Acts 8:26-40

Reading

26 An angel of the Lord said to Philip, “Get up and go toward the south to the road that goes down from Jerusalem to Gaza.” (This is a wilderness road.) 27 So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship 28 and was returning home; seated in his chariot, he was reading the prophet Isaiah. 29 Then the Spirit said to Philip, “Go over to this chariot and join it.” 30 So Philip ran up to it and heard him reading the prophet Isaiah. He asked, “Do you understand what you are reading?” 31 He replied, “How can I, unless someone guides me?” And he invited Philip to get in and sit beside him.

32 Now the passage of the scripture that he was reading was this: “Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth. 33 In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.”

34 The eunuch asked Philip, “About whom, may I ask you, does the prophet say this, about himself or about someone else?” 35 Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus. 36 As they were going along the road, they came to some water; and the eunuch said, “Look, here is water! What is to prevent me from being baptized?” 38 He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him. 39 When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more and went on his way rejoicing. 40 But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea.

Commentary

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.

Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.

Today’s reading – the conversion of the high-ranking Ethiopian eunuch – is filled with references that were important to the late First Century Jesus Follower Community.

Philip was one of the first deacons (6:5) and just prior to this story, was spreading the Jesus Movement by converting Samaritans (8:4-8).

In the First Century, Ethiopia was seen as “the ends of the earth,” so the conversion of an Ethiopian official was a fulfillment of Jesus’ exhortation to the apostles to be his “witnesses … to the ends of the earth” (Acts 1.8).

Most references to eunuchs in the Hebrew Scriptures were unfavorable. Eunuchs were prohibited from making offerings at an altar (Lev. 21:20) and from being admitted to the assembly of YHWH (Deut. 23:1). The only favorable reference was to eunuchs who keep YHWH’s sabbath in Isaiah 56:4. The story of the conversion of the Ethiopian eunuch was therefore an important statement of openness and inclusion in the Jesus Follower Community to all who accepted the good news.

The Ethiopian eunuch was reading verses (vv. 33-34) from the “Suffering Servant Songs” in Isaiah 53. The Gospel According to Mark first presented Jesus as the Suffering Servant-Messiah. The four Suffering Servant Songs in the Book of Isaiah were written during the Babylonian Exile (587 to 539 BCE) and originally referred to the Judeans in captivity.

Given the use of the Suffering Servant description for Jesus the Christ in the Gospel According to Mark, the author of Acts applied this description in this story as part of “proclaiming the good news about Jesus” (v.35).

The power of the Spirit was always the “driving force” in Luke/Acts. Here the Spirit “snatched Philip away” (v.39) and transported him 23 miles to the northeast to Azotus, from whence he traveled another 55 miles to Caesarea, the headquarters of the Roman governor, proclaiming the good news to all the towns along the way (v.40).

1 John 4:7-21

Reading

7 Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. 8 Whoever does not love does not know God, for God is love. 9 God’s love was revealed among us in this way: God sent his only Son into the world so that we might live through him. 10 In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins. 11 Beloved, since God loved us so much, we also ought to love one another. 12 No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us.

13 By this we know that we abide in him and he in us, because he has given us of his Spirit. 14 And we have seen and do testify that the Father has sent his Son as the Savior of the world. 15 God abides in those who confess that Jesus is the Son of God, and they abide in God. 16 So we have known and believe the love that God has for us.

God is love, and those who abide in love abide in God, and God abides in them. 17 Love has been perfected among us in this: that we may have boldness on the day of judgment, because as he is, so are we in this world. 18 There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love. 19 We love because he first loved us. 20 Those who say, “I love God,” and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. 21 The commandment we have from him is this: those who love God must love their brothers and sisters also.

Commentary

There are three letters attributed to “John” – an attribution given in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke, and John. (We do not know the actual authors of any of the Gospels.)

Scholars also conclude that the three letters attributed to “John” were written after 100 CE because they do not reflect the tense relationships found in the Fourth Gospel between the Jesus Followers and the Temple Authorities (in Jesus’ lifetime and until 70 CE) and the Pharisees (from 70 CE until the “parting of the ways” around 100 CE).

The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Today’s reading takes key ideas from the Fourth Gospel and makes the beautiful and powerful statement that God is Love (v.16) and that we love God only by loving one another (vv. 20-21).

The phrase “atoning sacrifice” (v.10) is also used in v.2:2, but it is not found elsewhere in the Christian Scriptures. The Greek word translated as “atoning sacrifice” is also found in the LXX version of Lev. 25:9 and Num. 5:8 where it is translated as “atonement” (regarding the Day of Atonement) and as restitutionary atonement.

The reading also notes that the Son is the “savior of the world” (v.14) and not just the savior to a particular group.

John 15:1-8

Reading

1 Jesus said to his disciples, “I am the true vine, and my Father is the vinegrower. 2 He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit. 3 You have already been cleansed by the word that I have spoken to you. 4 Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. 5 I am the vine you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. 6 Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. 8 My Father is glorified by this, that you bear much fruit and become my disciples.”

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the 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 being sacrificed at the Temple for the Passover Seder to be held that night.

Today’s reading is also unique to the Fourth Gospel and is part of “the Farewell Discourses” (Chapters 14 to 16) in which Jesus gave insights and instructions to his disciples at the Last Supper.

The vine (and vineyard) were common images in the Hebrew Bible for Israel and for God’s people (Isaiah 5:1-7; Jer. 2:21; Ezek. 19:10-19). Here it is applied to the relationship between Jesus and his disciples.

The word “abide” has numerous meanings, but the meaning generally accepted in the context of this reading is to maintain such a close relationship as to be integrated into the other – as shown by the verse that the branch cannot bear fruit unless it “abides in the vine.” (v.4)

Acts 3:12-19

Reading

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

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

Commentary

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of the Christ and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws to become Jesus Followers.

Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with Paul’s letters.

Today’s reading is one of Peter’s two lengthy speeches given in the Temple. Immediately before this speech, Peter healed a lame man at the Temple and the people followed him and John (3:1-11).

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

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

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

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

1 John 3:1-7

Reading

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

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

Commentary

There are three letters attributed to “John” – an attribution given in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke, and John. (We do not know the actual authors of any of the Gospels.)

Scholars also conclude that the three letters attributed to “John” were written after 100 CE because they do not reflect the tense relationships found in the Fourth Gospel between the Jesus Followers and the Temple Authorities (in Jesus’ lifetime and up until 70 CE) and the Pharisees (from about 70 CE until the “parting of the ways” around 100 CE).

Today’s reading emphasizes the close relationship between God and humans as “children of God” which enables us to become like the Christ through the Resurrection, even if the content of that fullness has not yet been fully revealed (v.2).

Luke 24:36b-48

Reading

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

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

Commentary

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

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

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

Today’s reading includes one of the first recognitions of the three parts of the Hebrew Scriptures: the Torah (the law according to Moses – reflecting the notion that Moses was the author (with God) of the Torah, the prophets, and the psalms (v.44). It also contains an “echo” of the idea of “opening the Scriptures” (vv. 32 and 45) to assert that the Hebrew Scriptures were a “prediction” of Jesus as Messiah (v.44). While there are no Hebrew Scriptures that say the Messiah will suffer, Luke (v.46) appeared to rely on Isaiah 53 (the “Suffering Servant” which was Israel) and Hosea 6:2 (which spoke of Ephraim – Northern Israel – being raised up again after the conquest in 722 BCE by the Assyrians).

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

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

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

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

Today’s reading takes place after a description of the Ascension and the disciples’ return to Jerusalem. It is the first of Peter’s four speeches in the first four chapters of Acts.

Peter stated that the Holy Spirit (through David – the traditional author of the Psalms) foretold Judas’ betrayal. (The omitted verses describe Judas’ death and give the Aramaic name for the place of Judas’ death – the Field of Blood.)

Peter’s speech continued with a call to replace Judas. Because there were 12 Tribes of Israel, 12 was regarded as a sacred number, and the disciples decided to elect a successor to Judas.

The use of “lots” (a form of dice) was a common Biblical way to make choices on the theory that God would control the lots to choose the correct person. The lot fell upon Matthias and he was added to the 11 remaining apostles. Nothing else is known about either Matthias or the other candidate, Joseph called Barsabbas, also known as Justus.

In another reference to lots, and using Psalm 22:18 as a model, the Synoptic Gospels said that soldiers cast lots for Jesus’ clothing at the Crucifixion (Mark 15:24; Matt 27:35; Luke 23:34).

1 John 5:9-13

Today’s reading is from the first of three letters attributed to “John” – an attribution that was given to these letters in the late 2nd Century about the same time the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.)

The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Today’s reading is from the concluding chapter of the letter, and reprises themes from the Fourth Gospel. True faith is testified to by not only humans, but also by the Son and by God (v. 9). This is a theme in the Fourth Gospel (John 5:31-38). Belief in the Son will bring eternal life (v.13) parallels the last verse of the Fourth Gospel – “and that through believing [that Jesus is the Messiah] you may have life in his name” (John 20:31).

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

The Gospel According to Luke and Acts of the Apostles see the Holy Spirit as the driving force for all that happens. The events surrounding today’s reading exemplify this.

As background to today’s reading in Chapter 10, Peter fell into a trance (v.10) and saw a sheet filled with foods regarded by Jews as profane or unclean. A voice admonished him that what God made clean shall not be called profane (v. 15). Soon after, Peter converted a Gentile, Cornelius the Centurion, at the behest of the Spirit (v.19). Peter then gave a speech that was a synopsis of the major themes in the Gospel According to Luke (vv. 34-43).

In today’s reading, the Holy Spirit fell upon all who heard Peter’s speech. The “circumcised believers” (v. 45) were Jewish Jesus Followers. They were astounded that the Holy Spirit had been poured out upon Gentiles (v. 47). Peter baptized these Gentile Jesus Followers.

These three events – the sheet of “unclean foods,” the conversion of Cornelius, and the baptism of the Gentiles upon whom the Holy Spirit was poured – are presented in Acts as critical “precedents” to the spread of the Jesus Follower Movement to Gentiles. This expansion was “ratified” at the so-called Council of Jerusalem in 49 CE (Acts 15). At this “Council,” Peter and Paul testified about the Spirit’s coming upon Gentiles. James (the brother of Jesus and head of the Jerusalem Jesus Follower Community) made the decision that Gentiles did not have to convert to Judaism (by observing a strict kosher diet and by being circumcised) to become Jesus Followers.

Following the Council, Acts of the Apostles turned its focus to Paul’s missions to the Gentiles.

1 John 5:1-6

Today’s reading is from the first of three letters attributed to “John” – an attribution that was given to these letters in the late 2nd Century about the same time the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.) The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Today’s reading emphasizes themes in the Fourth Gospel – belief in Jesus as The Messiah accompanied by love of others is the hallmark of a Jesus Follower. This belief and action allow one to “conquer the world” (v.4). As used in the Fourth Gospel and in this letter, the “world” is better understood as “the System” – the systems of human power, ego and self-interest.

The Fourth Gospel is the only gospel in which a soldier lanced Jesus’ side with a spear, producing blood and water (Jn. 19:34). Today’s reading repeats this unique theme (v.6).

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

Today’s reading – the conversion of the high-ranking Ethiopian eunuch – is filled with references that were important to the late First Century Jesus Follower Community.

Philip was one of the first deacons (6:5), and just prior to this story, was converting Samaritans (thus spreading the Jesus Movement).

In the First Century, Ethiopia was seen as “the ends of the earth,” so the conversion of an Ethiopian official was a fulfillment of Jesus exhortation to the apostles to be his “witnesses … to the ends of the earth” (Acts 1.8).

Most references to eunuchs in the Hebrew Scriptures were unfavorable. Eunuchs were prohibited from making offerings at an altar (Lev. 21:20) and from being admitted to the assembly of YHWH (Deut. 23:1). The only favorable reference was to eunuchs who keep YHWH’s sabbath in Isaiah 56:4. The story of the conversion of the Ethiopian eunuch was therefore an important statement of openness in the Jesus Follower Community to all who accepted the good news.

It is also noteworthy that the Ethiopian eunuch was reading verses (vv. 33-34) from the “Suffering Servant Songs” in Isaiah 53. The Gospel According to Mark first presented Jesus as the Suffering Servant-Messiah. The four Suffering Servant Songs in the Book of Isaiah were written during the Babylonian Exile (587 to 539 BCE) and originally referred to the Judeans in captivity.

1 John 4:7-21

Today’s reading is from the first of three letters attributed to “John” – an attribution that was given to these letters in the late 2nd Century about the same time the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.)

The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Today’s reading takes key ideas from the Fourth Gospel and makes a beautiful and powerful statement that God is Love and that we love God only by loving one another.

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

Today’s reading is one of Peter’s two lengthy speeches given in the Temple. Immediately before this speech, Peter healed a lame man at the Temple and people followed him and John.

“Peter’s speech” largely exonerated the Romans for Jesus’ death (v.13) and followed Luke 23:13-25 in blaming the Jewish Authorities. In the historical context of the late First Century, this shifting of blame by the Jesus Followers to these “other Jews” made sense.

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

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

As the conflict between the Jesus Followers and the Pharisees for control of post-Temple Judaism intensified after 80 CE, the last three Gospels (Matthew, Luke and John) minimized Roman responsibility for the Crucifixion, blamed the Temple Authorities and the Pharisees for Jesus’ death, and portrayed the Pharisees as hypocrites enslaved by the Law.

1 John 3:1-7

Today’s reading is from the first of three letters attributed to “John” – an attribution that was given to the letters in the late 2nd Century about the same time the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.)

The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Scholars also conclude that the three letters attributed to “John” were written after 100 CE because they do not reflect the tense relationships found in the Fourth Gospel between the Jesus Followers and the Temple Authorities (in Jesus’ lifetime and up until 70 CE) and the Pharisees (from about 70 CE until the “parting of the ways” around 100 CE).

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

The Gospel According to Luke and Acts of the Apostles see the Holy Spirit as the driving force for all that happens. The events surrounding today’s reading exemplify this.

Peter and John and other Jesus Followers prayed at the Temple soon after the Ascension and Pentecost. (Jesus Followers saw themselves as part of Judaism until the late 1st Century, even after the Temple was destroyed in 70 CE.)

After praying, they were all filled with the Holy Spirit (v.31) and, as described in today’s reading, the “whole group” gave all their possessions to be held in common so that no one would be needy among them (v.34). Today’s reading is a reiteration of the holding all things in common by “all who believed” as described in Acts 2:44.

Holding all goods in common is still characteristic of those religious orders whose members take a vow of poverty.

1 John 1:1-2:2

There are three letters attributed to “John” – an attribution that was given to the letters in the late 2nd Century about the same time that the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.)

There are similarities between these three letters and the Fourth Gospel (for example, “from the beginning” in verse 1). But there are also differences – in the use of images (in the Fourth Gospel, Jesus is the “light” but in 1 John, a moral life is the “light” v. 7), as well as differences in theology and in other aspects of the Fourth Gospel.

Biblical Scholars believe that the author of 1 John was likely an individual speaking on behalf of a community (“We declare” in verse 1) of followers of the author of the Fourth Gospel.

Scholars also conclude that the three letters attributed to “John” were written after 100 CE because they do not reflect the tense relationships found in the Fourth Gospel between the Jesus Followers and the Temple Authorities (in Jesus’ lifetime and up until 70 CE) and the Pharisees (from at least 70 CE until the “parting of the ways” around 100 CE).

Revelation 7:9-17

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

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

1 John 3:1-3

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

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

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