Tag Archive for: Exile

You are here: / / Exile

Posts

2023, July 16 ~ Genesis 25:19-34; Isaiah 55:10-13; Romans 8:1-11; Matthew 13:1-9,18-23

/in /by

TODAY’S READINGS IN CONTEXT
JULY 16, 2023

During Pentecost Season 2023, 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.

Genesis 25:19-34

Reading

19 These are the descendants of Isaac, Abraham’s son: Abraham was the father of Isaac, 20 and Isaac was forty years old when he married Rebekah, daughter of Bethuel the Aramean of Paddan-aram, sister of Laban the Aramean. 21 Isaac prayed to the LORD for his wife, because she was barren; and the LORD granted his prayer, and his wife Rebekah conceived. 22 The children struggled together within her; and she said, “If it is to be this way, why do I live?” So she went to inquire of the LORD. 23 And the LORD said to her, “Two nations are in your womb, and two peoples born of you shall be divided; the one shall be stronger than the other, the elder shall serve the younger.”

24 When her time to give birth was at hand, there were twins in her womb. 25 The first came out red, all his body like a hairy mantle; so they named him Esau. 26 Afterward his brother came out, with his hand gripping Esau’s heel; so he was named Jacob. Isaac was sixty years old when she bore them.

27 When the boys grew up, Esau was a skillful hunter, a man of the field, while Jacob was a quiet man, living in tents. 28 Isaac loved Esau, because he was fond of game; but Rebekah loved Jacob.

29 Once when Jacob was cooking a stew, Esau came in from the field, and he was famished. 30 Esau said to Jacob, “Let me eat some of that red stuff, for I am famished!” (Therefore he was called Edom.) 31 Jacob said, “First sell me your birthright.” 32 Esau said, “I am about to die; of what use is a birthright to me?” 33 Jacob said, “Swear to me first.” So he swore to him and sold his birthright to Jacob. 34 Then Jacob gave Esau bread and lentil stew, and he ate and drank, and rose and went his way. Thus Esau despised his birthright.

Commentary

Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (“five books”) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical.

The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah called “J” (Yahwistic), “E” (Elohistic), “D” (Deuteronomic) and “P” (Priestly). These sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.

The first 11 Chapters of Genesis are called the “primeval history” which ends with the Tower of Babel story — an “etiology” (a story of origins, in Greek, “etio” means a beginning and “logo” is a story) – relating to the scattering of humankind and the multiplicity of languages. The last chapter of the primeval history also traces Abram’s lineage back to Noah’s son, Shem (which means “name” in Hebrew and from which we get the word “Semites”).

Today’s reading comes after the burial of Abraham by his sons Ishmael and Isaac (25:10), and a list of the 12 tribes descended from Ishmael residing in the deserts on both sides of the Red Sea (25:13-15).

Rebekah’s barrenness for 19 years put her in the line of “barren matriarchs” (Sarah, Rebekah, Rachel and Hannah). The LORD’s response to Isaac’s plea is intended to show the power of God, just as it had in the story of Sarah.

The birth of Jacob and Esau is also an etiology a story of the origins of the Edomites and the Israelites. An anthropomorphic YHWH told Rebekah she had two nations in her womb (v.23). In these accounts, Jacob (whose name means “supplanter”) will become the father of the 12 tribes of Israel, and Esau (whose land, Edom, is a play on the word “admoni” which means “red”) will become the father of the Edomites, traditional enemies of Israel. Esau is described as “hairy” (v.25), and the Hebrew word for hairy (se’ar) is a play on the word “Seir” – a region in Edom.

In the story, the younger son Jacob bought Esau’s “birthright” (blessing, family leadership and a double share of inheritance when Isaac dies) for a bowl of stew. Esau was presented as dull-witted and willing to give up his birthright because he was temporarily famished. This was a slap at the Edomites whom Israel dominated during the reigns of David and Solomon (1005-930 BCE), but who pillaged Jerusalem during the middle years of the Babylonian Exile (587-539 BCE).

The Jewish Study Bible sees this story as another case of God’s being perceived as favoring the younger son, as with Cain and Abel, Ishmael and Isaac, and Joseph and his 10 older brothers.

Isaiah 55:10-13

Reading

10 As the rain and the snow come down from heaven, and do not return there until they have watered the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater,
11 so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and succeed in the thing for which I sent it.
12 For you shall go out in joy and be led back in peace; the mountains and the hills before you shall burst into song, and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress; instead of the brier shall come up the myrtle and it shall be to the LORD for a memorial, for an everlasting sign that shall not be cut off.

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 the closing verses of Second Isaiah. It emphasized the effectiveness of YHWH’s word (v.11) and the joy the people would experience (v.12) when the Exile ended when Cyrus the Great of Persia conquered the Babylonians in 539 BCE and allowed the Judeans to return to Jerusalem.

The Jewish Study Bible notes that this reading reflects the indirect manner in which God’s promises and prophecies are fulfilled. “The metaphor is significant: God sends rain which inevitably falls to the ground; then it is absorbed by soil and nourishes vegetation. Humans in turn harvest the vegetation and transform it into food. Similarly, God’s word is sure to have a series of effects, the most important of which are indirect and involve human input.”

The JSB goes on: “The nature of the fulfillment of restoration may be indirect and will depend on human response to God’s invitation. The prophet may be responding to the failure of most Judeans to move back to Zion after the Persian king Cyrus allowed them to do so in the 530s BCE.”

Romans 8:1-11

Reading

1 There is [therefore] no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. 3 For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, 4 so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6 To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7 For this reason the mind that is set on the flesh is hostile to God; it does not submit to God’s law — indeed it cannot, 8 and those who are in the flesh cannot please God.

9 But you are not in the flesh; you are in the Spirit since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. 10 But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness. 11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.

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 10 years before the earliest Gospel (Mark) was written) to a Jesus Follower community that Paul did not establish. Among many 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 in 49 CE, Emperor Claudius expelled all Jews from Rome, including Jewish Jesus Followers. The next Emperor was Nero who reigned from 54 to 68 CE. Nero reversed his predecessor’s decree and allowed Jews to return to Rome. This return caused tensions within the Jesus Follower Community in which Gentiles had become prominent.

Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ. The term “Christian” had not been invented in his lifetime.

The Jewish Annotated New Testament observes that portions of the Letter to the Romans are written as a diatribe, a rhetorical technique using questions and answers and changes in voice to represent different points of view. The use of this technique makes it difficult to distinguish whether we are encountering Paul’s views directly or those of others as presented by Paul.

Today’s reading continues Paul’s extended discussion of law, sin, the flesh, and the Spirit. For Paul, “the flesh” is not our bodies as such, but our human tendency towards self-centeredness and self-interest. “Sin” for Paul is our personal egoism that leads to “death,” both spiritual and physical (v.6). (Paul saw, as was common in his time, the story of Adam’s disobedience as the cause of human mortality.)

Paul uses “law” in diverse ways – in some places, it means the Torah, the Jewish Law (v.3), but in other contexts it means a “way of living” as in “the law of the Spirit in the life of Christ Jesus” (v.2) and “the law of sin and death” (v.2).

Life in the Spirit leads to wholeness and Eternal Life (v.10). The JANT sees the thrust of this chapter as follows: “Although still in the body and thus subject to human limitations, God’s Spirit lives in those who set their minds on things of the Spirit in faithfulness to Christ. Conflict between spiritual conventions and human limitations will continue, for Christ followers are still living in bodies (i.e. in the present age), but victory is assured for all creation which will be rescued when the awaited age arrives fully.”

Regarding verses 4-6, The JANT says: “Paul moves from declaring a state of change already accomplished, to a conditional state that one can accomplish in a new way, but one that requires ‘walking’ or ‘norms for living’ (i.e. ‘halakah’) to accomplish it.”

Matthew 13:1-9,18-23

Reading

1 Jesus went out of the house and sat beside the sea. 2 Such great crowds gathered around him that he got into a boat and sat there, while the whole crowd stood on the beach. 3 And he told them many things in parables, saying: “Listen! A sower went out to sow. 4 And as he sowed, some seeds fell on the path, and the birds came and ate them up. 5 Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. 6 But when the sun rose, they were scorched; and since they had no root, they withered away. 7 Other seeds fell among thorns, and the thorns grew up and choked them. 8 Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. 9 Let anyone with ears listen!”

18 “Hear then the parable of the sower. 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. 20 As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy; 21 yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of the word, that person immediately falls away. 22 As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. 23 But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.”

Commentary

The Gospel of Matthew highlights Jesus’ origins and identity. Written around 85 CE by an anonymous author, the Gospel began Jesus’ genealogy with Abraham and depicted Jesus as a teacher of the Law like Moses. More than any other Gospel, Matthew quoted from the Hebrew Scriptures (using the Greek Septuagint translation) to illustrate that Jesus was the Messiah.

Because it was written after the Destruction of the Temple in 70 CE, the Gospel reflected the controversies between the Jesus Followers and the Pharisees for control of Judaism going forward. Accordingly, the Gospel contains many harsh sayings about the Pharisees. The Gospel is aimed primarily at the late First Century Jewish Jesus Follower community.

The Gospel relied heavily on the Gospel of Mark and included all but 60 verses from Mark. Like Luke, Matthew also used a “Sayings Source” (called “Q” by scholars) which are stories and sayings found in Matthew and Luke but not in Mark and John. There are also a substantial number of stories that are unique to Matthew: the Annunciation of Jesus’ conception was revealed to Joseph in a dream (rather than by an angel to Mary as in Luke); the Visit of the Magi; the Slaughter of the Innocents by Herod; the Flight to Egypt; the Laborers in the Vineyard; and the earthquake on Easter Morning, among others.

Today’s reading is the familiar parable of the sower and the seed, one of a series of parables in Chapter 13. The New Oxford Annotated Bible describes parable (“mashal” in Hebrew) as a story, fable, proverbial saying, or a riddle. It goes on: “Narrative parables involve analogy or comparison between the situation and the subject being discussed.” This parable is also in Mark and Luke and is one of the few parables in the gospels for which an interpretation is given in the gospels.

2022, December 11 ~ Isaiah 35:1-10; James 5:7-10; Matthew 11:2-11

/in /by

TODAY’S READINGS IN CONTEXT
DECEMBER 11, 2022

Isaiah 35:1-10

Reading

1 The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the crocus 2 it shall blossom abundantly and rejoice with joy and singing.

The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God.

3 Strengthen the weak hands and make firm the feeble knees.
4 Say to those who are of a fearful heart, “Be strong, do not fear! Here is your God. He will come with vengeance, with terrible recompense. He will come and save you.”

5 Then the eyes of the blind shall be opened, and the ears of the deaf unstopped;
6 then the lame shall leap like a deer, and the tongue of the speechless sing for joy. For waters shall break forth in the wilderness, and streams in the desert;
7 the burning sand shall become a pool, and the thirsty ground springs of water; the haunt of jackals shall become a swamp, the grass shall become reeds and rushes.

8 A highway shall be there, and it shall be called the Holy Way; the unclean shall not travel on it,
but it shall be for God’s people; no traveler, not even fools, shall go astray.
9 No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there.
10 And the ransomed of the LORD shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.

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 ended.

Today’s reading is the entirety of Chapter 35. As an analysis of the chapters surrounding Chapter 35 shows, this chapter is an insert into the Book of Isaiah that demonstrates the “patchwork quilt” quality of the Book.

Chapter 34 is an oracle (actually, a diatribe) against Edom – the neighbor of Judea to the East that despoiled Judea during the Exile. Chapter 34, although it is included in First Isaiah, was based on events that occurred during the Exile, so it was clearly written after the Exile (as was Psalm 137 which has many of the same themes).

Chapters 36 to 39 are another insert into the Book and are an “Historical Appendix” that parallels 2 Kings 18 to 20. These chapters describe events in the last days of King Hezekiah (around 701 to 698 BCE).

Chapter 35, as an insert, connects thematically with Chapters 40 to 42 and can be seen as presenting an eschatological vision of a restored and ideal Judea after the Exile. In this sense, Chapter 35 would be a link to “Second Isaiah” in that the prophet presented hope to the Judeans that they would be the “ransomed of YHWH” (v.10).

The Jewish Study Bible also suggests that Chapter 35 presented an alternative path from Babylon to Jerusalem. The “normal” route from Babylon would require traveling northwest along the Euphrates River, and then south through Syria (Aram) to Israel. Seen as an alternative path, the desert will be transformed into a fertile area so that the “remnant” (the ransomed of the LORD v.10) could go due west from Babylon to Jerusalem. This return is portrayed in Second Isaiah as a new Exodus. The JSB says that in this understanding, the remnant was ritually clean (v.8) as it traversed this Sacred Way.

James 5:7-10

Reading

7 Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. 8 You also must be patient. Strengthen your hearts, for the coming of the Lord is near. 9 Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! 10 As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord.

Commentary

Although the authorship of this epistle is not known, it has traditionally been attributed to James, the brother of Jesus, who is presented in Chapters 12 and 15 of the Acts of the Apostles as the leader of the Jesus Follower community in Jerusalem.

This James (sometimes called “James the Just”) is distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus). “James” is the Greek version of the Hebrew name “Jacob.”

The letter is seen by some scholars as the expansion of a sermon likely delivered by James prior to his martyrdom in 62 CE. The sermon was edited and expanded by someone skilled in Hellenistic rhetoric. It was addressed to Jewish Jesus Followers and emphasized the importance of good works. It mentioned Jesus of Nazareth only twice in the letter.

This emphasis on works has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith.

These positions are not, in fact, opposed and can be reconciled by recognizing that salvation/wholeness (however defined and understood) is the byproduct of the combination of Faith/Trust that leads to good works and to Faithfulness in doing good works.

Today’s reading is from the last chapter of the Epistle. The first six verses of the chapter are a condemnation of rich persons for their focus on accumulating wealth and for treating laborers fraudulently. The chapter then shifted in tone and offered consolation to the hearers.

Like many other writings from the late First Century, this reading expressed the understanding that a Second Coming of the Lord was near (v.8). The idea of a Second Coming arose among the Jesus Followers because they affirmed that Jesus was the Christ (Messiah), but many of the expectations (based on scripture) regarding the Messiah that were prevalent in the First Century had not occurred. For example, a “New David” had not united the dispersed Jews, restored the nation, and overthrown the Roman overlords. There was not a general peace and good order (Shalom).

The expectation of a Second Coming among Jesus Followers gradually evolved into the belief that the Second Coming would bring about (or be a sign of) the fullness of the Kingdom of God on earth.

The last verse referred to suffering and patience, and the verses that follow spoke of the “endurance” of Job (v.11).

Matthew 11:2-11

Reading

2 When John heard in prison what the Messiah was doing, he sent word by his disciples 3 and said to him, “Are you the one who is to come, or are we to wait for another?” 4 Jesus answered them, “Go and tell John what you hear and see: 5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. 6 And blessed is anyone who takes no offense at me.”

7 As they went away, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to look at? A reed shaken by the wind? 8 What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. 9 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written, ‘See, I am sending my messenger ahead of you, who will prepare your way before you.’

11 “Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.”

Commentary

The Gospel of Matthew highlights Jesus’ origins and identity. Written around 85 CE by an anonymous author, the Gospel began Jesus’s genealogy with Abraham and depicted Jesus as a teacher of the Law like Moses. More than any other Gospel, Matthew quoted from the Hebrew Scriptures (using the Greek Septuagint Translation) to illustrate that Jesus was the Messiah.

Having been written after the Destruction of the Temple in 70 CE, the Gospel reflected the controversies between the Jesus Followers and the Pharisees for control of Judaism going forward. Accordingly, the Gospel contains many harsh sayings about the Pharisees. The Gospel is aimed primarily at the late First Century Jewish Jesus Follower community.

The Gospel relied heavily on the Gospel of Mark and included all but 60 verses from Mark. Like Luke, Matthew also used a “Sayings Source” (called “Q” by scholars). There are also a substantial number of stories that are unique to Matthew: the Annunciation of Jesus’ conception was revealed to Joseph in a dream (rather than by an angel to Mary as in Luke); the Visit of the Magi; the Slaughter of the Innocents by Herod; the Flight to Egypt; the Laborers in the Vineyard; and the earthquake on Easter Morning, among others.

Matthew’s Gospel, like that of Mark, identified Jesus as the Messiah (the Christ) from its first verse. (Mark, in some later versions, add “Son of God” in 1:1. In Luke, the angels announced to the shepherds that the child who was born was the Savior, the Messiah, the Lord. Luke 2:11).

Today’s reading is “Q” material and is found only in Matthew and Luke.

John’s imprisonment (v.2) is also mentioned by the First Century historian, Josephus.

The New Oxford Annotated Bible notes that many First Century groups, including the Essenes (as shown by the Dead Sea Scrolls), expected a messianic or redemptive figure to overthrow the Romans and unite the people of Israel. Accordingly, John the Baptist’s question was understandable in this context.

Consistent with Matthew’s prediction-fulfillment mode of presenting Jesus as the Messiah, the answer that Jesus gave (vv.6-9) paraphrased a number of messianic predictions of Isaiah (29:18, 35:5, 42:18 and 61:1).

The New Jerome Biblical Commentary points out that Jesus’ response was a statement that his messiahship is not one of sovereignty and judgment, but one of healing and helping those in need. The Jewish Annotated New Testament suggests that Jesus did not directly answer the question posed by John’s disciples lest a claim by Jesus of messiahship be reported to Herod Antipas by Herod’s guards.

Jesus’ statement about John (v.10) as God’s messenger is a “fulfillment” based on Malachi 3:1 and Isaiah 40:3.

2022, April 10 ~ Luke 19: 28-40; Isaiah 50:4-9a; Philippians 2:5-11; Luke 22:14-23:49

/in /by

TODAY’S READINGS IN CONTEXT
APRIL 10, 2022

Liturgy of the Palms

Luke 19:28-40

Reading

28 After telling a parable to the crowd at Jericho, Jesus went on ahead, going up to Jerusalem.

29 When he had come near Bethpage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, 30 saying, “Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ just say this, ‘The Lord needs it.'” 32 So those who were sent departed and found it as he had told them. 33 As they were untying the colt, its owners asked them, “Why are you untying the colt?” 34 They said, “The Lord needs it.” 35 Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. 36 As he rode along, people kept spreading their cloaks on the road. 37 As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, 38 saying, “Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!”

39 Some of the Pharisees in the crowd said to him, “Teacher, order your disciples to stop.” He answered, “I tell you, if these were silent, the stones would shout out.”

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.

This reading is Luke’s version of the Entry into Jerusalem. All of the gospel accounts present Jesus riding on a donkey, a Messianic motif found in Zechariah 9:9 in which a prince of peace would enter Jerusalem on a donkey rather than on a war-horse. (Matthew misunderstood the text and depicted Jesus riding on both “a donkey and a colt” Matt. 21:7.)

The Mount of Olives is part of a ridge on the east side of Jerusalem, and Jewish tradition held that the Messiah would enter Jerusalem from the east (Zech. 14:4).

Cloaks were the costliest piece of a person’s clothing and spreading cloaks (2 Kings 9:13) and palm branches (1 Macc. 13:51) were a sign of honor as well as a symbol of victory, a matter that would have been of concern to the Roman authorities.
The crowd’s shout of phrase “blessed is he who comes in the name of the LORD” is derived from Psalm 118:26. In Matthew, the shout was for “the son of David” and in Mark the crowd looked for the “kingdom of our father David that is coming” (Mk.11:9). Luke added “the King” and the phrase “Peace in heaven and glory in the highest! (v. 38), and John added “the King of Israel” in the words that were shouted (John 12:13).

Primary Liturgy

Isaiah 50:4-9a

Reading

4 The LORD GOD has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught.
5 The LORD GOD has opened my ear, and I was not rebellious, I did not turn backward.
6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard.
I did not hide my face from insult and spitting.
7 The LORD GOD helps me; therefore I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame;
8 he who vindicates me is near. Who will contend with me? Let us stand up together Who are my adversaries? Let them confront me.
9 It is the LORD GOD who helps me; who will declare me guilty?

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 “Second Isaiah.” In it, the prophet affirmed loyalty to YHWH and asserted that his words were from YHWH. In speaking in the first person, the prophet set a model that the nation as a whole should follow because the nation has a prophetic role to the world at large.

The last part of the reading (vv. 6 to 9) recounted the prophet’s suffering and is sometimes called the “Third Suffering Servant Song” because the speaker referred to himself as a “servant” in the verse immediately following today’s reading.

The prophet recounted sufferings similar to that of the Prophet Jeremiah (v.6) and asserted that the LORD God would vindicate him so he would not be put to shame (v.7).

The longer Fourth Suffering Servant Song begins in Isaiah 53:13. Many of its images were used in the Gospel According to Mark to describe the suffering of Jesus of Nazareth.

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. 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 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 as “Lord” and 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 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.

Luke 22:14 – 23:56 (The Passion According to Luke)

Reading

14 When the hour for the Passover meal came, Jesus took his place at the table, and the apostles with him. 15 He said to them, “I have eagerly desired to eat this Passover with you before I suffer; 16 for I tell you, I will not eat it until it is fulfilled in the kingdom of God.” 17 Then he took a cup, and after giving thanks he said, “Take this and divide it among yourselves; 18 for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” 19 Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20 And he did the same with the cup after supper, saying, “This cup that is poured out for you is the new covenant in my blood. 21 But see, the one who betrays me is with me, and his hand is on the table. 22 For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed!” 23 Then they began to ask one another, which one of them it could be who would do this.

24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, “The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.

28 “You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.

31 “Simon, Simon, listen! Satan has demanded to sift all of you like wheat, 32 but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.” 33 And he said to him, “Lord, I am ready to go with you to prison and to death!” 34 Jesus said, “I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me.”

35 He said to them, “When I sent you out without a purse, bag, or sandals, did you lack anything?” They said, “No, not a thing.” 36 He said to them, “But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one. 37 For I tell you, this scripture must be fulfilled in me, `And he was counted among the lawless’; and indeed what is written about me is being fulfilled.” 38 They said, “Lord, look, here are two swords.” He replied, “It is enough.”

39 He came out and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40 When he reached the place, he said to them, “Pray that you may not come into the time of trial.” 41 Then he withdrew from them about a stone’s throw, knelt down, and prayed, 42 “Father, if you are willing, remove this cup from me; yet not my will but yours be done.” [43 Then an angel from heaven appeared to him and gave him strength. 44 In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground.] 45 When he got up from prayer, he came to the disciples and found them sleeping because of grief, 46 and he said to them, “Why are you sleeping? Get up and pray that you may not come into the time of trial.”

47 While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; 48 but Jesus said to him, “Judas, is it with a kiss that you are betraying the Son of Man?” 49 When those who were around him saw what was coming, they asked, “Lord, should we strike with the sword?” 50 Then one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus said, “No more of this!” And he touched his ear and healed him. 52 Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, “Have you come out with swords and clubs as if I were a bandit? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!”

54 Then they seized him and led him away, bringing him into the high priest’s house. But Peter was following at a distance. 55 When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 Then a servant-girl, seeing him in the firelight, stared at him and said, “This man also was with him.” 57 But he denied it, saying, “Woman, I do not know him.” 58 A little later someone else, on seeing him, said, “You also are one of them.” But Peter said, “Man, I am not!” 59 Then about an hour later still another kept insisting, “Surely this man also was with him; for he is a Galilean.” 60 But Peter said, “Man, I do not know what you are talking about!” At that moment, while he was still speaking, the cock crowed. 61 The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.” 62 And he went out and wept bitterly.

63 Now the men who were holding Jesus began to mock him and beat him; 64 they also blindfolded him and kept asking him, “Prophesy! Who is it that struck you?” 65 They kept heaping many other insults on him.

66 When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. 67 They said, “If you are the Messiah, tell us.” He replied, “If I tell you, you will not believe; 68 and if I question you, you will not answer. 69 But from now on the Son of Man will be seated at the right hand of the power of God.” 70 All of them asked, “Are you, then, the Son of God?” He said to them, “You say that I am.” 71 Then they said, “What further testimony do we need? We have heard it ourselves from his own lips!”

23:1 Then the assembly rose as a body and brought Jesus before Pilate. 2 They began to accuse him, saying, “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.” 3 Then Pilate asked him, “Are you the king of the Jews?” He answered, “You say so.” 4 Then Pilate said to the chief priests and the crowds, “I find no basis for an accusation against this man.” 5 But they were insistent and said, “He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.”

6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. 9 He questioned him at some length, but Jesus gave him no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him and sent him back to Pilate. 12 That same day Herod and Pilate became friends with each other; before this they had been enemies.

13 Pilate then called together the chief priests, the leaders, 14 and the people, and said to them, “You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. 16 I will therefore have him flogged and release him.”

17 [Now he was obliged to release someone for them at the festival.] 18 Then they all shouted out together, “Away with this fellow! Release Barabbas for us!” 19 (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) 20 Pilate, wanting to release Jesus, addressed them again; 21 but they kept shouting, “Crucify, crucify him!” 22 A third time he said to them, “Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.” 23 But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. 24 So Pilate gave his verdict that their demand should be granted. 25 He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.

26 As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. 27 A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. 28 But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For the days are surely coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.’ 30 Then they will begin to say to the mountains, ‘Fall on us’; and to the hills, ‘Cover us.’ 31 For if they do this when the wood is green, what will happen when it is dry?”

32 Two others also, who were criminals, were led away to be put to death with him. 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.”] And they cast lots to divide his clothing. 35 And the people stood by, watching; 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.”

44 It was now about noon, and darkness came over the whole land until three in the afternoon, 45 while the sun’s light failed; and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said, “Father, into your hands I commend my spirit.” Having said this, he breathed his last. 47 When the centurion saw what had taken place, he praised God and said, “Certainly this man was innocent.” 48 And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. 49 But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.

50 Now there was a good and righteous man named Joseph, who, though a member of the council, 51 had not agreed to their plan and action. He came from the Jewish town of Arimathea, and he was waiting expectantly for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down, wrapped it in a linen cloth, and laid it in a rock-hewn tomb where no one had ever been laid. 54 It was the day of Preparation, and the sabbath was beginning. 55 The women who had come with him from Galilee followed, and they saw the tomb and how his body was laid. 56 Then they returned, and prepared spices and ointments.

On the sabbath they rested according to the commandment.

Commentary

The Passion according to Luke follows the same general approach as the other gospels: Last Supper (though John does not include the institution of the Eucharist), the anticipated betrayal by Judas, the Agony in the Garden, the betrayal by a kiss, a “trial” by the Sanhedrin (the “council”), an appearance before Pilate, the release of Barabbas, the Crucifixion, and the burial.

Luke’s account presents Jesus exhibiting more of those qualities traditionally attributed to God (foreseeing events, being in control of events, and taking other actions properly belonging to God) than is found in the Gospels According to Matthew and Mark. For example, in Luke, Jesus did not cry out “My God, my God, why have you forsaken me?” as in Mark 15:34 and Matt 27:46.

Luke’s account has a number of events that are unique to Luke. Some examples follow:

The statements in 22:15-18 (about not eating the bread or drinking the cup until the Kingdom of God occurs) can be understood both eschatologically and as a statement that the Kingdom of God is inbreaking now.

Only in Luke were the chief priests present at the arrest of Jesus (22:52). In the same passage, although Mark and Matthew reported that one of Jesus’ followers cut off the ear of the servant of the high priest, in Luke Jesus touched the ear and healed it (22:51).

The passage in Luke 22:35-38 is unique to Luke, and the phrase “he was counted among the lawless” is based on the Third Suffering Servant Song in Isaiah 53:12. Most commentators opine that Jesus’ exhortation to sell one’s cloak and buy a sword (v.36) was a metaphor, and that Jesus’ response to the report “Look, look, here are two swords” was dismissive and ironic and should be understood as “Enough, already.” One’s cloak was the most expensive garment a person wore. If you sold your cloak, you would not have any clothing.

Luke avoided calling the garden “Gethsemane” (an Aramaic word meaning “olive press”) and called it the Mount of Olives. Verses 43 and 44 (about the angel comforting Jesus and his sweat appearing as blood) are disputed and not included in many ancient authorities.

When Peter denied Jesus, only in Luke did Jesus look at him and face him (22:61).

Only in Luke is there a report of Jesus appearing before Herod Antipas (23:7-12).

Only in Luke did Jesus speak to the Daughters of Jerusalem (23:27-31).

Only in Luke did Jesus have an exchange with the two criminals and tell one of them that this day he would be in Paradise with Jesus (23:39-43).

2022, April 3 ~ Isaiah 43:16-21; Philippians 3:4b-14; John 12:1-8

/in /by

TODAY’S READINGS IN CONTEXT
APRIL 3, 2022

Isaiah 43:16-21

Reading

16 Thus says the LORD, who makes a way in the sea, a path in the mighty waters,
17 who brings out chariot and horse, army and warrior; they lie down, they cannot rise,
they are extinguished, quenched like a wick:
18 Do not remember the former things or consider the things of old.
19 I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert.
20 The wild animals will honor me, the jackals and the ostriches; for I give water in the wilderness, rivers in the desert, to give drink to my chosen people,
21 the people whom I formed for myself so that they might declare my praise.

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 “Second Isaiah” and is part of an extended discourse that YHWH will redeem the Judeans from Babylon. The people are reminded that YHWH led them in the Exodus from Egypt (“make a way in the sea” v.16). YHWH promised to “do a new thing” (v.19) by delivering the Judeans from Babylon. The reading concluded with the theme that the Judeans were chosen (v.20) and formed by YHWH so they could praise YHWH (v.21).

Philippians 3:4b-14

Reading

4b If anyone else has reason to be confident in the flesh, I have more: 5 circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless.

7 Yet whatever gains I had, these I have come to regard as loss because of Christ. 8 More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. 10 I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11 if somehow I may attain the resurrection from the dead.

12 Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. 13 Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.

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 a continuation of Paul’s statements in opposition to those who claimed that one had to become a Jew by being circumcised before one could be a Jesus Follower (3:2-3).

To emphasize his standing to make these assertions, he described these opponents as “being confident in the flesh” (v.4) and stated that he himself was circumcised (as a Hebrew) and was a blameless Pharisee (v.6). He referred to all his religious “gains” prior to knowing Christ Jesus as “rubbish” (v.8). (The Greek word is literally translated as “dog poop.”).

Paul emphasized the importance of “faith in The Christ” (v.9) – by which he meant a transformation of one’s deepest “heart” that would lead one to “know” (have a close relationship with) The Christ and share in his sufferings “by becoming like him in his death” (v.10) – a death that was imposed on Jesus by the authorities because he lived and taught a life of selfless love. Paul aspired to have the hope of resurrection (v.11b).

Paul acknowledged that, as a human being, he had only partially reached the goal of sharing in the sufferings of The Christ (v.12) but that he was “pressing on” to the “prize of the heavenly call of God in Christ Jesus” (v.14).

John 12:1-8

Reading

1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 “Why was this perfume not sold for three hundred denarii and the money given to the poor?” 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, “Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.”

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder that was to be held the night he died.

The story of Jesus’ being anointed before his Passion was told in each of the Gospels, though it may be a conflation of two different traditions.

In Luke’s account (Lk. 7:36-50), the event occurred in the middle of Jesus’ public ministry. In Mark (14:1-9), the event occurred two days before the Passover (and the festival of the Unleavened Bread – which Mark incorrectly separated from the Passover). In Matthew (26:6-16), the date is unspecified, but is clearly just before the Passover. In today’s reading from John, the event occurred six days before the Passover.

The place of the event is also different. In Mark and Matthew, it occurred at the home of Simon the Leper. In Luke, Jesus was at the home of a Pharisee who is later named as Simon (7:40). In John, the event occurred in the home of Lazarus and his sisters, Martha and Mary.

In Mark and Matthew, the woman is not identified, and in Luke she is identified only as “a sinner” (7:37). In today’s reading the woman is said to be Mary, Lazarus’ sister (v.3).

In Mark, Matthew and Luke, the woman had “an alabaster flask of ointment” which was described in Matthew as “very expensive.” Mark and John identify the ointment as “pure nard.” In John, Mary used a pound of nard (a Roman pound was 11.5 ounces).

Nard comes from the oil of the spikenard plant that is found in the Himalayas. Mark and John valued it at “300 denarii” which would be a year’s wages for a laborer (about $40,000 today for a worker paid $20 an hour and working 40 hours a week.)

In Mark and Matthew, Jesus’ head was anointed, but in Luke and John his feet were anointed. According to The New Jerome Biblical Commentary, perfume or oil would not usually be used to anoint feet.

In Mark and Matthew, the disciples or others present saw the anointing as a “waste” and urged that the proceeds of the nard could have been given to the poor. In John, only Judas raised the issue and the account used the story to call Judas a thief (v.6), a characterization not found in the other Gospels.

Giving alms to the poor is a Passover obligation (John 13:29). The statement “The poor you always have with you” is taken from Deut. 15:11 where YHWH commanded the Israelites to be generous to the poor in the land.

In Mark, Matthew and John, the anointing was presented as preparing Jesus for burial (v.7).

2021, December 25 ~ Isaiah 52:7-10; Hebrews 1:1-12; John 1:1-14

/in /by

TODAY’S READINGS IN CONTEXT
DECEMBER 25, 2021
CHRISTMAS III

Isaiah 52:7-10

Reading

7 How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion, “Your God reigns.”
8 Listen! Your sentinels lift up their voices, together they sing for joy; for in plain sight they see
the return of the LORD to Zion.
9 Break forth together into singing, you ruins of Jerusalem; for the LORD has comforted his people, he has redeemed Jerusalem.
10 The LORD has bared his holy arm before the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.

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 Second Isaiah told the Exiles that the sentinels (prophets) can “see” (v.8) the triumphant return of YHWH/LORD to Zion/Jerusalem (v.8), the restoration of the ruins of Jerusalem and that YHWH/LORD will bring salvation to his people.

Consistent with the understanding of YHWH as a warrior god, the LORD has “bared his holy arm” (v.10) before the “nations” (pagans, Gentiles).

Hebrews 1:1-12

Reading

1 Long ago God spoke to our ancestors in many and various ways by the prophets, 2 but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. 3 He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs.

5 For to which of the angels did God ever say, “You are my Son; today I have begotten you”? Or again, “I will be his Father, and he will be my Son”?
6 And again, when he brings the firstborn into the world, he says, “Let all God’s angels worship him.”
7 Of the angels he says, “He makes his angels winds, and his servants flames of fire.”
8 But of the Son he says, “Your throne, O God, is forever and ever, and the righteous scepter is the scepter of your kingdom.
9 You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.”
10 And, “In the beginning, Lord, you founded the earth, and the heavens are the work of your hands;
11 they will perish, but you remain; they will all wear out like clothing;
12 like a cloak you will roll them up, and like clothing they will be changed. But you are the same, and your years will never end.”

Commentary

The Letter to the Hebrews was an anonymous sermon addressed to both Jewish and Gentile Jesus Followers which urged them to maintain their Faith in the face of persecution.

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 63 CE, but before 100 CE. The letter introduced many important theological themes.

Later in the letter, the author interpreted the life, death, and heavenly role of Jesus through the category of the “high priest’ who perfected the ancient sacrificial system of Judaism which ended when the Temple was destroyed in 70 CE.

In today’s reading, the author asserted that God had spoken to us (Jesus Followers) by a Son, and that this is better than the “many and various ways” God spoke to “our ancestors” by the prophets.

The author then shifted to “Christology” and identified the Son with Holy Wisdom that was present at creation (Prov. 8:22) with the words ”through whom he also created the worlds.” (v. 2). In addition to seeing the Son as present at the creation, the author also saw the Son as “sustaining all things by his powerful word” (v.3). This idea was anticipated the LOGOS philosophy of the Stoics and the language of the Gospel According to John – “all things came into being through him” (John 1:3).

Because the theology of the Trinity was still evolving, the author stopped short of identifying the Son with the Father as God. He referred to the Son as “a reflection of God’s glory and the exact imprint of God’s very being” (v.3) and as superior to angels (v.4).

In stating that God never said to the angels “you are my Son,” the author quoted Psalm 2:7 and 2 Sam. 7:14 which were references to David as God’s son.

The author of Hebrews had great familiarity with the Hebrew Scriptures and verses 5 through 12 are all quotes to show the inferiority of angels to the Christ.

John 1:1-14

Reading

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.

6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.

10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.

14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were sacrificed at the Temple for the Passover Seder to be held that night.

Today’s reading is generally called “the Prologue” to the Fourth Gospel and it signaled the major concerns of the Gospel. In referring to “the Word” (v.1), the author was speaking about the LOGOS – a philosophical idea developed in First Century Stoicism.

LOGOS has multiple meanings: it is the organizing principle of all creation; it is the “force” that differentiates all created items from one another; it is the underlying unity for all reality; it is the principle that gives meaning, coherence and order to the complex universe.

For the author, “the Christ” and the Word and the LOGOS and “the light” (v.7) are all ways of describing the same concept.

In describing John as a “witness” (v.7), the author followed the Synoptic Gospels in making clear that John the Baptist was subordinate to Jesus of Nazareth and was not the Word/the light/the Messiah.

In the Fourth Gospel (as in many of Paul’s writings), “the world” is understood as fallible social systems and social relations created by humanity. In saying that the Word “became flesh and lived among us” (v.14), the author emphasized the humanity of Jesus of Nazareth.

2021, February 7 ~ Isaiah 40:21-31; 1 Corinthians 9:16-23; Mark 1:29-39

/in /by

TODAY’S READINGS IN CONTEXT
FEBRUARY 7, 2021

Isaiah 40:21-31

Reading

21 Have you not known? Have you not heard? Has it not been told you from the beginning?
Have you not understood from the foundations of the earth?
22 It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers,
who stretches out the heavens like a curtain, and spreads them like a tent to live in,
23 who brings princes to naught and makes the rulers of the earth as nothing.
24 Scarcely are they planted, scarcely sown, scarcely has their stem taken root in the earth,
when he blows upon them, and they wither, and the tempest carries them off like stubble.
25 To whom then will you compare me, or who is my equal? says the Holy One.
26 Lift up your eyes on high and see: Who created these? He who brings out their host and numbers them, calling them all by name; because he is great in strength, mighty in power,
not one is missing.
27 Why do you say, O Jacob, and speak, O Israel, “My way is hidden from the LORD, and my right is disregarded by my God”?
28 Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable.
29 He gives power to the faint and strengthens the powerless.
30 Even youths will faint and be weary, and the young will fall exhausted,
31 but those who wait for the LORD shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.

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 the first chapter from “Second Isaiah.” This chapter that told the Judeans they had “paid their penalty” (v.2) and reassured them that YHWH is the creator of the universe and has power over all nations (vv.22-23). Accordingly, YHWH will restore them to Jerusalem.

YHWH also has power over the heavenly bodies because they are not divine beings and are created by YHWH (v.26). This presentation of YHWH as a cosmic god for all peoples is a shift from the understanding of YHWH as a “national god” only for Israel.

1 Corinthians 9:16-23

Reading

16 If I proclaim the gospel, this gives me no ground for boasting, for an obligation is laid on me, and woe to me if I do not proclaim the gospel! 17 For if I do this of my own will, I have a reward; but if not of my own will, I am entrusted with a commission. 18 What then is my reward? Just this: that in my proclamation I may make the gospel free of charge, so as not to make full use of my rights in the gospel.

19 For though I am free with respect to all, I have made myself a slave to all, so that I might win more of them. 20 To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though I myself am not under the law) so that I might win those under the law. 21 To those outside the law I became as one outside the law (though I am not free from God’s law but am under Christ’s law) so that I might win those outside the law. 22 To the weak I became weak, so that I might win the weak. I have become all things to all people, that I might by all means save some. 23 I do it all for the sake of the gospel, so that I may share in its blessings.

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic, and Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) (likely while Paul was in Ephesus) and presented his views on several issues.

In today’s reading, Paul emphasized that his preaching of the gospel was an “obligation laid on me” (v.16) – just as prophets were “required” to speak the word of God. He then continued to urge the Corinthians to rise above their own sense of “liberty” (freedom from the constraints of ordinary human affairs through “secular wisdom”) so that the Corinthians would participate fully in the gospel of love and enable others to participate also. For Paul, being able to proclaim the gospel was its own reward (v.18).

Paul said that to spread the gospel he became “as a Jew,” “as one under the law,” and as one “outside the law” (v.20-21). Paul – who was a Jewish Jesus Follower — was referring, respectively, to Jews, to “God Fearers” who were not Jews but who observed some of the Jewish Law, and to Gentiles. Paul stated, in effect, that he presented the gospel in terms with which each group might resonate.

His statement that he “became weak” and “became all things to all people” (v.22) reflects his empathetic presentation of the gospel. The reference to “the weak” also related back to the last part of Chapter 8 in which Paul urged the Corinthians not to eat meat sacrificed to idols if this would cause someone whose conscience is weak to fall (8:10-13).

In Paul’s view, the gospel transformed the exclusively Jewish Torah covenant into the Gentile-inclusive Christ’s law. The freedom vis-à-vis the Jewish law that had been transformed into the law in Christ was not a license to immorality but rather a freedom to live righteously.

Mark 1:29-39

Reading

29 After Jesus and his disciples left the synagogue, they entered the house of Simon and Andrew, with James and John. 30 Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. 31 He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.

32 That evening, at sundown, they brought to him all who were sick or possessed with demons. 33 And the whole city was gathered around the door. 34 And he cured many who were sick with various diseases and cast out many demons; and he would not permit the demons to speak, because they knew him.

35 In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. 36 And Simon and his companions hunted for him. 37 When they found him, they said to him, “Everyone is searching for you.” 38 He answered, “Let us go on to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.” 39 And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons.

Commentary

The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

In today’s reading, there is the story of the healing of Simon’s mother-in-law, which is repeated verbatim in the Gospels of Matthew and Luke. She is not encountered again.

With his customary hyperbole, the author says “all” who were sick or possessed by demons were brought to Jesus (v.32) and the “whole city” gathered around the door (v.33).

Scholars are not sure what kinds of ailments are encompassed within “possession by demons” but they might (in today’s vocabulary) include any form of mental illness or aberration.

The reference in verse 39 to “their” synagogues is an anachronism. During Jesus’ lifetime, his followers would have (as Jews) regarded the synagogues as their own just as any other Jews. In last week’s gospel, Jesus was teaching in a synagogue in Capernaum (Mk. 1:21).

It is not until after the Destruction of the Temple in 70 CE and the “Parting of the Ways” in the next 30 years that Matthew and Luke began to refer to the synagogues as “theirs” – meaning the Pharisees, the predecessors of Rabbinic Judaism (for example, Matt. 23:34).

2020, December 27 ~ Isaiah 61:10-62:3; Galatians 3:23-25, 4:4-7; John 1:1-18

/in /by

TODAY’S READINGS IN CONTEXT
DECEMBER 27, 2020

Isaiah 61:10-62:3

Reading

10 I will greatly rejoice in the LORD, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.
11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the LORD God will cause righteousness and praise to spring up before all the nations.

62:1 For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not rest, until her vindication shines out like the dawn, and her salvation like a burning torch.
2 The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name that the mouth of the LORD will give.
3 You shall be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God.

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 is a series of joyful verses. The first two verses (from “I will greatly rejoice” to “spring up before all the nations”) are spoken by Zion/Jerusalem. As is often characteristic of psalm-like verses in the Hebrew Bible (as was also true of ancient Canaanite poetry), the verses are repetitive – the idea in one phrase is repeated in slightly different words in the next. For example, “I will greatly rejoice” is followed by “my whole being will exult.” Similarly, Zion is “clothed with garments of salvation” is repeated as the “robe of righteousness.”

In the verses beginning “For Zion’s sake,” the speaker shifts from Zion to the prophet, but the use of repetitive ideas continues: “I will not keep silent” is followed by “I will not rest.” You [Zion] shall wear “a crown of beauty” and “a royal diadem.”

Being “called by a new name” meant Zion/Jerusalem will have a change of fortune and a new identity given by YHWH.

Galatians 3:23-25, 4:4-7

Reading

23 Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian.

4:4 But 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 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) and whether Gentile Jesus Followers had to be circumcised and follow the Kosher dietary laws. It is a “transitional” letter in that – when compared to Paul’s last letter (Romans) — it shows his views on the relationship between the Torah and the Gentile Jesus Followers continued to evolve.

Today’s reading unfortunately omits verses that would help the reader/hearer better understand Paul’s position on the relationship between the law (Torah) and the faithfulness of (not faith in) Jesus of Nazareth, the Christ.

Paul stated that through the grace of the faithfulness of Jesus the Christ/Anointed, Jesus Followers were “no longer subject to a disciplinarian [the Law]” (vv.24-25). What is translated as a “disciplinarian” is the Greek word pedagogue – a household slave charged with keeping the master’s son out of trouble, who accompanied him outside the house, and punished him when necessary. This usage shows Paul’s view that the effect of the Law was intended to be temporary until the coming of salvation/wholeness through the Christ.

In the second part of today’s reading (beginning with “But in the fulness of time”), Paul emphasized that Jesus of Nazareth was a human and a Jew (“born of a woman under the law”, v.4) to “redeem those under the law” (v.5) (the Jews).

The Greek word translated here as “redeem” (v.5) means to buy back, as in redeeming something one owns from 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.

John 1:1-18

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.

6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.

14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. 15 (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.'”) 16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.

2020, December 13 ~ Isaiah 61:1-4, 8-11; 1 Thessalonians 5:16-24; John 1:6-8, 19-28

/in /by

Isaiah 61:1-4, 8-11

Reading

1 The spirit of the LORD God is upon me, because the LORD has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners;
2 to proclaim the year of the LORD’s favor, and the day of vengeance of our God; to comfort all who mourn;
3 to provide for those who mourn in Zion — to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit. They will be called oaks of righteousness, the planting of the LORD, to display his glory.
4 They shall build up the ancient ruins, they shall raise up the former devastations; they shall repair the ruined cities, the devastations of many generations.

8 For I the LORD love justice, I hate robbery and wrongdoing; I will faithfully give them their recompense, and I will make an everlasting covenant with them.
9 Their descendants shall be known among the nations, and their offspring among the peoples;
all who see them shall acknowledge that they are a people whom the LORD has blessed.
10 I will greatly rejoice in the LORD, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.
11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the LORD God will cause righteousness and praise to spring up before all the nations.

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 part of “Third Isaiah.” These verses can be a bit difficult to follow because there are three different “voices” speaking.

In the first four verses, the anonymous prophet described what a prophet is and does. A prophet is one anointed by YHWH/LORD to bring messages that YHWH wanted conveyed to the people – in this case, that the Judeans and Jerusalem will be restored and that they would receive a garland (a symbol of celebration) and display the “glory” of the LORD (v.3).

The liberation of the captives (v.1) and the proclamation of the year of the LORD’s favor (v.2) are derived from Chapter 25 of Leviticus which describes a release of prisoners (particularly enslaved debtors) and forgiveness of debts in a Jubilee Year every 50 years. The prophet applied this notion of the Jubilee Year to the period of the Exile (587-539 BCE) and to all the Judeans who would have their land restored to them.

In the second grouping of verses (vv. 8-9), YHWH was portrayed as speaking directly to the Judeans and promised an everlasting covenant with them (v.8).

In the last two verses in today’s reading, the prophet spoke for the Judeans who rejoiced that they received salvation and righteousness from YHWH (v.10). The people rejoiced that they are like a bridegroom, a bride and the earth in Springtime that brings forth its shoots.

The prophet said that YHWH would cause righteousness to spring up among all the nations (v.11). In the Hebrew Bible, the word that is translated as “the nations” is sometimes – depending on context – translated as “the pagans” or “the Gentiles.”

In what is sometimes called the “Programmatic Statement” in Luke 4:18-19, the author of the Gospel paraphrased portions of Isaiah 61:1-2 (above) and 58:6 to proclaim Jesus’ mission.

1 Thessalonians 5:16-24

Reading

16 Rejoice always, 17 pray without ceasing, 18 give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19 Do not quench the Spirit. 20 Do not despise the words of prophets, 21 but test everything; hold fast to what is good; 22 abstain from every form of evil.

23 May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. 24 The one who calls you is faithful, and he will do this.

Commentary

Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures.

Thessalonica is a seaport city and was the capital of Macedonia. Even 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.”

The letter encouraged the community to be steadfast in the face of persecution. Today’s reading consists of concluding verses of the letter and follows an exhortation for the Jesus Followers to be at peace among themselves (v.13) and to not repay evil for evil (v.15).

Paul emphasized that God’s call to us is ongoing and he encouraged them to rejoice, pray, and hold fast to that which is good (vv.16-21) in anticipation of the parousia – the second coming of our Lord Jesus Christ (v. 23).

Paul urged them not to “despise the words of prophets” (v.20). Prophesy in this context meant words spoken, usually during worship, as coming from the Lord to the community through inspired members of the assembly.

In his prayer that their “spirit and soul and body be kept sound (v.23), Paul was not treating these as separate parts of a human person, but as three vantage points for viewing persons, each of which is important.

John 1:6-8,19-28

6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light.

19 This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed and did not deny it, but confessed, “I am not the Messiah.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” 22 Then they said to him, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’” as the prophet Isaiah said.

24 Now they had been sent from the Pharisees. 25 They asked him, “Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?” 26 John answered them, “I baptize with water. Among you stands one whom you do not know, 27 the one who is coming after me; I am not worthy to untie the thong of his sandal.” 28 This took place in Bethany across the Jordan where John was baptizing.

2020, December 6 ~ Isaiah 40:1-11; and 2 Peter 3:8-15a

/in /by

Isaiah 40:1-11

Reading

1 Comfort, O comfort my people, says your God.
2 Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the LORD’s hand double for all her sins.

3 A voice cries out: “In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God.
4 Every valley shall be lifted up and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain.
5 Then the glory of the LORD shall be revealed, and all people shall see it together, for the mouth of the LORD has spoken.”

6 A voice says, “Cry out!” And I said, “What shall I cry?” All people are grass, their constancy is like the flower of the field.
7 The grass withers, the flower fades, when the breath of the LORD blows upon it; surely the people are grass.
8 The grass withers, the flower fades; but the word of our God will stand for ever.
9 Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength,
O Jerusalem, herald of good tidings, lift it up, do not fear; say to the cities of Judah, “Here is your God!”
10 See, the LORD God comes with might, and his arm rules for him; his reward is with him,
and his recompense before him.
11 He will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep.

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 set the tone and essence of “Second Isaiah.” It was written during the ending years of the Babylonian Exile and referred to the Exile as a “penal servitude” in which the Judeans had paid double for their sins (v.2). YHWH (“your God”) referred to the Judeans as “my people.” In this way, the prophet emphasized that YHWH had not broken the Covenant and that there were no impediments to the salvation of the Judeans.
The prophet analogized the declining Babylonian Empire (which was conquered by the Persians in 539 BCE) to “withered grass” (v. 6-8).

The references to “preparing the way of the LORD/YHWH” (vv. 3-5) referred to facilitating the Judeans’ return to Jerusalem so that YHWH would again be visibly present in Jerusalem. These verses also convey the notion that the “Presence” of YHWH left Israel and came with the Judeans to Babylon, and now will return with them to Jerusalem. The “Presence” of YHWH was presented as an important theological component of the time in the Wilderness in the Book of Exodus.

The familiar image of God as shepherd (v.11) conveyed God’s care that will come to the people in Jerusalem.

Verses 3 to 5 were adapted by Mark in today’s Gospel and by the other Gospel writers to describe the ministry of John the Baptizer in preparing the way for Jesus of Nazareth.

2 Peter 3:8-15a

Reading

8 Do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. 9 The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance. 10 But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed.

11 Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness, 12 waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire? 13 But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.

14 Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish; 15 and regard the patience of our Lord as salvation.

Commentary

In the First and Second Centuries, 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 Second Letter of Peter was likely written after 100 CE (Peter died much earlier) and conveyed the understandings of the church in the late First Century. It used terms from Hellenistic philosophy and was written in the popular Greek rhetorical style of the age, not a style that would have been customary for a Galilean fisherman.

The letter was presented as if it were a “testament” (final advice and warnings) by Peter based on his own experiences. Most scholars do not think that the authors of 1 Peter and 2 Peter were 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 can be saved only by the Second Coming of the Christ. In that sense, the letter presented an “apocalyptic” vision of the world — one in which the situation is so dire that only an intervening event (the “Day of the Lord”) can change it.

Refuting those who denied that there will ever be a Day of the Lord because it had not yet come, the author reminded his hearers that God’s “time” is not our time (v. 8-9). The author said the world as we know it will be transformed by fire (vv.10,12) and there will be a new earth where right relationships (“righteousness”) will prevail (v.13). He urged the hearers of the letter to live blamelessly and at peace (v.14).

Mark 1:1-8

The beginning of the good news of Jesus Christ, the Son of God.

As it is written in the prophet Isaiah,
“See, I am sending my messenger ahead of you,
who will prepare your way;
the voice of one crying out in the wilderness:
‘Prepare the way of the Lord,
make his paths straight,’”

John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.”

2020, November 22 ~ Ezekiel 34:11-16, 20-24; and Ephesians 1:15-23

/in /by

FEAST OF CHRIST THE KING

Ezekiel 34:11-16, 20-24

Reading

11 Thus says the LORD God: I myself will search for my sheep and will seek them out. 12 As shepherds seek out their flocks when they are among their scattered sheep, so I will seek out my sheep. I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness. 13 I will bring them out from the peoples and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited parts of the land. 14 I will feed them with good pasture, and the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and they shall feed on rich pasture on the mountains of Israel. 15 I myself will be the shepherd of my sheep, and I will make them lie down, says the LORD God. 16 I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, but the fat and the strong I will destroy. I will feed them with justice.

20 Therefore, thus says the LORD God to them: I myself will judge between the fat sheep and the lean sheep. 21 Because you pushed with flank and shoulder, and butted at all the weak animals with your horns until you scattered them far and wide, 22 I will save my flock, and they shall no longer be ravaged; and I will judge between sheep and sheep.

23 I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. 24 And I, the LORD, will be their God, and my servant David shall be prince among them; I, the LORD, have spoken.

Commentary

Ezekiel (whose name means “God strengthens”) is one of the three “Major” Prophets – so called because of the length of the books of Isaiah, Jeremiah, and Ezekiel. Ezekiel was a priest who was among the first group of persons deported by the Babylonians when they captured Jerusalem in 597 BCE.

The Book of Ezekiel is in three parts: (1) Chapters 1 to 24 are prophesies of doom against Jerusalem before the destruction of the Temple in 586 BCE; (2) Chapters 25 to 32 are prophesies against foreign nations; and (3) Chapters 33 to 48 are prophesies of hope for the Judeans written during the Babylonian Exile (586-539 BCE).

Two of Ezekiel’s most enduring theological developments were the notions that through repentance, sin could be forgiven and Israel could live into a restored covenantal relationship with YHWH, and that the Jews had to accept personal responsibility for their own situation rather than blaming it on the sins of their predecessors.

Today’s reading is from the prophesies of hope. Ezekiel spoke for YHWH who was presented as a gathering shepherd (an image also found in Isaiah 40 and Jeremiah 31) who will bring all the dispersed Israelites into their own land (v.13). These assertions follow a condemnation of the “shepherds of Israel” (the kings) who took care of themselves but did not feed the sheep (v. 2-10). The kings are the “fat and strong sheep” whom YHWH will destroy (v.16) because they neglected the people. YHWH will judge between the good sheep and those who mistreated the weak (vv. 20-22).

God’s rule will be manifested in the establishment of a David as ruler (vv. 23-24). Although numerous passages imagine a descendent of David as the ideal, this passage seems to envisage a return of David himself, the earlier ideal ruler.

The creation of a new Davidic order was an important part of the Messianic expectations in Israel after the time of Babylonian Exile. This expectation was grounded on the promise to David in 2 Samuel 7:12-13 that “I [YHWH] will establish his royal throne forever.”

Ephesians 1:15-23

Reading

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.

Because the letter contained a number of 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 letter was intended to unify the Jesus Follower community in Ephesus. The first three chapters are theological teachings, and the last three chapters consist of ethical exhortations.

Today’s reading is an introductory thanksgiving prayer for wisdom and for knowledge of the power of Jesus the Christ. The author affirmed that this power was given to the Christ through the Resurrection and the seating of the Christ at God’s right hand (v.20), a phrase used for Davidic rulers in Psalm 110:1. The Resurrection and exaltation have given the Christ power over hostile spiritual powers (“rule, power and dominion”) for all time (v.21-22). The author spoke of the church as the body of the Christ (v.23).