Tag Archive for: Sermon on the Plain

TODAY’S READINGS IN CONTEXT
FEBRUARY 13, 2022

Jeremiah 17:5-10

Reading

5 Thus says the LORD: Cursed are those who trust in mere mortals and make mere flesh their strength, whose hearts turn away from the LORD.
6 They shall be like a shrub in the desert and shall not see when relief comes. They shall live in the parched places of the wilderness, in an uninhabited salt land.
7 Blessed are those who trust in the LORD, whose trust is the LORD.
8 They shall be like a tree planted by water, sending out its roots by the stream. It shall not fear when heat comes, and its leaves shall stay green; in the year of drought it is not anxious, and it does not cease to bear fruit.
9 The heart is devious above all else; it is perverse– who can understand it?
10 I the LORD test the mind and search the heart, to give to all according to their ways, according to the fruit of their doings.

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 Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.

Jeremiah is largely a prophet of doom and gloom, so much so that the English word “jeremiad” is defined as a long, mournful complaint or lamentation, a list of woes. In the Bible, the Book of Lamentations was placed after the Book of Jeremiah because of the (incorrect) view that Jeremiah wrote the Book of Lamentations.

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.” This view should be contrasted to the views in the Book of Job (bad things happen to good people) and the Book of Ecclesiastes (bad things happen at random).

1 Corinthians 15:12-20

Reading

12 Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? 13 If there is no resurrection of the dead, then Christ has not been raised; 14 and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. 15 We are even found to be misrepresenting God, because we testified of God that he raised Christ–whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, then Christ has not been raised. 17 If Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have died in Christ have perished. 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.

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.

In today’s verses, Paul argued that the Corinthians’ belief that Christ was raised from the dead can only be true if the notion of 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 Jesus as 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) so that Jesus’ Resurrection is not a “one time event” but the inauguration of the general resurrection of all (v.20)

Luke 6:17-26

Reading

17 Jesus came down with the twelve apostles and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea, Jerusalem, and the coast of Tyre and Sidon. 18 They had come to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured. 19 And all in the crowd were trying to touch him, for power came out from him and healed all of them.

20 Then he looked up at his disciples and said: “Blessed are you who are poor, for yours is the kingdom of God.
21 “Blessed are you who are hungry now, for you will be filled. “Blessed are you who weep now,
for you will laugh.
22 “Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. 23 Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.”
24 “But woe to you who are rich, for you have received your consolation.
25 “Woe to you who are full now, for you will be hungry. “Woe to you who are laughing now,
for you will mourn and weep.
26 “Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.”

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 is the first part of Luke’s “Sermon on the Plain” (a “level place” v.17) and is an analogue to Matthew’s Sermon on the Mount (Matt. 5-7). The crowd, if it came from “all Judea, Jerusalem, Tyre and Sidon” (v.17) would have been large indeed.

“Unclean” spirits (v.18) is a religious term representing degrees of holiness.

Unlike Matthew’s Beatitudes which relate to spiritual conditions, these Beatitudes refer to economic, social, and emotional conditions. Some scholars have suggested that the Greek word Makarioi that is translated as “Blessed” or “Fortunate” is itself a translation of an Aramaic word (the language Jesus spoke) that connotes “being on the right path.”

Luke again emphasized that the “ancestors” badly treated prophets just as the followers of the Son of Man will be excluded, reviled, and defamed (v.23).

The “woes” are the antitheses of the blessings in verses 20-23.