Jeremiah 31:31-34

Reading

31 The days are surely coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah. 32 It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant that they broke, though I was their husband, says the LORD. 33 But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. 34 No longer shall they teach one another, or say to each other, “Know the LORD,” for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and remember their sin no more.

Commentary

After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported many Judean leaders to Babylon in 597 and a larger number in 586 (the Babylonian Exile). Jeremiah’s prophesy (i.e., speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.

Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 586 BCE) and the First Century. In the Dead Sea Scrolls, there were different versions of the Book of Jeremiah. The Ancient Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.

Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word-for-word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)

Jeremiah is largely a prophet of doom and gloom, but today’s reading is part of a two-chapter “Book of Consolation” (Chapters 30 and 31). Today’s section is in prose style, and although it purports to be written during the Exile (586-539 BCE), it is part of a “late stage” of the Deuteronomists’ continuing development of the Book of Jeremiah after the Exile. The thoughts in these chapters are similar to Second Isaiah (Isaiah of the Exile) in stating that Jerusalem would be restored.

This reading claimed the houses of Israel (Northern 10 tribes) and Judah (southern 2 Tribes) broke the Sinai Law Covenant (v. 32). YHWH promised to make a new covenant with them and write the Law on their hearts (vv. 31, 33) so they will know YHWH who will forgive them (v.34). For Jeremiah, the content of the new covenant is not different; it is how it is learned.

Hebrews 5:5-10

Reading

5 Christ did not glorify himself in becoming a high priest but was appointed by the one who said to him, “You are my Son, today I have begotten you” 6 as he says also in another place, “You are a priest forever, according to the order of Melchizedek.”

7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 8 Although he was a Son, he learned obedience through what he suffered; 9 and having been made perfect, he became the source of eternal salvation for all who obey him, 10 having been designated by God a high priest according to the order of Melchizedek.

Commentary

The Letter to the Hebrews is an anonymous sermon addressed to Jewish and Gentile Jesus Followers which urges them to maintain their Faith in the face of persecution. Most scholars agree it was written well after Paul’s death in 63 CE.

Today’s reading develops the image of Jesus the Christ being designated by God as a high priest of the order of Melchizedek (vv.6,10). Melchizedek was introduced in the Book of Genesis as the King of Salem (an ancient name for Jerusalem). He was also a High Priest of El (one of the oldest names for God and still found in names like Beth-el – House of God). Melchizedek made an offering of bread and wine and blessed Abram (Gen. 14:18).

Here, the author of the letter used Psalm 2:7 (which was addressed to the House of David) to assert that Jesus the Christ is God’s begotten Son (v.5) who, by his obedience and his suffering, became the source of eternal salvation (vv.7-9). In verse 6, the author quoted Psalm 110:4 (which was also addressed to David), but in verse 10 he expanded the title by changing the title from “priest” to “high priest.”

John 12:20-33

Reading

20 Now among those who went up to worship at the festival were some Greeks. 21 They came to Philip, who was from Bethsaida in Galilee, and said to him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; then Andrew and Philip went and told Jesus. 23 Jesus answered them, “The hour has come for the Son of Man to be glorified. 24 Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. 25 Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. 26 Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor.

27 “Now my soul is troubled. And what should I say – ‘Father, save me from this hour’? No, it is for this reason that I have come to this hour. 28 Father, glorify your name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again.” 29 The crowd standing there heard it and said that it was thunder. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not for mine. 31 Now is the judgment of this world; now the ruler of this world will be driven out. 32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to indicate the kind of death he was to die.

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 “festival” referred to in verse 20 was the Passover, and today’s reading follows immediately after a description of Jesus’ entry into Jerusalem in which the people greeted him with palm branches and continued to testify about the raising of Lazarus (v.17), much to the consternation of the Pharisees (v.19).

Unlike the Synoptic Gospels (particularly Mark), the cross in the Fourth Gospel is not about suffering. It is where Jesus, as Son of Man, is lifted up and glorified (v.23). This message is not only for the Jews, but also for the Greeks (v.20) – the Gentiles. Indeed, the author asserts, when Jesus is lifted up from the earth, “all people” will be drawn to him (v.32).

In affirming that a grain of wheat must die to bring fruit, the author may have drawn on a similar thought in 1 Corinthians 15:36 which was expressed about 40 years earlier by Paul.

According to the author, Jesus’ death will reverse the “judgment of the world” and will drive out the “ruler of the world” (Satan – or the forces of evil) (v.31).

Track 1 – 1 Samuel 1:4-20

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel and Kings. These books emphasized that God controls history, and when the people (and their kings) worshiped YHWH properly, good things happened to them. When they worshiped false gods, however, bad events overtook them.

At the end of the Book of Judges, Israel was in political and moral disarray. Today’s reading begins to introduce Samuel, one of the most important persons in the Hebrew Bible. Samuel was a transitional figure – the last of the judges and the first of the prophets. The circumstances of his birth were extraordinary – his mother, Hannah, was barren until the priest Eli told her that God heard her petition. Samuel was a kingmaker – he anointed the first king, Saul, and even when Saul was still king, he found David in Bethlehem and anointed him as king.

Hannah designated Samuel as a nazirite – a person consecrated to God who did not drink alcohol, did not cut his hair and refrained from actions that would make him ritually unclean such as touching a dead body. The other named nazirite in the Hebrew Bible was Samson (who did not fulfill his vows). In the Christian Scriptures, John the Baptist is presented in Luke 1:15 as a nazirite.

Track 2 – Daniel 12:1-3

The Book of Daniel has two distinct parts. Chapters 1 to 6 are stories of Daniel in the Court of the Babylonian Kings and the Persian Kings just before, during and just after the Babylonian Exile (587-539 BCE). Because the kings in the stories were presented as ignorant (but not malevolent), scholars date these six chapters to the 4th Century BCE when Judea was under the generally benevolent rule of the Persians (539-333 BCE) and the Greeks (333 to 281 BCE). Chapters 2 to 7 of the Book were written in Aramaic rather than in Hebrew.

Chapters 7 to 12 were written later – during the oppression of Antiochus IV Epiphanes (175-164 BCE) whose desecration of the Temple led to the Maccabean Revolt in 167 BCE.

These later chapters present an apocalyptic vision – a situation so dire that an external intervention (such as by God) was needed to put things right. Like other apocalyptic writings, the Book of Daniel used images to describe the conflict between good and evil.

In today’s reading, at the time of the final victory over evil forces, Michael is presented as the great prince who will battle on behalf of Judea and God. The reading refers to a “book” in which human deeds are recorded, and is the first explicit reference in Scripture to the ideas of Resurrection, final judgment and afterlife.

Hebrews 10:11-14, 19-25

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.

The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).

Today’s reading concluded the theme of Jesus of Nazareth as the great high priest and the once-and-for-all sacrifice. The humanity of Jesus is the means for approaching God, and the author encouraged hearers of the letter to maintain their hope (undergirded by their faith) as they await the Second Coming (the “Day”).

In some denominations, two different readings from the Hebrew Bible are available, and one is chosen to be read.

Track 1: Ruth 3:1-5, 4:13-17

The Book of Ruth is one of the shortest books of the Bible (four chapters) and is a beautiful story of a Moabite woman (Ruth) and her devotion to her Jewish mother-in-law, Naomi.
It is important to note that the Moabites were always regarded as dire enemies of Judah.

In the chapters leading up to today’s reading, Naomi, her husband, and their two sons (whose names meant “Sickly” and “Frail”), left Bethlehem and went to Moab because of a famine in Judea. (Ironically, Beth-lehem means “House of Bread/Food”.) In Moab, the husband died, and the two sons married Moabite women, Ruth and Orpah. Ten years later, the two sons (not surprisingly) died, and the three women were left destitute. Naomi decided to return to Judah and urged Ruth and Orpah to stay with their own people in Moab and remarry. Orpah decided to remain in Moab, but Ruth “clung” to Naomi and swore “your people shall be my people and your God my God.” (These are words read today when a person converts to Judaism.)

In Judah, Ruth worked in fields owned by Boaz, a kinsman. In the first part of today’s reading, Naomi advised Ruth to lie down on the threshing floor where Boaz was lying down and “uncover his feet” (v.5). In the Hebrew Bible, “feet” is usually a euphemism for “private parts,” so Naomi’s advice has a clear sexual overtone. In the conclusion of today’s reading, Boaz and Ruth married and had a son, Obed, the father of Jesse, who was the father of David.

At the time the Book of Ruth was written (5th Century BCE), there was a conflict in Judea between the “exclusivists” (Ezra and Nehemiah) who required that all foreign wives be sent away, and the “inclusivists” such as the author of Ruth, who (even though she was a Moabite) was presented as the great-grandmother of the great King David. The exclusivist/inclusivist controversy continued into the time of Jesus of Nazareth, and beyond.

Track 2: 1 Kings 17:8-16

Elijah and his successor, Elisha, were two of the great prophets (speakers for YHWH) in Jewish History. They opposed the (mostly) Baal-worshiping kings in Northern Israel for 90 years (from approximately 873 to 784 BCE), and their stories comprise about 40% of the Book of Kings.

The authors of the Book of Kings were also the authors of the books of Deuteronomy, Joshua, Judges and Samuel. These books were given their final form around 550 BCE – long after the events they described. The authors used the stories in these books to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

Elijah and Elisha are both credited with numerous healings, restoring people to life, and other extraordinary events involving food, such as the one recounted in today’s reading.

Just prior to today’s reading, Elijah confronted the Baal-worshiping King Ahab (873 to 852 BCE) and told Ahab that there would be no rain in Israel until YHWH decided to make it rain. This pronouncement was fully consistent with one of the major themes of the Book of Kings – that YHWH is in control, rather than the kings or their false gods.

In today’s reading, YHWH directed Elijah to walk about 80 miles from east of the River Jordan to Zarephath, which is on the Mediterranean coast near Sidon (in modern Lebanon). This area was a center of Baal worship, and the story of the continued supply of meal and oil for the widow shows that YHWH’s powers extend even beyond the lands of Judea and Israel.

Hebrews 9:24-28

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and it introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.

Today’s reading continues discussing the theme of Jesus of Nazareth as the high priest and uses this image as another way of conveying to the Jesus Follower Community “who and what” Jesus was (and is). The author focuses on the “once and for all” aspects of Jesus’ Death and Resurrection, and emphasizes that Jesus was both priest and sacrifice in the Crucifixion. The reading concludes with an allusion to the Second Coming – a theological recognition that not all of Ancient Israel’s (and the Jesus Follower Community’s) expected outcomes of the Messianic Age were accomplished in Jesus’ lifetime or even after the Destruction of the Temple by the Romans in 70 CE.

After the good King Josiah (who instituted many Deuteronomic reforms) was killed in battle in 609 BCE at Megiddo (the Greek name for which is Armageddon), the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 BCE until Jerusalem was conquered by the Babylonians in 597 BCE and destroyed by them in 586 BCE. The deportations of the Babylonian Exile occurred in two phases, one in 597 and the second in 587 BCE.

Jeremiah’s prophesy (i.e. speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.

Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 – 586 BCE) and the First Century. In fact, parts of Jeremiah are word-for-word the same as 2 Kings, a book written by the Deuteronomists (authors of Deuteronomy, Joshua, Judges, Samuel and Kings). Many of the sections in the book of Jeremiah that are in “poetry style” are attributed to the prophet, and the parts in “prose style” were added by the Deuteronomists.

Today’s reading is in “poetry style” and comes from a two-chapter section of Jeremiah called “The Book of Consolation.” It describes a return from Babylon by the Judeans and the reunification of Samaria (“Ephraim” – the son of Joseph and the most powerful Northern Tribe) and Judea (“the remnant”). The prophet uses “Jacob” and “Israel” interchangeably because Jacob’s name was changed to “Israel” when he wrestled with an angel/God in Genesis 32.

Hebrews 7:23-28

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.

The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).

Today’s reading continues the theme of Jesus of Nazareth as the high priest of the Order of Melchizedek. The first part of Chapter 7 described Melchizedek and recounted that Abraham treated Melchizedek as a superior. The author then discussed the differences between the high priests of the tribe of Levi (“priests of Aaron”) who were imperfect and who died, and the priesthood of Jesus. Because of the Resurrection, Jesus holds his priesthood permanently and without weakness. His offering of himself was once and for all. He was appointed “by word of [God’s] oath” (citing Ps. 110.4), rather than by the law and is the Son who is perfect forever.

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 and, for the most part, are the words of a prophet who 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 part of Second Isaiah and is part of the Fourth Suffering Servant Poem (Is. 52:13 to 53:12). The identity of the “Suffering Servant” is sometimes understood as the prophet Isaiah but is more commonly is seen as the Judeans themselves, whose suffering in the Exile (as the servants of YHWH) would lead to vindication by YHWH and the restoration of Jerusalem after 539 BCE. Today’s reading concludes on the hopeful note that the servant will have long life and a “portion with the great” and notes that “he poured himself out to death” and “bore the sins of many.”

Many elements of the Suffering Servant Poems and Psalm 22 were used by the author of the Gospel According to Mark (and therefore by the authors of the other Synoptic Gospels) to describe the sufferings of Jesus of Nazareth in his Passion and Death. In particular, “Mark” used this Suffering Servant Poem for the representation that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45)

Hebrews 5:1-10

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.

The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).

In today’s reading, citing Psalm 2.7, the author states that Jesus was appointed high priest by God, and that Jesus was a high priest “according to the order of Melchizedek” (quoting Ps. 110.4). In Genesis 14, King Melchizedek of Salem (the old name of Jerusalem) was introduced as the priest of The Lord Most High who made an offering of bread and wine and then blessed Abraham. In the final verses of today’s reading, the author emphasized Jesus’ humanity and asserted that Jesus “learned obedience” and was “made perfect” so he would be a source of eternal salvation for all who obey him.

After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). Each of the Kingdoms had their own king.

The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and a time of great inequality between rich and poor.

Amos was a cattle herder and cared for fig trees in Judea, but he was called by YHWH to go north to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought about God.

In today’s reading, Amos warned Israel (the “house of Joseph”) and the city of Bethel (where there was a shrine) of coming destruction if they did not change their ways. (Israel was later conquered by the Assyrians in 722 BCE.) Amos warned that injustice would lead to “wormwood” – the leaves of which are very bitter.

In ancient Israel, legal proceedings were held at the city’s gates, and Amos condemned the corruption of the legal system by the rich and the unjust treatment of the poor at the gate. He urged the leaders to “establish justice at the gate” (v.15) so that YHWH would be gracious to Israel, the “remnant of Joseph.”

Hebrews 4:12-16

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and it introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.

In today’s reading, the author interpreted the life, death and heavenly role of Jesus through the category of the “high priest’ who perfects the ancient sacrificial system of Judaism (which ended when the Temple was destroyed in 70 CE).

The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).

Genesis, like much of the Torah, is an amalgam of written religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Today’s reading is part of an early tradition. In it, Yahweh speaks with Abraham in a vision and makes a covenant with him to protect him, reward him with material wealth, and to give him an heir. The last verse states that Abram believed YHWH, and the translation continues that “the LORD reckoned it to him as righteousness.” In Hebrew, however, the word is “he” not “YHWH.” This ambiguity could mean that Abram sees YHWH as righteous (being in right relation and being true to one’s commitments) or that YHWH sees Abram as righteous, or that they both see each other as righteous. After this passage, there is a “sealing” of the covenant by cutting animals in two. In the Hebrew, the word for “making” a covenant is “cutting” a covenant. We use a similar expression in English when we say we “cut a deal.”

Hebrews 11:1-3, 8-16

The Letter to the Hebrews is characterized as an anonymous sermon to the early Jesus Follower Community urging them to maintain their Faith and Hope in the face of hardship. It develops a number of important images such as Jesus the Christ as the High Priest. Today’s reading presents faith as insight into a heavenly world of reality, and speaks of faith concretely as “assurance” and “conviction.” It cites as examples of faith Abraham’s obedience to leave his homeland and travel to Canaan (Genesis 12), and his reward as the father of numerous descendants.