Isaiah 9:18-10:4 (Episcopal and Lutheran)

The text of this reading is reproduced alternating with brief comments, which are repeated here from December 16, 2004, two years ago (Thursday of the week of the Third Sunday of Advent, Year One):

The denunciation of Israel’s sin continues for two more stanzas (cf. Wednesday’s reading):

            For wickedness burned like a fire,

               consuming briers and thorns;

            it kindled the thickets of the forest,

               and they swirled upward in a column of smoke.

            Through the wrath of the LORD of hosts

               the land was burned,

            and the people became like fuel for the fire;

               no one spared another. (Isa. 9:18-19, NRSV)

“Moral decay consumes like a forest fire (Hos. 7:6)” (Victor R. Gold and William L. Holladay, NOAB, 2^nd ed., on Isa. 9:18-21):

            They gorged on the right, but still were hungry,

               and they devoured on the left, but were not satisfied;

            they devoured the flesh of their own kindred;

            Manasseh devoured Ephraim, and Ephraim Manasseh,

               and together they were against Judah. (Isa. 9:20-21, NRSV)

“Civil war breaks out (2 Kings 15:23-31; 16:5)” (Gold and Holladay, loc. cit.). The prophet interrogates the leaders, blaming them for perversion of justice for the poor and needy:

            Ah, you who make iniquitous decrees,

               who write oppressive statutes,

            to turn aside the needy from justice

               and to rob the poor of my people of their right,

            that widows may be your spoil,

               and that you may make the orphans your prey!

            What will you do on the day of punishment,

               in the calamity that will come from far away?

            To whom will you flee for help,

               and where will you leave your wealth,

            so as not to crouch among the prisoners

               or fall among the slain? (Isa. 10:1-4a,b, NRSV)

Isaiah 29:9-24 (Presbyterian)

9 Stupefy yourselves and be in a stupor,

blind yourselves and be blind!

Be drunk, but not from wine;

stagger, but not from strong drink!

10 For the LORD has poured out upon you

a spirit of deep sleep;

he has closed your eyes, you prophets,

and covered your heads, you seers.

11 The vision of all this has become for you like the words of a sealed document. If it is given to those who can read, with the command, "Read this,” they say, “We cannot, for it is sealed.” 12 And if it is given to those who cannot read, saying, “Read this,” they say, “We cannot read.”

13 The Lord said:

Because these people draw near with their mouths

and honor me with their lips,

while their hearts are far from me,

and their worship of me is a human commandment learned by rote;

14 so I will again do

amazing things with this people,

shocking and amazing.

The wisdom of their wise shall perish,

and the discernment of the discerning shall be hidden.

15 Ha! You who hide a plan too deep for the LORD,

whose deeds are in the dark,

and who say, “Who sees us? Who knows us?”

16 You turn things upside down!

Shall the potter be regarded as the clay?

Shall the thing made say of its maker,

“He did not make me”;

or the thing formed say of the one who formed it,

“He has no understanding”? Hope for the Future

17 Shall not Lebanon in a very little while

become a fruitful field,

and the fruitful field be regarded as a forest?

18 On that day the deaf shall hear

the words of a scroll,

and out of their gloom and darkness

the eyes of the blind shall see.

19 The meek shall obtain fresh joy in the LORD,

and the neediest people shall exult in the Holy One of Israel.

20 For the tyrant shall be no more,

and the scoffer shall cease to be;

all those alert to do evil shall be cut off-

21 those who cause a person to lose a lawsuit,

who set a trap for the arbiter in the gate,

and without grounds deny justice to the one in the right.

22 Therefore thus says the LORD, who redeemed Abraham, concerning the house of Jacob:

No longer shall Jacob be ashamed,

no longer shall his face grow pale.

23 For when he sees his children,

the work of my hands, in his midst,

they will sanctify my name;

they will sanctify the Holy One of Jacob,

and will stand in awe of the God of Israel.

24 And those who err in spirit will come to understanding,

and those who grumble will accept instruction. (Isaiah 29:9-24, NRSV)

The following comments on Isaiah 29:13-24 are repeated here from December 23, 2004, two years ago (Thursday in the week of the Fourth Sunday of Advent, Year One):

In chapter twenty-nine, Isaiah describes a process of restoration for Judah, but it must start with some purging.

            Yet I will distress Ariel,

               and there shall be moaning and lamentation,

               and Jerusalem shall be to me like an Ariel. (Isa. 29:2)

“Like an Ariel, “like an altar-hearth [of a sanctuary whose constant fire consumes the sacrifice]” (Victor R. Gold and William L. Holladay, NOAB, 2^nd ed., on Isa. 29:2, and Holladay, Hebrew and Aramaic Lexicon). God will “besiege” Jerusalem as David did when he first captured the city from the Jebusites (v. 3; cf. 2 Sam. 5:6-9). Jerusalem’s voice will “come from the ground like the voice of a ghost” and “whisper out of the dust” (v. 4). The description of Jerusalem’s spiritual insensibility continues to a sort of climax:

            Because these people draw near with their mouths

               and honor me with their lips,

               while their hearts are far from me,

            and their worship of me is a human commandment learned by rote (Isa. 29:13)

but God himself will act (v. 14), for he is the potter and Jerusalem is the clay.

            Shall the thing made say of its maker,

               “He did not make me”;

            or the thing formed say of the one who formed it,

               “He has no understanding”? (Isa. 29:16c,d,e,f)

“A new relationship with God, based on a positive response to his acts (Ex. 19:4-6) will replace Judah’s superficial traditionalism (ironically called wisdom and discernment; compare 1 Cor. 1:9)” (Gold and Holladay on vv. 13-14). The attempt to be the potter rather than the clay (vv. 15-16)–“Judah’s leaders have usurped God’s prerogatives by plotting against Assyria (45:9; Jer 18:1-6; Rom. 9:20-21; Mt. 10:24).” But better times are coming, when Lebanon becomes “a fruitful field” (v. 17), “the meek shall obtain fresh joy in the LORD” “the neediest people shall exult in the Holy One of Israel” (v. 19), “the tyrant shall be no more,/and the scoffer shall cease to be” (v. 20). “Abraham’s God will restore repentant Israel, who will accept God’s instruction (Ezek. 36:22-32)” (Gold and Holladay on vv. 22-24).

2 Peter 2:10b-16 (Episcopal and Lutheran)

Bold and willful, they are not afraid to slander the glorious ones, 11 whereas angels, though greater in might and power, do not bring against them a slanderous judgment from the Lord. 12 These people, however, are like irrational animals, mere creatures of instinct, born to be caught and killed. They slander what they do not understand, and when those creatures are destroyed, they also will be destroyed, 13 suffering the penalty for doing wrong. They count it a pleasure to revel in the daytime. They are blots and blemishes, reveling in their dissipationwhile they feast with you. 14 They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed. Accursed children! 15 They have left the straight road and have gone astray, following the road of Balaam son of Bosor, who loved the wages of doing wrong, 16 but was rebuked for his own transgression; a speechless donkey spoke with a human voice and restrained the prophet’s madness. (2 Peter 2:10b-16, NRSV)

The following comments are from December 16, 2004, two years ago (Thursday of the week of the Third Sunday of Advent, Year One):

It appears that Peter and Jude had similar experiences with false teachers: “–especially those who indulge their flesh in depraved lust, and who despise authority. Bold and willful, they are not afraid to slander the glorious ones’ (2 Pet. 2:10). “Yet in the same way these dreamers also defile the flesh, reject authority, and slander the glorious ones” Jude 8). The phrase translated “the glorious ones” could mean “glorious angelic beings” or “majesties, illustrious persons” (F. Wilbur Gingrich and Frederick W. Danker, Shorter Lexicon). Bo Reicke sees this as a reference to “the magistrates of the society to whom several New Testament writers urge obedience and respect” (Anchor Bible), but J. D. N. Kelly sees them as “celestial beings . . . probably the fallen angels mentioned in ii. 4" (Black’s New Testament Commentaries). After citing the view of another that such reviling of “the glorious ones” might reflect gnostic views, Kelly adds, “What remains clear is that their attitude . . . betokens a blasphemous rebellion against the divinely established order of existence.”

In any event, Peter and Jude criticize the false teachers most severely. “These people, however, are like irrational animals, mere creatures of instinct, born to be caught and killed. They slander what they do not understand, and when those creatures are destroyed, the also will be destroyed” (2 Pet. 2:12). “But these people slander whatever they do not understand, and they are destroyed by those things that, like irrational animals, they know by instinct” (Jude 10). “They are blots and blemishes, reveling in their dissipation while they feast with you. . . . They have left the straight road and have gone astray, following the road of Balaam son of Bosor, who loved the wages of doing wrong” (2 Pet. 2:13, 15). “Woe to them! For they go the way of Cain, and abandon themselves to Balaam’s error for the sake of gain, and perish in Korah’s rebellion. These are blemishes on your love-feasts, while they feast with you without fear, feeding themselves” (Jude 11-12a). You and I would also avoid such people, wouldn’t we?

Revelation 21:9-21 (Presbyterian)

Vision of the New Jerusalem (Cp Ezek 48.30-35)

9 Then one of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” 10 And in the spirit he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. 11 It has the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal. 12 It has a great, high wall with twelve gates, and at the gates twelve angels, and on the gates are inscribed the names of the twelve tribes of the Israelites; 13 on the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14 And the wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

15 The angel who talked to me had a measuring rod of gold to measure the city and its gates and walls. 16 The city lies foursquare, its length the same as its width; and he measured the city with his rod, fifteen hundred miles; its length and width and height are equal. 17 He also measured its wall, one hundred forty-four cubits by human measurement, which the angel was using. 18 The wall is built of jasper, while the city is pure gold, clear as glass. 19 The foundations of the wall of the city are adorned with every jewel; the first was jasper, the second sapphire, the third agate, the fourth emerald, 20 the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. 21 And the twelve gates are twelve pearls, each of the gates is a single pearl, and the street of the city is pure gold, transparent as glass. (Revelation 21:9-21, NRSV)

The following comments are combined with revision and supplement here from December 22, 2004, two years ago (Wednesday in the week of the Fourth Sunday of Advent, Year One), and from November 16, 2005 (Wednesday in the week of the Sunday closest to November 16, Year One):

John's vision of the New Jerusalem continues: “He . . . showed me the holy city Jerusalem coming down out of heaven from God” (Rev. 22:10). The city has “the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal” (v. 11). The city’s twelve gates, “inscribed [with] the names of the twelve tribes of Israel” (v. 12), three gates on each side–reproducing the layout of the Israelite camp in the wilderness (v. 13; cf. Num. chap. 2)--are pearls (v. 21). If the Israelite tribes are used in this way on the gates to the city, its twelve foundations bear “the twelve names of the twelve apostles of the Lamb” (v. 14). At the very least, this arrangement emphasizes the continuity of Christianity with the people of the ancient covenant and the Hebrew Bible. The city itself, with dimensions that call to mind some modern futuristic visions, is a perfect cube “fifteen hundred miles” (NRSV; cf. text note d: “Gk. twelve thousand stadia) in equal length, width and height (v. 16). The wall (v. 17), “one hundred forty-four cubits” (= “almost seventy-five yards,” NRSV, text note e), “is built of jasper, while the city itself “is pure gold, clear as glass” (v. 18). “The city is represented as being a cube, symbol of perfection; its beauty and magnificence are suggested by the precious stones (Ex. 28:17-21)” (Bruce M. Metzger, NOAB, 2^nd ed., on Rev. 21:15-18, citing Exod. 18:17-21, which describes priestly vestments). "The foundations of the wall... are adorned with... jasper... sapphire... agate... emerald... onyx... carnelian... chrysolite... beryl... topaz... chrysoprase... jacinth... amethyst" (vv. 19-20), and “the street of the city is pure gold, transparent as glass” (v. 21). It almost seems that language failed John in his attempt to fully describe his vision of the New Jerusalem. We may perhaps say of the city what has been said of Christian believers and their hope. “Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is” (1 Jn. 3:2).

Matthew 3:1-12 (Episcopal and Lutheran)

3:1 In those days John the Baptist appeared in the wilderness of Judea, proclaiming, 2 “Repent, for the kingdom of heaven has come near.” 3 This is the one of whom the prophet Isaiah spoke when he said,

“The voice of one crying out in the wilderness:

‘Prepare the way of the Lord,

make his paths straight.’ “

4 Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey. 5 Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, 6 and they were baptized by him in the river Jordan, confessing their sins.

7 But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit worthy of repentance. 9 Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 10 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.

11 “I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you withthe Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.” (Matthew 3:1-12, NRSV)

The following comments are repeated here from September 9, 2005 (Friday in the week of the Sunday closest to September 7, Year One). Those interested may wish to compare remarks on this passage in the archives for December 16, 2004, two years ago (Thursday of the week of the Third Sunday of Advent, Year One), for May 1, 2006 (Monday in the week of the Third Sunday of Easter, Year Two) on Matthew 3:1-6, and for May 2, 2006 (Tuesday of the week of the Third Sunday of Easter, Year Two) on Matthew 3:7-12.

Matthew follows Mark fairly closely in his description of John the Baptist’s appearance (Mk. 1:2-6; Mt. 3:1-6). (Mark’s Gospel was apparently one of Matthew’s sources.) Mark’s summary of Jesus’ preaching message, “The time is fulfilled and the kingdom of God has come near; repent and believe in the good news” (Mk. 1:15), compare “Repent, for the kingdom of heaven has come near” (Mt. 4:17), is used by Matthew as a summary of John’s preaching as well: “Repent, for the kingdom of heaven has come near” (Mt. 3:2), parallel to a generalized reference in Mark about John’s “proclaiming a baptism of repentance for the forgiveness of sins” (Mk. 1:4). Both use the quotation from the prophets, but Matthew omits the unacknowledged portion from Malachi in Mark 2:2).

A more extended account of John’s preaching is found only in Matthew and Luke (Mt. 3:7-10; Lk. 3:7-9), supplemented in Luke by a series of questions from the crowd answered by John (Lk. 3:10-14). The criticism of the “Pharisees and Sadducees” (Mt. 3:7), or the “crowds” (Lk. 3:7), apart from these introductory statements, is an example of parallel passages in Matthew and Luke that are essentially verbatim (word-for-word the same). They are criticized as a “brood of vipers” that rely unduly on their descent from Abraham as the basis for their relationship to God. John calls on them to “bear good fruit” (Mt. 3:10; Lk. 3:9), and so to avoid the “ax” of God’s judgment.

To the promise of the baptism with the Holy Spirit (Mk. 1:8; cf. Jn. 1:33), Matthew and Luke add “and fire” (Mt. 3:11; Lk. 3:16), which implies judgment. This in turn is elaborated with the harvest metaphor of the winnowing fork, the threshing floor, the gathering of the wheat, but the burning of the chaff (Mt. 3:12; Lk. 3:17).. To say the least, such a process would help us recognize what is truly important as opposed to what has only instrumental value for us if that. The losses suffered along the central Gulf Coast due to Hurricane Katrina last week are horrendous, and the people who suffered in and after that storm certainly deserve all the help--material as well as spiritual-- they can be given, and probably they deserve much more. It occurs to me that such an experience forces us to rethink our values, perhaps in terms of Jesus' harvest metaphor. What is "wheat" and what is "chaff"?

Luke 1:26-38 (Presbyterian)

The Birth of Jesus Foretold

26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. 28 And he came to her and said, “Greetings, favored one! The Lord is with you.” 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. 33 He will reign over the house of Jacob forever, and of his kingdom there will be no end.” 34 Mary said to the angel, “How can this be, since I am a virgin?” 35 The angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God.” 38 Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” Then the angel departed from her. (Luke 1:26-38, NRSV)

Comments on this passage from December 22, 2004, two years ago (Wednesday in the week of the Fourth Sunday of Advent, Year One) were used with some adaptation on December 20, 2005 (Tuesday in the week of the Fourth Sunday of Advent, Year Two), and, with further adaptation, are used here as well.

The reading from Luke describes the coming of the angel Gabriel “t a town in Galilee called Nazareth,” which is dated “in the sixth month” (Lk. 1:26). That would be six months after the conception of John, the child promised earlier to Zachariah and Elizabeth (vv. 13-20). Mary is described as “a virgin engaged to a man whose name was Joseph, of the house of David” (v. 27). After a greeting full of promise, “Greetings, favored one! The Lord is with you” (v. 28), which, nevertheless, perplexes Mary (v. 29), the angel reassures her. “Do not be afraid, Mary, for you have found favor with God” (v. 30). The main point of his announcement is the birth of a son. “And now, you will conceive in your womb and bear a son, and you will call his name Jesus” (v. 31). There must have been many questions in her mind already, but before she can voice them, the angel continues by describing Jesus’ role. “He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David” (v. 32). “He will reign over the house of Jacob forever, and of his kingdom there will be no end” (v. 33). When Mary’s question wonders “how” this can happen (v. 34), the angel’s response explains what we have come to call “the virgin birth” (v. 35), but which some say we should call “the virgin conception.” The angel explains as follows: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore, the child to be born will be holy; he will be called Son of God” (v. 35)

Gabriel also tells Mary of Elizabeth’s good news, that she will give birth to a son, a miracle in itself, given Elizabeth’s “old age” (v. 36). Mary’s response is, “Here am I, the servant of the Lord; let it be with me according to your word” (v. 38). We would all do well to respond to the Lord’s callings and promptings as Mary did on this occasion.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com