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2021, October 17 ~ Job 38:1-7, 34-41; Isaiah 53:4-12; Hebrews 5:1-10; Mark 10:35-45

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TODAY’S READINGS IN CONTEXT
OCTOBER 17, 2021

During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

Job 38:1-7, 34-41

Reading

1 The LORD answered Job out of the whirlwind:
2 “Who is this that darkens counsel by words without knowledge?
3 Gird up your loins like a man, I will question you, and you shall declare to me.

4 “Where were you when I laid the foundation of the earth? Tell me if you have understanding.
5 Who determined its measurements—surely you know! Or who stretched the line upon it?
6 On what were its bases sunk, or who laid its cornerstone
7 when the morning stars sang together and all the heavenly beings shouted for joy?

34 “Can you lift up your voice to the clouds, so that a flood of waters may cover you?
35 Can you send forth lightnings, so that they may go and say to you, ‘Here we are’?
36 Who has put wisdom in the inward parts, or given understanding to the mind?
37 Who has the wisdom to number the clouds? Or who can tilt the waterskins of the heavens,
38 when the dust runs into a mass and the clods cling together?
39 “Can you hunt the prey for the lion, or satisfy the appetite of the young lions,
40 when they crouch in their dens, or lie in wait in their covert?
41 Who provides for the raven its prey, when its young ones cry to God, and wander about for lack of food?”

Commentary

The Book of Job is a unique poetic story in the Hebrew Scriptures. Job was presented as a righteous person (in right relation with God and others) and as a non-Jew living in the land of Uz (somewhere in what is now Saudi Arabia).

Its authors are anonymous and the story contains multiple linguistic and stylistic forms. Accordingly, scholars conclude that the story is an ancient one that was supplemented by multiple authors between the 7th and the 4th Centuries BCE. The book contains numerous allusions to mythological traditions known throughout the Middle East but does not make specific references to Israelite legal or historical traditions. The characters do refer to themes found in the Psalms and Proverbs.

In the opening two chapters, Job was introduced and his good fortune was enumerated. The Satan (the “adversary” or the “accuser”) – not the post-First Century name of the devil) made (in effect) a wager with God that Job was righteous only because Job had health, children, and riches. The Satan (ha-satan in Hebrew) bet God that Job would curse God if he lost his family, health, and wealth. Satan took everything from Job, but Job did not curse God.

Three of Job’s friends came to “comfort” him and sat with him for seven days in silence (2:11-13). Job then spoke an extended lament and wished he had never been born and prayed for his own death (Chapter 3).

Chapters 4 through 22 are a dialogue between Job and his friends in which his friends relied on the typical Deuteronomic thought that Job’s deprivations must be the result of a sin by him or his forebears. Job denied this reasoning and denied that he had engaged in wrongdoing.

Contrary to the claim in the traditional translation of Jas. 5:11, Job was anything but “patient.” He “endured,” was steadfast and in some respects, defiant.

Job asked for someone to judge whether a God who caused a person to suffer is really a just God and worthy to be called “God.” He asked to confront God face-to-face.

In today’s reading, YHWH appeared to Job out of a whirlwind, and overwhelmed him by pointing out all that Job did not know.

Later in the Book, God criticized the positions taken by Job’s friends that suffering results from some prior immoral act of the sufferer. In a later-added Epilogue, Job’s riches were restored and he fathered a new family.

Isaiah 53:4-12

Reading

4 Surely, he has borne our infirmities and carried our diseases; yet we accounted him stricken,
struck down by God, and afflicted.

5 But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed.

6 All we like sheep have gone astray; we have all turned to our own way, and the LORD has laid on him the iniquity of us all.

7 He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth.

8 By a perversion of justice he was taken away. Who could have imagined his future? For he was cut off from the land of the living, stricken for the transgression of my people.

9 They made his grave with the wicked and his tomb with the rich, although he had done no violence, and there was no deceit in his mouth.

10 Yet it was the will of the LORD to crush him with pain. When you make his life an offering for sin, he shall see his offspring, and shall prolong his days; through him the will of the LORD shall prosper.

11 Out of his anguish he shall see light; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.

12 Therefore I will allot him a portion with the great, and he shall divide the spoil with the strong.
because he poured out himself to death and was numbered with the transgressors; yet he bore the sin of many and made intercession for the transgressors.

Commentary

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 Second Isaiah and is one of the “Suffering Servant” songs, the longest of which is Isaiah 52:13 to 53:12. The identity of the “Suffering Servant” is sometimes understood as the prophet Isaiah but is more commonly is seen as Judea itself, whose suffering in the Exile (as the servant of YHWH) would lead to vindication by YHWH in the restoration to Jerusalem after 539 BCE.

The author of the Gospel According to Mark used many of the Suffering Servant themes to describe the sufferings of Jesus of Nazareth and for the representation that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45)

Hebrews 5:1-10

Reading

1 Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. 2 He is able to deal gently with the ignorant and wayward since he himself is subject to weakness; 3 and because of this he must offer sacrifice for his own sins as well as for those of the people. 4 And one does not presume to take this honor, but takes it only when called by God, just as Aaron was.

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

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

Commentary

The Letter to the Hebrews was an anonymous sermon addressed to both Jewish and Gentile Jesus Followers which urged them to maintain their Faith in the face of persecution.

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 63 CE, but before 100 CE. The letter introduced many important theological themes. The first four chapters explored the word of God spoken through the Son.

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

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

The quote in verse 5 is taken from Psalm 2:7, a psalm that is interpreted as relating to David and is seen as a coronation ode. The quote in verse 6 is taken from Psalm 110:4 and is also regarded as applying to David. As seen in 2 Samuel 6 and 8, David sometimes assumed the role of a priest, and in 1 Kings 3:4, Solomon offered sacrifice at Gibeon.

The High Priest Melchizedek (v.6) appears only in Genesis 14 where he was identified as the King of Salem (an early name for Jerusalem). As a High Priest, Melchizedek offered bread and wine as a sacrifice and blessed Abram (before his name was changed to Abraham).

Mark 10:35-45

Reading

35 James and John, the sons of Zebedee, came forward to Jesus and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36 And he said to them, “What is it you want me to do for you?” 37 And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 38 But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink or be baptized with the baptism that I am baptized with?” 39 They replied, “We are able.” Then Jesus said to them, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”

41 When the ten heard this, they began to be angry with James and John. 42 So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

Commentary

The Gospel According to Mark was the first Gospel that was written and is usually dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

Today’s reading follows Jesus’ telling “the twelve” (v.32) for the third time that the Son of Man would be handed over to the chief priests and scribes and would be killed and after three days would rise again (v.34).

James and John’s request (v.37) showed that they either rejected or misunderstood Jesus’ mission and what Jesus had told them. The “cup” is the suffering that will be part of being a Jesus Follower, and in verses 42 to 44, Jesus expressed a view that, in contrast to the imperial practices of the Gentiles, Jesus Followers are called to be “servants” or “slaves.”

That the Son of Man would be a “ransom for many” (v.45) is derived from the Suffering Servant Songs of Isaiah 52-53. There are numerous theories about what these words mean. In the First Century (until 70 CE when the Temple was destroyed), animal sacrifice was being performed at the Temple. These sacrifices were offered for many different purposes – to offer thanksgiving to God, to atone for sins, and for establishing community among those offering the sacrifice.

In Christianity, there are different understandings of the meaning of the Crucifixion – that it was an example for Christians to be ready to be sacrificed and suffer for following Jesus’ example of being a servant to others by loving God and our neighbor; or that he died “for” our sins in the sense that Jesus died “because” of the sins which we share with the Roman Authorities and the Jewish Leaders who rejected his life and message.

In the 11th Century CE, Anselm of Canterbury developed the theory of “Substitutionary Atonement “ in which Jesus (as a perfect sacrifice) was seen as a “stand in” or substitute for all persons and that Jesus died to “square the account” with a God who was angry with humans because of Adam’s sin. This understanding of God as an angry God who demanded the killing of his Son is considered by many as inconsistent with an understanding of a God of Love who is merciful and forgiving.

2021, September 12 ~ Proverbs 1:20-33; Isaiah 50:4-9a; James 3:1-12; Mark 8:27-38

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TODAY’S READINGS IN CONTEXT
SEPTEMBER 12, 2021

During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

Proverbs 1:20-33

Reading

20 Wisdom cries out in the street; in the squares she raises her voice.
21 At the busiest corner she cries out; at the entrance of the city gates she speaks:
22 “How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge?
23 Give heed to my reproof; I will pour out my thoughts to you; I will make my words known to you.
24 Because I have called and you refused, have stretched out my hand and no one heeded,
25 and because you have ignored all my counsel and would have none of my reproof,
26 I also will laugh at your calamity; I will mock when panic strikes you,
27 when panic strikes you like a storm, and your calamity comes like a whirlwind, when distress and anguish come upon you.
28 Then they will call upon me, but I will not answer; they will seek me diligently but will not find me.
29 Because they hated knowledge and did not choose the fear of the LORD,
30 would have none of my counsel, and despised all my reproof,
31 therefore they shall eat the fruit of their way and be sated with their own devices.
32 For waywardness kills the simple, and the complacency of fools destroys them;
33 but those who listen to me will be secure and will live at ease, without dread of disaster.”

Commentary

In Christian Bibles, the Book of Proverbs is included in the “Wisdom Literature,” but in the Jewish Bible (the “TaNaK”), it is part of the “Writings.” The other two parts of the Jewish Bible are the Torah and the Prophets. The name “TaNaK” is an acronym for the first letters of the Hebrew words for each of these sections: the Torah, the Nevi’im, and the Ketubim.

Although Proverbs claims (v.1:1) to be written by Solomon who reigned from 965-930 BCE, most scholars agree that these sayings were compiled over a lengthy period and put in their final form around 450 BCE. In fact, two Chapters of Proverbs (22:17 to 24:34) are copied almost word-for-word from Egyptian wisdom literature dating to about 1100 BCE.

Most sayings in Proverbs are presented as teachings from the elders and are aimed at young men. They advised that moral living (diligence, sobriety, self-restraint, selecting a good wife, honesty) would lead to a good life. Proverbs contains a variety of genres in addition to short proverbs.

The authors of Proverbs suggested that attention to the Wisdom of the past and employing powers of reason would be sufficient to know what to do and what to avoid. In this sense, Proverbs has an approach that is different from those portions of the Hebrew Bible which emphasized divine revelation and the Law.

The usual translation of a recurring theme in Proverbs is that “fear” of YHWH (translated as LORD – all capital letters in the NRSV) is the beginning of wisdom. Many scholars suggest that “awe of YHWH” or “reverence for YHWH” better captures the sense of the authors of the sayings in Proverbs.

Today’s reading presents Wisdom as a prophet who speaks publicly in the city streets, in the squares and at the gates (which were the busiest places in the city). She will scorn (“laugh at”) the fools when they need her most — when there is a “calamity” (vv. 26 and 27). Those who have ignored her will “eat the fruit of their way” (v.33) – the consequences of their evil acts.

Isaiah 50:4-9a

Reading

4 The LORD GOD has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens– wakens my ear to listen as those who are taught.
5 The LORD GOD has opened my ear, and I was not rebellious, I did not turn backward.
6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting.
7 The LORD GOD helps me; therefore I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame;
8 he who vindicates me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me.
9a It is the LORD GOD who helps me; who will declare me guilty?

Commentary

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 Second Isaiah and is one of the “Suffering Servant” songs, the longest of which is Isaiah 52:13 to 53:12. The identity of the “Suffering Servant” is sometimes understood as the prophet Isaiah (as in today’s reading) but is more commonly is seen as Judea itself, whose suffering in the Exile (as the servant of YHWH) would lead to vindication by YHWH in the restoration to Jerusalem after 539 BCE.

The author of the Gospel According to Mark used many of the Suffering Servant themes to describe the sufferings of Jesus of Nazareth and for the representation that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45)

James 3:1-12

Reading

1 Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness. 2 For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle. 3 If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. 4 Or look at ships: though they are so large that it takes strong winds to drive them, yet they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great exploits.

How great a forest is set ablaze by a small fire! 6 And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. 7 For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, 8 but no one can tame the tongue– a restless evil, full of deadly poison. 9 With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so. 11 Does a spring pour forth from the same opening both fresh and brackish water? 12 Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh.

Commentary

Although the authorship of this epistle is not known, it has traditionally been attributed to James, the brother of Jesus, who is presented in Acts of the Apostles as the leader of the Jesus Follower community in Jerusalem.

This James (sometimes called “James the Just”) is distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).

The letter is seen by some scholars as the expansion of a sermon likely delivered by James prior to his martyrdom in 62 CE. The sermon was edited and expanded by someone skilled in Hellenistic rhetoric. It was addressed to Jewish Jesus Followers and emphasized the importance of good works. It mentions Jesus of Nazareth only twice in the letter.

This emphasis on works has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith.

These positions are not opposed and can be reconciled by recognizing that salvation/wholeness (however defined and understood) is the byproduct of the combination of Faith/Trust that leads to good works and Faithfulness in doing good works.

Today’s reading emphasizes the responsibilities of those who teach (v.1) and discusses the importance of disciplined speech. Although the human tongue is small (v.5), our speech can have a significant influence on others and on ourselves. The author asserts that what we say will be pleasing to God if we avoid unwholesome speech.

Mark 8:27-38

Reading

27 Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, “Who do people say that I am?” 28 And they answered him, “John the Baptist; and others, Elijah; and still others, one of the prophets.” 29 He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.” 30 And he sternly ordered them not to tell anyone about him.

31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32 He said all this quite openly. And Peter took him aside and began to rebuke him. 33 But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.”

34 He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 35 For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. 36 For what will it profit them to gain the whole world and forfeit their life? 37 Indeed, what can they give in return for their life? 38 Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”

Commentary

The Gospel According to Mark was the first Gospel that was written and is usually dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

The scene of today’s reading is Caesarea Philippi, an area in the northernmost area of Israel. (In the next Chapter, Jesus was transfigured on a mountain, and although the mountain is not identified in the text, the largest mountain was Mount Hermon in the north of Israel.)

The response of the disciples that Jesus might be John the Baptist or Elijah (v.28) is not surprising and represented the notion that famous persons of the past might be reincarnated in others who resembled them.

Peter’s statement (v.29) that Jesus is the Messiah led Jesus to say that the Son of Man (“The Human Being”) would be rejected by the elders, chief priests, and scribes (v.31). From this point on in Mark’s Gospel, the Pharisees were no longer presented as being opposed to Jesus. This is a significant difference from the Gospels of Matthew and Luke in which the Pharisees were seen as the primary opponents of Jesus – a reflection of the later date of those two Gospels.

The notion that the Messiah would suffer was not common in Jesus’ lifetime, but for the audience of Mark’s Gospel, the “future” suffering of the Son of Man (v.31) was already past and confirmed by history. Mark appropriated the Suffering Servant texts from Isaiah and used them (along with Psalm 22) to describe Jesus and his Passion.

In the second part of the reading, Jesus told not only the disciples but also the crowd (v.34) of the need to deny oneself and “take up their cross.” The footnote in the NOAB states: “The Romans used crucifixion as a gruesome means of terrorizing subject peoples by hanging rebels and agitators from crosses for several days until they suffocated to death.”

The statement in v.38 about the Son of Man coming with his holy angels was a reference to Daniel 7:13 (“I saw one like a human being [Son of Man] coming with the clouds of heaven, and he came to the Ancient One and was presented before him.”)

2021, March 28 ~ Isaiah 50:4-9a; Philippians 2:5-11; Mark 14:1-15:47

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TODAY’S READINGS IN CONTEXT
MARCH 28, 2021

Isaiah 50:4-9a

Reading

4 The LORD GOD has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught.

5 The LORD GOD has opened my ear, and I was not rebellious, I did not turn backward.

6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting.

7 The LORD GOD helps me; therefore, I have not been disgraced; therefore, I have set my face like flint, and I know that I shall not be put to shame.

8 He who vindicates me is near. Who will contend with me? Let us stand up together Who are my adversaries? Let them confront me.

9 It is the LORD GOD who helps me; who will declare me guilty?

Commentary

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 – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 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 the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.

Today’s reading is from “Second Isaiah” and is a statement by the prophet that his authority came from YHWH (v.4). The prophet also recounted that he was mistreated and persecuted (v. 6) just as Jeremiah was persecuted (Jer.11:9). Today’s reading gave weight to the prophet’s statements that the Judeans would be restored to Jerusalem.

In some of today’s verses (such as verse 6) and in the verse following today’s reading (v.10), the prophet referred to himself as YHWH’s “servant,” a motif that was expanded in Isaiah 52 and 53. This concept was substantially adopted by the author of the Gospel According to Mark to describe the ministry of Jesus of Nazareth.

Prior to the writing of the Gospels, the “servant” reference was present in today’s reading from Philippians, written in the 50’s CE.

Philippians 2:5-11

Reading

5 Let the same mind be in you that was in Christ Jesus,
6 who, though he was in the form of God, did not regard equality with God as something to be exploited,
7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form,
8 he humbled himself and became obedient to the point of death — even death on a cross.
9 Therefore God also highly exalted him and gave him the name that is above every name,
10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth,
11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Commentary

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea, or Ephesus.

Today’s reading was derived from a hymn that apparently was already in use in Jesus Follower communities by the 50’s (CE), perhaps in a Baptism liturgy. Its statements are not only religious, but they are also political. The Roman Caesars claimed to be “in the form [the essence] of God” and that they were “Lord” (the one to whom ultimate allegiance was owed).

Paul noted that instead of exploiting his connectedness to God, Jesus took the form of a slave/servant and emptied himself (poured himself out) for others (v.7). For this, Paul said Jesus has been highly exalted (resurrected). As the Christ, he is also the “Lord” and at the name of Jesus, every knee should bend.

Mark 14:1-15:47 (The Passion According to Mark)

Reading

1 It was two days before the Passover and the festival of Unleavened Bread. The chief priests and the scribes were looking for a way to arrest Jesus by stealth and kill him; 2 for they said, “Not during the festival, or there may be a riot among the people.”

3 While he was at Bethany in the house of Simon the leper, as he sat at the table, a woman came with an alabaster jar of very costly ointment of nard, and she broke open the jar and poured the ointment on his head. 4 But some were there who said to one another in anger, “Why was the ointment wasted in this way? 5 For this ointment could have been sold for more than three hundred denarii, and the money given to the poor.” And they scolded her. 6 But Jesus said, “Let her alone; why do you trouble her? She has performed a good service for me. 7 For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me. 8 She has done what she could; she has anointed my body beforehand for its burial. 9 Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.”

10 Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. 11 When they heard it, they were greatly pleased, and promised to give him money. So, he began to look for an opportunity to betray him.

12 On the first day of Unleavened Bread, when the Passover lamb is sacrificed, his disciples said to him, “Where do you want us to go and make the preparations for you to eat the Passover?” 13 So he sent two of his disciples, saying to them, “Go into the city, and a man carrying a jar of water will meet you; follow him, 14 and wherever he enters, say to the owner of the house, ‘The Teacher asks, Where is my guest room where I may eat the Passover with my disciples?’ 15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 16 So the disciples set out and went to the city and found everything as he had told them; and they prepared the Passover meal.

17 When it was evening, he came with the twelve. 18 And when they had taken their places and were eating, Jesus said, “Truly I tell you, one of you will betray me, one who is eating with me.” 19 They began to be distressed and to say to him one after another, “Surely, not I?” 20 He said to them, “It is one of the twelve, one who is dipping bread into the bowl with me. 21 For the Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.”

22 While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, “Take; this is my body.” 23 Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. 24 He said to them, “This is my blood of the covenant, which is poured out for many. 25 Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”

26 When they had sung the hymn, they went out to the Mount of Olives. 27 And Jesus said to them, “You will all become deserters; for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’

28 But after I am raised up, I will go before you to Galilee.” 29 Peter said to him, “Even though all become deserters, I will not.” 30 Jesus said to him, “Truly I tell you, this day, this very night, before the cock crows twice, you will deny me three times.” 31 But he said vehemently, “Even though I must die with you, I will not deny you.” And all of them said the same.

32 They went to a place called Gethsemane; and he said to his disciples, “Sit here while I pray.” 33 He took with him Peter and James and John and began to be distressed and agitated. 34 And he said to them, “I am deeply grieved, even to death; remain here, and keep awake.” 35 And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. 36 He said, “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.” 37 He came and found them sleeping; and he said to Peter, “Simon, are you asleep? Could you not keep awake one hour? 38 Keep awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.” 39 And again he went away and prayed, saying the same words. 40 And once more he came and found them sleeping, for their eyes were very heavy; and they did not know what to say to him. 41 He came a third time and said to them, “Are you still sleeping and taking your rest? Enough! The hour has come; the Son of Man is betrayed into the hands of sinners. 42 Get up, let us be going. See, my betrayer is at hand.”

43 Immediately, while he was still speaking, Judas, one of the twelve, arrived; and with him there was a crowd with swords and clubs, from the chief priests, the scribes, and the elders. 44 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; arrest him and lead him away under guard.” 45 So when he came, he went up to him at once and said, “Rabbi!” and kissed him. 46 Then they laid hands on him and arrested him. 47 But one of those who stood near drew his sword and struck the slave of the high priest, cutting off his ear. 48 Then Jesus said to them, “Have you come out with swords and clubs to arrest me as though I were a bandit? 49 Day after day I was with you in the temple teaching, and you did not arrest me. But let the scriptures be fulfilled.” 50 All of them deserted him and fled.

51 A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, 52 but he left the linen cloth and ran off naked.

53 They took Jesus to the high priest; and all the chief priests, the elders, and the scribes were assembled. 54 Peter had followed him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, warming himself at the fire. 55 Now the chief priests and the whole council were looking for testimony against Jesus to put him to death; but they found none. 56 For many gave false testimony against him, and their testimony did not agree. 57 Some stood up and gave false testimony against him, saying, 58 “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.’” 59 But even on this point their testimony did not agree. 60 Then the high priest stood up before them and asked Jesus, “Have you no answer? What is it that they testify against you?” 61 But he was silent and did not answer. Again, the high priest asked him, “Are you the Messiah, the Son of the Blessed One?” 62 Jesus said, “I am, and ‘you will see the Son of Man seated at the right hand of the Power,’ and ‘coming with the clouds of heaven.’”

63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 64 You have heard his blasphemy! What is your decision?” All of them condemned him as deserving death. 65 Some began to spit on him, to blindfold him, and to strike him, saying to him, “Prophesy!” The guards also took him over and beat him.

66 While Peter was below in the courtyard, one of the servant-girls of the high priest came by. 67 When she saw Peter warming himself, she stared at him and said, “You also were with Jesus, the man from Nazareth.” 68 But he denied it, saying, “I do not know or understand what you are talking about.” And he went out into the forecourt. Then the cock crowed. 69 And the servant-girl, on seeing him, began again to say to the bystanders, “This man is one of them.” 70 But again he denied it. Then after a little while the bystanders again said to Peter, “Certainly you are one of them; for you are a Galilean.” 71 But he began to curse, and he swore an oath, “I do not know this man you are talking about.” 72 At that moment the cock crowed for the second time. Then Peter remembered that Jesus had said to him, “Before the cock crows twice, you will deny me three times.” And he broke down and wept.

15:1 As soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. They bound Jesus, led him away, and handed him over to Pilate. 2 Pilate asked him, “Are you the King of the Jews?” He answered him, “You say so.” 3 Then the chief priests accused him of many things. 4 Pilate asked him again, “Have you no answer? See how many charges they bring against you.” 5 But Jesus made no further reply, so that Pilate was amazed.

6 Now at the festival he used to release a prisoner for them, anyone for whom they asked. 7 Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. 8 So the crowd came and began to ask Pilate to do for them according to his custom. 9 Then he answered them, “Do you want me to release for you the King of the Jews?” 10 For he realized that it was out of jealousy that the chief priests had handed him over. 11 But the chief priests stirred up the crowd to have him release Barabbas for them instead. 12 Pilate spoke to them again, “Then what do you wish me to do with the man you call the King of the Jews?” 13 They shouted back, “Crucify him!” 14 Pilate asked them, “Why, what evil has he done?” But they shouted all the more, “Crucify him!” 15 So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.

16 Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquarters); and they called together the whole cohort. 17 And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. 18 And they began saluting him, “Hail, King of the Jews!” 19 They struck his head with a reed, spat upon him, and knelt down in homage to him. 20 After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him.

21 They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. 22 Then they brought Jesus to the place called Golgotha (which means the place of a skull). 23 And they offered him wine mixed with myrrh; but he did not take it. 24 And they crucified him, and divided his clothes among them, casting lots to decide what each should take.

25 It was nine o’clock in the morning when they crucified him. 26 The inscription of the charge against him read, “The King of the Jews.” 27 And with him they crucified two bandits, one on his right and one on his left. 29 Those who passed by derided him, shaking their heads, and saying, “Aha! You who would destroy the temple and build it in three days, 30 save yourself, and come down from the cross!” 31 In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, “He saved others; he cannot save himself. 32 Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe.” Those who were crucified with him also taunted him.

33 When it was noon, darkness came over the whole land until three in the afternoon. 34 At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 35 When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” 36 And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” 37 Then Jesus gave a loud cry and breathed his last. 38 And the curtain of the temple was torn in two, from top to bottom. 39 Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!”

40 There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. 41 These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem.

42 When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, 43 Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. 44 Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. 45 When he learned from the centurion that he was dead, he granted the body to Joseph. 46 Then Joseph bought a linen cloth, and taking down the body, wrapped it in the linen cloth, and laid it in a tomb that had been hewn out of the rock. He then rolled a stone against the door of the tomb. 47 Mary Magdalene and Mary the mother of Joses saw where the body was laid.

Commentary

The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

Mark’s Passion Account became the basis of Matthew and Luke’s Passion Accounts but there are variations.

In the Synoptic Gospels, the “chief priests and the scribes” are the groups that press for the crucifixion of Jesus (14:1). In John, it is “the Jews,” – understood in context as the Temple Authorities and the Pharisees.

In Mark and Matthew, the anointing with nard occurs at the home of Simon the leper; in Luke, at the home of a Pharisee, and in John at the home of Martha and Mary, and Mary anoints Jesus. (Nard was an ointment scented with the flower of spikenard – which grows in the Himalayan Mountains.)

In Mark and Luke, the man to follow (v. 13) to find the Passover room was carrying water – something that would have been most unusual because carrying water was “women’s work” in the First Century.

In the Synoptics, the Last Supper is a Passover Meal and Jesus instituted the Eucharist. In John, the Last Supper is the evening before Passover, and Jesus washed the disciples’ feet.

In the Synoptics, the Crucifixion was on the day after the first night of Passover. In John, the Crucifixion also occurs on the day after the Last Supper – in the afternoon before Passover begins. Jesus – called “the Pascal Lamb” in John – died at the time the lambs were being slaughtered at the Temple in preparation for that evening’s Passover.

In Mark and Matthew (only), Jesus and the disciples sang a hymn (14:26) before going to the Mount of Olives/Gethsemane (which means “oil press”) – a place where Jesus is “squeezed.”

In Mark (only) Jesus does not rebuke the disciple (identified as Peter in Jn. 18:11) who cut off the ear of the servant of the High Priest (14.47). Only in Luke, did Jesus heal the ear (Lk. 22:51).

In the Synoptics (only), Simon of Cyrene was forced to help Jesus with the cross (which would have been the crossbeam only – the Romans left the verticals in place).

Mark used the Suffering Servant Songs in Isaiah 52:13 to 53:12 to describe Jesus’ life as servanthood. In Mark, Jesus said: “Whoever wants to be first must be servant of all” (9.35) and “For the Son of Man came not to be served, but to serve and to give his life a ransom for many.” (10.45).

Among the descriptions of the Suffering Servant in Isaiah are many attributed to Jesus:

So marred was his appearance beyond human semblance
His form beyond that of mortals
He had no form or majesty that we should look upon him
He was despised and rejected by others, a man of suffering
We held him of no account
Surely, he has borne our infirmities
He was wounded for our transgressions, crushed for our iniquities
Upon him was the punishment that made us whole, and by his bruises we are healed
He was oppressed, and he was afflicted
Yet he did not open his mouth, like a lamb that is led to the slaughter
By a perversion of justice, he was taken away
Although he had done no violence, and there was no deceit in his mouth
When you make his life an offering for sin … through him the will of the LORD shall prosper
The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.

Mark also used Psalm 22 for portions of the description of the Crucifixion:

My God, my God, why have you forsaken me? (22:1 = 15.34)
All who see me mock at me; they make mouths at me; they shake their heads (22:7 = 15.29)
I am poured out like water, and all my bones are out of joint; … my mouth is dried up like a potsherd…. (22:14-15 = 15.23, 15.36)
They stare and gloat over me; they divide my clothes among themselves, and for my clothing they cast lots (22:17-18 = 15.24)
He trusted in the LORD; let him deliver him (22:8 = 15:30-31)

In Chapter 15, there is no verse 28. In some ancient manuscripts, the verse was: And the scripture was fulfilled that says, “And he was counted among the lawless.”

The rending of the curtain in the Temple (v.15:38) when Jesus died is highly symbolic. The curtain in the Temple separated the Holy of Holies (which contained the “presence” of God) from the rest of the Temple. It therefore separated the “Holy” from the “Profane.” In Latin, the “profanus” was the area outside the Temple. Jesus’ death obliterates the separation of the holy and the profane (everything is sacred), just as his consecration of ordinary bread and wine at the Last Supper makes sacred that which is ordinary.

2021, February 28 ~ Genesis 17:1-7, 15-16; Romans 4:13-25; Mark 8:31-38

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TODAY’S READINGS IN CONTEXT
FEBRUARY 28, 2021

Genesis 17:1-7, 15-16

Reading

1 When Abram was ninety-nine years old, the Lord appeared to Abram, and said to him, “I am God Almighty; walk before me, and be blameless. 2 And I will make my covenant between me and you and will make you exceedingly numerous.” 3 Then Abram fell on his face; and God said to him, 4 “As for me, this is my covenant with you: You shall be the ancestor of a multitude of nations. 5 No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations. 6 I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. 7 I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you.

15 God said to Abraham, “As for Sarai your wife, you shall not call her Sarai, but Sarah shall be her name. 16 I will bless her, and moreover I will give you a son by her. I will bless her, and she shall give rise to nations; kings of peoples shall come from her.”

Commentary

Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah is 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 1,650 BCE, if the accounts are historical.

Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated by scholars 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 they are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.

Today’s reading is one of the three accounts of YHWH’s covenant with Abraham to bless him with many descendants. It was written by the Priestly writers between 550 and 450 BCE. This account added that it will be Sarah who will bear the child that would lead to many descendants.

Although the reading today appeared to make an unconditional covenant with Abram about numerous offspring (v.2), the omitted verses (8 to 14) required Abram and his offspring to be circumcised. This made the covenant a conditional one in which both parties had obligations.

The reading is also about names. In the Hebrew Bible, one’s name described who you were and your destiny. Abram means “exalted ancestor” and has the same root as “Abba/father”. He was renamed Abraham (“ancestor of a multitude”) (v.5). Sarai’s name was changed to Sarah (“princess”) when Abraham was told that she (at age 90) would conceive and bear a son (v.15).

The Priestly writers took the position that the name YHWH was not known to the Israelites until the Exodus (Exodus 3 and 6). In verse 1 of today’s reading, YHWH disclosed the divine name to Abram as “El Shaddai” – translated variously as “God Almighty” or “God of the Mountains” or even as “God with Breasts” (a fertile god).

Romans 4:13-25

Reading

13 For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. 14 If it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath; but where there is no law, neither is there violation.

16 For this reason it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (for he is the father of all of us, 17 as it is written, “I have made you the father of many nations”) —in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18 Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So numerous shall your descendants be.” 19 He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. 20 No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 being fully convinced that God was able to do what he had promised. 22 Therefore, his faith “was reckoned to him as righteousness.” 23 Now the words, “it was reckoned to him,” were written not for his sake alone, 24 but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, 25 who was handed over to death for our trespasses and was raised for our justification.

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 ten years before the first Gospel (Mark) was written – to a Jesus Follower community that Paul did not establish. Among other 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 the Roman Emperor Claudius expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community. (Jesus Followers were not called “Christians” until the 80’s.)

Paul was a Jew who became a Jesus Follower who saw the Jesus Follower Movement as part of a broader Judaism. As such, he continued to have expectations about the fullness of the Coming of the Messiah/the Christ. Reflecting his Jewish roots, Paul exhorted the Jesus Follower Community in Rome to follow the Commandments, particularly to love one another as neighbors.

In Romans, Paul used a number of terms that need to be unpacked. “Righteousness” (vv.13 and 22) is one of them. “Righteousness” is understood generally as being in right relationships with God and others. It is sometimes translated as “justified.” A “just” person is also a “righteous” person, and “justified” is used the same way that a page of type is “justified” – all the margins are straight and in order.

Another term that needs explanation is “faith,” a word Paul used seven times in this reading alone. “Faith” for Paul was not used the way it is now typically used — as an intellectual assent to one or more propositions. The Greek word for “faith” (pistis) has an active aspect and should be understood as “faithfulness” – actively living into one’s beliefs through grace and trust in God. Paul emphasized that “faith” is a matter of the heart not the intellect and that faithfulness leads to righteousness (v.13).

In today’s reading, Paul held up Abraham as an example of “righteousness” (being in right relation with God and man) who was blessed by God, not because of the Law (which wasn’t given until Sinai) and prior to the requirement that he be circumcised, but because of his faithfulness.

Paul also argued that God can do what God has promised (v.21). Most particularly, Paul asserted that through faithfulness to the God who raised Jesus from the dead (v.24), both Gentile and Jewish Jesus Followers share in the faith of Abraham and are “justified” (i.e.in a state of righteousness with God and man as Abraham was) (v.25).

Mark 8:31-38

Reading

31 Jesus began to teach his disciples that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32 He said all this quite openly. And Peter took him aside and began to rebuke him. 33 But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.”

34 He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 35 For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. 36 For what will it profit them to gain the whole world and forfeit their life? 37 Indeed, what can they give in return for their life? 38 Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”

Commentary

The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

Today’s reading comes immediately after a passage in which the disciples said that others had suggested that Jesus might be [reincarnations of] John the Baptist, or Elijah or one of the prophets (v. 28). In response to a more direct question, Peter offered “You are the Messiah” (or the Christ) (v. 29).

In today’s reading, Mark said that Jesus taught them that the “Son of Man” (an apocalyptic figure based on Daniel 7:13 and best understood as “The Human Being”) would undergo great suffering, be killed, and rise after three days (v.31). For the Jesus Follower audience hearing Mark’s Gospel in the early 70’s, this “future” was already past and confirmed by history.

In the story, Peter served as a stand-in for all those who were expecting a Messiah who would be God’s anointed, rid the country of the hated Romans, and restore Israel. Jesus rebuked Peter in words reminiscent of the rebuke of Satan by the High Priest Joshua (whose name is “Jesus” in Greek) in Zech. 3:2.

Today’s reading is a turning point in Mark’s Gospel. From now on, Jesus was portrayed in terms that are based on the Suffering Servant Songs in Isaiah 52:13 to 53:12, including the statement in Mark 10:45 that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”

In addition, from now on, the enemies of Jesus are stated to be “the elders, the chief priests and the scribes” (v.31). In the other Synoptic Gospels, the opponents of Jesus are primarily the Pharisees, and they are severely criticized. In the Fourth Gospel, the enemies are “the Jews” — a translation of the Greek word “Ioudaios” (literally, the Judeans). In the 70+ times the word is used, it is clear from each of the contexts that the word actually referred to the Temple Authorities and the Pharisees, not to “the Jews” generally.

The Gospel passage today also made clear to the generation that had endured the turbulent events of the Jewish Insurrection in 66 CE and the Destruction of the Temple in 70 CE that self-preservation is not the highest value — “those who lose their life for my sake and for the sake of the gospel will save it” (v.35).

2020, May 3 ~ Acts 2:42-47 and 1 Peter 2:19-25

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Acts 2:42-47

Reading

42 Those who had been baptized devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.

43 Awe came upon everyone because many wonders and signs were being done by the apostles. 44 All who believed were together and had all things in common; 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need. 46 Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, 47 praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.

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 is a description of the early Jesus Follower community (they were not called “Christians” until 85 CE or so). It follows the long speech given by Peter after the Pentecost Event and shows that Jesus Followers saw their religious practices as a part of Judaism. Verse 46 states: “They spent much time together in the temple.” The Temple was active until its destruction by the Romans in 70 CE in response to the Jewish/Zealot Revolt in 66.

The Jesus Followers’ devotion to “the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (v. 42) is imported word for word into the Baptismal Covenant used by The Episcopal Church (BCP 304). In Acts, “the breaking of bread” refers both to common meals and to the Lord’s Supper.

Common ownership of goods was understood by the Jesus Follower community as consistent with Jesus’ teachings, such as those found in Chapter 12 of the Gospel according to Luke. Common ownership was also practiced in the Essene community at Qumran (where the Dead Sea Scrolls were found), a religious community that had many subtle (but discernable) influences on the Jesus Follower Movement in the First Century.

1 Peter 2:19-25

Reading

19 It is a credit to you if, being aware of God, you endure pain while suffering unjustly. 20 If you endure when you are beaten for doing wrong, what credit is that? But if you endure when you do right and suffer for it, you have God’s approval. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps.

22 “He committed no sin, and no deceit was found in his mouth.”

23 When he was abused, he did not return abuse; when he suffered, he did not threaten; but he entrusted himself to the one who judges justly. 24 He himself bore our sins in his body on the cross, so that, free from sins, we might live for righteousness; by his wounds you have been healed. 25 For you were going astray like sheep, but now you have returned to the shepherd and guardian 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 (not a style a Galilean fisherman would use) 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 holds up Jesus the Christ as an example to Jesus Followers of one who endured unjust suffering, based largely on the model of the “Suffering Servant” described in Isaiah 52:13 to 53:12.

2020, April 5 ~ Isaiah 50:4-9a and Phillipians 2:5-11

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Isaiah 50:4-9a 

Reading

4 The LORD God has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught. 5 The LORD God has opened my ear, and I was not rebellious, I did not turn backward. 6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting. 7 The LORD God helps me; therefore, I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame; 8 he who vindicates me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me. 9a It is the LORD God who helps me; who will declare me guilty?

Commentary

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 – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 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 the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.

Today’s reading is from “Second Isaiah” and is sometimes called the third of the four “Servant Songs” that are in Isaiah from Chapters 42 to 53.

Just before today’s reading, the prophet told the Judeans that YHWH has not broken the promises made to them, but their sin is the cause of their suffering and the Exile. The prophet asserted that he is YHWH’s agent to teach (v.4) the Judeans to pursue righteousness.

The Suffering Servant (sometimes understood as Judea) describes his suffering at the hands of the Babylonians, but because YHWH helps him, he has not been disgraced and will be vindicated (v.7).

The author of the Gospel According to Mark adopted many of the motifs of Psalm 22 and of the Suffering Servant Songs (particularly the 4th Servant Song in Chapters 52 and 53) to describe the sufferings of Jesus of Nazareth in the Crucifixion. 

Philippians 2:5-11

Reading 

5 Let the same mind be in you that was in Christ Jesus, 6 who, though he was in the form of God, did not regard equality with God as something to be exploited, 7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, 8 he humbled himself and became obedient to the point of death — even death on a cross. 9 Therefore God also highly exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, 11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Commentary

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul) and most of its inhabitants were Roman citizens. Paul had a deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18).

Today’s reading is the best-known part of this Epistle and appears to be derived from a hymn that was already in use in Jesus Follower communities, perhaps in a Baptism liturgy.

Its statements were not only religious, they were also political. The Roman Caesars claimed to be “in the form of God” and (as rulers) to be the “Lord.”

The reading emphasized the divinity of Jesus the Christ (v.6), the self-emptying love of Jesus (v.7), his servant ministry (v.7), and that (like all human beings) he was subject to death, even a degrading death on a cross (v.8).

The phrases “every knee should bend” (v.10) and “every tongue confess” (v.11) were echoes of Isaiah 45:23 in which the prophet (speaking for YHWH) asserted YHWH had power to free the Judeans from Babylon and “to me every knee shall bow, every tongue shall swear.”

The Letter to the Philippians contains some of Paul’s strongest assertions about Jesus the Christ as “Lord” and equivalent to YHWH.

The NRSV translates the Greek word Kyrios in the Christian Scriptures (which were written in Greek) as “Lord” with a capital “L.” When the Hebrew Bible was translated into Greek in the period from 300 to 200 BCE, the name for God, YHWH, was also translated as “Kyrios.”

The NRSV translates the letters “YHWH” from the Hebrew Scriptures (which were written in Hebrew) as “LORD” with all capital letters.

 

2019, April 14 ~ Isaiah 50:4-9a and Philippians 2:5-11

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Isaiah 50:4-9a

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 “Second Isaiah.” In it, the prophet affirmed loyalty to YHWH and asserted that his words were from YHWH. The last part of the reading (vv. 6 to 9) recounted the prophet’s suffering and is sometimes called the “Third Suffering Servant Song.” The prophet recounted suffering similar to that of the Prophet Jeremiah (v.6) and asserted that the LORD God would vindicate him so he would not be put to shame (v.7).

The longer Fourth Suffering Servant Song begins in Isaiah 53:13. Many of its images were used in the Gospel According to Mark to describe the suffering of Jesus of Nazareth.

Philippians 2:5-11

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul) and most of its inhabitants were Roman citizens. Paul has a deep affection for the Jesus Followers in Philippi, and thanked them for gifts sent to him in prison (4:18).

Today’s reading is the best-known part of this Epistle. It emphasized the divinity of Jesus the Christ (v.6), the self-emptying love of Jesus (v.7), his servant ministry (v.7), and that (like all human beings) he was subject to death, even a degrading death on a cross (v.8).

The phrases “every knee should bend” (v.10) and “every tongue confess” (v.11) were echoes of Isaiah 45:23 in which the prophet (speaking for YHWH) asserted YHWH had power to free the Judeans from Babylon and “to me every knee shall bow, every tongue shall swear.”

The Letter to the Philippians contains some of Paul’s strongest assertions about Jesus the Christ as “Lord” and equivalent to YHWH.

The NRSV translates the Greek word Kyrios in the Christian Scriptures (which were written in Greek) as “Lord” with a capital “L.” When the Hebrew Bible was translated into Greek in the period from 300 to 200 BCE, the name for God, YHWH, was also translated as “Kyrios.”

The NRSV translates the letters “YHWH” from the Hebrew Scriptures (which were written in Hebrew) as “LORD” with all capital letters.

2018, October 21 ~ Isaiah 53:4-12 and Hebrews 5:1-10

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Isaiah 53:4-12

The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, are the words of a prophet who gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.

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

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

Hebrews 5:1-10

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

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

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

2018, September 16 ~ Isaiah 50:4-9a and James 3:1-12

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Isaiah 50:4-9a

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. The collection and compilation of the writings continued from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and in which a prophet (one who speaks for YHWH) 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. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, a prophet 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 Second Isaiah and is one of the “Suffering Servant” songs, the longest of which is Isaiah 52:13 to 53:12. The identity of the “Suffering Servant” is sometimes understood as the prophet Isaiah (as in today’s reading) but is more commonly is seen as Judea itself, whose suffering in the Exile (as the servant of YHWH) will lead to vindication by YHWH in the restoration to Jerusalem after 539 BCE..

The author of the Gospel According to Mark used many of the Suffering Servant themes to describe the sufferings of Jesus of Nazareth and for the representation that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45)

James 3:1-12

The authorship of this Epistle is not known, but it has traditionally been attributed to James, the brother of Jesus and leader of the Jesus Follower community in Jerusalem.

This James (sometimes called “James the Just”) is to be distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).

The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works. This emphasis has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith alone.

Today’s reading emphasizes the responsibilities of those who teach (v.1) and discusses the importance of disciplined speech. Although the human tongue is small (v.5), our speech can have a significant influence on others and on ourselves. The author asserts that what we say will be pleasing to God if we avoid unwholesome speech.

2017, May 7 ~ Acts 2:42-47 & 1 Peter 2:19-25

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Acts 2:42-47

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 is a description of the early Jesus Follower community (they were not called “Christians” until 85 CE or so). It follows the long speech given by Peter after the Pentecost Event and shows that Jesus Followers saw their religious practices as a part of Judaism. Verse 46 states: “They spent much time together in the temple.” The Temple was active until its destruction by the Romans in 70 CE in response to the Jewish/Zealot Revolt in 66.

The Jesus Followers’ devotion to “the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (v. 42) is imported word for word into the Baptismal Covenant used by The Episcopal Church. In Acts, “the breaking of bread” refers both to common meals and to the Lord’s Supper.

Common ownership of goods was understood by the Jesus Follower community as consistent with Jesus’ teachings, such as those found in Chapter 12 of the Gospel according to Luke. Common ownership was also practiced in the Essene community at Qumran (where the Dead Sea Scrolls were found), a religious community that had subtle (but discernable) influences on the Jesus Follower Movement in the First Century.

1 Peter 2:19-25

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 holds up Jesus the Christ as an example to Jesus Followers of one who endured unjust suffering, based largely on the model of the “Suffering Servant” described in Isaiah 52:13 to 53:12.