Isaiah 8:1-15

Isaiah's Son a Sign of the Assyrian Invasion

8:1 Then the LORD said to me, Take a large tablet and write on it in common characters, “Belonging to Maher-shalal-hash-baz,” 2 and have it attested for me by reliable witnesses, the priest Uriah and Zechariah son of Jeberechiah. 3 And I went to the prophetess, and she conceived and bore a son. Then the LORD said to me, Name him Maher-shalal-hash-baz; 4 for before the child knows how to call “My father” or “My mother,” the wealth of Damascus and the spoil of Samaria will be carried away by the king of Assyria.

5 The LORD spoke to me again: 6 Because this people has refused the waters of Shiloah that flow gently, and melt in fear before Rezin and the son of Remaliah; 7 therefore, the Lord is bringing up against it the mighty flood waters of the River, the king of Assyria and all his glory; it will rise above all its channels and overflow all its banks; 8 it will sweep on into Judah as a flood, and, pouring over, it will reach up to the neck; and its outspread wings will fill the breadth of your land, O Immanuel.

9 Band together, you peoples, and be dismayed;

listen, all you far countries;

gird yourselves and be dismayed;

gird yourselves and be dismayed!

10 Take counsel together, but it shall be brought to naught;

speak a word, but it will not stand,

for God is with us.

11 For the LORD spoke thus to me while his hand was strong upon me, and warned me not to walk in the way of this people, saying: 12 Do not call conspiracy all that this people calls conspiracy, and do not fear what it fears, or be in dread. 13 But the LORD of hosts, him you shall regard as holy; let him be your fear, and let him be your dread. 14 He will become a sanctuary, a stone one strikes against; for both houses of Israel he will become a rock one stumbles over-a trap and a snare for the inhabitants of Jerusalem. 15 And many among them shall stumble; they shall fall and be broken; they shall be snared and taken. (Isaiah 8:1-15, NRSV)

The following comments are repeated here with revision and supplement from December 11, 2004, two years ago (Saturday of the week of the Second Sunday of Advent, Year One):

Yesterday’s reading from Isaiah included the promise of a child named Immanuel, who was to be a sign (Isa. 7:14), for king Ahaz in the first place, but in the long run, also for us, as we Christian believe. Earlier, Isaiah’s son, Shear-jashub [“a remnant shall return”] was a sign for Ahaz (Isa. 7:3). Today’s reading includes another child, who was to be born and named Maher-Shalal-hash-baz [“the spoil speeds, the prey hastens,” text note a, Isa. 8:1, NRSV], again as a sign, “for before the child knows how to call ‘My father’ or ‘My mother,” the wealth of Damascus and the spoil of Samaria will be carried away by the king of Assyria” (Isa. 8:4, cf. vv. 1-4). As in the case of the previous signs, Ahaz refuses this one, and Isaiah’s response from the LORD characterizes the refusal: “Because this people has refused the waters of Shiloah that flow gently, and melt in fear before Rezin and the son of Remaliah” (v. 6). He also states the consequence, introduced by “therefore” (w^elākēn), “the Lord is bringing up against it the mighty flood waters of the River, the king of Assyria and all his glory; it will rise above all its channels and overflow all its banks; it will sweep on into Judah as a flood, and, pouring over, it will reach up to the neck; and its outspread wings will fill the breadth of your land, O Immanuel” (vv. 7-8). Note the connection with the second sign, “Immanuel” (7:14). Because Ahaz has refused signs from the LORD (Isa. 7:12), the threat of God’s judgment by the assaults of Assyria will also threaten Judah (Isa. 7:17-20; 8:7-8). A flood reaching up to the neck reminds us of the siege of Jerusalem by Sennacherib’s army (Isa., chaps. 36-37), but that comes later, when Hezekiah is king. In Ahaz’ day, God is ready to deliver his people, as Isaiah says, “Take counsel together, but it shall be brought to naught; / speak a word, but will not stand, / for God is with us [‘immanu ’el]. (Isa. 8:10)

Isaiah continues with personal testimony. “For the LORD spoke thus to me,” he says, “while his and was strong upon me” (v. 11a). According to Joseph Blenkinsopp, “The hand of the LORD signifies possession by the spirit of God, resulting in transformed prophetic consciousness (1 Kings 18:46; 2 Kings 3:15; Ezek. 1:3; 3:22; 8:1; 33:22, etc.)” (NOAB, 3^rd ed., on Isa. 8:11-15). The LORD’s message for Isaiah is “not to walk in the way of this people, saying: ‘Do not call conspiracy all that this people calls conspiracy, and do not fear what it fears, or be in dread’” (vv. 11b, 12). Apparently, says Blenkinsopp, “Isaiah’s opposition to Ahaz and his circle has . . . led to accusations of conspiracy directed against him and his followers” (Ibid.). So the exhortation which concludes today’s reading is directed to Isaiah himself, “But the LORD of hosts, him you shall regard as holy; let him be your fear, and let him be your dread” (v. 13). This will be followed later (in Monday’s reading) with instructions to “Bind up the testimony, seal the teaching among my disciples” (v. 16), thus to preserve the record (cf. Blenkinsopp on vv. 16-22).

2 Thessalonians 3:6-18

Warning against Idleness

6 Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. 7 For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8 and we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9 This was not because we do not have that right, but in order to give you an example to imitate. 10 For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11 For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13 Brothers and sisters, do not be weary in doing what is right.

14 Take note of those who do not obey what we say in this letter; have nothing to do with them, so that they may be ashamed. 15 Do not regard them as enemies, but warn them as believers.

Final Greetings and Benediction

16 Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with all of you.

17 I, Paul, write this greeting with my own hand. This is the mark in every letter of mine; it is the way I write. 18 The grace of our Lord Jesus Christ be with all of you. (2 Thessalonians 3:6-18, NRSV)

Comments on 2 Thessalonians 3:6-18 were repeated May 20, 2006 (Saturday in the week of the Fifth Sunday of Easter, Year Two) from December 11, 2004, two years ago (Saturday of the week of the Second Sunday of Advent, Year One). Here they are repeated again with revision and adaptation.

After further thanksgiving and prayer for the Thessalonian believers (yesterday’s reading), Paul moves toward the closing of 2 Thessalonians with another warning against idleness. “Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us” (2 Thess. 3:6). This reminds us of Paul’s earlier admonition, “And we urge you, beloved, to admonish the idlers, encourage the fainthearted, help the weak, be patient with all of them” (1 Thess. 5:14). But whereas 1 Thessalonians quickly moves on to other admonitions, “See that none of you repays evil for evil, but always seek to do good to one another and to all. Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thess. 5:15-18), 2 Thessalonians dwells on the subject of idleness. Paul presents himself as a role model. “For you yourselves know how you ought to imitate us; we were not idle when we were with you, and we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you” (vv. 7-8). This reminder recalls Paul’s earlier description of his work in Thessalonica. “You remember our labor and toil, brothers and sisters; we worked night and day, so that we might not burden any of you while we proclaimed to you the gospel of God” (1 Thess. 2:9). And Paul reminds the Thessalonian believers, as elsewhere he tells the Corinthians, that he did not accept payment for his work of ministry in Thessalonica, for “we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you” (2 Thess. 3:8). “This was not because we do not have that right,” he says, “but in order to give you an example to imitate” (v. 9; cf. 1 Cor. 9:3-15). Paul reminds them of his earlier command, “For even when we were with you, we gave you this command: Anyone unwilling to work should not eat” (v. 10). He has been informed of some laxity in this area, “For we hear that some of you are living in idleness, mere busybodies, not doing any work” (v. 11) For Paul, this state of affairs will not do, and he gives a further command. “Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living” (v. 12). Perhaps some of the people, remembering Paul’s statement that “the day of the Lord will come like a thief in the night” (1 Thess. 5:2), believed that regular work was pointless; the end would come soon. Second Thessalonians counters that view. The community of believers is exhorted to “not be weary in doing what is right” (v. 13), but to “take note of those who do not obey what we say in this letter; have nothing to do with them, so that they may be ashamed” (v. 14). But those so shamed are not to be regarded as “enemies,” but warned “as believers” (v. 15). “Despite the stern warning against behavior,” says Abraham Smith, “the goal for the writer is reclamation” (NOAB, 3^rd ed., on 2 Thess. 3:15).

The wish for peace (v. 16a) reminds us of a similar wish for peace in the earlier letter. “May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ (1 Thess. 5:23). Paul authenticates the letter with a greeting in his own hand. “I, Paul, write this greeting with my own hand. This is the mark in every letter of mine; it is the way I write” (2 Thess. 3:17). Perhaps this explains the repeated benedictions, “The Lord be with all of you” (v. 16b), from the amanuensis (scribe), and “The grace of our Lord Jesus Christ be with all of you” (v. 18), from Paul himself.

Luke 22:31-38

Jesus Predicts Peter’s Denial (Mt 26.31-35; Mk 14.27-31; Jn 13.36-38)

31 “Simon, Simon, listen! Satan has demanded to sift all of you like wheat, 32 but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.” 33 And he said to him, “Lord, I am ready to go with you to prison and to death!” 34 Jesus said, “I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me.”

Purse, Bag, and Sword

35 He said to them, “When I sent you out without a purse, bag, or sandals, did you lack anything?” They said, “No, not a thing.” 36 He said to them, “But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one. 37 For I tell you, this scripture must be fulfilled in me, ‘And he was counted among the lawless’; and indeed what is written about me is being fulfilled.” 38 They said, “Lord, look, here are two swords.” He replied, “It is enough.” (Luke 22:31-38, NRSV)

The following comments are combined with revision and supplement here from December 11, 2004, two years ago (Saturday of the week of the Second Sunday of Advent, Year One), and from June 24, 2005 (Friday in the week of the Sunday Closest to June 22, Year One): Jesus’ prediction of Peter’s denial is presented in each of the four Gospels, with some variation in emphasis. Apart from minor details, the reports of Matthew and Mark are very similar. There is more difference in the accounts of Luke and John, as the following table shows:

The context differs in Luke and John from that of Mark and Matthew. The discussion of rank and status among the disciples (Mk. 10:41-45; Mt. 20:21-28; 19:28; Lk. 22:24-30), precipitated by the request for James and John to have special seats of honor in the kingdom (Mk. 10:35-45; Mt. 20:20-28), and Jesus’ emphasis on servant leadership in contrast to the pattern among the Gentiles (Mk. 10:42-44; Mt. 20:25-27; Lk. 22: 25-27), comes soon after Jesus’ third Passion Prediction in Mark and Matthew (Mk. 10:32-34; Mt. 20:17-19; Lk. 18:31-34), but at the Last Supper in Luke (cf. Jesus’ washing of the disciples’ feet and the lessons drawn from this act, Jn. 13:3-20).

Matthew and Mark begin the current selection by stating that “When they had sung the hymn, they went out to the Mount of Olives” (Mk. 14:26; Mt. 26:30), as compared with the later reference to departure for the Mount of Olives in Luke (Lk. 22:39). In Luke, Jesus initiates the discussion by addressing Simon (Peter) directly. “Simon, Simon, listen! Satan has demanded to sift all of you like wheat, but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers” (Lk. 22:31-32). Luke’s version of Jesus’ warning to Peter seems more personal and directed especially to Peter (Lk. 22:31-34; cf. Mt. 26:30-34; Mk. 14:26-31; Jn. 13:36-38). In the phrase “all of you” (v. 31), the pronoun is plural (hymas), but in the continuation, Jesus says, “I have prayed for you (sou),” with the second person singular pronoun. It is for you, Peter, that I have prayed. The prayer anticipates Peter’s failure but Jesus prays for Peter’s faith that it “may not fail” and that, after repentance, he will “strengthen your brothers” (v. 32). “The prophecy of Peter’s denial looks forward,” says G. W. H. Lampe, “as Mk’s version does not, to his restoration and leadership of the apostles” (Peake’s Commentary on the Bible, sec. 733d, pp. 840-841, on Lk. 22:31-34). Luke alone calls special attention to Satan in this context. According to Lampe,

Luke sets this in the context of the Supper and the teaching about the Kingdom; Mk. On the way to Gethsemane. Satan has gained power over all the disciples (like Job), to ‘sift’ them. Jesus prays for Peter as the apostolic leader, that his steadfastness may not permanently fail. He is to be converted and strengthen the others. Peter prefers to trust in himself and asserts his devotion in words recalling Ittai’s devotion to David (2 Sam. 15:20-21), a passage recalled also in Jn. 18:1). (Ibid., p. 841).

In the other Gospels, Peter takes the initiative. Following Jesus statement that they will “all become deserters” (Mk. 14:27a; Mt. 26:31a), and the quotation from Zechariah, “I will strike the shepherd, / and the sheep [of the flock] will / be scattered” (Mk. 14:27b; Mt. 26:;31b), Peter protests. “Even though all become deserters, I will not” (Mk. 14:29; cf. Mt. 26:33; and the repetition, Mk. 14:31; Mt. 26:35). Luke reports only the single confident (rash?) assertion of Peter, “Lord, I am ready to go with you to prison and to death!” (Lk. 22:33). In John, Peter’s question and assertion, “Lord, why can I not follow you now? I will lay down my life for you” (Jn. 13:37), break into Jesus discussion of his soon departure (vv. 31-35). In each Gospel, these statements lead to Jesus’ prediction of Peter’s denial (Mk. 14:30; Mt. 26:34; Lk. 22:34; Jn. 13:38).

Discussion of supplies, about the two swords (Lk. 22:35-38), is presented only by Luke. Jesus tells the group about coming changes. “When I sent you out without a purse, bag, or sandals, did you lack anything?” (v. 35; cf. 9:3; 10:4). When Jesus sent out the twelve “to proclaim the kingdom of God and to heal (Lk. 9:3), and when he sent out the “seventy” (10:1), as part of his instructions he said “Take nothing for your journey, no staff, nor bag, nor bread, nor money–not even an extra tunic (9:3), and “Cary no purse, no bag, no sandals” (10:4). In today’s reading, he reminds them of the earlier instructions (Lk. 22:35), but reverses them (v. 36), adding that “the one who has no sword must sell his cloak and buy one” (v. 36). According to Elwyn E. Tilden and Bruce M. Metzger (NOAB, 2^nd ed., on Lk. 22:36), verse 36 provides “an example of Jesus’ fondness for striking metaphors . . . but the disciples take it literally. The sword apparently meant to Jesus a preparation to live by one’s own resources against hostility. The natural meaning of v. 38 is that the disciples supposed he spoke of an actual sword, only to learn that two swords were sufficient for the whole enterprise, i.e. were not to be used at all.” Were they ready for Gethsemane (vv. 39-53)? The reference to the provisions, the purse and the bag (v. 36) may have application to the longer range work of the apostles, and of Luke’s own church community. The swords were probably for protection on similar journeys–protection from animals? Two swords would not be enough to fend off the temple police who would come to arrest him (vv. 37-54)–Jesus was certainly not advocating warfare, for when a sword was used to cut off the right ear of the high priest’s slave (v. 50), Jesus says, “No more of this!” and heals the ear. How could the disciple sever an ear? One doesn’t chop down with a sword. He apparently swung the sword horizontally, aiming for the neck, but when the slave ducked sideways, the sword clipped the ear. Jesus quotes Isa. 53:12, pointing to his forthcoming crucifixion as the fulfillment of scripture (v. 37).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com