Acts 10:34-43

Reading

34 Peter began to speak to Cornelius and the other Gentiles: “I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ–he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”

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.

The Gospel According to Luke and the 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, it is noteworthy that the author presented Peter’s speech as saying it was God who allowed the Resurrected Christ to appear (v.40), but not to all people, but only those chosen by God as witnesses (v.41). Consistent with Luke’s Gospel in which the Resurrected Christ ate a piece of fish (Luke 24:42), Peter asserted that the Risen Christ ate and drank with the chosen witnesses (v.41).

In the verses that follow 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 Corinthians 15:19-26

Reading

19 If for this life only we have hoped in Christ, we are of all people most to be pitied.

20 But in fact Christ has been raised from the dead, the first fruits of those who have died. 21 For since death came through a human being, the resurrection of the dead has also come through a human being; 22 for as all die in Adam, so all will be made alive in Christ. 23 But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. 24 Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death.

Commentary

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

It is one of Paul’s most important letters because it is one of the earliest proclamations of Jesus’ death on behalf of sinners and his resurrection and it contains the basic formula for celebrating the Lord’s Supper.

Today’s reading is part of Paul’s extended discussion of “resurrection of the dead” in Chapter 15. In the verses just before today’s reading, Paul recognized that the Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasized, however, that not only the body is resurrected, but the entire person, and Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.

In today’s reading, Paul acknowledged that if there is no resurrection of the dead, Jesus the Christ could not have been raised. If there is no Resurrection of the Christ, Paul said there is no basis for salvation and that believers’ faith would be in vain (v.19).

But, Paul asserted, Jesus the Christ has been raised (v.20). As a First Century Jew, Paul believed that death itself was the result of Adam’s disobedience (v.22).

Because Jesus the Christ has been resurrected, death has been destroyed (v.26).

John 20:1-18

Reading

1 Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 Then Peter and the other disciple set out and went toward the tomb. 4 The two were running together, but the other disciple outran Peter and reached the tomb first. 5 He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7 and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the scripture, that he must rise from the dead. 10 Then the disciples returned to their homes.

11 But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; 12 and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). 17 Jesus said to her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, `I am ascending to my Father and your Father, to my God and your God.'” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”; and she told them that he had said these things to her.

Commentary

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

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

In all the Gospel accounts of the Resurrection, the women who go to the tomb are different in each account (Matthew — Mary Magdalene and “the other Mary;” Mark – Mary Magdalene, Mary the mother of James, and Salome; Luke – Mary Magdalene, Joanna, Mary the mother of James, and the other women; John – Mary Magdalene). The one constant is Mary Magdalene.

The reason all the events had to occur on the first day of the week is that the followers of Jesus, as Jews, would be required to wait until the Sabbath ended on Saturday night before going to do the “work” of anointing the body, but it is not the reason that Mary Magdalene went to the tomb in today’s account.

The New Jerome Biblical Commentary points out that inconsistencies in the story in John show that the author relied on at least two other sources. For example, Mary Magdalene comes alone to the tomb, but the use of the plural in “we do not know where they have laid him” (v. 2) indicates that in another tradition other women were with her.

The “other disciple” the one whom Jesus loved (v.2) is not named, but some scholars suggest it was Lazarus. Other traditions hold that it was John, the Apostle.

The New Oxford Annotated Bible points out that linen (v.5) was regarded as a sign of immortality and that grave robbers would not have left the linen behind.

Although the text says that according to the scripture “he [Messiah] must rise from the dead” (v.9), The Jewish Annotated New Testament correctly points out that “there is no quotation referring to this from the Tanakh.” The New Jerome Biblical Commentary agrees.

Even though Mary Magdalene and the Risen Christ had a “conversation” (v.15), she did not recognize the Risen Christ as Jesus until he spoke her name (v.16).

In verse 17, Jesus refers to the disciples as “my brothers” and the phrase “I am ascending to my Father and your Father” is understood by the NJBC as the Evangelist’s seeing Jesus’ crucifixion, resurrection, exaltation and return to heavenly glory as part of a single event. The NJBC continues: “One is not to think of Jesus’ resurrection as though Jesus had returned to life and then later ascended into heaven. Rather, Jesus has passed to an entirely different reality.”

Genesis 45:3-11, 15

Reading

3 Joseph said to his brothers, “I am Joseph. Is my father still alive?” But his brothers could not answer him, so dismayed were they at his presence.

4 Then Joseph said to his brothers, “Come closer to me.” And they came closer. He said, “I am your brother, Joseph, whom you sold into Egypt. 5 And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. 6 For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. 7 God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. 8 So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. 9 Hurry and go up to my father and say to him, ‘Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. 10 You shall settle in the land of Goshen, and you shall be near me, you and your children and your children’s children, as well as your flocks, your herds, and all that you have. 11 I will provide for you there–since there are five more years of famine to come–so that you and your household, and all that you have, will not come to poverty.'”

15 And he kissed all his brothers and wept upon them; and after that his brothers talked with him.

Commentary

Today’s reading is near the conclusion of the story of Joseph, the longest continuous story about a single person in the Bible (Chapters 37 to 50 in the Book of Genesis).

Joseph was the 11th son of Jacob. He and Benjamin (the 12th son) were the sons of Rachel and were Jacob’s favorites. His 10 older brothers were jealous of him and threw him in a pit to die. At the suggestion of Judah (the fourth son), Joseph’s life was spared and he was sold into slavery to Ishmaelites (descendants of Abraham’s son by Hagar) and taken to Egypt by Midianites. There, he was sold to Potiphar, an officer of the Pharaoh, who put him in charge of his house.

Joseph was very handsome, and Potiphar’s wife tried to seduce him. When Joseph refused her, she falsely accused him of rape and Joseph was imprisoned. When in prison, Joseph interpreted dreams for the Pharaoh’s cupbearer and baker. Later, Joseph interpreted Pharaoh’s dreams and Pharaoh placed Joseph in charge of the affairs of the nation. Joseph’s interpretation of the Pharaoh’s dreams was accurate and Egypt prepared for (and survived) a famine.

The famine also hit Israel, and Jacob sent his 10 oldest sons to Egypt to buy grain. Joseph did not identify himself to them. Later, when grain ran out again for Jacob and his sons, they went back to Egypt a second time to buy grain. As demanded by Joseph in the first visit, they brought Jacob’s youngest son, Benjamin, with them.

Joseph directed that his silver cup be hidden in Benjamin’s sack of grain, and then accused the brothers of stealing his silver cup. He demanded that Benjamin remain in Egypt as his slave.

Judah knew this would break Jacob’s heart and he agreed to be Joseph’s slave if Joseph would spare Benjamin. Judah’s selflessness showed Joseph that he (Judah) was a true brother to Benjamin and his other brothers.

Hearing this affirmation of brotherhood, Joseph identified himself to his brothers in today’s emotional reading. In the reading, he attributed all of the events of his life (including his being sold into slavery) as actions directed by God. Joseph expresses the theology that for God, the last word is a word of life (vv. 5, 7).

The Joseph Story came from two different sources. This is shown by the references in Chapter 37 to both Ishmaelites and Midianites, and the references to God both as YHWH (translated as LORD in all capital letters) in Chapter 39 and in 49:18, and as “Elohim” (translated as “God”) in the remaining chapters. In the final chapters of Genesis, Jacob is sometimes called “Israel” the name given to him by the man/angel/God with whom he wrestled in Chapter 32 of Genesis.

1 Corinthians 15:35-38, 42-50

Reading

35 Someone will ask, “How are the dead raised? With what kind of body do they come?” 36 Fool! What you sow does not come to life unless it dies. 37 And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body.

42 So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. It is sown in dishonor; it is raised in glory. 43 It is sown in weakness; it is raised in power. 44 It is sown a physical body; it is raised a spiritual body. If there is a physical body, there is also a spiritual body. 45 Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first, but the physical, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49 Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.

50 What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

Commentary

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

It is one of Paul’s most important letters because it is one of the earliest proclamations of Jesus’ death on behalf of sinners and his resurrection and it contains the basic formula for celebrating the Lord’s Supper.

Today’s reading continues Paul’s extended discussion of “resurrection of the dead.” The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasized that not only the body is resurrected, but the entire person, and Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.

Paul asserted that there is both a “physical body” that will perish when it is “sown” like a grain of wheat (v.37), and a “spiritual body” when it is raised (v.44). To make this clear, Paul stated that Adam was a “man of dust” and that when persons are resurrected, they bear “the image of the man of heaven” (v.49). It is noteworthy that in verse 47 Paul reverses the two Creation Myths. In the first, humans were in the “image of God” and in the second, the human (adam) was made from adamah, fertile earth.

Luke 6:27-38

Reading

27 Jesus said, “I say to you that listen, Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who abuse you. 29 If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. 30 Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. 31 Do to others as you would have them do to you.

32 “If you love those who love you, what credit is that to you? For even sinners love those who love them. 33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34 If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. 35 But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked. 36 Be merciful, just as your Father is merciful.

37 “Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; 38 give and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap; for the measure you give will be the measure you get back.”

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.

Today’s reading has comparable sayings as found in Matt. 5:38-48, a portion of the Sermon on the Mount. Because they are in both Matthew and Luke but are not in Mark, the source of these sayings is “Q” (the “Sayings Source”).

The moral imperative is high. Not only must one follow the “Golden Rule” of “do unto others as you would have them do unto you” (v.31), but we are told to love our enemies and do good to those who hate us (v.27). Retaliation is forbidden (v.29a) and the standard for generosity is very high (vv. 29b and 30). We are told not to judge others (v.37a) and that our being forgiven requires us to be forgiving to others (v.37b).

These values continue to be presented in Luke in stories such as the Good Samaritan. They are exhibited by the healing of the ear of the high priest’s servant in Gethsemane, in the forgiveness of one’s enemies by Jesus on the Cross (Luke 23:34) and by Stephen, the first martyr (Acts 7:60).

Reading

1 The hand of the LORD came upon me, and he brought me out by the spirit of the LORD and set me down in the middle of a valley; it was full of bones. 2 He led me all around them; there were very many lying in the valley, and they were very dry. 3 He said to me, “Mortal, can these bones live?” I answered, “O LORD God, you know.” 4 Then he said to me, “Prophesy to these bones, and say to them: O dry bones, hear the word of the LORD. 5 Thus says the LORD God to these bones: I will cause breath to enter you, and you shall live. 6 I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the LORD.”

7 So I prophesied as I had been commanded; and as I prophesied, suddenly there was a noise, a rattling, and the bones came together, bone to its bone. 8 I looked, and there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them. 9 Then he said to me, “Prophesy to the breath, prophesy, mortal, and say to the breath: Thus says the LORD God: Come from the four winds, O breath, and breathe upon these slain, that they may live.” 10 I prophesied as he commanded me, and the breath came into them, and they lived, and stood on their feet, a vast multitude.

11 Then he said to me, “Mortal, these bones are the whole house of Israel. They say, ‘Our bones are dried up, and our hope is lost; we are cut off completely.’ 12 Therefore prophesy, and say to them, Thus says the LORD God: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel. 13 And you shall know that I am the LORD, when I open your graves, and bring you up from your graves, O my people. 14 I will put my spirit within you, and you shall live, and I will place you on your own soil; then you shall know that I, the LORD, have spoken and will act,” says the LORD.

Commentary

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

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

Like other prophets, Ezekiel “prophesied” by speaking for YHWH (translated as LORD in capital letters). Prophesy in the Hebrew Bible is not about telling the future. A prophet was one who spoke for YHWH.

Today’s reading is the “Valley of the Dry Bones” in which Ezekiel was called by YHWH to “prophesy” (speak for God) to the bones (which is a metaphor for the Judeans in Exile). YHWH addressed Ezekiel as “Mortal” (v.3) which in Hebrew is “ben adam” – which can also be translated as “Son of Man.”

Just as YHWH gave life to the “adam” (the earthling made from fertile earth in Genesis) by putting breath/spirit/life in him, the LORD said breath will be put in the dry bones (v. 5) and sinews will bind the bones together (v. 6). After this happens, breath/wind/life will come to those slain (v. 9) and a multitude stood on its feet. The “multitude” continued the metaphor of the people of Judea who will be restored to Jerusalem.

The writing (vv. 11-14) contains the metaphor of resurrection (“I am going to bring you up from your graves”), to describe the restoration of the Judeans to Jerusalem. The idea of resurrection is also found in later writings in the Hebrew Bible in Daniel 12 and 2 Maccabees 7 and 9.

Romans 8:6-11

Reading

6 To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7 For this reason the mind that is set on the flesh is hostile to God; it does not submit to God’s law– indeed it cannot, 8 and those who are in the flesh cannot please God.

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

Commentary

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE), about 10 years before the earliest Gospel (Mark) was written, to a Jesus Follower community that Paul did not establish. Among many messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

The “backstory” is that in 49 CE, Emperor Claudius expelled all Jews from Rome, including Jewish Jesus Followers. The next Emperor was Nero who reigned from 54 to 68 CE. Nero reversed his predecessor’s decree and allowed Jews to return to Rome. This return caused tensions within the Jesus Follower Community in which Gentiles had become prominent.

In today’s reading, Paul contrasted (a) flesh and sin with (b) the Spirit, the Spirit of God and the Spirit of Christ. “Flesh” is a shorthand word Paul used for the values of the world: selfishness, self-centeredness and the desire for power and wealth. It is contrary to “righteousness” – being in right relationships with God, with others and with the world.

“Flesh” is not intended as a substitute for physical sins such as lust. Similarly, “sin” as used by Paul is better understood as “sinfulness” or living according to the inclinations of the “flesh” – all of which will lead to the “death” (v. 6) of an unfulfilled life that is not in right relation with God.

The Spirit of God and the Spirit of Christ bring life and peace (v. 6) – a peace that passes all understanding – and a life of righteousness (v.10).

Isaiah 65:17-25

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 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is from “Third Isaiah” and has an apocalyptic tone – God (as creator) will intervene and create a New Jerusalem in which there will be Shalom (peace – even among animals (v.25) – and good order for all). There will be long life for everyone (v.20) and people will enjoy the fruits of their labors (v.22). The vision reverses the “curse” of unproductive labor expressed in the Garden of Eden story (Gen.3:18) by assuring the people of the New Jerusalem that their labors will not be in vain (v. 23).

Acts 10:34-43

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 is presented as a speech by Peter to the people of Caesarea after a Roman centurion, Cornelius (a Gentile), asked to be baptized. Peter’s speech is a synopsis of the entire Gospel According to Luke (the Gospel we are reading for most of this Lectionary Year).

In the verses that follow today’s reading, Peter saw that Cornelius and the others who heard him had received the Holy Spirit. Peter baptized Cornelius, even though he was a Gentile, along with the others who heard him (v.48). This story is presented in Acts as a turning point for the Jesus Follower Movement and as a basis for the decision at the Council of Jerusalem to accept uncircumcised Gentiles as part of the Jesus Follower Movement.

1 Corinthians 15:19-26

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

Today’s reading is part of Paul’s extended discussion of “resurrection of the dead” in Chapter 15. In the verses just before today’s reading, Paul recognized that the Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasized, however, that not only the body is resurrected, but the entire person, and Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.

In today’s reading, Paul acknowledged that if there is no resurrection of the dead, Jesus the Christ could not have been raised. If there is no Resurrection of the Christ, Paul said there is no basis for salvation and that believers’ faith would be in vain (v.19).

But, Paul asserted, Jesus the Christ has been raised (v.20). As a First Century Jew, Paul believed that death itself was the result of Adam’s disobedience (v.22).

Because Jesus the Christ has been resurrected, death has been destroyed (v.26).

Today’s reading is near the conclusion of the story of Joseph, the longest continuous story about a single person in the Bible (Chapters 37 to 50 in the Book of Genesis).

Joseph was the 11th son of Jacob and he and Benjamin, the 12th son, were Jacob’s favorites. His 10 older brothers were jealous of him and threw him in a pit to die. At the suggestion of Judah (the fourth son), Joseph’s life was spared and he was sold into slavery to Ishmaelites (descendants of Abraham’s son by Hagar) and taken to Egypt by Midianites. There, he was sold to Potiphar, an officer of the Pharaoh, who put him in charge of his house.

Potiphar’s wife tried to seduce Joseph. When Joseph refused her, she falsely accused him of rape and Joseph was imprisoned. When in prison, Joseph interpreted dreams for the Pharaoh’s cupbearer and baker. Later, Joseph interpreted Pharaoh’s dreams and Pharaoh placed Joseph in charge of the affairs of the nation. Joseph’s interpretation of the dreams was accurate and Egypt prepared for (and survived) a famine.

The famine also hit Israel, and Jacob sent his 10 oldest sons to Egypt to buy grain. Joseph did not identify himself to them. Later, when grain ran out again for Jacob and his sons, they went back to Egypt to buy grain. As demanded by Joseph in the first visit, they brought Jacob’s youngest son, Benjamin, with them.

Joseph directed that his silver cup be hidden in Benjamin’s sack of grain, and then accused the brothers of stealing his silver cup. He demanded that Benjamin remain in Egypt as his slave.

Judah knew this would break Jacob’s heart, and agreed to be Joseph’s slave if Joseph would spare Benjamin. Judah’s selflessness showed he was a true brother to Benjamin and his other brothers.

Hearing this affirmation of brotherhood, Joseph identified himself to his brothers in today’s emotional reading. In the reading, he attributed all of the events of his life (including his being sold into slavery) as actions directed by God.

The Joseph Story came from two different sources. This is shown by the references in Chapter 37 to both Ishmaelites and Midianites, and the references to God both as YHWH (translated as LORD in all capital letters) in Chapter 39 and in 49:18, and as “Elohim” (translated as “God”) in the remaining chapters.

1 Corinthians 15:35-38, 42-50

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

Today’s reading continues Paul’s extended discussion of the “resurrection of the dead.” The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.

Paul asserted that there is both a “physical body” that will perish when it is “sown” like a grain of wheat (v.37), and a “spiritual body” when it is raised (v.44). To make this clear, Paul stated that Adam was a “man of dust” and that when persons are resurrected, they bear “the image of the man of heaven” (v.49).

After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek/English 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 a number of Judean leaders to Babylon in 597 and a larger number in 586 (the beginning of 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. 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.)

Today’s reading is in “poetry style” and reflects an over-arching theme found in the Deuteronomic History (Deuteronomy, Joshua, Judges, Samuel and Kings) — that the downfalls of Northern Israel in 722 BCE and Judea in 587 BCE were the result of the failure of the people and their kings to trust in YHWH and worship YHWH faithfully. The prophet said, “Those who trust in mere mortals” are “cursed” and will live in “an uninhabited salt land.” (vv.5-6).

The prophet continued that those who trust in YHWH (translated LORD in all capital letters) will bear fruit (v.8). YHWH would give to all according to their ways – the fruit of their doings (v.10).

This Deuteronomic belief can be summarized as “Do good, get good. Do bad, get bad.” It can be contrasted to the views in the Book of Job (bad things can happen to good people) and the Book of Ecclesiastes (bad things happen at random).

1 Corinthians 15:12-20

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

Today’s reading continues Paul’s extended discussion of “resurrection of the dead.” The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasizes that not only the body is resurrected, but the entire person, and Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.

In today’s verses, Paul argued that the Corinthians’ belief that Christ was raised from the dead can only be true if the resurrection of the dead is a reality. “For if the dead are not raised, then Christ has not been raised” (v.16). Describing the Resurrection of the Christ as “the first fruits of those who have died” (v.20), Paul went on (in next week’s reading) to affirm the powerful and hopeful belief that “all will be made alive in Christ” (v.22).

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 usually referred to as “the Call of Isaiah.” To identify years in which events occurred, it was common to use the year of a particular king’s reign. Isaiah’s call is dated to the year King Uzziah of the Kingdom of Judea died (v.1). This was 742 or 733 BCE (scholars are not sure of the chronology), but it was clearly a time when the Assyrian Empire was becoming more dominant. The Assyrians conquered the Kingdom of Israel (the Northern 10 Tribes) in 722 BCE.

The scene of Isaiah’s Call was intended to inspire awe and used hyperbole (the hem of the Lord’s robe fills the temple) (v.1) to create that sense. The LORD is surrounded by angels – seraphs (literally, “burning ones”) with six wings, two of which cover their “feet” (a customary euphemism in Hebrew Scriptures for one’s private parts).

Using a customary literary device (and as Moses did when he was called by YHWH), Isaiah protested that he would not be able to speak for the LORD. Isaiah said he had “unclean lips” (v.5). In a metaphorical response, a seraph touched Isaiah’s lips with a live coal (v.7). After this purification, just as Samuel responded to the Lord’s call in 1 Sam. 3, Isaiah responded with the same words: “Here I am; send me” (v.8).

1 Corinthians 15:1-11

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

In today’s reading, Paul presented an early creed about the death and resurrection of Jesus the Christ. In saying that “Christ died for our sins,” (v.3) the word “for” can be understood as “on account of” or “because of” or “to atone for.” The phrase that the Christ was raised “in accordance with the scriptures” (v.4) became part of the Nicene Creed.

In discussing the appearances of the risen Christ, Paul asserted that he appeared first to Cephas (Peter) and the twelve (v.5) — rather than to women as presented in the Gospels. Curiously, Paul then said the Christ appeared to James (presumably the brother of Jesus) and then to “all the apostles.” (v.7), which seems to contradict his earlier statement about the appearance to “the twelve.” Finally, Paul listed himself as a person to whom the Christ “appeared” though there is no suggestion in the Epistles (or in Acts 8, 22 or 26) that this appearance (presumably Paul’s Damascus Road Experience) was a physical appearance of the Christ.

Although Paul described himself as “the least” of the apostles (v.9), he made clear to the Corinthians that his authority arose from the fact that he was an “apostle,” and he asserted that he “worked harder” (v.10) than any of the other apostles.

Today’s reading also served as an introduction to Paul’s extended discussion of “resurrection of the dead” in Chapter 15. The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasizes that not only the body is resurrected, but the entire person, and Paul used the “resurrection of the dead” to encompass the entirety of resurrection.