READING FOR APRIL 17, 2026: ISAIAH 56, 1 CORINTHIANS 11, PSALM 33:1-12
ISAIAH 56 In the days that preceded Judah’s going into Babylonian exile, God reminds His people through Isaiah that they still need to do justice, act righteously, and keep the Sabbath whether they be in Jerusalem or Babylon. In fact, it was this very exile to Babylon that would enable the land of Judah to keep the Sabbath years, which it likely was not enjoying heretofore: “Those who escaped the sword were carried by Nebuchadnezzar into exile in Babylon, and they became servants to him and his sons until the kingdom of Persia came to power. So, the land enjoyed its Sabbath rest all the days of the desolation, until seventy years were completed, in fulfillment of the word of the LORD through Jeremiah” (2 Chron. 36:20-21).
Knowing that God’s salvation was comparatively around the corner (vs.1) should have given them motivation to maintain their faith, just as knowing that Jesus has gone to prepare a place in heaven should for us: “Do not let your heart be troubled... I am going there to prepare a place for you. And if I go and prepare a place for you, I am coming again and will take you to Myself, so that where I am, there you also will be” (John 14:1-3).
Perhaps because the Jews were soon to be experiencing 70 years of being aliens in a foreign country, God reminded them that they themselves must never mistreat those who are foreigners or otherwise outsiders in Israel. The guidance about aliens was nothing new. Here is just one prior reference of among many in the Old Testament: “Do not mistreat an alien or oppress him, for you were aliens in Egypt” (Exodus 22:21). The state- ment welcoming obedient eunuchs is new, though, and at first glance in contradiction to a previous com- mand: “Speak to Aaron, saying, ‘None of your descendants throughout their generations who has an impair- ment shall approach to offer the food of his God. For no one who has an impairment shall approach: a man who is blind, or one who limps, or one who has a slit nose, or one with any conspicuous feature, or someone who has...crushed testicles.” (Lev. 21:17-20). On closer reading, however, there is no problem. The prohibit- ion is directed to Aaron’s descendants as priests regarding their official sacrificial duties. All obedient eunuchs could always have joined the community of faith, but those descendants of Aaron who are eunuchs must not offer priestly sacrifices. This new emphasis on welcoming outsiders certainly pertains to the church in our attitude towards those born with an intersexual condition and God hints that this overall welcome will greatly expand to the Gentiles in the future (vs 8).
On the other hand, God sarcastically invites wild animals to Judah for food because their watchmen are blind, sleepy, and drunk, while their guard dogs are mute. Even though we as Christians need to welcome obedient outsiders, we must guard against deceptive teachers: “Contend earnestly for the faith that was once for all time handed down to the saints. For certain people have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into indecent behavior and deny our only Master and Lord, Jesus Christ” (Jude 4).
1 CORINTHIANS 11 This chapter can be broken into two sections. Paul is correcting two issues that need correction in the practices in the Corinthian Church. The first is verses 1-16 and deals with hair length and hair coverings. The second is verses 17-44 and deals with the Corinthian Church’s practice of the Lord’s Supper. VERSES 1 – 16 – The teaching contained in these verses is contentious in our modern understanding. If we take Paul’s teachings out of their cultural context and try to apply them to our daily lives in our modern con- text, we might misunderstand the point he is trying to make. Paul is teaching that in the Corinthian Church (and in all of the “churches of God”, that women should wear a head covering in worship. Paul uses three sources to present his teaching. Theological – Paul begins by restating that God is the head of all (vs. 3:23). God is the source or head of Christ; Christ is the source and head of man (Genesis); husbands are the source and head of their wives (Gen. 2:20-24). READINGS FOR APRIL 17, 2026 CONTINUED: 1 CORINTHIANS 11, PSALM 33:1-12 When a woman does not wear a head covering it dishonors her head (physically-her actual head) and in progression her husband, Christ, and God. Cultural – In the culture of the Greco-Roman world, it was considered shameful for a woman to not have their head covered in public. A married woman would wear a head covering to tell others she was married. Some experts believe that in the city of Corinth the prostitutes would uncover their heads to tell the sailors that they were “open for business.” Scriptural – Paul cites Genesis 1:27 and Genesis 2:22 to underscore his placement of husbands as the head of their wives.
VERSES 11-12 – These verses may “muddy” Paul’s argument. Even though the husband is the head of the wife, they are linked together in a way that requires mutual respect and honor (see discussion on 7:1-24). In this passage we see Paul struggle with being a Christian within a certain culture. To take this instruction out of its culture might make it more difficult to understand. If Paul had written this letter to a church in Jerusalem or to one in modern day Yorktown, Indiana, his instructions might have been different. Some scholars, however, note that by connecting this statement with the creation, Paul was doing all that could be done to ensure it was meant for all believers at all times. Present yourself in a way that is respectful to God and brings honor to God in worship and in your daily life. Those women who cover their heads are on strong Biblical grounds.
VERSES 17-34 – In the Corinthian church there was a problem with the way that the Lord’s Supper was being observed. In the early church, the Lord’s Supper was one part of a larger meal (as it was on the night Jesus broke the tradition of the Passover Seder meal). It seems that the richer members of the church came early and ate the choice foods and got drunk. Those who came later were given what was left over.
VERSES 23-26 restate the words of institution that Jesus said at the Last Supper. Paul inserts these words to emphasize to the people of Corinth that this is not simply another meal in their week. It is a remembrance, a celebration of the sacrifice that Jesus made for those who have faith. To overeat and get drunk is to disrespect God and Jesus Christ. When we come to the Lord’s Supper (the Eucharist, Holy Communion, the Great Thanks- giving), we do it with respect. We remember that Jesus died on the cross for the forgiveness of sins. Jesus’ body was broken for you. His blood was shed for you. In the Methodist tradition, we believe that the bread and juice are more than a representation of the body and blood of Jesus. We believe that Jesus is present when we gather together to celebrate the Lord’s Supper. We cannot explain how the bread and juice are the body and blood of Jesus. We call it a “Holy Mystery”. Jesus promised that when we gather to celebrate Holy Communion that he is there in our midst. We can never take that for granted.
PSALM 33:1-11 This psalm is a praise hymn. The body of the hymn is framed by a three-verse introduction (call to praise) and a three-verse conclusion (response to praise.) In the middle sixteen verses, are the words of praise to God. The psalm begins with a call to praise God. We are called to sing. We are called to play our instruments in praise. We are called to sing a new song of praise and play our instruments with joy. The psalmist points to God’s creation as a reason to be praised. We are called to praise God because he spoke, and we were created. This hearkens back to the creation story in Genesis. It also looks forward to the first chapter in John. Jesus, as the Divine Word, was a part of the creation story. God plan for us will stand firm forever. God’s purpose for those who follow him, will be faithful for all generations. This is reason for us to praise God.
