Isaiah 7:10-25

Isaiah Gives Ahaz the Sign of Immanuel

10 Again the LORD spoke to Ahaz, saying, 11 Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven. 12 But Ahaz said, I will not ask, and I will not put the LORD to the test. 13 Then Isaiah said: “Hear then, O house of David! Is it too little for you to weary mortals, that you weary my God also? 14 Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel. 15 He shall eat curds and honey by the time he knows how to refuse the evil and choose the good. 16 For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted. 17 The LORD will bring on you and on your people and on your ancestral house such days as have not come since the day that Ephraim departed from Judah-the king of Assyria.”

18 On that day the LORD will whistle for the fly that is at the sources of the streams of Egypt, and for the bee that is in the land of Assyria. 19 And they will all come and settle in the steep ravines, and in the clefts of the rocks, and on all the thornbushes, and on all the pastures.

20 On that day the Lord will shave with a razor hired beyond the River-with the king of Assyria-the head and the hair of the feet, and it will take off the beard as well.

21 On that day one will keep alive a young cow and two sheep, 22 and will eat curds because of the abundance of milk that they give; for everyone that is left in the land shall eat curds and honey.

23 On that day every place where there used to be a thousand vines, worth a thousand shekels of silver, will become briers and thorns. 24 With bow and arrows one will go there, for all the land will be briers and thorns; 25 and as for all the hills that used to be hoed with a hoe, you will not go there for fear of briers and thorns; but they will become a place where cattle are let loose and where sheep tread. (Isaiah 7:10-25, NRSV)

The following comments are repeated here with some revision and supplement from December 10, 2004, two years ago (Friday of the week of the Second Sunday of Advent, Year One):

As noted yesterday the historical background for these prophecies in Isaiah, chapters seven and eight, is the Syro-Ephramite war, when the kings of Syria and North Israel attempted to attack Jerusalem and Judah because King Ahaz would not join their coalition against Assyria. Isaiah has given reassurance to Ahaz. King Resin of Aram (Syria) and King Pekah of Ephraim “two smoldering stumps of firebrands” (Isa. 7:4) who will not succeed in the attack on Jerusalem. “It shall not stand, / and it shall not come to pass” (v. 7). Ahaz should face them with faith in God. “If you do not stand firm in faith, / you shall not stand at all” (v. 9c, d). The sign for Ahaz is the name of Isaiah’s son, Shear-jashub (v. 3), which means, “A remnant shall return” (NRSV text note b on v. 3).

Today’s reading, Isaiah 7:10-25, may be understood at two levels. On the one hand, Isaiah’s message for King Ahaz continues. Through the prophet, the LORD offers Ahaz another sign. “Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven” (v. 11). Ahaz refuses the sign that Isaiah offers: “But Ahaz said, I will not ask, and I will not put the LORD to the test” (v. 12). “Apparently,” says Benjamin D. Sommer, “Ahaz chooses to rely on the intervention of the Assyrian king (cf. 2 Kings 16:7-9) rather than on God” According to the passage from 2 Kings cited by Sommer, “Ahaz sent messengers to King Tiglath-Pileser of Assyria, saying, ‘I am your servant and your son. Come up, and rescue me from the hand of the king of Aram and from the hand of the king of Israel, who are attacking me’” (2 Kgs. 16:7). Ahaz supports this request with “the silver and gold found in the house of the LORD,” and “the treasures of the king’s house,” sent as “a present to the king of Assyria” (v. 8). In response, “the king of Assyria listened to him, .. . . marched up against Damascus, and took it, carrying its people captive to Kir; then he killed Rezin” (v. 9). But to Ahaz’s refusal of a sign from the LORD, Isaiah responds with rebuke. “Hear then, O house of David! Is it too little for you to weary mortals, that you weary my God also?” (v. 13). And, in spite of himself, Ahaz is given a sign. “Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel” (v. 14). The word “Immanuel” (‘immānû ’ēl) is not translated here–it would be obvious in Hebrew–as it is in Matthew’s quotation (based on the LXX text), “which means, ‘God is with us’” (Mt. 1:23). Before the young woman’s child, “knows how to refuse the evil and choose the good,” says Isaiah to Ahaz,” the land before whose two kings you are in dread will be deserted” (v. 16). The real threat to Ahaz and his land is not the “two smoldering stumps of firebrands” (v. 4), who will find their land “deserted” (v 16), but the growing menace of the superpower beyond Israel and Syria, that is, Assyria (vv. 18, 20), the “bee” with a powerful sting (v. 18), the razor of God’s judgment (v. 20). According to Joseph Blenkinsopp, the “razor” refers “to the shaming of prisoners by the removal of facial and body hair, see 2 Samuel 10:1-5 ” (NOAB, 3^rd ed., on Isa. 7:20). As a result of the invasion, “one will keep alive a young cow and two sheep, and will eat curds because of the abundance of milk that they give; for everyone that is left in the land shall eat curds and honey”(vv. 21-22). This sounds promising, not threatening, but it results from the destruction of the more complex forms of civilization. Blenkinsopp sees here “a reuse of the curds-and-honey motif [cf. v. 15] signifying that the land will go back to pasture as a result of invasion” (on vv. 21-22). Valuable vines will be replaced by briers and thorns (v. 23), and for entering such land one will need “bows and arrows” (v. 24). Land that used to be tilled will be overgrown with “briers and thorns,” and “will become a place where cattle are let loose and where sheep tread” (v. 25).

If this passage fits together so well in the context of the eighth century B.C., what are we to say about the “Christmas text” cited by Matthew (Isa. 7;14). Matthew takes his cue from the Septuagint (Greek) translation of “young woman” (`almah) as “virgin” (parthenos), and reads the verse as a prophecy of Jesus’ virgin birth (Mt. 1:22-23). Christians believe that Matthew was inspired by the Holy Spirit in so doing. Some Roman Catholic theologians have presented a concept of the sensus plenior (“fuller sense”) of scripture. “The term Sensus Plenior refers to a concept which understands the text of the Bible to have inherent in it more than one sense of meaning” (Jean du Plessis, “The Sensus Plenior of the Bible, http://church-of-the-east.org/library/Sensus%20Plenior.txt, accessed December 14, 2006). This way of interpreting scripture is certainly subject to abuse, but it is not difficult to suppose that Isaiah himself was primarily addressing Ahaz in the situation of his own time, but that God had more in mind. Matthew, catching God’s fuller sense, reads verse 14 as an important Christmas text.

2 Thessalonians 2:13-3:5

Chosen for Salvation

13 But we must always give thanks to God for you, brothers and sisters beloved by the Lord, because God chose you as the first fruits for salvation through sanctification by the Spirit and through belief in the truth. 14 For this purpose he called you through our proclamation of the good news, so that you may obtain the glory of our Lord Jesus Christ. 15 So then, brothers and sisters, stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter.

16 Now may our Lord Jesus Christ himself and God our Father, who loved us and through grace gave us eternal comfort and good hope, 17 comfort your hearts and strengthen them in every good work and word.

Request for Prayer

3:1 Finally, brothers and sisters, pray for us, so that the word of the Lord may spread rapidly and be glorified everywhere, just as it is among you, 2 and that we may be rescued from wicked and evil people; for not all have faith. 3 But the Lord is faithful; he will strengthen you and guard you from the evil one. 4 And we have confidence in the Lord concerning you, that you are doing and will go on doing the things that we command. 5 May the Lord direct your hearts to the love of God and to the steadfastness of Christ. (2 Thessalonians 2:13-3:5, NRSV)

The following comments are combined with revision and supplement here from December 10, 2004, two years ago (Friday of the week of the Second Sunday of Advent, Year One), and from the comments on 2:13-17 from the comments on 2 Thessalonians 2:1-3, 13-17 on December 11, 2005 (the Third Sunday of Advent, Year Two):

In yesterday’s reading, Paul elaborates on his reference to “the lawless one” (2 Thess. 2:3), but he now turns to thanks for the Thessalonian believers, chosen by God “as the first fruits for salvation through sanctification by the Spirit and through belief in the truth” (v. 13). He notes that God called them for this purpose “through our proclamation of the good news, so that you may obtain the glory of our Lord Jesus Christ” (v. 14). We see Paul's profound thankfulness for the continuing operations of God's grace within the church of that city. He instructs them to “stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter” (v. 15). This thanksgiving echoes the opening thanksgiving (1:3-10), and is followed by a prayer that the Lord Jesus Christ and God our Father may “comfort your hearts and strengthen them in every good work and word” (vv. 16-17).

Paul then asks the Thessalonian believers to pray for him, “so that the word of the Lord may spread rapidly and be glorified everywhere, just as it is among you” (3:1) . He also wants them to pray for his protection, “that we may be rescued from wicked and evil people; for not all have faith” (v. 2). He could perhaps have already experienced severe persecutions (cf. 2 Cor. 11:23-29), but if so, he chooses not to elaborate on them at this point. But he focuses on his readers. He assures them that God “will strengthen you and guard you from the evil one” (3:3). He expresses his confidence in the Lord concerning them, “that you are doing and will go on doing the things that we command” (v. 4). We may compare his words to the Philippians, “Brothers and sisters, join in imitating me, and observe those who live according to the example you have in us” (Phil. 3:17). And Paul prays that the Lord may direct the hearts of the Thessalonian believers “to the love of God and to the steadfastness of Christ” (2 Thess. 3:5). This confidence in their faith and practical Christian living prepares for the corrective advice that will follow (in tomorrow’s reading).

Luke 22:14-30

The Institution of the Lord’s Supper (Mt 26.20-30; Mk 14.17-26; Jn 13.21-30)

14 When the hour came, he took his place at the table, and the apostles with him. 15 He said to them, “I have eagerly desired to eat this Passover with you before I suffer; 16 for I tell you, I will not eat it until it is fulfilled in the kingdom of God.” 17 Then he took a cup, and after giving thanks he said, “Take this and divide it among yourselves; 18 for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” 19 Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20 And he did the same with the cup after supper, saying, “This cup that is poured out for you is the new covenant in my blood. 21 But see, the one who betrays me is with me, and his hand is on the table. 22 For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed!” 23 Then they began to ask one another which one of them it could be who would do this.

The Dispute about Greatness

24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, “The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.

28 “You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel. (Luke 22:14-30, NRSV)

The following comments are combined with revision and adaptation here from December 10, 2004, two years ago (Friday of the week of the Second Sunday of Advent, Year One), and from June 22 and 23, 2005 (Wednesday and Thursday of the week of the Sunday closest to June 22, Year One):

The following table presents the texts which relate to the Lord’s Supper, focusing on what are sometimes called the “Words of Institution” of the Eucharist. The various perspectives on the meaning of the Last Supper, and the varied practices among the Christian traditions, have their basis in these texts.

The passage from Luke's Gospel (22:14-30) describes Jesus' last Passover (Seder) supper with his disciples, which becomes the inauguration of a New Covenant (New Testament). It includes a reminder of the high cost of our salvation, "my body, which is given for you," and "the new covenant in my blood" (vv. 19, 20). In other accounts of the Lord’s Supper, Jesus blesses and brakes the bread before taking the cup (Mt. 26:26; Mk. 14:22; 1 Cor. 11:23). Elwyn E. Tilden and Bruce M. Metzger explain the difference here, in comment on Lk. 22:17: “Some Jewish meals included prayers over the cup of wine and several such prayers might be offered during the meal (see v. 20). Luke’s order of events may be related to this fact, or to variations among early Christians in the way they observed the Lord’s supper. Jesus transformed a Jewish devotional meal into a continuing expression of association with himself in death and victory” (NOAB, 2^nd ed., on Lk. 22:14-23). A complete Seder Supper celebration is not described here, which has four “cups” in all; but Luke’s initial cup perhaps fits with his emphasis on the mean as a Passover meal

Matthew, Mark and Luke present this as Jesus’ actions during a Passover (Seder) meal. Eric Franklin sees Luke’s “emphasis that it is the passover meal that Jesus shares with the apostles” (The Oxford Bible Commentary, pp. 954-955, on Lk. 22:1-38 ). Many have noticed that John’s narrative has Jesus crucified on “the day of Preparation” (Jn. 19:31), which would be before the Passover (Seder) meal that evening. There were differences in religious calendars between the Jerusalem priesthood and other Jewish groups, and these differences probably explain the apparent discrepancy. .

All Christian traditions that celebrate the Lord’s Supper understand that the risen Lord is present in their worship. As noted yesterday, the Quakers, who choose to emphasize the inward spiritual reality of communion, also treasure a painting by one of their own entitled “the Presence in the Midst,” which may be seen at http://www.quakerinfo.com/quak_wor.shtml (accessed again December 14, 2006). We surely agree that to “eat my flesh and drink my blood,” and so “to have eternal life” (Jn. 6:54, cf. v. 53) has its deepest meaning in a profoundly spiritual sense.

The reading for today also contains both references to future positions of authority for these disciples, who will "sit on thrones judging the twelve tribes of Israel" (v. 30), and a qualification, the clarification that Christian leaders do not "lord it over" their people as Gentile kings do (v. 25), but rather, they are called to service (vv. 26-27). I pray that, as Christian leaders, we may find a proper balance between the necessary exercise of authority and the spirit of the servant-leader, with God's help and the guidance of the Holy Spirit.

The parallel passages in Matthew and Mark for this passage in Luke come earlier, after the request of James and John for honored seats in the kingdom on Jesus right hand and left “in your glory” (Mk. 10:35-37; cf. Mt. 20-22, where the request comes from their mother). Luke doesn’t mention this request but puts the dispute about greatness in the Last Supper scene (cf. Jn. 13:4-5, 12-13), and the substance of Jesus’ comments on servant leadership is essentially the same in Luke 22:25-27 as in Mark 10:42-45 and Matthew 20:25-28, as the following table shows:

Luke has “kings” where Matthew and Mark have “rulers” (both “of/among the Gentiles”). Luke’s “benefactors” might not seem like tyrants, but in the Greco-Roman society where patron-client relationships were fundamental, benefaction could serve as a means of control. Even in our world public monuments, university buildings and the like, do not bear the names of prominent individuals for no reason at all! The money that put them there probably bought some measure of control as well. Luke has Jesus refer to himself: “I am among you as one who serves,” rather than the Son of Man form of the saying. But the point remains, that he came to serve. Luke may not have mentioned Jesus’ giving “his life a ransom for many” (Mk. 10:45; Mt. 20:28), but the whole chapter clearly shows Luke’s awareness of what lies ahead for Jesus in the coming hours.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com