Lesson: Wisdom of Solomon 1:16-2:1, 12-22
Reading
16 The ungodly by their words and deeds summoned death; considering him a friend, they pined away and made a covenant with him, because they are fit to belong to his company.
2:1 For they reasoned unsoundly, saying to themselves, “Short and sorrowful is our life, and there is no remedy when a life comes to its end, and no one has been known to return from Hades.
12 Let us lie in wait for the righteous man, because he is inconvenient to us and opposes our actions; he reproaches us for sins against the law, and accuses us of sins against our training.
13 He professes to have knowledge of God, and calls himself a child of the Lord.
14 He became to us a reproof of our thoughts;
15 the very sight of him is a burden to us, because his manner of life is unlike that of others, and his ways are strange.
16 We are considered by him as something base, and he avoids our ways as unclean; he calls the last end of the righteous happy, and boasts that God is his father.
17 Let us see if his words are true, and let us test what will happen at the end of his life;
18 for if the righteous man is God’s child, he will help him, and will deliver him from the hand of his adversaries.
19 Let us test him with insult and torture, so that we may find out how gentle he is, and make trial of his forbearance.
20 Let us condemn him to a shameful death, for, according to what he says, he will be protected.”
21 Thus they reasoned, but they were led astray, for their wickedness blinded them,
22 and they did not know the secret purposes of God, nor hoped for the wages of holiness,
nor discerned the prize for blameless souls.
Commentary
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 “TaNaKh”) 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 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 in Greek 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, and to encourage Jews in the Diaspora during the Greco-Roman Era. For this reason, there is an emphasis on Platonic ideas such as soul, immortality, and the guiding force of Sophia (Wisdom).
Today’s reading was structured as a Greco-Roman diatribe in which a fictional adversary was asked to respond to arguments made by the speaker. Here, the speaker criticized the “ungodly” (v.1:16) who have made a covenant with death (v.16b). The “ungodly” presented themselves as opponents of the righteous (vv.12-20). The author criticized their wickedness and their failure to know the “secret purposes of God” (v.22).
In the omitted verses (2-11) attribute to the “ungodly” some of the thoughts expressed in the Book of Job and in Ecclesiastes — that life is fleeting, we will be forgotten in time, and that enjoyment of pleasure is a proper response to living under the shadow of death.
Lesson: Jeremiah 11:18-20
Reading
18 It was the LORD who made it known to me, and I knew; then you showed me their evil deeds.
19 But I was like a gentle lamb led to the slaughter. And I did not know it was against me
that they devised schemes, saying, “Let us destroy the tree with its fruit, let us cut him off from the land of the living, so that his name will no longer be remembered!”
20 But you, O LORD of hosts, who judge righteously, who try the heart and the mind, let me see your retribution upon them, for to you I have committed my cause.
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.
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 is Jeremiah’s first (of seven) “personal lament.” In it, Jeremiah lamented that he was opposed by the “court prophets” who told the King what the King wanted to hear. Anticipating the public humiliations that would be brought upon him in later chapters, Jeremiah compared himself to an innocent lamb (v.19) who was the subject of an assassination plot (v.19b). He asked YHWH (the “LORD” in all capital letters) to bring retribution upon his enemies (v.20).
Epistle: James 3:13 – 4:3, 7-8a
Reading
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 continued these themes and observed that good works are done with gentleness born of wisdom. This passage spoke of “wisdom from above” as the source of mercy and good fruits (deeds). Today’s reading concluded by urging submission to God and resistance to the devil.
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 continued these themes and observed that good works are done with gentleness born of wisdom. This passage spoke of “wisdom from above” as the source of mercy and good fruits (deeds). Today’s reading concluded by urging submission to God and resistance to the devil.
Gospel: Mark 9:30-37
Reading
30 Jesus and his disciples passed through Galilee. He did not want anyone to know it; 31 for he was teaching his disciples, saying to them, “The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.” 32 But they did not understand what he was saying and were afraid to ask him.
33 Then they came to Capernaum; and when he was in the house he asked them, “What were you arguing about on the way?” 34 But they were silent, for on the way they had argued with one another who was the greatest. 35 He sat down, called the twelve, and said to them, “Whoever wants to be first must be last of all and servant of all.” 36 Then he took a little child and put it among them; and taking it in his arms, he said to them, 37 “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”
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 is the second announcement in Mark that the Son of Man (“The Human Being”) would suffer and die – a notion that was foreign to a First Century understanding of the Messiah. The phrase “three days” is a euphemism that means “in a short time” – even though it has been generally understood literally.
In the First Century (and much of history), children were the lowest persons in a household, and the child illustrated the need for the first to become last and servant of all (v.37).
The emphasis on servanthood is found in multiple places in the Christian Scriptures: Jesus’ washing the feet of his apostles at the Last Supper in John 13, Jesus’ “emptying himself” as a servant/slave in Philippians 2:7, and the Son of Man who gives his life as “a ransom for many” in Mark 10:45 – taking a theme from the Suffering Servant poems in Isaiah 52 and 53.