Jeremiah 29:1, 4-14 or Jeremiah 39:11-40:6

See the text and comments for October 16, one week ago.

Acts 16:6-15

See the text and comments for October 16, one week ago.

Luke 10:1-12, 17-20

See the text and comments for October 16, one week ago.

Haggai 1:1-2:9

The Command to Rebuild the Temple (Ezra 5.1)

1:1 In the second year of King Darius, in the sixth month, on the first day of the month, the word of the LORD came by the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest: 2 Thus says the LORD of hosts: These people say the time has not yet come to rebuild the LORD's house. 3 Then the word of the LORD came by the prophet Haggai, saying: 4 Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins? 5 Now therefore thus says the LORD of hosts: Consider how you have fared. 6 You have sown much, and harvested little; you eat, but you never have enough; you drink, but you never have your fill; you clothe yourselves, but no one is warm; and you that earn wages earn wages to put them into a bag with holes.

7 Thus says the LORD of hosts: Consider how you have fared. 8 Go up to the hills and bring wood and build the house, so that I may take pleasure in it and be honored, says the LORD. 9 You have looked for much, and, lo, it came to little; and when you brought it home, I blew it away. Why? says the LORD of hosts. Because my house lies in ruins, while all of you hurry off to your own houses. 10 Therefore the heavens above you have withheld the dew, and the earth has withheld its produce. 11 And I have called for a drought on the land and the hills, on the grain, the new wine, the oil, on what the soil produces, on human beings and animals, and on all their labors.

12 Then Zerubbabel son of Shealtiel, and Joshua son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of the prophet Haggai, as the LORD their God had sent him; and the people feared the LORD. 13 Then Haggai, the messenger of the LORD, spoke to the people with the LORD's message, saying, I am with you, says the LORD. 14 And the LORD stirred up the spirit of Zerubbabel son of Shealtiel, governor of Judah, and the spirit of Joshua son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the LORD of hosts, their God, 15 on the twenty-fourth day of the month, in the sixth month.

In the second year of King Darius, 2:1 in the seventh month, on the twenty-first day of the month, the word of the LORD came by the prophet Haggai, saying: 2 Speak now to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and to the remnant of the people, and say, 3 Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing? 4 Yet now take courage, O Zerubbabel, says the LORD; take courage, O Joshua, son of Jehozadak, the high priest; take courage, all you people of the land, says the LORD; work, for I am with you, says the LORD of hosts, 5 according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear. 6 For thus says the LORD of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land; 7 and I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts. 8 The silver is mine, and the gold is mine, says the LORD of hosts. 9 The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts. (Haggai 1:1-2:9, NRSV)

Haggai is called to prophesy at a time when there has been a beginning of rebuilding the temple but the rebuilding has been aborted and the temple “lies in ruins” (Hag. 1:4). Speaking for the LORD, he accuses the people of taking care of their own affairs but neglecting work on the temple. “Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins?” (1:4). His preaching takes effect when Zerubbabel and Joshua, and the people under their leadership “obeyed the voice of the LORD their God, and the words of the prophet Haggai” (v. 12). So the work resumes “on the twenty-fourth day of the month, in the sixth month” (v. 15a), which was “in the second year of King Darius” (v. 15b). Haggai encourages Zerubbabel and Joshua (2:2) with promises that the work will be accomplished with the LORD’s help. “For I am with you, says the LORD of hosts” (v. 4). “Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land” (v. 6). “The treasure of all nations shall come, and I will fill this house with splendor” (v. 7). “The latter splendor of this house shall be greater than the former” (v. 9).

or Jeremiah 44:15-30 (Presbyterian Tradition)

15 Then all the men who were aware that their wives had been making offerings to other gods, and all the women who stood by, a great assembly, all the people who lived in Pathros in the land of Egypt, answered Jeremiah: ¹⁶ “As for the word that you have spoken to us in the name of the Lord, we are not going to listen to you. ¹⁷ Instead, we will do everything that we have vowed, make offerings to the queen of heaven and pour out libations to her, just as we and our ancestors, our kings and our officials, used to do in the towns of Judah and in the streets of Jerusalem. We used to have plenty of food, and prospered, and saw no misfortune. ¹⁸ But from the time we stopped making offerings to the queen of heaven and pouring out libations to her, we have lacked everything and have perished by the sword and by famine.” ¹⁹ And the women said, “Indeed we will go on making offerings to the queen of heaven and pouring out libations to her; do you think that we made cakes for her, marked with her image, and poured out libations to her without our husbands’ being involved?”

²⁰ Then Jeremiah said to all the people, men and women, all the people who were giving him this answer: ²¹ “As for the offerings that you made in the towns of Judah and in the streets of Jerusalem, you and your ancestors, your kings and your officials, and the people of the land, did not the Lord remember them? Did it not come into his mind? ²² The Lord could no longer bear the sight of your evil doings, the abominations that you committed; therefore your land became a desolation and a waste and a curse, without inhabitant, as it is to this day. ²³ It is because you burned offerings, and because you sinned against the Lord and did not obey the voice of the Lord or walk in his law and in his statutes and in his decrees, that this disaster has befallen you, as is still evident today.”

²⁴ Jeremiah said to all the people and all the women, “Hear the word of the Lord, all you Judeans who are in the land of Egypt, ²⁵ Thus says the Lord of hosts, the God of Israel: You and your wives have accomplished in deeds what you declared in words, saying, ‘We are determined to perform the vows that we have made, to make offerings to the queen of heaven and to pour out libations to her.’ By all means, keep your vows and make your libations! ²⁶ Therefore hear the word of the Lord, all you Judeans who live in the land of Egypt: Lo, I swear by my great name, says the Lord, that my name shall no longer be pronounced on the lips of any of the people of Judah in all the land of Egypt, saying, ‘As the Lord God lives.’ ²⁷ I am going to watch over them for harm and not for good; all the people of Judah who are in the land of Egypt shall perish by the sword and by famine, until not one is left. ²⁸ And those who escape the sword shall return from the land of Egypt to the land of Judah, few in number; and all the remnant of Judah, who have come to the land of Egypt to settle, shall know whose words will stand, mine or theirs! ²⁹ This shall be the sign to you, says the Lord, that I am going to punish you in this place, in order that you may know that my words against you will surely be carried out: ³⁰ Thus says the Lord, I am going to give Pharaoh Hophra, king of Egypt, into the hands of his enemies, those who seek his life, just as I gave King Zedekiah of Judah into the hand of King Nebuchadrezzar of Babylon, his enemy who sought his life.” (Jeremiah 44:15-30, NRSV)

For the Jews who fled to Egypt and took Jeremiah with them, the situation remains very bad. They will reject Jeremiah’s advice and make offerings to “the queen of heaven” because “We used to have plenty of food, and prospered, and saw no misfortune” in Judah (Jer. 44:17), which stopped: “But from the time we stopped making offerings to the queen of heaven and pouring out libations to her, we have lacked everything and have perished by the sword and by famine” (v. 18). Jeremiah reminds them that God did punish their idolatrous practices in Judah (vv. 21-23). And he pronounces judgment on them. The LORD says, “I swear by my great name, says the Lord, that my name shall no longer be pronounced on the lips of any of the people of Judah in all the land of Egypt, saying, ‘As the Lord God lives’” (v. 26). They will perish by the sword and famine (v. 27). The proof, that is, the “sign” (v. 29) will be the LORD’s giving Pharaoh Hophra “into the hands of his enemies . . . just as I gave King Zedekiah of Judah into the hand of King Nebuchadrezzar of Babylon” (v. 30).

Acts 18:24-19:7

Apollos and the Baptism of John

24 Now there came to Ephesus a Jew named Apollos, a native of Alexandria. He was an eloquent man, well-versed in the scriptures. 25 He had been instructed in the Way of the Lord; and he spoke with burning enthusiasm and taught accurately the things concerning Jesus, though he knew only the baptism of John. 26 He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained the Way of God to him more accurately. 27 And when he wished to cross over to Achaia, the believers encouraged him and wrote to the disciples to welcome him. On his arrival he greatly helped those who through grace had become believers, 28 for he powerfully refuted the Jews in public, showing by the scriptures that the Messiah is Jesus. (Acts 18:24-28, NRSV)

Luke describes Apollos as “a native of Alexandria,” and “an eloquent man, well-versed in the scriptures” (Acts 18:24), “instructed in the Way of the Lord,” one who “spoke with burning enthusiasm and taught accurately the things concerning Jesus” (v. 25). But there is a problem, “he knew only the baptism of John” (v. 25). Fortunately, from Luke’s perspective, there was a pair of Christian teachers, Priscilla and Aquila, who were able to take him aside and explain “the Way of God to him more accurately” (v. 26). When Paul first met them, Aquila was mentioned first (Acts 18:2), but Priscilla is mentioned first here (18:26; cf. v. 18; Rom. 16:3), perhaps not in “chivalry” but because she took the lead in the instruction of Apollos. This instruction may have helped him be well received in Corinth (v. 27; 19:1, cf. references to him by Paul in 1 Cor., chaps. 1-4).

Paul and Baptism in the Name of the Lord Jesus

19:1 While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus, where he found some disciples. 2 He said to them, "Did you receive the Holy Spirit when you became believers?" They replied, "No, we have not even heard that there is a Holy Spirit." 3 Then he said, "Into what then were you baptized?" They answered, "Into John's baptism." 4 Paul said, "John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus." 5 On hearing this, they were baptized in the name of the Lord Jesus. 6 When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied- 7 altogether there were about twelve of them. (Acts 19:1-7, NRSV)

Even though Apollos has preached in Ephesus, and has been instructed by Priscilla and Aquila, when Paul arrives in Ephesus, he is told, “We have not even heard that there is a Holy Spirit” (Acts 19:2). This was in response to his question, “Did you receive the Holy Spirit when you became believers?” (v. 2). The King James Version translates this question as follows: “Have ye received the Holy Ghost since ye believed?” The Greek text, translated very literally, is “Having believed (pisteusantes), did you receive (elabete) the Holy Spirit?” The Greek word translated “having believed” (pisteusantes) is an aorist tense participle, and the main verb, “did you receive” (elabete) is in the aorist–or simple past–tense. The usual rule is that an aorist tense participle refers to action prior to the action of the main verb, which would support the translation in the King James Version, and those who see Paul as referring here to a second work of grace, baptism with the Holy Spirit, as subsequent to initial conversion with its “baptism of repentance.” This understanding of the passage has merit, but there are other considerations. Sometimes the aorist participle and the aorist main verb are not clearly different in time. A notable example is the common expression, “answered and said,” as in Matthew 4:4, “But he [Jesus] answered and said” (KJV, for “But he having answered [aorist participle], said,” in a literal translation of the Greek; “But he answered,” NRSV). The NRSV translation of Acts 19:2, “Did you receive the Holy Spirit when you became believers?” doesn’t rule out a sequence such as, “Having believed, did you then subsequently receive the Holy Spirit?” but neither does it clearly indicate such a sequence. John Wesley’s comments are worth quoting:

Have ye received the Holy Ghost? - The extraordinary gifts of the Spirit, as well as his sanctifying graces? We have not so much as heard - Whether there be any such gifts. (Wesley on Acts 19:2, http://wesley.nnu.edu/john_wesley/notes/acts.htm#Chapter+XIX)

Into what were ye baptized - Into what dispensation? To the sealing of what doctrine? Into John's baptism - We were baptized by John and believe what he taught. (Wesley on v. 3)

John baptized - That is, the whole baptism and preaching of John pointed at Christ. After this John is mentioned no more in the New Testament. Here he gives way to Christ altogether. (Wesley on v. 4

And hearing this, they were baptized - By some other. Paul only laid his hands upon them. They were baptized - They were baptized twice; but not with the same baptism. John did not administer that baptism which Christ afterward commanded, that is, in the name of the Father, Son, and Holy Ghost. (Wesley on v. 5)

Wesley apparently understands this not as a reference to two works of grace within the normal Christian way of conversion, but a full realization of that to which John could still only anticipate in the future. Someone once told me that Billy Graham was once speaking to an interdenominational group of ministers with differing views on such matters. He said, “One thing is clear, and we can all agree on that, the Bible says, ‘Be filled with the Spirit.’” The key question is not, What have you experienced in the past? but How is it with you now? Is your heart right? Are you finding ways to put your faith to work?

Luke 10:25-37

The Parable of the Good Samaritan (Mt 22.34-40; Mk 12.28-34)

25 Just then a lawyer stood up to test Jesus. "Teacher," he said, "what must I do to inherit eternal life?" 26 He said to him, "What is written in the law? What do you read there?" 27 He answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." 28 And he said to him, "You have given the right answer; do this, and you will live."

29 But wanting to justify himself, he asked Jesus, "And who is my neighbor?" 30 Jesus replied, "A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, 'Take care of him; and when I come back, I will repay you whatever more you spend.' 36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?" 37 He said, "The one who showed him mercy." Jesus said to him, "Go and do likewise." (Luke 10:25-37, NRSV)

During Jesus’ final ministry in Jerusalem, Mark describes a series of seven episodes, mostly debates or parables, which Matthew includes in Mark’s order, but with a couple additions. Luke includes six of these in Mark’s order, but he moves the question about the Great Commandment and Jesus’ response to a different context, where it serves to introduce the Parable of the Good Samaritan. This arrangement is outlined in the following table

You may be asking, What does this table have to do with the Parable of the Good Samaritan. Bear with me a little, and let me explain. A close reading of the passages listed in the above table will, of course, discover interesting differences as well as similarities in the presentations of Jesus’ teaching by the three evangelists (Matthew, Mark and Luke). In the section on the Woes to the Scribes and Pharisees, for example, Mark has four verses (3 ½ really) as compared to thirty-six verses in Matthew. Luke has much of the same material that Matthew presents, but in a simpler style, without ringing the changes, so to speak, on the repetition of “hypocrites.” And Luke presents it in a different context (chap. 11, not chap. 20).

Biblical scholars don’t all agree on the best way to explain the similarities and differences among the Gospels such as those illustrated by the above table. A few would not try, but simply ascribe the differences to independent sources and/or accounts. But it makes sense to me to see it this way for the passages in the above table: Matthew has used Mark as a source and maintained the sequence of Mark’s seven episodes, but has added two parables, the Two Sons and the Wicked Husbandmen, which Luke includes elsewhere in other contexts. Luke has maintained Mark’s sequence for six of these episodes, but he has broken Mark’s sequence for one; for reasons of his own he has transposed the discussion of the Great Commandment to the context where he presents the Parable of the Good Samaritan (Lk. 10:25-37). In Luke this comes near the beginning of his (“Travel Narrative,” Lk. 9:51-18:14, in effect an extended narrative of Jesus’ journey from Galilee to Jerusalem within which Luke includes much of Jesus’ teaching). This teaching on the Great Commandment come in answer to a Lawyer’s question (Lk. 10:25), and when the lawyer follows with another question, “And who is my neighbor?” (v. 29), Jesus responds with the Parable of the Good Samaritan. I note that this comes not long after the account found only in Luke of rejection of Jesus by a Samaritan village (Lk. 9:52-56), and the Mission of the Seventy (Lk. 10:1-12, 17-20).

Jesus identifies the “Great” or “First Commandment” with the Jewish “Shema” (Deut. 6:4-9) which emphasizes love of God (Mt. 22:36-37; Mk. 12:29-30; Lk. 12:27a) in response to the question, but adds on his own the “Second,” which he quotes from Leviticus 19:18, which in its Old Testament context refers to love of one’s fellow countryman, another Israelite:

You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the LORD. (Lev. 19:17-18, NRSV)

Jesus limits his quotation to the words, “You shall love your neighbor as yourself” (Mt. 22:39; Mk. 12:31), abbreviated in Luke to “and your neighbor as yourself” (Lk. 10:27b). This might, but does not necessarily, include Samaritans or other Gentiles. In a sense, of course, love within the Christian community is–or ought to be–special. “This is my commandment, that you love one another as I have loved you” (Jn. 15:12). In the Old Testament context, later in Leviticus, chapter 19, love of neighbor is expanded to include “the alien who resides with you”:

The alien who resides with you shall be to you as the citizen among you; you shall love the alien as yourself, for you were aliens in the land of Egypt: I am the LORD. (Lev. 19:34, NRSV)

Perhaps Luke’s relating this teaching to the Parable of the Good Samaritan reveals his strong interest in the mission to the Gentiles and the world at large, the progress of which he describes in detail in the Book of Acts. While he can report the hostility of a Samaritan village (Lk. 9:52-56), he can also present a Samaritan as a role model in this parable. And he reports the early church’s mission to Samaria (Acts 8:4-25). It’s a reminder that we too should expand our horizons and love those of different races, cultures, and even different religious perspectives. “Go and do likewise,” that is, show mercy.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com