Isaiah 9:8-17 (Episcopal and Lutheran)

Judgment on Arrogance and Oppression

8 The Lord sent a word against Jacob,

and it fell on Israel;

9 and all the people knew it-

Ephraim and the inhabitants of Samaria-

but in pride and arrogance of heart they said:

10 “The bricks have fallen,

but we will build with dressed stones;

the sycamores have been cut down,

but we will put cedars in their place.”

11 So the LORD raised adversaries against them,

and stirred up their enemies,

12 the Arameans on the east and the Philistines on the west,

and they devoured Israel with open mouth.

For all this his anger has not turned away;

his hand is stretched out still.

13 The people did not turn to him who struck them,

or seek the LORD of hosts.

14 So the LORD cut off from Israel head and tail,

palm branch and reed in one day-

15 elders and dignitaries are the head,

and prophets who teach lies are the tail;

16 for those who led this people led them astray,

and those who were led by them were left in confusion.

17 That is why the Lord did not have pity on their young people,

or compassion on their orphans and widows;

for everyone was godless and an evildoer,

and every mouth spoke folly.

For all this his anger has not turned away;

his hand is stretched out still. (Isaiah 9:8-17, NRSV)

The following comments are repeated here from December 15, 2004 (Wednesday in the week of the Third Sunday of Advent, Year One):

Today’s lesson is the first two of four stanzas which denounce sins of the northern Israelite kingdom (Ephraim and the inhabitants of Samaria, Isa. 9:9; including Manasseh, 9:21). Each stanza concludes with the refrain, which is also used in 5:25:

            For all this his anger has not turned away;

               his hand is stretched out still. (Isa. 9:12c,d, 17e,f, 21c,d; 10:4c,d; cf. 5:25f,g)

The refrain’s second line announces judgment, referring to a practice “common in the ancient Near East (apparently originating in Egypt) to represent the king holding a mace in his raised hand beating down his enemies . . . Israel (and Judah) have become God’s enemies” (John Oswalt, The NIV Application Commentary, based on the NIV translation, “his hand is still upraised). The first stanza denounces “pride and arrogance of heart” (v. 9) and the futile attempt to repair the damage already incurred.

            The bricks have fallen,

               but we will build with dressed stones;

            the sycamores have been cut down,

               but we will put cedars in their place. (v. 10)

The second stanza denounces “elders and dignitaries” as “the head,” and “prophets who teach lies” as “the tail” (v. 15), the “whole animal,” so to speak, for leading the people astray (v. 16), and for having no pity or compassion (v. 17a,b). “Everyone was godless and an evildoer” and “every mouth spoke folly” (v. 17c,d). Israel may have blamed Assyria for her troubles, but Isaiah reminds them that judgment is coming from the hand of God. Assyria is God’s instrument for punishment, his “rod” (10:5, 15), “ax,” “saw” and “staff” (10:15).

Isaiah 28:9-22 (Presbyterian)

9 “Whom will he teach knowledge,

and to whom will he explain the message?

Those who are weaned from milk,

those taken from the breast?

10 For it is precept upon precept, precept upon precept,

line upon line, line upon line,

here a little, there a little.”

11 Truly, with stammering lip

and with alien tongue

he will speak to this people,

12 to whom he has said,

“This is rest;

give rest to the weary;

and this is repose”;

yet they would not hear.

13 Therefore the word of the LORD will be to them,

“Precept upon precept, precept upon precept,

line upon line, line upon line,

here a little, there a little;”

in order that they may go, and fall backward,

and be broken, and snared, and taken.

14 Therefore hear the word of the LORD, you scoffers

who rule this people in Jerusalem.

15 Because you have said, “We have made a covenant with death,

and with Sheol we have an agreement;

when the overwhelming scourge passes through

it will not come to us;

for we have made lies our refuge,

and in falsehood we have taken shelter”;

16 therefore thus says the Lord GOD,

See, I am laying in Zion a foundation stone,

a tested stone,

a precious cornerstone, a sure foundation:

“One who trusts will not panic.”

17 And I will make justice the line,

and righteousness the plummet;

hail will sweep away the refuge of lies,

and waters will overwhelm the shelter.

18 Then your covenant with death will be annulled,

and your agreement with Sheol will not stand;

when the overwhelming scourge passes through

you will be beaten down by it.

19 As often as it passes through, it will take you;

for morning by morning it will pass through,

by day and by night;

and it will be sheer terror to understand the message.

20 For the bed is too short to stretch oneself on it,

and the covering too narrow to wrap oneself in it.

21 For the LORD will rise up as on Mount Perazim,

he will rage as in the valley of Gibeon

to do his deed-strange is his deed!-

and to work his work-alien is his work!

22 Now therefore do not scoff,

or your bonds will be made stronger;

for I have heard a decree of destruction

from the Lord GOD of hosts upon the whole land. (Isaiah 28:9-22, NRSV)

The following is from Friday, December 22, 2004

Isaiah, chapter twenty-eight has oracles against religious leaders, who appear to mock the prophet in verses nine and ten. “‘Who does he think he is,’ they say, ‘treating us like little children?’” (John Oswalt, Isaiah, The NIV Application Commentary, p. 318, on Isa. 28:7-13):

            Whom will he teach knowledge,

               and to whom will he explain the message?

            Those who are weaned from milk,

               those taken from the breast? (Isa. 28:9)

Some see verse 10 as “meaningless babble . . . or baby talk,” but “the NIV [and the NRSV as well] is based on the idea that tsaw is a shortened form of mitswah, ‘commandment,’ and qaw is the word for ‘measuring line’ or rule (see v. 17)” (Oswalt, p. 318, n. 2, on Isa. 28:9-10):

            For it is precept upon precept, precept upon precept (tsaw latsaw, tsaw latsaw),

               line upon line, line upon line (qaw laqaw, qaw laqaw),

               here a little, there a little (ze‘er sham, ze‘er sham). (Isa. 28:10)

In response, the prophet says “that since this [repetitive simplicity for children] is what they think they are getting, it is exactly what they will get, only from other lips than his” (Oswalt). They will learn the hard way, when the Assyrians fulfill the prophet’s predictions. Verse thirteen repeats verse 10, “Therefore the word of the LORD will be to them, ‘Precept upon precept . . .’ / in order that they may go, and fall backward, / and be broken, and snared, and taken.”

Isaiah then addresses the “scoffers who rule this people in Jerusalem” (v. 14). The “covenant with death” (v. 15) is probably “a reference to an alliance with Egypt” against Assyria (Oswalt). “It is also possible that this refers to the Canaanite god Mot, “Death,” suggesting that the leaders have entered into some sort of a contract with Death to protect them from his scourge” (Oswalt, in a footnote). They believe they will be spared “when the overwhelming scourge passes through,” that is, the Assyrian army, and say (with ironic words put in their mouth by the prophet):

            for we have made lies our refuge,

               and in falsehood we have taken shelter. (Isa. 28 15e, f)

They should be trusting in the Lord.

2 Peter 2:1-10a (Episcopal and Lutheran)

False Prophets and Their Punishment

2:1 But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive opinions. They will even deny the Master who bought them-bringing swift destruction on themselves. 2 Even so, many will follow their licentious ways, and because of these teachers the way of truth will be maligned. 3 And in their greed they will exploit you with deceptive words. Their condemnation, pronounced against them long ago, has not been idle, and their destruction is not asleep.

4 For if God did not spare the angels when they sinned, but cast them into hell and committed them to chains of deepest darkness to be kept until the judgment; 5 and if he did not spare the ancient world, even though he saved Noah, a herald of righteousness, with seven others, when he brought a flood on a world of the ungodly; 6 and if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction and made them an example of what is coming to the ungodly; 7 and if he rescued Lot, a righteous man greatly distressed by the licentiousness of the lawless 8 (for that righteous man, living among them day after day, was tormented in his righteous soul by their lawless deeds that he saw and heard), 9 then the Lord knows how to rescue the godly from trial, and to keep the unrighteous under punishment until the day of judgment 10 –especially those who indulge their flesh in depraved lust, and who despise authority. (2 Peter 2:1-10a, NRSV)

The following comments are repeated here from December 15, 2004 (Wednesday in the week of the Third Sunday of Advent, Year One):

Having reminded his readers that the tradition received from the Apostles is trustworthy (Tuesday’s Epistle reading), Peter warns them about the false prophets and teachers “who will secretly bring in destructive opinions,” and “will even deny the Master” (2 Pet. 2:1). “Many will follow their licentious ways” and “the way of truth will be maligned” (v. 2). “In their greed they will exploit you with deceptive words” (v. 3a). They have long since been condemned. “Their condemnation, pronounced against them long ago, has not been idle, and their destruction is not asleep” (v. 3b). These false prophets and teachers will be like “false prophets” who “also arose among the [ancient] people” (v. 1). The consequences in the past, God’s casting “the angels” who sinned “into hell” (v. 4; cf. Jude 6), his not sparing Noah’s generation from the flood, “even though he saved Noah” (v. 5), and his destruction of Sodom and Gomorrah (v. 6; cf. Jude 7), though he rescued Lot (v. 7), need not come upon the Christian’s who heed Peter’s warning. For, as Lot’s case shows, “the Lord knows how to rescue the godly from trial, and to keep the unrighteous under punishment until the day of judgment” (v. 9). Lot is characterized as “a righteous man greatly distressed by the licentiousness of the lawless” (v. 7), and it is explained that “that righteous man, living among them day after day, was tormented in his righteous soul by their lawless deeds that he saw and heard” (v. 8).

Revelation 20:11-21:8 (Presbyterian)

The Dead Are Judged

11 Then I saw a great white throne and the one who sat on it; the earth and the heaven fled from his presence, and no place was found for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books. 13 And the sea gave up the dead that were in it, Death and Hades gave up the dead that were in them, and all were judged according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; 15 and anyone whose name was not found written in the book of life was thrown into the lake of fire.

The New Heaven and the New Earth

21:1 Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying,

“See, the home of God is among mortals.

He will dwell with them as their God;

they will be his peoples,

and God himself will be with them;

4 he will wipe every tear from their eyes.

Death will be no more;

mourning and crying and pain will be no more,

for the first things have passed away.”

5 And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” 6 Then he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water as a gift from the spring of the water of life. 7 Those who conquer will inherit these things, and I will be their God and they will be my children. 8 But as for the cowardly, the faithless, the polluted, the murderers, the fornicators, the sorcerers, the idolaters, and all liars, their place will be in the lake that burns with fire and sulfur, which is the second death.” (Revelation 20:11-21:8, NRSV)

The following comments are combined with revision and supplement from December 21, 2004 (Tuesday of the week of the Third Sunday of Advent, Year One), and from November 15, 2005:(Tuesday in the week of the Sunday closest to November 16, Year One):

John pictures for us “a great white throne and the one who sat on it,” which was awesome and fearful, for “the earth and the heaven fled from his presence , and no place was found for them” (Rev. 20:11). Before this throne stand “the dead, great and small [as] the books were opened” (v. 12a). As “another book was opened, the book of life. . . . the dead were judged according to their works, as recorded in the books” (v. 12). The dead are gathered from “the sea,” and from “Death and Hades” to be “judged according to what they had done” (v. 13), after which, Death and Hades were thrown into the lake of fire,” called “the second death” (v. 14). Early in the Book of Revelation, the Church in Smyrna is encouraged with the word that though they “will have affliction,” if they are “faithful unto death,” they will be given “the crown of life” (Rev. 2:10), for “whoever conquers will not be harmed by the second death” (v. 11b).

John tells us what he saw: "Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more” (Rev. 21:1). “All creation will be renewed,” says Bruce M. Metzger, “freed from imperfections, and transformed by the glory of God (Rom. 8:19-21)” (NOAB, 2^nd ed., on Rev. 21:1). “And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" (Rev. 21:2). John tells us what he heard: "See, the home of God is among mortals. / He will dwell with them as their God; / they will be his peoples, / and God himself will be with them; / he will wipe every tear from their eyes. / Death will be no more, / mourning and crying and pain will be no more, / for the first things have passed away" (vv. 3-4).

The next paragraph (vv. 5-8) is spoken by "the one who was seated on the throne," that is, "the Lord God (1:8)" ( Metzger, on v. 5), who is "the Alpha and the Omega, the beginning and the end" of all things (Rev. 21:6; cf. 1:8; Isa. 44:6). The statement of God, “I am the Alpha and the Omega, the beginning and the end” (v. 6) echoes 1:8 and so encloses the book in brackets—God is in control, and though the battles with the powers of darkness rage throughout the book, the outcome is sure. There are, of course, “the cowardly, the faithless, the polluted, the murderers, the fornicators, the sorcerers, the idolaters, and all liars,” who miss out on the victory but find their place “in the lake that burns with fire and sulfur, which is the second death” (v. 8), but we strive and expect to be among “the thirsty,” to whom “I [God] will give water as a gift from the spring of the water of life” (v. 6), and among “Those who conquer” who “will inherit these things, and I will be their God and they will be my children” (v. 7).

Mark 1:1-8 (Episcopal and Lutheran)

1:1 The beginning of the good news of Jesus Christ, the Son of God.

2 As it is written in the prophet Isaiah,

“See, I am sending my messenger ahead of you,

who will prepare your way;

3 the voice of one crying out in the wilderness:

‘Prepare the way of the Lord,

make his paths straight,’ “

4 John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. 5 And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. 6 Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. 7 He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8 I have baptized you with water; but he will baptize you with the Holy Spirit.” (Mark 1:1-8, NRSV)

The following comments are combined with revision and adaptation here from December 15, 2004, two years ago (Wednesday in the week of the Third Sunday of Advent, Year One), and from selected comments from those on Mark 1:1-13 from January 10, 2005 (Monday in the week of the First Sunday after the Epiphany, Year One), from July 8, 2005 (Friday in the week of the Sunday closest to July 6, 2005),

Mark’s Gospel starts with a striking phrase–begins with a bang, as they say. “The beginning of the good news [footnote “gospel”] of Jesus Christ [the Son of God]” (Mk. 1:1). This title sums up his message, “The beginning of the good news of Jesus Christ, the Son of God” (Mk. 1:1). The words “Son of God” (huiou theou) are absent in a few ancient authorities (cf. text note b in NRSV), but with six Greek words in a row ending in ou, accidental omission is certainly possible (cf. Bruce M. Metzger, Textual Commentary on the Greek New Testament, on Mk. 1:1). “On the other hand, however, there was always a temptation (to which copyists often succumbed) to expand titles and quasi-titles of books” (Metzger). Assuming that Mark wrote the phrase, it is interesting to find it echoed in the words of the Centurion, “Truly this man was God’s Son” (Mk. 15:39). Mark surely knew what he was doing. These two sayings form a frame, or “bookends,” for the Gospel in which it seems to take the disciples forever–not to mention Jesus’ opponents–to get the point. He is the Son of God, something which the unclean spirit recognizes at the outset (Mk. 1:24). The quotation (vv. 2-3) which introduces John the baptizer (v. 4) combines Malachi 3:1 and Isaiah 40:3 (cf. Ex. 23:20), but is cited as from “the prophet Isaiah” (v. 2). Matthew tailors the quotation to fit the reference (Mt. 3:3), and so does Luke, but he expands the Isaiah quotation to Isaiah 40:3-5, cited in Luke 3:4-6.

John the Baptist’s ministry of preparation for Jesus’ coming, his preaching of repentance, is briefly summarized by Mark as “a baptism of repentance for the forgiveness [remission] of sins” (Mk. 1:4). Matthew records more of John’s preaching (Mt. 3:7-12), and Luke even more (Lk 3:7-17). But all report John’s activity as pointing to the coming and ministry of Jesus.

Mark tells us little about himself in his Gospel. Mark may have referred to himself in his account of Jesus’ arrest: “A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, but he left the linen cloth and ran off naked” (Mk. 14:51-52). We know that when Peter was arrested in the time of Herod Agrippa’s persecution (Acts 12), and was released by an angel (Acts 12:7-11), “he went to the house of Mary, the mother of John, whose other name was Mark” (v. 12). The young man who fled, leaving his linen cloth behind is not identified.

Perhaps he was sleeping in the house where Jesus ate the Last Supper and rose hastily from bed to follow Jesus to Gethsemane. If the house was that of Mary . . . it is possible that the young man was the Evangelist himself. (Elwyn E. Tilden and Bruce M. Metzger, NOAB, 2^nd. ed., on Mk. 14:49)

We also know that Mark accompanied Barnabas and Paul on their first missionary journey (Acts, chaps. 13-14), though he turned back at Paphos (Acts 13:13). The Coptic Christians of Egypt credit Mark with being the Evangelist who brought the gospel to them. Saint Mark Coptic Orthodox Church of Houston, 424 Mulberry Lane, is one of many Coptic Orthodox Churches, including many in Egypt, dedicated to his memory. An early Christian tradition (Papias, Bishop of Hierapolis, in his Exegesis of the Lord’s Oracles, c. A.D. 140, cited by Eusebius in the 4^th century in his Historia Ecclesiastica) says that Mark was Peter’s interpreter, and after Peter died, Mark wrote what Peter had preached.. If Peter was thus the source of information for much of Mark’s material, Mark may nevertheless have reported his own experience at the arrest of Jesus. But Mark focuses on “the good news of Jesus Christ, the Son of God” (Mk. 1:1), not his own story.

The effect of John’s preaching of repentance is dramatic: “And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins” (Mk. 1:5). John’s clothing is described; he is “clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey” (v. 6), which reminds us of Elijah, who is described to King Ahaziah as “a hairy man, with a belt around his waist” (2 Kgs. 1:8; cf. Mk. 9:11-13).

Today’s reading concludes with John’s witness about Jesus: “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8 I have baptized you with water; but he will baptize you with the Holy Spirit.” As we look ahead, Jesus comes to be baptized by John in the Jordan (1:9). As Mark reports the baptism, while Jesus “was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him” (v. 10). The voice of God from heaven refers twice to Jesus as “my beloved Son” (Mk. 1:11; 9:7). Jesus implies as much when he says, “But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father” (13:32), and Caiaphas comes close, “Are you the Messiah, the Son of the Blessed One?” (14:61), but he regard’s Jesus’ affirmative answer (v. 62) as “blasphemy” (v. 64). Otherwise, only the demons call Jesus “the Son of God” (3:11; 5:7; cf. 1:24). We might say, “They ought to know!” Surely Mark knew what the demons knew. But there’s more to Mark’s story than Jesus’ identity. A series of miracles in the first part of the book leads to Jesus’ teaching about taking up the cross in the later part of the book (e.g. Mk. 8:34). John the Baptist’s life style and preaching of repentance point to Jesus, “The one who is more powerful than I.”

Luke 1:5-25 (Presbyterian)

5 In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. 6 Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. 7 But they had no children, because Elizabeth was barren, and both were getting on in years.

8 Once when he was serving as priest before God and his section was on duty, 9 he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. 10 Now at the time of the incense offering, the whole assembly of the people was praying outside. 11 Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12 When Zechariah saw him, he was terrified; and fear overwhelmed him. 13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14 You will have joy and gladness, and many will rejoice at his birth, 15 for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. 16 He will turn many of the people of Israel to the Lord their God. 17 With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.” 18 Zechariah said to the angel, “How will I know that this is so? For I am an old man, and my wife is getting on in years.” 19 The angel replied, “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. 20 But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur.”

21 Meanwhile the people were waiting for Zechariah, and wondered at his delay in the sanctuary. 22 When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. 23 When his time of service was ended, he went to his home.

24 After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, 25 “This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people.” (Luke 1:5-25, NRSV)

The following comments are repeated here from December 21, 2004 (Tuesday of the week of the Third Sunday of Advent, Year One), with some revision and supplement based on the comments of December 19, 2005 (Monday in the week of the Fourth Sunday of Advent, Year Two):

After his prologue (Lk. 1:1-4), Luke then continues with the story of Zechariah and Elizabeth, a part of the righteous remnant of Israel, “righteous before God, living blamelessly according to all the commandments and regulations of the Lord” (v. 6). Zachariah was a priest, and both were descendants of Aaron (v. 5), but they were childless “because Elizabeth was barren, and both were getting on in years” (v. 7). The birth of John to these elderly parents reminds us of the birth of Isaac (Gen. 17:15-22; 21:1-7). John’s birth would be according to the promise made to Zechariah by the angel Gabriel while Zechariah was fulfilling his duties as a priest in the temple. “Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John” (v. 13). The angel announces not merely John’s birth, but his life style (v. 15) and ministry (vv. 16-17). John, it is predicted, “will turn many of the people of Israel to the Lord their God” (v. 16). Like Elijah, “he will go before him [i.e. the Lord] . . . to make ready a people prepared for the Lord” (v. 17).

Because Zechariah questions this announcement (v. 18), he becomes "mute, unable to speak, until the day these things occur" (v. 20). When Zechariah emerges from the sanctuary, and cannot speak, the waiting people "realized that he had seen a vision in the sanctuary" (v. 22). Elizabeth welcomes the news, and the pregnancy, as the Lord’s blessing that took away her disgrace (v. 25). She conceives and is thankful for the removal of her disfavor. "This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people" (v. 25). Elizabeth did not sing as Hannah did (1 Sam. 2:1-10)--Hannah's song comes after Samuel was weaned and presented at the Tabernacle to serve under Eli--but later Elizabeth recognizes a "common cause" with Mary, and blesses her (Lk. 1:42). It is Mary whose song (vv. 46-55) echoes the Song of Hannah.

This part of Luke forms "a theological prologue, explaining the rise of the Baptist as a great prophet and drawing out the parallels and connections between God's action towards the Forerunner and towards the Christ" (G. W. H. Lampe, Peake's Commentary on the Bible, sec. 718c, p. 824, on Lk. 1:5-2:52). "Elizabeth's withdrawal enables the news of her conception to be first given to Mary by the angel [v. 36]. Her response to God's action is expressed in similar terms to that of Rachel (Gen. 30:23)."

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com