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) who called for Jerusalem to repent in the 20 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. For the most part, a prophet gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is from Second Isaiah and is a poetic oracle of salvation in which the prophet spoke for YHWH (translated as LORD in all capital letters) who emphasized a close relationship with Jacob/Israel.

The prophet (speaking for YHWH) told the Exiles in Babylon that all Israel would be redeemed and its sons and daughters would be brought back to Israel. Verses 3 and 4 “anticipated” (with 20-20 hindsight) that Cyrus the Great of Persia would conquer Babylon, Egypt, Ethiopia and Saba (Arabia). The “people” and “nations” (i.e. Gentiles) would, according to the prophet, be given as ransom for the Judeans (v.4).

Acts 8:14-17

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 Jesus and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.

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 described the spread of the Jesus Follower Movement from Jerusalem to Samaria. Ever since Samaria was conquered by the Assyrians in 722 BCE and Samaritans intermarried with non-Jews, Samaritans were looked down upon by Jews from both Judea and Galilee. Samaritans worshiped at Mount Gerizim (not Jerusalem) and had their own version of the Torah.

In the verses just before today’s reading, the author stated that persecutions against Jesus Followers occurred in Jerusalem, and Philip (one of the seven deacons appointed by the apostles in Acts 6) went to Samaria and proclaimed “the good news about the kingdom of God and the name of Jesus Christ” (v.12). Men and women were baptized.

The apostles (who remained in Jerusalem and were coordinating the spread of the good news) sent Peter and John to convey the Holy Spirit by laying hands (a ritual of consecration) on the Samaritans who had been baptized (v.17).

This passage reflects a continuing theological evolution in the Jesus Follower Movement in the First Century. According to the author, Baptism “in the name of Lord Jesus” (v.16) was not seen as infusing the baptized with the Holy Spirit. In other parts of Acts, however, the Holy Spirit came upon Gentiles listening to Peter even before they were baptized (10:44).

One of the major themes of both the Gospel According to Luke and the Acts of the Apostles is the impact of the Holy Spirit – often portrayed as the driving force for all that happens. Today’s reading is an example of the importance the author of Luke/Acts gave to the Holy Spirit.

Exodus 33:12-23

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

Today’s reading follows the story of the Golden Calf. After Moses broke the tablets of the 10 Words, he berated Aaron, who in turn blamed the people. (32:21-24). Moses then directed the Levites to kill 3,000 Israelites for worshiping an idol (32:27-28). YHWH told Moses to lead the people to the Promised Land (33:1).

In today’s reading, Moses sought reassurance that YHWH would accompany the Israelites (v.12) and told YHWH that the Israelites would be different from other peoples (v.16). Because YHWH knew Moses “by name” (v.17), YHWH agreed to accompany them and reconfirmed his name in terms that were as elliptical as the name given in the Burning Bush story – “I will be what I will be.” (3:14). Here, the name was revealed as “I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (v.19). All these names emphasize that God is a mystery that can never be fully understood or contained.

Isaiah 45: 1-7

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

In today’s reading, Isaiah spoke for YHWH and said that Cyrus was “YHWH’s anointed” to free the Judeans from the Babylonian Exile (587-539 BCE). In other words, Cyrus was described as a Messiah commissioned by YHWH to conquer Babylon. The Persian King, Cyrus II (558-530 BCE), defeated the Babylonians in 539 BCE and decreed the return of the Judeans to Jerusalem in the next year (Ezra 1:1-4). The Persians ruled over Israel and Judea until 333 BCE when Alexander the Great defeated them. Cyrus was the only non-Israelite called “anointed” in the Hebrew Bible. Others who were anointed were kings, priests and some prophets.

1 Thessalonians 1:1-10

Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Thessaloniki is a seaport and was the capital of Macedonia. Both Macedonia and Achaia (Greece) were Roman provinces. In speaking of a “church” (v.1), Paul used the term for a citizen assembly. Paul’s reference to faith, love and hope (v.3) is a familiar combination that he used in many other letters. The letter encouraged the community to be steadfast in the face of persecution.