Baruch 5:1-9

The Book of Baruch is not part of the “Canon” (accepted books) of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as part of a “second” Canon. In Protestant Bibles, Baruch is not included in the Hebrew Scriptures but is part of a section called the Apocrypha (“hidden books”).

This difference in treatment arose because from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations are called the “Septuagint.” Baruch was included in most versions of the Septuagint, but it (among other writings) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when the TaNaK was codified in the period from 90 CE to 110 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.

When Jerome completed translating the Bible into Latin (the “Vulgate”) in 405 CE, he included Baruch and other books that were part of the Septuagint in the Vulgate. Jerome wrote prefaces to some books noting that they were not in the Jewish Canon of the Hebrew Bible. Later compilers of the books in Bibles overlooked Jerome’s prefaces, and the Roman Catholic Canon of the Old Testament was not settled until the Council of Trent decreed in 1546 that the Canon includes all the books in the Septuagint that were included by Jerome in the Vulgate.

Luther and other Protestants, however, followed the Jewish Canon of the Hebrew Bible and put other books from the Septuagint (such as Baruch) in a separate section called the Apocrypha.

The Book of Baruch purports to be written by Baruch, Jeremiah’s secretary, during the Babylonian Exile (587-539 BCE) after Jeremiah’s death in Egypt in 586 BCE.

Based on the book’s allusions to writings in the Books of Sirach and Daniel, scholars conclude Baruch was actually written between 160 and 60 BCE. The author of Baruch copied and paraphrased numerous Biblical passages and combined them as a way of interpreting them.

Today’s verses are the concluding verses of Baruch. Verses 6, 7 and 8 paraphrased parts of Isaiah written during the Exile (Is. 40 to 55).

Malachi 3:1-4

The Book of Malachi is the last book of the 12 “Minor” Prophets – so called because these books are much shorter than the three “Major” Prophets (Isaiah, Jeremiah and Ezekiel). His name literally means “my messenger” and the book appears to have been written in the 5th Century BCE, after the Second Temple was built around 505 BCE.

Malachi asserted that the “Day of the Lord” was coming soon, and the “messenger” of the Day of the Lord was identified as Elijah (4:5). In most prophetic books, the Day of the Lord was presented as a time of wrath, darkness, fear and trembling.
In today’s reading, Malachi described YHWH’s messenger as one who is like “refiner’s fire and fuller’s soap.” (Fuller’s soap is a harsh clay/soap used to whiten clothes or remove impurities from wool.) After the refining and cleansing, the offerings of Judah/Jerusalem will be pleasing to YHWH.

Philippians 1:3-11

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Paul wrote this letter from prison. For this reason, many think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made a number of trips to Philippi from Ephesus.

Paul had a deep affection for the Jesus Followers in Philippi, and thanked them for gifts sent to him in prison (4:18). In today’s reading, Paul referred to the “day of Jesus Christ” (1:6) and the “day of Christ” (1:10).

Many of the Messianic changes that many Jews (including Paul) expected (unification of the 12 Tribes; ouster of the Romans; peace and justice) had not fully occurred when Jesus was on earth. For this reason, Paul awaited a “Second Coming” of the Christ (Greek for “Messiah”) which Paul believed would occur soon. Accordingly, he hoped the Philippians to whom he was writing would be pure and blameless on that day.

Wisdom 3:1-9

The Book of Wisdom, also known as “The Wisdom of Solomon,” is not part of the “Canon” (accepted books) of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as “deutero-canonical” – part of a “second” Canon. In Protestant Bibles, Wisdom is not included in the Hebrew Scriptures but is part of a section called the Apocrypha (“hidden books”).

This difference in treatment arose because from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations are called the “Septuagint.” The Book of Wisdom was included in most versions of the Septuagint, but it (among other writings) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when the TaNaK was codified in the period from 90 CE to 110 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.

When he was translating the Bible into Latin, Jerome included Wisdom and other books that were part of the Septuagint in the Vulgate (the Latin translation of the Hebrew and the Christian Scriptures completed around 405 CE). Jerome wrote prefaces to some books that they were not in the Jewish Canon of the Hebrew Bible. Later compilers overlooked Jerome’s prefaces, and the Council of Trent in 1546 decreed that the Roman Catholic Canon of the Old Testament includes the books that were in the Septuagint as included by Jerome.

Luther and other Protestants followed the Jewish Canon of the Hebrew Bible and put other books from the Septuagint (such as Wisdom) in a separate section called the Apocrypha.

The Wisdom of Solomon purports to be written by Solomon (who reigned in Israel from 965 to 930 BCE). It was actually written by an anonymous Hellenistic Jew in the late First Century BCE or the early First Century CE. The author’s intent was to show the superiority of Judaism in terms that were relevant to persons familiar with Greek philosophy. For this reason, there is an emphasis on Platonic ideas such as immortality, the guiding force of Sophia (Wisdom), and the division of a human into a body and a soul.

In today’s reading, the author stated that the righteous (those in right relation with God and man) who have died are at peace (v.3) because their souls are in the hand of God (v.1) and their hope was in immortality (v.4).

Isaiah 25:6-9

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and called for Jerusalem to repent in the 20 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and 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, gave encouragement to Judeans who returned to Jerusalem (which had been largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is part of a section in the Book called the “Isaiah Apocalypse” (Chapters 24 to 27). Chapter 24 describes great destruction, but the next three chapters speak of an “eschatological” (end of times as we know them) renewal and restoration. Today’s verses tell of a banquet on the holy mountain for those who have put their trust in YHWH. This image was closely linked in Ancient Israel with the expectation of the Messiah through whom YHWH would swallow up death forever.

Revelation 21:1-6a

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

The author identifies himself as “John” but most scholars conclude that the author was not John the Apostle because of the reference to the 12 apostles in 21.14. Most scholars date the book to the late First Century.

Today’s reading is from the next to last chapter of the book. Good has prevailed, the world has entered a new phase, and the time of the New Jerusalem has begun. The author declared that turbulence and unrest (using the metaphor of the sea) have been overcome. Echoing today’s reading from Isaiah, the author declared that death is no more. As Christians, we understand the Resurrection as overcoming death for all.

The Book of Wisdom, also known as “The Wisdom of Solomon,” is not part of the “Canon” (accepted books) of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as “deutero-canonical” – part of a “second” Canon. In Protestant Bibles, Wisdom is not included in the Hebrew Scriptures but is part of the Apocrypha (“hidden books”).

This difference in treatment arises because in the period from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations were called the “Septuagint.” The Book of Wisdom was included in most versions of the Septuagint, but this book (among others) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when it was codified around 90 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.

Jerome included “Wisdom” and the other books that were part of the Septuagint in the Vulgate (the Latin translation of the Hebrew and the Christian Scriptures around 405 CE). Jerome wrote prefaces to some books that they were not in the Jewish Canon of the Hebrew Bible. Later compilers overlooked Jerome’s prefaces, and the Council of Trent in 1546 decreed that the Roman Catholic Canon of the Old Testament included the books that were in the Septuagint.

Luther and other Protestants followed the Jewish Canon of the Hebrew Bible and put books from the Septuagint (such as Wisdom) in a separate section called the Apocrypha.

The Wisdom of Solomon purports to be written by Solomon (who reigned in Israel from 965 to 930 BCE). It was actually written by an anonymous Hellenistic Jew in the late First Century BCE or the early First Century CE. The author’s intent was to show the superiority of Judaism in terms that were relevant to persons familiar with Greek philosophy. For this reason, there is an emphasis on Platonic ideas such as immortality and the guiding force of Sophia (Wisdom).

Today’s reading (v.14) refers to Hades, the Greek abode of the dead (“Sheol” in Judaism) and affirms that “righteousness” (right relation with God, others and the world) is immortal.

2 Corinthians 8:7-15

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. 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.

Based on internal references in the two remaining letters to the Corinthians, scholars agree that Paul likely wrote at least four letters to the Corinthians. The so-called Second Letter to the Corinthians is composed of fragments of these letters.

Today’s reading contains part of Paul’s exhortation to Jesus Followers in Corinth to give generously to a collection Paul was taking up on behalf of the Jerusalem church. Chapter 9 repeats much of Chapter 8 and may be from a different letter making the same appeal for the poor in Jerusalem.

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 death by stoning of Stephen, the first martyr.

Stephen’s story began in Chapter 6 when the apostles appointed Stephen as one of the first seven deacons (based on a Greek word “to serve”) to distribute food to the widows of Jewish Jesus Followers and Gentile Jesus Followers.

Stephen is portrayed as performing signs and wonders. His opponents, however, seized him, brought him before a council, and falsely accused him of speaking against the Temple and the Law. He responded by giving a lengthy account of the stories of Ancient Israel including Abraham, Joseph, Moses, Joshua and David. (Some aspects are different from the stories in the Hebrew Bible because the author of Acts relied on the Greek translation of the Hebrew Bible called the Septuagint.) Stephen concluded by accusing his opponents of being “stiff necked” and failing to follow the law.

In today’s reading, as Stephen is facing death, he has a vision of “the Son of Man” standing at God’s right hand. “Son of Man” is a term found both in Daniel and in Ezekiel, and is best understood as “THE Human Being” — the best that a human can be. The reading concludes by noting that the witnesses to Stephen’s death laid their coats at the feet of Saul – the Jewish version of the Roman name “Paul.” Saul’s “Damascus Road Experience” is recounted in Chapter 9 of Acts, and Paul is the main character in Chapters 15 to 28 of Acts. As Stephen dies, he asks God not to hold the sin against his executors, an echo of Luke 23:34 (“Father, forgive them”) – words found only in the Gospel According to Luke.

1 Peter 2:2-10

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 the last (of five) directives to the Jesus Followers: to long for the means of spiritual nourishment. It emphasizes that we are all part of “a holy priesthood” (v.5) and that the Christian life is communal, not individual (“a chosen race, a holy nation, God’s own people.” (v.9)