Genesis 15:1-12,17-18

Reading

1 The word of the LORD came to Abram in a vision, “Do not be afraid, Abram, I am your shield; your reward shall be very great.” 2 But Abram said, “O LORD God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” 3 And Abram said, “You have given me no offspring, and so a slave born in my house is to be my heir.” 4 But the word of the LORD came to him, “This man shall not be your heir; no one but your very own issue shall be your heir.” 5 He brought him outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.”6 And he believed the LORD; and the LORD reckoned it to him as righteousness.

7 Then he said to him, “I am the LORD who brought you from Ur of the Chaldeans, to give you this land to possess.” 8 But he said, “O LORD God, how am I to know that I shall possess it?” 9 He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.” 10 He brought him all these and cut them in two, laying each half over against the other; but he did not cut the birds in two. 11 And when birds of prey came down on the carcasses, Abram drove them away.

12 As the sun was going down, a deep sleep fell upon Abram, and a deep and terrifying darkness descended upon him.

17 When the sun had gone down and it was dark, a smoking fire pot and a flaming torch passed between these pieces. 18 On that day the LORD made a covenant with Abram, saying, “To your descendants I give this land, from the river of Egypt to the great river, the river Euphrates.”

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, and 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.

Most of today’s reading is part of an early tradition. One clue to the date of today’s reading is that God’s name is printed in the New Revised Standard Version as “LORD” in all capital letters. LORD is the translation of YHWH. The earliest written tradition called God “YHWH” and presented God anthropomorphically – a God who walked in Eden and spoke directly with humans.

In today’s reading, the LORD spoke with Abram (his name had not yet been changed in 17:5) and made a covenant that repeated in different words the covenant expressed in Gen. 13:14-17 that he would have substantial lands and descendants too numerous to count.

The name “Abram” means exalted ancestor. The name “Abraham” means the [divine] ancestor is exalted or the “ancestor of a multitude of nations (17:5)

This covenant was confirmed by cutting a number of animals in two (v.10). In the Hebrew, to “make” a covenant is literally to “cut” a covenant (we might say “cut a deal”). The covenant was “sealed” when the flaming torch passed between the cut pieces of the animals.

This covenant was “unilateral” or a “covenant of grant” and did not require Abram to take actions to uphold his part of the “bargain.” The covenant in Genesis 13 only told Abram to “walk through the length and breadth of the land” (13:17) that he was given.

The covenant was substantially repeated in Genesis 17 but was “bilateral” and required Abraham to “have every male among you” circumcised, which Abraham did in Gen. 17:23-27.

In the omitted verses (13-16), the LORD told Abram that his offspring would be slaves in a land not theirs for 400 years. In Exodus, the Priestly writer said the Israelites lived in Egypt for 430 years (Ex.12:40).

Philippians 3:17-4:1

Reading

17 Brothers and sisters, join in imitating me, and observe those who live according to the example you have in us. 18 For many live as enemies of the cross of Christ; I have often told you of them, and now I tell you even with tears. 19 Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things. 20 But our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ. 21 He will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself.

4:1 Therefore, my brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.

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).

Among Paul’s apparent concerns were that some who claimed to be Jesus Followers were living “as enemies of the cross of Christ” (v.18). By this, Paul meant that these Jesus Followers did not accept the Crucifixion as central to their sharing in the sufferings of Jesus, to becoming like him in his death, and somehow attaining the resurrection from the dead (vv. 10-11).

Today’s reading also contains some of the politically subversive themes Paul presented in the letter. He asserted that Jesus Followers’ citizenship is in heaven (v.20), rather than with Rome. In many places in the Roman Empire, there were monuments depicting Caesar Augustus as savior and lord, but Paul claimed that we are “expecting a Savior, the Lord Jesus Christ” (v.20).

Paul never tried to describe the nature of “the body of glory” of Jesus the Christ, but he did affirm that “the body of our humiliation” will be conformed to this body of glory (v.21).

Luke 13:31-35

Reading

31 Some Pharisees came and said to Jesus, “Get away from here, for Herod wants to kill you.” 32 He said to them, “Go and tell that fox for me, ‘Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work. 33 Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem.’ 34 Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! 35 See, your house is left to you. And I tell you, you will not see me until the time comes when you say, ‘Blessed is the one who comes in the name of the Lord.'”

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.

It is difficult to determine the relationship between Jesus of Nazareth and the Pharisees during his lifetime. Some scholars suggest that Jesus had a good relationship during his lifetime, but that the authors of the Gospels according to Matthew and Luke said very harsh things about the Pharisees (and attribute these words to Jesus) because of the contentions between the Pharisees and the Jesus Followers after the Destruction of the Temple in 70 CE until the so-called “Parting of the Ways” in the late First Century.

In today’s reading, the Pharisees warned Jesus that Herod [Antipas, the tetrarch of Galilee and Perea from 4 BCE to 40 CE, and a son of Herod the Great] wanted to kill Jesus (v.31). Although some scholars have interpreted this as an attempt by the Pharisees to thwart Jesus’ performing of his mission, the warning seemed helpful on its face.

Jesus responded by referring to Herod unflatteringly (a “fox”) and obliquely criticized the Pharisees by suggesting that they had access to Herod. Jesus affirmed that he needed to “finish my work” on “the third day” — a colloquialism that meant “soon” or in a little while.

In a theme that appeared frequently in Luke, Jesus was described as a “rejected prophet” who would be killed in Jerusalem (v.33).

The last verse of today’s reading was addressed to Jerusalem which will not see Jesus again until Jerusalem says, “Blessed is the one who comes in the name of the Lord” (a quote from Ps. 118:26). In some ancient authorities, the words “the time comes when” are not included. This can be interpreted as a reference to a Second Coming.

Reading

14a Peter, standing with the eleven, raised his voice and addressed the crowd, 36 “Let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.”

37 Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, “Brothers, what should we do?” 38 Peter said to them, “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. 39 For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him.” 40 And he testified with many other arguments and exhorted them, saying, “Save yourselves from this corrupt generation.” 41
So those who welcomed his message were baptized, and that day about three thousand persons were added.

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

Today’s reading presents the last part of Peter’s long speech after the Pentecost Event. Rather than offend the ruling Romans by stating that they crucified Jesus (which they did), the author’s account of the speech repeated the earlier statement that the Israelites crucified Jesus (v.36).

As discussed at greater length in last week’s Scripture in Context, a variety of accusations were made against the Israelites/Judeans/Pharisees in the Gospels of Matthew, Luke and John. These Gospels (and Acts) were written from 70 CE to 100 CE when the Jesus Followers were contending with the Pharisees for control of Judaism going forward. Harsh words were expressed in the Gospels and Acts, and the Pharisees took exclusionary actions by expelling Jesus Followers from the synagogues.

In the same verse (36), Acts says God “made” Jesus Lord and Messiah. This statement shows that, in the early church, there was a continuingly evolving understanding of who and what Jesus of Nazareth was/is. Verse 36 presented a view that is generally described as “adoptionism” – the idea that Jesus of Nazareth was a man whom God adopted as God’s Son and “made” him Lord and Messiah. This understanding is inconsistent, for example, with John’s theology in which the Logos/Word/Christ pre-existed from all eternity and became flesh in Jesus (John 1:14).

In concluding his speech, Peter urged the Israelites to repent (change their religious thinking), be baptized and have their sins forgiven. After baptism, Peter said they would receive the Holy Spirit. This presented a different sequence from the accounts of most baptisms described in Acts – typically, the Holy Spirit came first to persons and was the reason they were baptized.

1 Peter 1:17-23

Reading

17 If you invoke as Father the one who judges all people impartially according to their deeds, live in reverent fear during the time of your exile. 18 You know that you were ransomed from the futile ways inherited from your ancestors, not with perishable things like silver or gold, 19 but with the precious blood of Christ, like that of a lamb without defect or blemish. 20 He was destined before the foundation of the world but was revealed at the end of the ages for your sake. 21 Through him you have come to trust in God, who raised him from the dead and gave him glory, so that your faith and hope are set on God.

22 Now that you have purified your souls by your obedience to the truth so that you have genuine mutual love, love one another deeply from the heart. 23 You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God.

Commentary

In the First Century, 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 First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death. It was written in sophisticated Greek and resembles the form of Paul’s letters. Its focus is not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.

Today’s reading contains two (of five) directives to the Jesus Followers: (1) to live in reverent fear of the Lord (v.17), knowing they were ransomed by the blood of Christ; and (2) love one another deeply from the heart (v.22), knowing they were born anew through the word of God.

Reading

14a Peter, standing with the eleven, raised his voice and addressed the crowd, 22 “You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know— 23 this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law. 24 But God raised him up, having freed him from death, because it was impossible for him to be held in its power. 25 For David says concerning him,
‘I saw the Lord always before me, for he is at my right hand so that I will not be shaken.
26 therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will live in hope.
27 For you will not abandon my soul to Hades or let your Holy One experience corruption.
28 You have made known to me the ways of life; you will make me full of gladness with your presence.’

29 “Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. 30 Since he was a prophet, he knew that God had sworn with an oath to him that he would put one of his descendants on his throne. 31 Foreseeing this, David spoke of the resurrection of the Messiah, saying, ‘He was not abandoned to Hades, nor did his flesh experience corruption.’

32 This Jesus God raised up, and of that all of us are witnesses.”

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

Today’s reading presents the second half of Peter’s long speech after the Pentecost Event, and reflects the theology of the community from which Luke-Acts came. In Luke and Acts, everything that happens is said to be guided by the Holy Spirit and is part of “God’s Plan.”

Peter’s speech says “God’s Plan” included the handing over of Jesus to the Israelites (v. 23), the crucifixion by the Israelites of Jesus “by the hands of those outside the law” (i.e. Gentiles, Romans), and the “impossibility” (v. 24) that death could hold Jesus in its power. The balance of the speech stated that Jesus descended from King David whose line was promised by God to endure forever (2 Sam. 7:13).

Based on the ancient view that David composed all the Psalms, in verses 25 to 28, the author of Acts paraphrased Psalm 16:8-11 and attributed the words to David.

The harsh words of “Peter’s speech” against the Israelites need to be considered in the historical and religious contexts in which they were written.

After the Temple was destroyed by the Romans in 70 CE, the only two surviving sects in Judaism were the Pharisees and the Jesus Followers (not called “Christians” until 85 or so). The other sects in Judaism (Sadducees, Zealots, Herodians, Essenes) became irrelevant or were killed by the Romans. For example, the Sadducees (priests) disappeared because there was no Temple for animal sacrifice.

For the next 30+ years, the Jesus Followers and the Pharisees contended bitterly for control of Judaism. Matthew, Luke-Acts and John were written during this time and contain harsh words against Israelites, Judeans/Jews, and Pharisees (but hardly any against the ruling Romans who in fact crucified Jesus as an insurrectionist).

Around 100 CE, there was a “parting of the ways” within Judaism – the Jesus Follower Movement evolved into Christianity and the Pharisaic Movement evolved into Rabbinic Judaism.

Unfortunately, Christians largely forgot (or never knew) the historical controversies that led to the harsh words against Jews that are in the post-70 Gospels and Acts. This lack of historical understanding has been an underpinning for much of the Anti-Semitism that has existed since the Second Century.

1 Peter 1:3-9

Reading

3 Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who are being protected by the power of God through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, even if now for a little while you have had to suffer various trials, 7 so that the genuineness of your faith– being more precious than gold that, though perishable, is tested by fire– may be found to result in praise and glory and honor when Jesus Christ is revealed. 8 Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, 9 for you are receiving the outcome of your faith, the salvation of your souls.

Commentary

The First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death. It was written in sophisticated Greek and resembles the form of Paul’s letters. Its focus is not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.

In today’s reading, the author noted that Jesus Followers “had to suffer various trials” (v. 6), not so much from overt governmental persecution, but because the Jesus Follower Movement was a minority sect within Judaism, particularly after the destruction of the Second Temple in 70 CE.

The author also expected that God would send the Christ soon because “salvation is ready to be revealed in the last time” (v.5) and “your faith …will result in praise and glory and honor when Jesus Christ is revealed (v. 7).

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.

As a background story to today’s reading, Peter healed a lame man in the Temple (3:6). After Peter made a long speech to the observers (3:12-26), the Temple Authorities (including the Sadducees — who denied resurrection for anyone) took Peter and John into custody. Next day, they brought Peter and John before the High Priestly family (4:6). Peter, filled with the Holy Spirit (v. 8), made another speech and stated the lame man was cured in the name of Jesus Christ of Nazareth. He blamed the Temple Authorities for crucifying Jesus and said God raised Jesus from the dead (v.10).

In the late First Century, for their own self-protection, the Jesus Followers’ writings largely exonerated the Romans for Jesus’ death and instead blamed the Temple Authorities and the Pharisees for the Crucifixion. In fact, the Romans crucified Jesus as an insurrectionist.

This shift of blame also allowed the Jesus Followers (who continued to see themselves as Jews) to separate themselves from the other Jewish sects that were responsible for the Jewish Revolt against the Romans that began in 66 CE. These including the Sadducees, scribes, Zealots, Herodians and Essenes – all of whom were eliminated by the Romans in either the destruction of the Temple in 70 CE or the killing of the Essenes at Masada in 73CE.

After the Revolt, the Jesus Followers and the Pharisees were the only surviving Jewish sects. From 70 to 100 CE, the Jesus Followers and the Pharisees contended with each other for control of post-Temple Judaism until the “parting of the ways” around 100 CE. By that time, the Jesus Follower Movement had evolved into an early form of Christianity and the Pharisaic Movement had evolved into an early form of Rabbinic Judaism.

1 John 3:16-24

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.

Today’s reading and its emphasis on love follows the theology of the Fourth Gospel. It adds the moral imperative that persons who have the world’s goods must help their brothers and sisters in need (v.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. 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, “The Acts of the Apostles,” was written by the author of the Gospel According to Luke around 85 to 90 CE.

Today’s reading presents the last part of Peter’s long speech after the Pentecost Event. Rather than offend the ruling Romans by stating that they crucified Jesus (which they did), the author’s account of the speech repeats the statement that the Israelites crucified Jesus (v.36).

As discussed at greater length in last week’s Scripture in Context, a variety of accusations were made against the Israelites/Judeans/Pharisees in the Gospels of Matthew, Luke and John. These Gospels (and Acts) were written from 70 CE to 100 CE when the Jesus Followers were contending with the Pharisees for control of Judaism going forward. Harsh words were expressed in the Gospels, and the Pharisees took exclusionary actions by expelling Jesus Followers from the synagogues.

In the same verse (36), Acts says God “made” Jesus Lord and Messiah. This statement shows that, in the early church, the understanding of who and what Jesus of Nazareth was/is continued to evolve. Verse 36 presents a view that is generally described as “adoptionism” – the idea that Jesus was a man whom God adopted as God’s Son and “made” him Lord and Messiah. This understanding is inconsistent, for example, with John’s theology in which the Logos/Word pre-exists from all eternity and becomes flesh in Jesus (John 1:14).

In concluding his speech, Peter urges the Israelites to repent (change their religious thinking), be baptized and have their sins forgiven. After baptism, Peter says they will receive the Holy Spirit. This presents a different sequence from the accounts of most baptisms described in Acts – typically, the Holy Spirit comes first to persons and is the reason they are baptized.

The account concludes by stating that 3,000 persons were baptized on that day.

1 Peter 1:17-23

In the First Century, 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 First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death. It was written in sophisticated Greek and resembles the form of Paul’s letters. Its focus is not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.

Today’s reading contains two (of five) directives to the Jesus Followers: (1) to live in reverent fear of the Lord, knowing they were ransomed by the blood of Christ; and (2) love one another deeply from the heart, knowing they were born anew through the word of God.

The book, “The Acts of the Apostles,” was written by the author of the Gospel According to Luke around 85 to 90 CE.

Today’s reading presents the second half of Peter’s long speech after the Pentecost Event, and reflects the theology of the community from which Luke-Acts came. In Luke and Acts, everything that happens is said to be guided by the Holy Spirit and is part of “God’s Plan.” Peter’s speech says “God’s Plan” included the handing over of Jesus to the Israelites (v. 23), the crucifixion by the Israelites of Jesus “by the hands of those outside the law” (i.e. Gentiles, Romans), and the “impossibility” (v. 24) that death could hold Jesus in its power. The balance of the speech states that Jesus descended from King David whose line was promised by God to endure forever (2 Sam. 7:13).

To put the harsh words against the Israelites in context, it is important to remember that after the Temple was destroyed by the Romans in 70 CE, the only two surviving sects in Judaism were the Pharisees and the Jesus Followers (not called “Christians” until 85 or so). The other sects (Sadducees, Zealots, Herodians, Essenes) became irrelevant or were killed by the Romans. For example, the Sadducees (priests) disappeared because there was no Temple for animal sacrifice.

For the next 30+ years, the Jesus Followers and the Pharisees contended for control of Judaism. Matthew, Luke-Acts and John were written during this time. Around 100 CE, there was a “parting of the ways” – the Jesus Follower Movement evolved into Christianity and the Pharisaical Movement evolved into Rabbinic Judaism. In the post-70 Gospels (and Acts), there is harsh language against Israelites, Judeans/Jews, and Pharisees (but hardly any against the ruling Romans who crucified Jesus as an insurrectionist). Unfortunately, the historical controversies that led to the harsh words in the post-70 Gospels (and Acts) is often forgotten.

1 Peter 1:3-9

The First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death. It was written in sophisticated Greek and resembles the form of Paul’s letters. Its focus is not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.

In today’s reading, the author notes that Jesus Followers “had to suffer various trials” (v. 6), not so much from overt governmental persecution, but because the Jesus Follower Movement was a minority sect within Judaism, particularly after the destruction of the Second Temple in 70 CE.

The author also expects that God will send the Christ soon because “salvation is ready to be revealed in the last time” (v.5) and “your faith …will result in praise and glory and honor when Jesus Christ is revealed (v. 7).