Joel 2:21-27

21 Do not fear, O soil;

be glad and rejoice,

for the LORD has done great things!

22 Do not fear, you animals of the field,

for the pastures of the wilderness are green;

the tree bears its fruit,

the fig tree and vine give their full yield.

23 O children of Zion, be glad

and rejoice in the LORD your God;

for he has given the early rain for your vindication,

he has poured down for you abundant rain,

the early and the later rain, as before.

24 The threshing floors shall be full of grain,

the vats shall overflow with wine and oil.

25 I will repay you for the years

that the swarming locust has eaten,

the hopper, the destroyer, and the cutter,

my great army, which I sent against you.

26 You shall eat in plenty and be satisfied,

and praise the name of the LORD your God,

who has dealt wondrously with you.

And my people shall never again be put to shame.

27 You shall know that I am in the midst of Israel,

and that I, the LORD, am your God and there is no other.

And my people shall never again be put to shame. (Joel 2:21-27, NRSV)

The following comments are repeated here with minor revision and supplement from November 11, 2004, two years ago (Thursday of the week of the Sunday closest to November 9, Year Two):

Joel presents God’s answer, “in response” (Joel 2:19a), to the prayer of repentance he called for in yesterday’s lesson (vv. 15, 17). The LORD will satisfy them with “grain, wine, and oil” (v. 19b, c). He will “remove the northern army far from you, / and drive it into a parched and desolate land” (v. 20a, b). The soil made barren by the locusts should not fear, but be glad and rejoice in what the LORD has done (v. 21); likewise the “animals of the field” should not fear, for the pastures, trees and vines are being renewed (v. 22). The people of Zion are called upon to “be glad / and rejoice in the LORD your God; / for he has given the early rain / for your vindication, / he has poured down for you abundant rain, / the early and the later rain, as before” (v. 23). As a result, “the threshing floors shall be full of grain, / [and] the vats shall overflow with wine and oil” (v. 24). So God will undo the damage of the locusts: “I will repay you for the years / that the swarming locust has eaten, / the hopper, the destroyer, and the cutter / my great army, which I sent against you” (v. 25, cf. v. 20). The people will “eat in plenty and be satisfied,” and they will “praise the name of the LORD your God” (v. 26). As in other prophetic books pronouncements of judgment are followed by promises of mercy and grace. But here, the promises follow the call to repentance. For emphasis, the promise is repeated, “You shall know that I am in the midst of Israel, / and that I, the LORD, am your God and there is no other. And my people shall never again be put to shame” (vv. 26, 27).

James 1:1-15

The following texts are presented as printed May 2, 2005 (Monday of the week of the Sixth Sunday of Easter, Year One) and the comments of that date are combined with revision and supplement from comments of November 11, 2004, two years ago (Thursday of the week of the Sunday closest to November 9, Year Two), and from comments on James 1:1-18 on June 19, 2005 (the Sunday closest to June 22, Year One):

            The Letter’s Salutation

1:1 James, a servant of God and of the Lord Jesus Christ,

To the twelve tribes in the Dispersion:

Greetings. (James 1:1)

The letter is addressed to scattered Christians in general. The term “the twelve tribes” assumes that the Christians are heirs of the promises to Abraham. James addresses his letter “to the twelve tribes in the Dispersion” (Jas. 1:1), which Cain Hope Felder understands as a reference to “scattered Christians” [i.e. understanding “Dispersion” as a metaphor for Christians] with reference to 1 Pet. 1:1, NOAB, 3^rd ed., on Jas. 1:1). But James B. Addison takes the term “the Dispersion” literally, as a reference to Jews. “If he [James] has a new spiritual meaning for the twelve tribes he must not at once add of the dispersion, for this at once anchors it in the old historical application” (James B. Addison, The Epistle of James, NICNT, 49). “In our view, then, James is addressing his Epistle both to Christian and (hopefully) to non-Christian Jews, outside and within Palestine itself” (Addison, 51). The difference here is perhaps not so important as the fact that both see the letter as addressed to Christian believers. The Jewish character is prominent throughout the book as well.

 This is the only New Testament Letter that uses the standard greeting found in many letters of that time, “Greetings” (chairein, James 1:1c). As a form of the verb chairō (“rejoice”), which is used as a form of address (cf. chaire, “greetings,” Lk. 1:28; Mt. 26:49), the infinitive form chairein is used “elliptically at the beginning of a letter, chairein, greetings Ac 15:23 [the letter sent under James’ supervision [!] by the Apostles reporting the decision of the Jerusalem Conference]; 23:26 [the letter sent by the tribune, ‘Claudius Lysias to his Excellency the governor Felix,’ greetings]; Js. 1:1,” (F. Wilbur Gingrich and Frederick W. Danker, Shorter Lexicon of the Greek New Testament, s.v. chairō). The Pauline letters use charis (“grace”) and eirēnē (“peace,” Heb. Shalōm). Peter uses Paul’s terms, but adds “be multiplied (plēthyntheiē). Jude’s greeting is, “May mercy (eleos), peace (eirēnē), and love (agapē) be yours in abundance” (Jude 2). The Johannine Letters do not use formal greetings, but do express affection for the readers at the outset (cf. 1 Jn. 1:4; 2 Jn. 3, “Grace, mercy and peace be with us from God the Father, and from Jesus Christ, the Father’s Son, in truth and love”; 3 Jn. 1, “The elder to the beloved Gaius, whom I love in truth”).

            Rejoicing in Trials, Seeking God’s Wisdom, Reversal of Conditions for the Lowly and the Rich

2 My brothers and sisters, whenever you face trials of any kind, consider it nothing but joy, 3 because you know that the testing of your faith produces endurance; 4 and let endurance have its full effect, so that you may be mature and complete, lacking in nothing.

5 If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you. 6 But ask in faith, never doubting, for the one who doubts is like a wave of the sea, driven and tossed by the wind; 7 for the doubter, being double-minded and unstable in every way, must not expect to receive anything from the Lord.

9 Let the believer who is lowly boast in being raised up, 10 and the rich in being brought low, because the rich will disappear like a flower in the field. 11 For the sun rises with its scorching heat and withers the field; its flower falls, and its beauty perishes. It is the same way with the rich; in the midst of a busy life, they will wither away. (James 1:2-11 NRSV)

James pronounces a blessing on “anyone who endures temptation” (Jas. 1:12), and advises us to “consider it nothing but joy” “whenever you face trials of any kind” (v. 2). Testing produces endurance (v. 3) and leads to maturity: “let endurance have its full effect, so that you may be mature and complete, lacking in nothing” (v. 4). “One virtue leads to another” (Sophie Laws, HarperCollins Study Bible, on Jas. 1:2-4, cf. Rom 5:3-4; 1 Pet. 1:6-7). Addison emends the text of verse 3, substituting “in endurance” (hypomonē, dative case) for “endurance” (hypomonēn, accusative case). “In the usual text “endurance” is the result achieved; in our emended text, in endurance [dative of means], it is the means and method by which we strive for (and, we hope, win) approbation” (Addison, 55. cf. 90-92).

We are promised wisdom, if we ask (v. 5), for God gives it to all “generously” (NRSV), “freely” (Addison, 56) or “as a simple (unconditional) gift” (Addison, 55). In chapter 3, we are advised to demonstrate wisdom: “Show by your good life that your works are done with gentleness born of wisdom” (3:13). Here (1:5) James promises that God will give wisdom. Compare Jesus’ statement that God will give “good things” (Mt. 7:11) or “the Holy Spirit” (Lk. 11:13) to those who ask. Wisdom, sophia, gives Greek philosophy its name–philo-sophia–but the wisdom mentioned here has in mind the biblical background, chokmāh, which was with God in the creation (Proverbs 8:22-31, but in general, is practical wisdom for living. “The fear of the LORD is the beginning of knowledge; / fools despise wisdom and instruction” (Prov. 1:7). In the Jewish tradition,

Sometimes “Wisdom means Law (Torah),” says an old commentary on Ps. 99:4 (Midr. Ps. on 99:4). This Wisdom / Law was needed for defeating the wiles of the Evil Spirit in man; but wisdom is a gift, from on high, which cannot be bought by man; its sole source is God: so OT Wisdom literature, Philo, and the rabbis. “Blessed be Thou, O Lord our God, King of the universe, who hast imparted of Thy wisdom to flesh and blood. (Addison, 56)

For Christians facing trials and “lowly” conditions in life, things are not what they seem. They have a hope for a future with God, so they should have joy in spite of present circumstances, asking wisdom from God and looking forward to God’s reversal of the situation, when “the rich will disappear like a flower in the field” (James 1:10). It’s not that the rich are wicked simply because they are rich. “Wealthy people can be Christians; the issue is not social standing but unjust behavior; see 2:2-6; 5:1-6)” (Felder, on 1:9-11).

            Enduring Temptation

12 Blessed is anyone who endures temptation. Such a one has stood the test and will receive the crown of life that the Lord has promised to those who love him. 13 No one, when tempted, should say, “I am being tempted by God”; for God cannot be tempted by evil and he himself tempts no one. 14 But one is tempted by one’s own desire, being lured and enticed by it; 15 then, when that desire has conceived, it gives birth to sin, and that sin, when it is fully grown, gives birth to death. (James 1:12-15 NRSV)

A particular form of trial for the Christian is temptation. James blesses the one “who endures temptation” (James 1:12). He also reminds us that God does not tempt persons to sin (v. 13), and he defines temptation and it’s consequences (vv. 14-15).

In these early paragraphs, James refers briefly to some themes that will be treated at greater length later in the book, for example, faith (1:3, 6; 2:14-26), the lowly and the rich (1:9-11; 2:1-7; 5:1-6), and temptation (1:12-16; cf. the sources of conflicts, 4:1-10, and the call for patience, 5:7-11). God’s most significant gift for us is “birth by the word of truth, so that we would become a kind of first fruits of his creatures” (1:18)

Luke 15:1-2, 11-32

The following texts are presented as printed May 25, 2005 (Wednesday of the week of the Sunday closest to May 25, Year One) and the comments of that date are combined with revision and supplement from comments of November 11, 2004, two years ago (Thursday of the week of the Sunday closest to November 9, Year Two):

Parables for Pharisees and Scribes (including yesterday’s lost sheep and coin)

15:1 Now all the tax collectors and sinners were coming near to listen to him. 2 And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” (Luke 15:1-2, NRSV)

If we review some of Luke’s earlier material, we see that some perhaps well-meaning Pharisees warned Jesus, “Get away from here, for Herod wants to kill you” (Luke 13:31). Jesus’ response implies that there’s no stopping him now. “I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work” (v. 32). Jesus continues to address the Pharisees and associates (at a meal in the house of a leader of the Pharisees (14:1). He addresses the crowds about discipleship (14:25-35), but before addressing the disciples again (16:1), he tells three parables for the “benefit” of the Pharisees and scribes who “were grumbling and saying, ‘This fellow welcomes sinners and eats with them’” (15:2).

It is frequently pointed out that the prodigal son’s elder brother represents the complaining Pharisees (Lk 15:2). “By calling his brother ‘this son of yours’ he fails to recognize his brotherhood with outcast sinners” (G. W. H. Lampe, Peake’s Commentary on the Bible, sec. 730h, p. 836, on Lk. 15:29-30). “The basis of his relationship to his father is servitude, and keeping the commandments in a Pharisaic manner. . . . Luke always sees the Christian mission as directed in the first instance to the Jews as the chosen people” (Lampe, on v. 31).

The Prodigal Son (the lost boy)

11 Then Jesus said, “There was a man who had two sons. 12 The younger of them said to his father, ‘Father, give me the share of the property that will belong to me.’ So he divided his property between them. 13 A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.”’ 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ 22 But the father said to his slaves, ‘Quickly, bring out a robe-the best one-and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate. (Luke 15:11-24, NRSV)

But though the parable has a lesson for the “elder brothers” of the world, it speaks to all of us as well. We should not forget the seriousness of sin, all sin, whether the pride and blindness of the elder brother, or the willful departure of the younger brother. Older translations say “he gathered (synagō) all together” (Lk. 15:13 AV/KJV), and recent translations are similar “the younger son gathered all he had” (NRSV). But commercial papyri discovered in modern times, and recent Lexicons, suggest that he “cashed it all in.” Verse thirteen means “gather everything together, perhaps in the sense or with the connotation turn everything into cash” (Bauer-Arndt-Gingrich-Danker, Lexicon, s.v. synagō). He perhaps didn’t recognize the Devil’s signature on the contract, but by his squandering of property “in dissolute living” (v. 13), he sold himself out, down the river, so to speak. For such people, the only hope is the grace of God. Such people also are clearly in a place to recognize their lostness, and to determine to return to the father. In some ways, the older brother was just as lost, but less likely to recognize his condition and do something about it.

On one level, Eric Franklin observes that the actions of the younger son at the beginning of the parable are outrageous:

His initial request of the father has been seen as one which totally disregards the fifth commandment (Ex. 20:12), his realizing of his assets as giving little heed to the Jewish belief in the land as God’s gift to his people (1 Kings 21:3), his squandering of his money as a sign of his loose living, and his hiring of himself to a Gentile as a witness to his contempt for the covenantal people. (Eric Franklin, The Oxford Bible Commentary, 947)

It seems that the son is on a downhill slide that has been greased.

The story builds up his offences in a spectacular way to make him a strong foil to the actions of the father which demand some evaluation and on which the point of the story depends. (Ibid.)

But did the prodigal repent? The words, “But when he came to himself” (Lk. 15:17), have

sometimes been claimed as a Semitism which carries the meaning ‘to repent’. This, however is by no means clear. The Greek can rather mean ‘starting to think straight’, that is to stop being in despair and to be logical. v. 17b bases his rethinking on self-centered considerations, and it is these that determine the words of his approach to the father which could as easily give expression to calculation as to genuine penitence. Some interpreters would see a change of heart at v. 21 [“Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.”] , and think that this is brought about by the father’s initiative. This appears to be more in keeping with the story as a whole, though a genuine repentance remains a possibility rather than a certainty. (Ibid.)

I would respond to Franklin by saying any turn toward God is a turn in the right direction, however imperfect the motivation for turning. Franklin assesses the Father’s actions. “It is generally agreed that the father’s act of running to meet his son and the manner of his embrace would be regarded as demeaning for a Near-Eastern parent.” He refers to a Jewish parable (cited elsewhere) which has been compared to the Prodigal Son, that “portrays a father who, though equally concerned for his son and anxious for his return, takes an initiative which is nevertheless consistent with his own honour.” The father’s earlier actions have been compared to Jewish law, which “made provision for his actions in dividing his ‘living’ (the Gk. In 12b is a stronger term [bios, “means of subsistence”] than that used in 12a [ousia, “property, wealth] and really suggests ‘his means of living’), though Sir. 33:19-23 warns against it. A safeguard was possible which, by the use of the phrase, ‘From today and after my death’, guaranteed the future gift but allowed no use of it until then . . . The father ignores this safeguard. He has acted generously, even foolishly, towards his son’s demands” (Franklin, 947). But when the son returns, can we call it “unreasonable, superabounding grace”?

The Elder Brother (Prodigal Too?)

25 “Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, ‘Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.’ 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!’ 31 Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.’” (Luke 15:25-32, NRSV)

This parable, and the paragraph about the elder son, bring two chapters to a climax that have been mainly focused on the Pharisees. They have shown some concern for Jesus’ safety, warning him about Herod (13:31). They have shared a meal with him (14:1), but looked on in stony silence when he cured the man with dropsy (14:2). They listened to his criticism for seeking the seats of honor (14:7-11), and his advice to invite “the poor, the crippled, the lame and the blind” to their dinner parties (14:11-14). One even looks forward with some anticipation to the “blessing” of eating “bread in the kingdom of God” (14:15). But they still complained that he “welcomes sinners and eats with them” (15:2). So they readily recognize themselves in the elder brother, and understand Jesus’ challenge to them.

He [the elder brother] has often been seen as hard, dutiful but unloving ungenerous in his actions and dismissive in his judgements both of the brother and his father. vv. 29-30 certainly portray anger, fury even, and resentment. Whilst not meant to present him in a good light, it should not be assumed, however, that they express an outlook that merits instant condemnation. No doubt already critical of his brother, and, indeed, of his father’s indulgence of him, he hears of the latest happenings from a servant after a day’s work in the fields. [“Where was my invitation?!”] Festivities are happening because of events that concern him fundamentally, and he is left to discover them for himself. The father’s indulgence of one son amounts to a seeming indifference to the other. But appearances are wrong. The father is as concerned for him as for the other, and all that he has is his (v. 31). He is faced nevertheless with a radical challenge. If he does go in, the learning experience for him will be almost as great as it must be for the younger brother. He will have to see himself and his relationships with both his father and his brother in a wholly new way. (Franklin, 948)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com