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2019, November 17 ~ Isaiah 65:17-25 and 2 Thessalonians 3:6-13

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Isaiah 65:17-25

Reading

For I am about to create new heavens and a new earth;
the former things shall not be remembered or come to mind.
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.
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.
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.
They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.
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.
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.
Before they call, I will answer, while they are yet speaking, I will hear.
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 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 have not asked for assistance even though YHWH was ready to assist. The next ten verses 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” in which there is no infant mortality and persons live more than 100 years. In particular, the eschatological vision reverses some of the consequences of the “Disobedience Event” in the Garden of Eden. Endless and sometimes futile toil (Gen. 3:17-18) becomes “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) kill for food (v.25).

2 Thessalonians 3:6-13

Reading

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. For you yourselves know how you ought to imitate us; we were not idle when we were with you, 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.
This was not because we do not have that right, but in order to give you an example to imitate. For even when we were with you, we gave you this command: Anyone unwilling to work should not eat.
For we hear that some of you are living in idleness, mere busybodies, not doing any work.
Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living.
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 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.

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 close 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.

2019, May 12 ~ Acts 9:36-43 and Revelation 7:9-17

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Acts 9:36-43

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 is set in Joppa (which is modern Jaffa, a city on the Mediterranean, about 30 miles south of Caesarea). The woman’s name, Tabitha (Aramaic) or Dorcas (Greek) means “gazelle” in both languages. Tabitha is the only woman in the Christian Scriptures who is specifically identified as a “disciple.”

Peter’s raising Tabitha from the dead is reminiscent in style and manner to Jesus’ raising Jairus’ daughter (Luke 8:41; Mark 5:22), Elijah’s raising the son of the widow of Zarephath (1 Kings 17:22), and Elisha’s raising the son of the Shunammite woman (2 Kings 4:33).

Some scholars suggest that Peter’s residing with Simon the tanner (v.43) may have been included by the author of Acts as a segue to the conversion of Cornelius the Centurion (a Gentile) in Chapter 10. Tanning animal hides would have rendered the tanner (and perhaps his house) ritually unclean.

Revelation 7:9-17

The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that can be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.

Like apocalyptic writings in the Hebrew Bible, the Book of Revelation used extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan.

The author identified himself as “John” but most scholars conclude that the author was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date Revelation to the late First Century.

In today’s reading, those who worship the Lamb have symbols of righteousness (white robes) and victory (palm branches) (v.9) because blood (sacrifice) leads to victory (white). The idyllic state that is described in verse 16 (hunger and thirst no more) is derived from Isaiah 49:10. Paradoxically, the Lamb is also the shepherd (v.17). God as “shepherd” is best known from Psalm 23 and the “Good Shepherd” in the Fourth Gospel. The idea that God will wipe away every tear is derived from Isaiah 25.8, as part of what is called the “Isaiah Apocalypse.”

2019, May 5 ~ Acts:1-6 (7-20) and Revelation 5:11-14

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Acts 9:1-6 (7-20)

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 is the beginning of the “Acts 9 version” of Saul/Paul’s conversion – his “Damascus Road Experience.” Other – and somewhat different — versions of this story can be found in Acts 22, Acts 26 and in Galatians 1.

This version of Paul’s conversion connected Saul to the stoning of Stephen in Jerusalem (Acts 7:58) and concluded with Saul’s “theophany” (an appearance of God) in which Saul had a conversation with Jesus (vv.4-6).

After Acts 13:9, Saul was called Paul in Acts of the Apostles. “Paul” is a Roman version of the Hebrew name “Saul.” Notwithstanding Caravaggio’s famous painting, Paul would NOT have been on a horse; only ranking Romans could use and afford horses.

The optional verses (7-20), reflect the fact that the book of Acts contains materials from different traditions that developed between 40 and 85 CE. For example, this account says that the men with Saul heard a voice but saw no one, but Acts 22:9 says they saw the light but did not hear the voice. The author of Acts also presents Saul as a prophet chosen for a special purpose by God (v.15). As a devout Jew, Paul began his preaching in synagogues (v.20).

Revelation 5:11-14

The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that can be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.

Like apocalyptic writings in the Hebrew Bible, the Book of Revelation used extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan.

The author identified himself as “John” but most scholars conclude that the author was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date Revelation to the late First Century.

The author of Revelation had extensive knowledge of the Hebrew Bible. Today’s reading is a part of a long series of images (Chapters 4 to 22) that are “seen” by the author. Here, the author sees “thousands and thousands of angels (v.11.), an image derived from Dan. 7:10 (another apocalyptic book).

The “Lamb” (v. 12) is the Passover Lamb which brings liberation in the Hebrew Bible. Only the Fourth Gospel referred to Jesus the Christ as “the Lamb of God” (Jn. 1:29, 35). The author of Revelation said that all creatures gave praise to the Lamb and to “the one seated on the throne” (God) equally (v.13).

2019, April 28 ~ Acts 5:27-32 and Revelation 1:4-8

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Acts 5:27-32

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 was set in the early days of the Jesus Follower Movement in Jerusalem. The Jesus Follower Movement remained a sect within Judaism until after the Destruction of the Temple by the Romans in 70 CE.

In the verses leading up to today’s reading, the apostles were preaching in the Temple (vv.12 and 25). There, they were arrested by the Temple Authorities for heresy (v.18) and brought before the religious ruling body, the council, also called the Sanhedrin (v.27).

In today’s reading, Peter and the apostles responded to their accusers by delivering a concise summary of the theology expressed in Acts of the Apostles – that Jesus is the Savior who brought repentance and forgiveness (v.31).

The reference to the death of Jesus in verse 30 (“whom you had killed”) is directed at the Sanhedrin (not all Jews). The Sanhedrin likely worked with the Romans in initiating the crucifixion of Jesus of Nazareth.

Revelation 1:4-8

The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that could be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.

Like the apocalyptic writings in the Hebrew Bible, the Book of Revelation used extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan.

The author identified himself as “John” but most scholars conclude that the author of Revelation was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date the book to the late First Century.

The author of Revelation had extensive knowledge of the Hebrew Bible. The references to “glory and dominion” (v. 6) and “coming on the clouds” (v.7) were taken from Dan. 7:13-14 (another apocalyptic book). The reference to “being pierced” (v.7) was from Zech. 12:10. By using these references, the author of Revelation sought to present Jesus the Christ in images that were familiar to his audience.

2017, November 1 or 5 (All Saints’ Day) ~ Revelation 7:9-17; 1 John 3:1-3

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In many Episcopal congregations, the Readings on Sunday, November 5, 2017 will be the Readings from All Saints’ Day. In the Roman Catholic tradition, these readings will be read on November 1, 2017.

Revelation 7:9-17

The Book of Revelation is also known as the “Apocalypse” (Greek meaning “unveiling” or “disclosure” of a new age or heaven, or both). Apocalyptic writing usually describes a dire situation ruled by evil powers that can be overcome only by the “in-breaking” of a force (such as God) to bring about a new age. Like other apocalyptic writings, the Book of Revelation uses dualistic images and metaphors to describe the conflict between good and evil.

In today’s reading, those who worship the Lamb have symbols of righteousness (white robes) and victory (palm branches) (v. 9) because blood (sacrifice) leads to victory (white). The idyllic state that is described in verse 16 (hunger and thirst no more) is derived from Isaiah 49:10. Paradoxically, the Lamb is also the shepherd (verse 17). God as “shepherd” is best known from Psalm 23 and the Fourth Gospel.

1 John 3:1-3

The author of the First Letter of John was likely a disciple of the author of the Fourth Gospel, and part of a group of teachers (“We declare to you” – 1:1). The letter was written after 100 CE to a group of Jesus Followers who were receiving conflicting messages about the messiahship of Jesus. Some false teachers denied the humanity of Jesus; others denied the equivalence of the Son and the Father. The letter was written in opposition to these false teachers.

Eusebius (c.260-340 CE) attributed the letter the author of the Fourth Gospel. Eusebius was a bishop who wrote the first “history” of Christianity during and after the reign of the Roman Emperor Constantine (272-337 CE). Scholars today recognize that although some phrases in 1 John remind readers of the Fourth Gospel, both the language and the theology indicate that it was written by a person who was part of a group of followers of the author of the Fourth Gospel.

Today’s reading emphasizes that God shares God’s love with us, and we can therefore be called “children of God.” As such, we are called to become like Jesus the Christ.

2017, October 15 ~ Exodus 32:1-14; Isaiah 25:1-9; and Philippians 4:1-9

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

Exodus 32:1-14

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

Although separated by 11 Chapters, today’s reading picks up where last week’s reading left off – with the people asking Moses to serve as their covenant mediator by speaking directly with YHWH (Ex. 20:19). Chapters 21 to 23 contain ordinances called the “Covenant Collection.” Moses and the people then ratified the Covenant (24:8), and Moses went up to the top of Mount Sinai (24:18). In Chapters 25 to 31, YHWH gave instruction to Moses on building and furnishing a Tabernacle, ordaining priests and priests’ vestments. Finally, YHWH gave Moses two tablets on which YHWH had written the covenant (31:18).

The familiar story of the Golden Calf has some noteworthy details. Gold earrings (v.3) were given (mysteriously) to the Israelites by Egyptians when leaving Egypt (12.36). Aaron, who was Moses’ brother and the first High Priest, led the idolatry (v.5)! The calf is a symbol of strength and fertility, key elements in Baal worship that was present in Israel until the Exile (587 BCE). YHWH told Moses the Israelites were “your” people (v.7). In urging YHWH to change his mind, Moses appealed to YHWH’s reputation and his earlier promises (v. 12-14). After Moses broke the tablets, he ground the golden calf into powder and made the people drink it (v.19-20).

Isaiah 25:1-9

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written by “Isaiah of Jerusalem” in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE.

Today’s reading is part of what is often called the “Isaiah Apocalypse” (Chapters 24-27) because of the eschatological (end times) themes in them. This reading is in the form of a psalm and depicts an eschatological banquet reminiscent of the banquet on Mount Sinai alluded to in Exodus 24:11. Because Lord God will “swallow up death forever” (v.8), the image of death swallowing up everything is reversed. These verses are often read at Christian funerals.

Philippians 4:1-9

Philippi was a major city in Macedonia (northern Greece) on the Roman road to Byzantium (Istanbul). Paul had deep affection for the Jesus Followers in Philippi (v.1). He wrote this letter from prison, but it is not clear if he was in Rome, Caesarea or Ephesus.

Euodia and Syntyche were women leaders in the Jesus Follower community in Philippi and were likely heads of house-churches. Paul saw their disagreement as harmful to the community and urged them “to be of the same mind in the Lord” (v.2). As the early (c. 60 CE) Jesus Follower community tried to determine what it meant to be a Jesus Follower, it is not surprising that disagreements arose. These kinds of disagreements continue to today.

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

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Daniel 7:1-3, 15-18

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

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

Ephesians 1:11-23

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