesus’ death, only “our chief priests and leaders” (v.20). He did not mention the Romans.

The Jewish Annotated New Testament points out that the word “redeem” (v.21) is the Greek word lutroō which also means “ransom.”

In the First Century, Moses was considered the author of the Torah, so “Moses and all the prophets” (v.27) included all the books of the Hebrew Bible at that time. The idea that the Messiah should suffer (v.26) was not a common understanding in First Century Judaism, but Luke’s Gospel presented this as part of “God’s Plan” and as “necessary” (v.26).

The action of taking bread, blessing it, and breaking it was an echo of Jesus’ acts at the Last Supper (22:19) and “opens their eyes” so they recognized the Risen Christ who promptly vanished from their sight (v.31). The disciples’ eyes were opened only after they showed hospitality to the “stranger” by inviting him to join them (v.29).

The New Jerome Biblical Commentary observes that at the Last Supper, Jesus said he would not share food with his disciples until God’s Kingdom had come (22:16). By now sharing food with these disciples, the Resurrected Christ showed that God’s Kingdom had come.

When the two disciples returned to Jerusalem, the eleven and their companions asserted that the Lord had appeared to Simon (v.34). The two disciples recounted their experience, and the Risen Christ appeared to all of them (v.36). The appearance to Simon was not otherwise described in this Gospel, but the incident may have relied upon 1 Corinthians 15:5 in which Paul spoke of the Risen Christ first appearing to Cephas/Peter/Simon.

2023, January 1 ~ Numbers 6:22-27; Galatians 4:4-7; Philippians 2:5-11; Luke 2:15-21

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TODAY’S READINGS IN CONTEXT
JANUARY 1, 2023
FEAST OF THE HOLY NAME OF JESUS

Numbers 6:22-27

Reading

22 The LORD spoke to Moses, saying:
23 Speak to Aaron and his sons, saying, Thus you shall bless the Israelites: You shall say to them,
24 The LORD bless you and keep you;
25 the LORD make his face to shine upon you, and be gracious to you;
26 the LORD lift up his countenance upon you, and give you peace.
27 So they shall put my name on the Israelites, and I will bless them.

Commentary

Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”). The Torah is also called the Pentateuch (Greek meaning “Five Books”).

Numbers takes its name from the Septuagint, the Greek translation of the Hebrew Bible that was completed in the period from 300 to 200 BCE in Alexandria. Its name was derived from the fact that the first four chapters of the Book contain census numbers.

Numbers begins as the Israelites were preparing to leave Sinai to proceed into the Wilderness before entering the Promised Land. If the time in the Wilderness is historical (no convincing archeological evidence has been found to support it), this would have been around 1250 BCE.

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 the conclusion of a chapter that specified the vows one must take to be a “nazirite” – one who is consecrated (or separated) — a type of lay priest. The vows were to abstain from fermented drinks, cutting one’s hair, and coming in contact with the dead. In the scriptures, there are only three persons who can be clearly identified as nazirites for life: Samson (who did not abide by his vows), Samuel, and John the Baptizer.

This reading is a priestly blessing from YHWH (“LORD” in all capital letters in the NRSV) on the Israelites before they went into the Wilderness.

In Post-Exilic times, this Blessing was delivered at public gatherings at the sanctuary in Jerusalem. Two silver amulets dated to the 7th and 6th Centuries BCE were found outside Jerusalem that contain versions of this Blessing.

The JSB says this blessing has been preserved to modernity in Jewish liturgy as part of the “Amidah” (the central prayer in Jewish worship) and as a part of the blessing recited by parents for their children on Friday nights.

Galatians 4:4-7

Reading

4 When the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 in order to redeem those who were under the law, so that we might receive adoption as children. 6 And because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave but a child, and if a child then also an heir, through God.

Commentary

Galatia was a large Roman province in what is now western Turkey. This letter was likely written by Paul in the late 40’s or early 50’s (CE) and dealt in part with controversies between Jewish Jesus Followers and Gentile Jesus Followers regarding the continuing importance of Torah (Law) to Jesus Followers. In particular, did Gentiles have to be circumcised and follow the Kosher dietary laws to become Jesus Followers? If not, what was the role of Torah for both Jewish and Gentile Jesus Followers?

These issues are also discussed in Paul’s letter to the Romans (written in the early 60’s) and in Chapter 15 of Acts of the Apostles.

Galatians is a “transitional” letter in that – when compared to Paul’s last letter (Romans) — it shows an evolution in his views on the relationship between the Torah and the Gentile Jesus Followers.

In his description of his confrontation with Peter in Antioch (2:11-15), Paul said that observing Jewish law was an unnecessary burden for Gentiles, particularly when Jewish Jesus Followers were not observant (v.14). He then went on to argue that observance of the Jewish Law by Gentiles was inconsistent with acceptance of the gospel (vv.15-21).

In today’s reading, Paul emphasized that Jesus of Nazareth was a human and a Jew (“born of a woman under the law”) (v.4). Paul did not assert a divine paternity to Jesus. Jesus’s mission was to “redeem those under the law” (the Jews) (v.5). The Greek word translated as “redeem” means to buy back, as in redeeming something at a pawn shop.

All persons, because of the Spirit of the Son, are children of God who can call God “Abba” (Aramaic for father) and are heirs of the Kingdom (v.7).

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), and most of its inhabitants were Roman citizens. Paul wrote this letter from prison. For this reason, some think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made trips to Philippi from Ephesus. Paul had a deep affection for the believers in Philippi and thanked them for gifts sent to him in prison (4:18).

Today’s reading is the best-known part of this Epistle and is derived from a hymn that was already in use in Jesus Follower communities, perhaps in a Baptism liturgy. It emphasized the divinity of Jesus the Christ (v.6), the self-emptying love of Jesus (v.7), his servant ministry (v.7), and that (like all human beings) he was subject to death, even a degrading death on a cross (v.8).

The Jewish Annotated New Testament observes that God’s exaltation of Jesus in giving him a “name” (v.9) that is “above every name” is to be understood in the “biblical sense of that which 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 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 statements in today’s reading are not only religious; they are also political. The Roman Caesars claimed to be “in the form of God” and “Lord.”

The statement that Jesus took the form of a slave/servant and emptied himself (poured himself out) for others were themes taken from Isaiah 53, the suffering servant song. For this, he has been highly exalted (resurrected) (v.9).

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?

Luke 2:15-21

Reading

15 When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” 16 So they went with haste and found Mary and Joseph, and the child lying in the manger. 17 When they saw this, they made known what had been told them about this child; 18 and all who heard it were amazed at what the shepherds told them. 19 But Mary treasured all these words and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

21 After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

Today’s reading is part of the extended Birth Narrative that is unique to Luke. Chapter 2 begins with a census that has no historical support outside this gospel. (There was a census in 6 CE, but not during Herod’s reign which ended in 4 BCE.)

Beginning in 2:8, angels appeared to shepherds and announced the birth of “a Savior, who is the Messiah, the Lord” (v.11). Although some commentators describe shepherds as lowly and as outcasts, The Jewish Annotated New Testament points out that both Moses and David were shepherds.

According to Luke 1:32, the angel told Mary that her child would be called “the Son of the Most High, and the Lord will give him the throne of his ancestor David.” The shepherds told those whom they found in the cave (Mary and Joseph) what they (the shepherds) had been told about the child (v.17).

The last verse of today’s reading noted that Jesus was circumcised – thereby affirming his Jewishness. Luke’s Gospel stressed Jesus’, Mary’s, and Joseph’s fidelity to the Mosaic Law, including the Purification of Mary and the Presentation of Jesus at the Temple 40 days after his birth (2:22-38) and the fact that the family went to the Temple “every year” (2.41) for Passover.

2022, November 20 ~ Jeremiah 23:1-6; Colossians 1:11-20; Luke 23:33-43

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TODAY’S READINGS IN CONTEXT
NOVEMBER 20, 2022
FEAST OF CHRIST THE KING

Jeremiah 23:1-6

Reading

1 Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. 3 Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4 I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD.

5 The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6 In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: “The LORD is our righteousness.”

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 Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.

Jeremiah is largely a prophet of doom and gloom, so much so that the English word “jeremiad” is defined as a long, mournful complaint or lamentation, a list of woes. In the Bible, the Book of Lamentations was placed after the Book of Jeremiah because of the (incorrect) view that Jeremiah wrote the Book of Lamentations.

Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were mostly 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.)

One of the consistent themes in Jeremiah was his ongoing battles with the “court” prophets who told the king what the king wanted to hear and who opposed Jeremiah at every turn.

Today’s reading is in prose style and attacked the kings and priests (the “shepherds”). Consistent with the “do bad, get bad” theology of the Deuteronomists, YHWH (“LORD” in all capital letters) will “attend to” them for their “evil doings” (v.2).

The writers then held up the promise that YHWH would raise up for “David” (Judea) a righteous king who would enable Israel to live in safety and righteousness (v.5). For the Deuteronomists, YHWH was in charge of everything, and YHWH caused the Exile, the end of the Exile through Cyrus of Persia, the return of the Judeans to Jerusalem, and the relatively peaceful Persian Era (539 to 333 BCE).

If these “predictions” of YHWH’s promises were in fact made after the Exile, the writers had “20/20 hindsight” that the “remnant” (a common designation for the Judeans who returned to Jerusalem after the Exile) would be “fruitful and multiply” – the command given by God to humans in Gen. 1:28.

These prophesies by Jeremiah remained an important part of Ancient Israel’s understandings (and expectations) of what the Messiah would be and do.

Colossians 1:11-20

Reading

11 May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.

15 He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers– all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.

Commentary

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 (three chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s understanding of what it meant to be a Jesus Follower.

Scholars debate whether this letter was written by Paul or by his disciples in the decades after Paul’s death in 63 CE. It lacks many terms used in Paul’s authentic letters and its style is more liturgical than Paul’s other letters.

The first part of today’s reading is part of a prayer for spiritual wisdom for the Colossians. The author adopted an apocalyptic theme by contrasting light and darkness (vv. 12-13). He expressed the theme that believers are redeemed and receive forgiveness of sin in the Christ (v. 14). “Redemption” conveyed the sense of being bought back, the way something already owned is redeemed from a pawn shop.

The second part of the reading is a hymn to the Christ. The author described Jesus of Nazareth as the “image” (or symbol or manifestation) of the invisible God (v.15) and described 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. The Christ is the firstborn of all creation (v.15) and the firstborn of the dead (v.18) – the first person raised from the dead.

Luke 23:33-43

Reading

33 When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, “Father, forgive them; for they do not know what they are doing.” 35 And they cast lots to divide his clothing. The people stood by, watching Jesus on the cross; but the leaders scoffed at him, saying, “He saved others; let him save himself if he is the Messiah of God, his chosen one!” 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, “If you are the King of the Jews, save yourself!” 38 There was also an inscription over him, “This is the King of the Jews.”

39 One of the criminals who were hanged there kept deriding him and saying, “Are you not the Messiah? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.” 42 Then he said, “Jesus, remember me when you come into your kingdom.” 43 He replied, “Truly I tell you, today you will be with me in Paradise.”

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

Although the Passion in Luke generally follows the Passion as recounted in Mark (which, in turn, relied on many motifs from Psalm 22), Luke’s account contained a number of episodes and sayings not found in any of the other gospels. For example, only in Luke did Jesus appear before Herod Antipas (23:6-12). Only in Luke did Jesus say, “Father, forgive them; for they do not know what they are doing” (v.34) – a verse not found in all ancient manuscripts. The essence of this prayer was repeated by Stephen (the first martyr) in Acts 7:6, also written by the author of Luke.

In today’s reading, another exchange unique to Luke is the one between Jesus and the so-called “Good Thief” who rebuked the other criminal (v.40), asked to be remembered when Jesus came into his kingdom (v.42) and received the promise to be with Jesus “in Paradise” (v.43). The New Oxford Annotated Bible notes that “Paradise was originally a term for the garden of Eden (Gen. 2.8-10) and was a contemporary [in the First Century] term for the lodging place of the righteous dead prior to the resurrection.”

2022, November 13 ~ Isaiah 65:17-25; Malachi 4:1-2a; 2 Thessalonians 3:6-13; Luke 21:5-19

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TODAY’S READINGS IN CONTEXT
NOVEMBER 13, 2022

During Pentecost Season 2022, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.

The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.

The readings from the Epistles are the same in both tracks.

Isaiah 65:17-25

Reading

17 For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind.
18 But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight.
19 I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress.
20 No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed.
21 They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.
22 They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands.
23 They shall not labor in vain, or bear children for calamity; for they shall be offspring blessed by the LORD — and their descendants as well.
24 Before they call, I will answer, while they are yet speaking, I will hear.
25 The wolf and the lamb shall feed together; the lion shall eat straw like the ox; but the serpent — its food shall be dust! They shall not hurt or destroy on all my holy mountain, says the LORD.

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 Third Isaiah and appears to be a late insert into Chapter 65. The first seven verses in the Chapter are a lament by YHWH that the people had not asked for assistance even though YHWH was ready to assist. The Jewish Study Bible points out that the fact that YHWH “spread out My hands” (v.2) meant that YHWH assumed a human-like posture of prayer. Verses 8 to 16 are a statement by YHWH that those who are his servants shall prosper, but those who forsake YHWH and worship foreign gods will perish.

Verses 17 to 25 have an apocalyptic tone – the existing dire situation will be reversed because divine intervention will bring about a profound change. Similar eschatological motifs are found in the so-called “Isaiah Apocalypse” in Chapters 24 to 27.

The reading presents a “new world” (v.17) in which there is no infant mortality and persons will live more than 100 years (v.20). This eschatological vision reversed some of the consequences of the “Disobedience Event” in the Garden of Eden. Endless and sometimes futile toil (Gen. 3:17-18) is changed into “you shall not labor in vain” (v. 23). As in the Garden of Eden before the Disobedience Event (Gen. 1:29-30), no creatures (human or animal) will kill for food (v.25).

The images in verse 25 (“the lion and the lamb shall feed together” and “the lion shall eat straw like the ox”) became integrated into the expected signs of the Messiah’s presence and the Shalom (peace, good order) that the Messiah is expected to bring.

The Jewish Study Bible notes that although the new era will be one in which persons will live to an old age, there is no prediction of eternal life or resurrection in these passages. The JSB also notes that there are passages in Daniel and in the Isaian Apocalypse that did form a basis for Rabbinic Judaism to formulate a belief in the resurrection of all.

Malachi 4:1-2a

Reading

1 See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the LORD of hosts, so that it will leave them neither root nor branch. 2a But for you who revere my name the sun of righteousness shall rise, with healing in its wings.

Commentary

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 have been written in the 5th Century BCE, after the Second Temple was built.

Malachi held a high view of the Temple priesthood and its responsibilities and wrote to an audience that was disheartened that the hopes of the “restoration prophets” (Haggai and Zechariah) had not materialized. Malachi asserted that YHWH (“LORD” in all capital letters) had been true to God’s promises, but that the hopes of the other prophets were not fulfilled because Judah (Judea and Jerusalem) had not been faithful.

Malachi asserted that the “Day of the LORD” was coming soon, and the “messenger” of the Day of the LORD was later 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 from the last chapter in the book, the author reiterated that the Day of the LORD will be terrible for the arrogant and evildoers, but that those who revere YHWH’s name will rise (v.2). The Jewish Study Bible suggests that a “sun of righteousness” (or “victory” in the Jewish Publication translation) in v.2a is a metaphor for a new “day” – a new era of history.

In the Hebrew Bible, the Books of the Prophets are in the middle of the Bible and are followed by the Writings. In Christian Bibles, Malachi is the last book of the Hebrew Bible, so that when one turns the page, a prophet much like Elijah (John the Baptist) is encountered in the Gospel According to Matthew.

2 Thessalonians 3:6-13

Reading

6 Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. 7 For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8 and we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9 This was not because we do not have that right, but in order to give you an example to imitate. 10 For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11 For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13 Brothers and sisters, do not be weary in doing what is right.

Commentary

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 was what appears to be a conscious imitation of 1 Thessalonians, 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. Unlike Paul’s authentic letters, this letter is addressed only to Gentiles and, although the author appears well-grounded in Jewish thought, nothing is said about Jews or Judaism.

The New Oxford Annotated Bible observes that in 1 Thessalonians assumes that the Christ’s reappearance will be a surprise, but that 2 Thessalonians suggests that it will come only after a struggle with evil and an unidentified “lawless one” (2:3) at some future time (2:8). The letter addressed problems perceived at the time: persecutions, disagreements about the end-times, and a refusal to work.

Today’s reading is from the final chapter in the letter and was an exhortation to the entire community. The writer presented his own behavior as the model for the community (v.7) and commanded that those who were able to work must do so (v.10).

The verses that follow today’s reading closed the letter with a wish of peace for the community and an assertion by “Paul” that he wrote the letter with his own hand – a claim that ironically shows that the author was concerned about the authenticity and authority of the letter.

Luke 21:5-19

Reading

5 When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, Jesus said, 6 “As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.”

7 They asked him, “Teacher, when will this be, and what will be the sign that this is about to take place?” 8 And he said, “Beware that you are not led astray; for many will come in my name and say, `I am he!’ and `The time is near!’ Do not go after them.

9 “When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.” 10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.

12 “But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13 This will give you an opportunity to testify. 14 So make up your minds not to prepare your defense in advance; 15 for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. 16 You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17 You will be hated by all because of my name. 18 But not a hair of your head will perish. 19 By your endurance you will gain your souls.”

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

After the Babylonian Exile (586-539 BCE), a modest Temple in Jerusalem was built in the period from 515 to 505 BCE. This is called the “Second Temple” in recognition of the Biblical account of Solomon’s building a Temple in Jerusalem from 961 to 954 BCE (1 Kings 6). Solomon’s Temple was modest (about 15% the size of his Palace).

In 37 BCE, Herod the Great became the King of the Jews and he reigned until 4 BCE. Herod had what has been described as an “Edifice Complex” – he greatly enlarged the Temple starting in 19 BCE so that it covered 20% of the area of Jerusalem inside the walls. It was adorned with gold and was a magnificent structure. He also built the port and amphitheater at Caesarea, and the Fortress at Masada.

Today’s reading is the “foretelling” of the Destruction of the Temple in 70 CE during the Jewish-Roman War from 66 to 73 CE. This foretelling is also described in similar detail in Mark 13 and Matt. 24:1-28.

The New Oxford Annotated Bible observes: “Numerous writers, Jewish and Christian, and also Stoic philosophers, shared the belief that history was headed for some great transforming cataclysm. The destruction of the Jerusalem Temple in 70 CE was seen as the beginning of the end.”

Jesus’ speech used apocalyptic motifs in verses 7 to 11 to caution against over-interpreting any of these apparently apocalyptic events: the Destruction of the Temple (v.6), the claims of false Messiahs (v.7), wars and insurrections (v.9), and earthquakes, famines, and plagues (v.11), each of which were often seen as signs the end is near. Instead, he noted that “the end will not follow immediately” (v.9).

Verses 12 to 17 described the persecution Jesus predicted for the disciples, including being handed over to synagogues (v.12). It is difficult to know if this was a statement made by the Historical Jesus or was an expression by the gospel writing communities after the Destruction of the Temple that recognized some of the consequences of the intensifying struggle between two remaining Jewish sects — the Pharisaic Movement and the Jesus Follower Movement — for control of the future of Judaism.

2022, November 6 ~ Daniel 7:1-3,15-18; Ephesians 1:11-23; Luke 6:20-31

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TODAY’S READINGS IN CONTEXT
NOVEMBER 6, 2022
ALL SAINTS’ DAY OBSERVED

Daniel 7:1-3, 15-18

Reading

1 In the first year of King Belshazzar of Babylon, Daniel had a dream and visions of his head as he lay in bed. Then he wrote down the dream: 2 I, Daniel, saw in my vision by night the four winds of heaven stirring up the great sea, 3 and four great beasts came up out of the sea, different from one another.

15 As for me, Daniel, my spirit was troubled within me, and the visions of my head terrified me. 16 I approached one of the attendants to ask him the truth concerning all this. So he said that he would disclose to me the interpretation of the matter: 17 “As for these four great beasts, four kings shall arise out of the earth. 18 But the holy ones of the Most High shall receive the kingdom and possess the kingdom for ever — for ever and ever.”

Commentary

The Book of Daniel is part of the Prophets in the Christian Bible and is placed after the three Major Prophets and before the 12 Minor Prophets. In the Hebrew Bible, Daniel is not included with the Prophets and instead is part of the Writings. It is placed after Esther and before Ezra and Nehemiah (all of which are included among the Historical Books in the Christian Bible).

The Jewish Study Bible suggests that this different treatment of Daniel arose because the First (and early Second) Century Rabbis were aware that early Christianity saw a prefiguration of the Christ and resurrection in the Book of Daniel. Accordingly, it was not placed with the Prophets.

The Book of Daniel has two distinct parts. Chapters 1 to 6 are six “court legends” — 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 to 333 BCE) and the Greeks (333 to 281 BCE).

Chapters 2 to 7 of the Book were written in Aramaic rather than Hebrew. (Aramaic was the common language of the Middle East from the time of the Babylonian Exile until the Hellenistic period.) The folktales in these chapters emphasized personal piety and divine intervention and provided encouragement to Jews living under foreign rule.

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 contain four apocalyptic visions told in the first person. They depict hostility to foreign governments and presented visions of situations so dire that an external intervention (such as by God) was needed to put things right. Like other apocalyptic writings, the Book of Daniel used strong images to describe the conflict between good and evil. In the first six chapters, Daniel was an interpreter of dreams, but in the second part he was presented as a visionary himself.

Today’s reading was set in 553 BCE (v.1), and Daniel’s dream “foretold” (with 20-20 hindsight), a vision coming out of “the great sea” (v.2), a symbol of chaos. The dream saw the conquest of Judea by four “beasts” (v.3) – generally seen Babylon, Media, Persia, and Greece (v.17). The mixed natures of the beasts implied uncleanliness as understood in Leviticus – a lion with wings (v.4), a bear with tusks (v.5), a leopard with wings and four heads (v.6), and a beast with 11 horns (v.7).

In the omitted verses, Daniel saw “one like a human being [bar adam] coming with the clouds of heaven” (v.13) – language that developed into the phrase “Son of Man.”

The “holy ones” (v.18) who received the kingdom are interpreted by The New Oxford Annotated Bible as either the heavenly court or as the Jews persecuted by Antiochus IV Epiphanes.

Ephesians 1:11-23

Reading

11 In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, 12 so that we, who were the first to set our hope on Christ, might live for the praise of his glory. 13 In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; 14 his is the pledge of our inheritance toward redemption as God’s own people, to the praise of his glory.

15 I have heard of your faith in the Lord Jesus and your love toward all the saints, and for this reason 16 I do not cease to give thanks for you as I remember you in my prayers. 17 I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, 18 so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, 19 and what is the immeasurable greatness of his power for us who believe, according to the working of his great power. 20 God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. 22 And he has put all things under his feet and has made him the head over all things for the church, 23 which is his body, the fullness of him who fills all in all.

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. This letter was intended to unify them.

Because the letter contained many terms not used in Paul’s other letters and gave 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 first three chapters are theological teachings, and the last three chapters consist of ethical exhortations.

In the verses before today’s reading, the author celebrated his vision of the Church and began working his way up to the main theme of unity. This unity between Jews and Gentiles was part of God’s eternal plan to unify them through the death and resurrection of Jesus the Christ. He referred to the Christ as eternal and preexisting (“from the foundation of the world” in v.4).

This portion of the letter that is today’s reading was addressed to Gentile Jesus Followers (“you” in verse 13, as shown in 2:11 referring to them as uncircumcised and 3:1 referring to them as Gentiles).

The Jewish Annotated New Testament sees “the word of truth” (v.13) as referring to both the gospel and to the Christ (“believed in him”) – just as the Prologue to the Fourth Gospel referred to the Christ as the Logos/Word. The JANT also notes that the “seal of the Holy Spirit ” (v.13) was a sign of ownership.

The author spoke of the love of the Jesus Followers for “all the saints” (v.15). The Greek word is “hagioi” and is understood as “holy ones” or those set apart and sanctified by God through faith in the Christ. He gave thanks for the faith of the community and prayed that the “eyes of their hearts” will be enlightened (v.18). The reference to the Christ at the right hand of God (v.20) is derived from Psalm 110:1.

Luke 6:20-31

Reading

20 Jesus looked up at his disciples and said: “Blessed are you who are poor, for yours is the kingdom of God.
21 “Blessed are you who are hungry now, for you will be filled. “Blessed are you who weep now,
for you will laugh.
22 “Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. 23 Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.”
24 “But woe to you who are rich, for you have received your consolation.
25 “Woe to you who are full now, for you will be hungry. “Woe to you who are laughing now,
for you will mourn and weep.
26 “Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.
27 “But I say to you that listen, Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who abuse you. 29 If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. 30 Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. 31 Do to others as you would have them do to you.

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

Today’s reading is called the Sermon on the Plain (“he stood on a level place”) (v.17) and is comparable to (but different from) Matthew’s Sermon on the Mount (Matt. 5-7) and Matthew’s Beatitudes (Matt. 5:3-12). As The New Oxford Annotated Bible points out, the Beatitudes of Luke focus on economic and social conditions, not spiritual states as in Matthew.

For example, Luke said “Blessed are you who are poor” whereas Matthew’s version said, “Blessed are the poor in spirit.” Both conclude “for yours is the kingdom of heaven (Matt) or God” (Luke). Because Matthew was writing for a Jewish audience, he rarely used the word “God” in the Gospel.

Unlike Matthew who expressed nine “Blessings,” Luke expressed four “Blessings” and four “Woes” which are the antitheses of the Blessings. The NOAB sees the Blessings and Woes eschatologically and says that “the early status of those addressed will be reversed in the divinely determined future.”

The reading’s concluding verses articulated a Commandment of Love that is similar to the expression in Matt. 5:38-48. It demands love of one’s enemies, non-violent responses to violence, unhesitating charity toward those less fortunate, and an expression of the “Golden Rule” to do to others as you would have them do to you.

The Jewish Annotated New Testament compares Luke’s “Golden Rule” with that of Hillel. Hillel was born (according to tradition) in Babylon c.110 BCE and died in 10 CE in Jerusalem (so he lived 120 years just as Moses did (Deut. 34:7). He was a Jewish religious leader, sage and scholar associated with the development of the Mishnah and the Talmud.

He is popularly known as the author of two sayings: (1) “If I am not for myself, who will be for me? And being only for myself, what am I? And if not now, when?” and (2) the expression of the ethic of reciprocity or “Golden Rule”: “That which is hateful to you, do not do unto your fellow. That is the whole Torah; the rest is commentary; now go and learn.”

2022, October 30 ~ Habakkuk 1:1-4,2:1-4; Isaiah 1:10-18; 2 Thessalonians 1:1-4,11-12; Luke 19:1-10

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TODAY’S READINGS IN CONTEXT
OCTOBER 30, 2022

During Pentecost Season 2022, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.

The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.

The readings from the Epistles are the same in both tracks.

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

Reading

1 The oracle that the prophet Habakkuk saw.
2 O LORD, how long shall I cry for help, and you will not listen? Or cry to you “Violence!” and you will not save?
3 Why do you make me see wrong-doing and look at trouble? Destruction and violence are before me; strife and contention arise.
4 So the law becomes slack and justice never prevails. The wicked surround the righteous–
therefore judgment comes forth perverted.

2:1 I will stand at my watchpost, and station myself on the rampart; I will keep watch to see what he will say to me, and what he will answer concerning my complaint.
2 Then the LORD answered me and said: Write the vision; make it plain on tablets, so that a runner may read it.
3 For there is still a vision for the appointed time; it speaks of the end and does not lie. If it seems to tarry, wait for it; it will surely come, it will not delay.
4 Look at the proud! Their spirit is not right in them, but the righteous live by their faith.

Commentary

Habakkuk is one the “Minor Prophets” – the 12 prophets whose works are much shorter than those of the “Major Prophets” (Isaiah, Jeremiah, and Ezekiel) and are found in a single scroll.

Because of the reference to the Chaldeans (Babylonians) in v.1:6, Habakkuk is considered a contemporary of Jeremiah. His prophesy – speaking for YHWH – is dated after 612 BCE when the Babylonians gained domination of the Middle East. His messages are similar to Jeremiah’s.

After the righteous and reforming king, Josiah, was killed at Megiddo in 609 BCE, Judea had a series of hapless kings until the first deportation of exiles to Babylon in 597 BCE. The book of Habakkuk reflected the difficulties that faced Judea during this 12-year period. Habakkuk lamented the destruction and violence in Judea and the lack of justice.

Today’s reading is structured as a dialogue between Habakkuk and YHWH (“LORD” in all capital letters) in which the prophet asserted that YHWH was not listening (v.1). The prophet also noted that the reforms of Josiah were not being followed by King Jehoiakim who reigned from 608 to 598 BCE (“the law (Torah) becomes slack” v.1.4) and stated – just as Jeremiah did – that injustice was prevailing.

In the omitted verses between the two parts of today’s reading, Habakkuk asserted on behalf of the LORD that the Babylonians (Chaldeans) would serve as YHWH’s instrument of divine justice.

In the second part of today’s reading, Habakkuk was directed (v.2) by the LORD to make a record of the visons presented by the LORD. YHWH responded that there was “still a vision for the appointed time” (v.3), a phrase interpreted in Judaism as referring to a future Messianic time. Christians have also interpreted it as a prophesy of the Messiah.

In verse 4, YHWH was understood to say that the “righteous” (the Judahites) would survive in spite of the “proud” (the Chaldeans/Babylonians). The Jewish Study Bible notes that the last part of verse 4 (“the righteous shall live by their faith”) had an important influence in Christianity and in the doctrine of justification through faith as expressed in Romans and Galatians.

The JSB also noted that the Dead Sea Scrolls contain a commentary on Habakkuk written in the First Century BCE in which the Chaldeans/Babylonians were understood to be the then-contemporaneous Romans – demonstrating that prophetic works were seen as having information about the life of the current community and not merely “an arcane report of past historical periods.”

Isaiah 1:10-18

Reading

10 Hear the word of the LORD, you rulers of Sodom! Listen to the teaching of our God, you people of Gomorrah!
11 What to me is the multitude of your sacrifices? says the LORD; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats.
12 When you come to appear before me, who asked this from your hand? Trample my courts no more; bringing offerings is futile; incense is an abomination to me. New moon and sabbath and calling of convocation — I cannot endure solemn assemblies with iniquity.
14 Your new moons and your appointed festivals my soul hates; they have become a burden to me, I am weary of bearing them.
15 When you stretch out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood.
16 Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil,
17 learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow.
18 Come now, let us argue it out, says the LORD: though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool.

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. The name “Isaiah” means “YHWH has saved” or “May YHWH save.”

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.

The Jewish Study Bible points out that one of major religious issues faced by First Isaiah was the extent to which Judea should attempt to confront its enemies by using military and diplomatic means or, alternatively, the extent it should rely on YHWH to protect them. Isaiah (unlike most of his contemporaries) preferred the latter option.

The New Oxford Annotated Bible observes that two themes dominate the book of Isaiah as it now exists: (1) that YHWH controls all historical events and (2) the centrality of Jerusalem for Israel, both for kingship and for worship.

Today’s reading is from First Isaiah. A later editor inserted verse 1:1 to set the time period for Isaiah as from 740 BCE (the ending years of the reign of Uzziah – also known as Azariah) to the 14th year of the reign of Hezekiah (701 BCE – when the Assyrians conquered most of Judea and besieged Jerusalem). This was a time of the ascendancy of the Assyrian Empire which conquered Northern Israel in 722 BCE and threatened Judea during all this time.

Today’s reading is a strong prophetic statement condemning worship divorced from social justice (vv. 10-17), a theme also found in Amos, Micah, and Jeremiah. Sodom and Gomorrah (v.10) – and their destruction — were commonly used symbols for divine judgement on immorality. In Genesis, the evil done by those cities was not showing hospitality (a high value) by threatening to commit sexual violence upon visitors to Lot’s home (Gen.19:5).

The call for purification (v.16) was not presented as a substitute for moral purification, but a sign of the purification that would occur when the people learned to do good and seek justice (v.17).

The verses then shifted from condemnation to a legal argument (v.18) in which YHWH offered forgiveness if Judea repented but said Judea would be “devoured by the sword” (v.20) if it did not repent. Except for a period of Deuteronomic reform under King Josiah (640 to 609 BCE), Jerusalem did not repent and it was conquered by the Babylonians – the successors to the Assyrians – in 597 BCE. The First Exile began in 587 BCE.

The Jewish Publication Society translation takes a different approach to v.18a. Instead of “let us argue it out” as in the NRSV, the JPS translates the phrase as “Come, let us reach an understanding.” Annotations in both the NOAB and the JSB acknowledge that the meaning of the Hebrew is unclear.

2 Thessalonians 1:1-4, 11-12

Reading

1 Paul, Silvanus, and Timothy, To the church of the Thessalonians in God our Father and the Lord Jesus Christ:

2 Grace to you and peace from God our Father and the Lord Jesus Christ.

3 We must always give thanks to God for you, brothers, and sisters, as is right, because your faith is growing abundantly, and the love of everyone of you for one another is increasing. 4 Therefore we ourselves boast of you among the churches of God for your steadfastness and faith during all your persecutions and the afflictions that you are enduring.

11 To this end we always pray for you, asking that our God will make you worthy of his call and will fulfill by his power every good resolve and work of faith, 12 so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

Commentary

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 was the return of the Lord Jesus in the end time.

In 2 Thessalonians, however, there was an emphasis on living in the present and warnings about forgeries of Paul’s writings. For these reasons, most scholars conclude that 2 Thessalonians was written by one of Paul’s disciples late in the First Century.

In today’s reading, the salutation was identical to 1 Thessalonians, followed by a thanksgiving for the faith of the community. “Love for one another” (v.3) is a statement of their solidarity and separated them from outsiders.

The author referred to “persecutions and afflictions” (v.4), an indication that the letter was written in the late First Century because there is little evidence of major persecutions in the mid-century when Paul was still alive.

The omitted verses (5 -10) assert that God would afflict the persecutors and work vengeance on those who did not obey the gospel of the Lord Jesus.

Today’s reading concluded with an intercessory prayer that God will make the people worthy of God’s call so that the name of the Lord Jesus will be glorified in the believers’ lives.

Both The New Oxford Annotated Bible and The Jewish Annotated New Testament see Isaiah 66:5 as the basis of the idea “the glory of the name” (v. 12) — except that in Isaiah, it is YHWH’s name that is glorified.

Luke 19:1-10

Reading

1 Jesus entered Jericho and was passing through it. 2 A man was there named Zacchaeus; he was a chief tax collector and was rich. 3 He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. 4 So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. 5 When Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down; for I must stay at your house today.” 6 So he hurried down and was happy to welcome him. 7 All who saw it began to grumble and said, “He has gone to be the guest of one who is a sinner.” 8 Zacchaeus stood there and said to the Lord, “Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.” 9 Then Jesus said to him, “Today salvation has come to this house, because he too is a son of Abraham. 10 For the Son of Man came to seek out and to save the lost.”

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

The story of Zacchaeus is found only in Luke. The setting, Jericho, was an important customs center because of its location. As the chief tax collector, Zacchaeus (whose name – ironically — is derived from the Hebrew word for “righteous” or “upright”) would have contracted with the Roman overlords to collect these taxes or fees and would have been despised by his neighbors for his active role in the Roman domination system.

Zacchaeus’ response to Jesus was presented by Luke as a sharp contrast to story of the “certain ruler” in Luke 18:18 who had asked what he needed to do to inherit eternal life but went away sad (v.23) when he was told to sell all he owned and distribute the money to the poor (v.22).

Zacchaeus said he would give “half his possessions to the poor” and pay back anyone he had defrauded four times the amount by which he defrauded them. This was consistent with Exodus 22:1 which mandated that someone who stole a sheep had to repay it four times over.

The last two verses of the reading need interpretation. In a footnote, The NOAB described “salvation” as “the kingdom of God that has come to this house in Jesus’ presence and message and evinces itself in Zacchaeus’s transformation.” (Italics in original) This interpretation in The NAOB seems to raise more questions than it answers.

If this were the correct understanding, why does the text go on to say that salvation has come “because he too is a son of Abraham.” (v.9b)? Regarding this phrase, when Jesus cured the woman who was crippled (13:13), he referred to her as a “daughter of Abraham” (13:16) meaning that she was Jewish. Is Jesus saying that salvation came to Zacchaeus’ house simply because he was Jewish? Or have Zacchaeus’ actions transformed him into a devout Jew who is following the Torah? Or is the ”house” to which salvation has come the house of Israel?

Saying that the Son of Man (a term derived from Daniel and Ezekiel) came to save the “lost” (v.10) is a theme that occurs numerous times in Luke – in the Prodigal Son, the Lost Sheep, the Lost Coin, and in other stories in this gospel.