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2018, September 16 ~ Isaiah 50:4-9a and James 3:1-12

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Isaiah 50:4-9a

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. The collection and compilation of the writings continued from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and in which a prophet (one who speaks for YHWH) called for Jerusalem to repent in the 20 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. 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 and, for the most part, a prophet gave encouragement to Judeans who returned to Jerusalem (which had been largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is part of Second Isaiah and is one of the “Suffering Servant” songs, the longest of which is Isaiah 52:13 to 53:12. The identity of the “Suffering Servant” is sometimes understood as the prophet Isaiah (as in today’s reading) but is more commonly is seen as Judea itself, whose suffering in the Exile (as the servant of YHWH) will lead to vindication by YHWH in the restoration to Jerusalem after 539 BCE..

The author of the Gospel According to Mark used many of the Suffering Servant themes to describe the sufferings of Jesus of Nazareth and for the representation that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45)

James 3:1-12

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

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

The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works. This emphasis has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith alone.

Today’s reading emphasizes the responsibilities of those who teach (v.1) and discusses the importance of disciplined speech. Although the human tongue is small (v.5), our speech can have a significant influence on others and on ourselves. The author asserts that what we say will be pleasing to God if we avoid unwholesome speech.

2018, March 25 ~ Isaiah 50:4-9a and Philippians 2:5-11

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Isaiah 50:4-9a

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

Today’s reading is from “Second Isaiah” and is a statement by the prophet that his authority came from YHWH. The prophet also recounted that he was mistreated and persecuted (v. 6) just as Jeremiah was persecuted (Jer.11:9). Today’s reading gave weight to the prophet’s statements that the Judeans would be restored to Jerusalem.

In the verse following today’s reading (v.10), the prophet referred to himself as YHWH’s “servant,” a motif that was expanded in Isaiah 52 and 53. This concept was substantially adopted by the author of the Gospel According to Mark to describe the ministry of Jesus of Nazareth. Prior to the writing of the Gospels, the “servant” reference was present in today’s reading from Philippians.

Philippians 2:5-11

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

Today’s reading was derived from a hymn that was already in use in Jesus Follower communities by the 50’s (CE), perhaps in a Baptism liturgy. Its statements are not only religious, they are also political. The Roman Caesars claimed to be “in the form [the essence] of God” and that they were “Lord” (the one to whom ultimate allegiance was owed).

Paul noted that instead of exploiting his connectedness to God, Jesus took the form of a slave/servant and emptied himself (poured himself out) for others. For this, Paul said Jesus has been highly exalted (resurrected). As the Christ, he is also the “Lord” and at the name of Jesus, every knee should bend.

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

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Job 19:23-27a

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

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

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

2 Thessalonians 2:1-5, 13-17

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

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

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

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Isaiah 1:10-18

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

2 Thessalonians 1:1-4, 11-12

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

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

2016, September 18 ~ Amos 8:4-7 and 1 Timothy 2:1-7

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Amos 8:4-7

After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel) and the South (called Judea). The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and was a time of great inequality between rich and poor. Amos was a cattle herder and cared for fig trees in Judea, but he was called by Yahweh to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). In today’s reading, Amos criticizes the unfair and fraudulent business practices of the wealthy and their impatience for the Holy Days to pass so they can resume bilking the poor and enslaving them. Amos says that YHWH will remember these misdeeds and punish the evildoers. In 722 BCE, Assyria conquered Israel and scattered its wealthy class.

1 Timothy 2:1-7

The Letters to Timothy and Titus are called “Pastoral Letters” because they concern the internal life, governance and behavior of the early Christian churches and their members. Most scholars agree they were written in the early Second Century in Paul’s name by some of his followers (Paul died in 64 CE). Writing in someone else’s name was a common practice in the First and Second Centuries. By this time, the Jesus Follower Community was more institutionalized. Today’s reading urges accommodation by the Jesus Followers to the worldly authorities for the sake of the peace of the church. The idea of Christ Jesus as a “ransom” (v. 6) traces back to Mark 10:45 (“For the Son of Man came … to give his life as a ransom for many”). This idea, in turn, was primarily derived from the Fourth Servant Poem of Isaiah (Is. 52:13 to 53:12) which portrayed Judea as a suffering servant during the Babylonian Exile (587-539 BCE).