Isaiah 35:1-10 (Episcopal and Presbyterian)

The Return of the Redeemed to Zion

35:1 The wilderness and the dry land shall be glad,

the desert shall rejoice and blossom;

like the crocus2 it shall blossom abundantly,

and rejoice with joy and singing.

The glory of Lebanon shall be given to it,

the majesty of Carmel and Sharon.

They shall see the glory of the LORD,

the majesty of our God.

3 Strengthen the weak hands,

and make firm the feeble knees.

4 Say to those who are of a fearful heart,

“Be strong, do not fear!

Here is your God.

He will come with vengeance,

with terrible recompense.

He will come and save you.”

5 Then the eyes of the blind shall be opened,

and the ears of the deaf unstopped;

6 then the lame shall leap like a deer,

and the tongue of the speechless sing for joy.

For waters shall break forth in the wilderness,

and streams in the desert;

7 the burning sand shall become a pool,

and the thirsty ground springs of water;

the haunt of jackals shall become a swamp,

the grass shall become reeds and rushes.

8 A highway shall be there,

and it shall be called the Holy Way;

the unclean shall not travel on it,

but it shall be for God’s people;

no traveler, not even fools, shall go astray.

9 No lion shall be there,

nor shall any ravenous beast come up on it;

they shall not be found there,

but the redeemed shall walk there.

10 And the ransomed of the LORD shall return,

and come to Zion with singing;

everlasting joy shall be upon their heads;

they shall obtain joy and gladness,

and sorrow and sighing shall flee away. (Isaiah 35:1-10, NRSV)

The following is repeated from December 24, 2004, two years ago (on the references designated for Dec. 24, Year One):

Isaiah chapter thirty-five promises glorious redemption and restoration of Zion, as a “mirror image” of chapter thirty-four, which “spoke of the fate of the arrogant nations [e.g. Edom] and all who trusted in them. This one speaks of the destiny of those who turn from that path to a resolute trust in God” (John Oswalt, Isaiah, The NIV Application Commentary, p. 392, on Isa. 35:1-10). For Zion,

            The wilderness and the dry land shall be glad,

               the desert shall rejoice and blossom,

            like the crocus it shall blossom abundantly,

               and rejoice with joy and singing. (Isa. 35:1-2a,b)

But

            the streams of Edom shall be turned into pitch,

               and her soil into sulfur;

               her land shall become burning pitch.

            Night and day it shall not be quenched;

               its smoke shall go up forever. (Isa. 34:9, 10a,b)

Verses 3-6a and 8 [of chap. 35] make it plain that this restoration is a spiritual one. Those who are discouraged and fearful will be given courage and strength. They have remained faithful while the nation has gone down and down. They have seen evil triumph again and again, and they have wondered if God’s day would ever come. But . . . the Lord will balance the scales of justice, and they will see the day when both wickedness and righteousness receive their true reward from God. Furthermore, in an apparent allusion to Isaiah 6, the promise is made that those who did not remain faithful–the “blind” and the “deaf,” the spiritually “lame” and “mute”–will be delivered from their afflictions and become full participants in the community of faith. (Oswalt)

The highway there

               . . . shall be called the Holy Way;

            the unclean shall not travel on it,

               but it shall be for God’s people;

            no traveler, not even fools, shall go astray. (Isa. 35:8)

            And the ransomed of the LORD shall return,

               and come to Zion with singing;

            everlasting joy shall be upon their heads;

               they shall obtain joy and gladness,

               and sorrow and sighing shall flee away. (v. 10)

Isaiah 11:1-9 (Lutheran)

The following text and comments are repeated here from December 18, 2006 (last Monday, when this was the Presbyterian reading):

The Peaceful Kingdom (Isa 9.1-7)

11:1 A shoot shall come out from the stump of Jesse,

and a branch shall grow out of his roots.

2 The spirit of the LORD shall rest on him,

the spirit of wisdom and understanding,

the spirit of counsel and might,

the spirit of knowledge and the fear of the LORD.

3 His delight shall be in the fear of the LORD.

He shall not judge by what his eyes see,

or decide by what his ears hear;

4 but with righteousness he shall judge the poor,

and decide with equity for the meek of the earth;

he shall strike the earth with the rod of his mouth,

and with the breath of his lips he shall kill the wicked.

5 Righteousness shall be the belt around his waist,

and faithfulness the belt around his loins.

6 The wolf shall live with the lamb,

the leopard shall lie down with the kid,

the calf and the lion and the fatling together,

and a little child shall lead them.

7 The cow and the bear shall graze,.

their young shall lie down together;

and the lion shall eat straw like the ox.

8 The nursing child shall play over the hole of the asp,

and the weaned child shall put its hand on the adder’s den.

9 They will not hurt or destroy

on all my holy mountain;

for the earth will be full of the knowledge of the LORD

as the waters cover the sea. (Isaiah 11:1-9, NRSV)

The following comments are combined with revision and supplement here from December 20, 2004, two years ago (Monday of the week of the Fourth Sunday of Advent, Year One), and from May 15, 2005 (Pentecost Sunday, Year One):

Today’s Presbyterian reading from Isaiah 11:1-9 (listed in the Book of Common Prayer for Monday in the week of the Fourth Sunday of Advent, Year One, but displaced this year by Christmas Day), describes a “shoot [that] shall come out from the stump of Jesse, / and a branch [that] shall grow out of his roots” (Isa. 11:1) The image of the “stump of Jesse” (v. 1) would imply that the Davidic dynasty has been cut off, as at the time of the Babylonian exile, so a new “branch” from those “roots” would imply the restoration of the Davidic line (Isa. 11:1). The prophet foresees a time when a new Davidic king will bring righteous justice and equity for “the poor” and “the meek of the earth, but “he shall kill the wicked” (v. 4). He is qualified because “The spirit of the LORD shall rest on him, / the spirit of wisdom and understanding, / the spirit of counsel and might, / the spirit of knowledge and the fear of the LORD. (v. 2). The Septuagint reading here is

the spirit of knowledge and piety: the spirit of the fear of God shall fill (empimplēmi) him. (Isa. 11:2d, 3a LXX, my translation)

According to Victor R Gold and William L. Holladay, “To these six ‘Gifts of the Spirit’ the Septuagint adds ‘piety’” (NOAB, 2^nd. ed., on Isa. 11:2). “The fear of the LORD” (v. 3) may have been understood as “piety.” Paul’s first two pieces of armor, “fasten the belt of truth around your waist, and put on the breastplate of righteousness” (Eph. 6:14), remind us of Isaiah’s words in verse seven: “Righteousness shall be the belt around his waist, / and faithfulness (ʼemunah) the belt around his loins (Isa. 11:7). The word ʼemunah sometimes means “steadiness” (Ex. 17:12), “reliability” (Dt. 32:4) or “honesty” (Jer. 5:1, 3), and is related to the adjective ʼēmūn, “true, reliable” (William L. Holladay, Hebrew and Aramaic Lexicon, s.v. ʼemunah and ēmūn). So Paul may well have had Isaiah 11:7 in mind when he spoke of “the belt of truth around your waist” (Eph. 6:14). The qualities represented by these “gifts of the spirit will characterize the new “David” and provide for the just reign described in verses 4-5. R Coggins sees six “gifts of the Spirit” here, with no reference to the Septuagint text, but says:

The Christian tradition has spoken of ‘sevenfold gifts of the Spirit’ and used vv. 2-3a as a basis, but only six gifts are in fact mentioned here. They are the characteristic charismatic qualities of the king, and of all those pictured as being especially close to YHWH (e.g. Moses and the elders, Num. 11:25-30; Elijah and Elisha, 2 Kings 22:15). There are also close links with the wisdom tradition, shown not only by the use of the word ‘wisdom’ itself but also by ‘understanding’, ‘counsel’, and ‘fear of the LORD’–all terms particularly associated with, for example, Proverbs. But here they are God’s direct gift, not dependent on the skills of human counsellors. (The Oxford Bible Commentary, p. 448, on Isa. 11:1-9)

In the glorious future to come, “The wolf shall live with the lamb, / the leopard shall lie down with the kid, / the calf and the lion and the fatling together, / and a little child shall lead them. / The cow and the bear shall graze,. / their young shall lie down together; / and the lion shall eat straw like the ox” (vv. 6-7). The peaceful future is further described: “The nursing child shall play over the hole of the asp, / and the weaned child shall put its hand on the adder’s den. / They will not hurt or destroy / on all my holy mountain” (vv. 8, 9a, b). The cause of this universal peace is explained: “for the earth will be full of the knowledge of the LORD / as the waters cover the sea” (v. 9c, d). The qualities indicated by the above “gifts of the Spirit” will be present, not only in the Messianic King but in his people, when the LORD “will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people” (Jer. 31:33; cf. Heb. 8:10). It’s a glorious future in which “paradise lost” becomes “paradise regained” (to borrow phrases from John Milton), or, as Edward Hicks, the early Quaker painter called it, “the Peaceable Kingdom.” See the picture and the article, “Hicks’s Peaceable Kingdom,” by John Braostoski, in the Friends Journal (February 2000), http://www2.gol.com/users/quakers/Hicks_Peaceable_Kingdom.htm. Copies may also be found at http://www.albrightknox.org/ArtStart/Hicks.html (Albright-Knox Art Gallery) and http://www.worcesterart.org/Collection/American/1934.65.html (Worcester Art Museum). These sites were accessed again December 17, 2006.

Revelation 22:12-17, 21 (Episcopal and Presbyterian)

12 “See, I am coming soon; my reward is with me, to repay according to everyone’s work. 13 I am the Alpha and the Omega, the first and the last, the beginning and the end.”

14 Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates. 15 Outside are the dogs and sorcerers and fornicators and murderers and idolaters, and everyone who loves and practices falsehood.

16 “It is I, Jesus, who sent my angel to you with this testimony for the churches. I am the root and the descendant of David, the bright morning star.”

17 The Spirit and the bride say, “Come.”

And let everyone who hears say, “Come.”

And let everyone who is thirsty come.

Let anyone who wishes take the water of life as a gift. (Revelation 22:12-17, NRSV)

21 The grace of the Lord Jesus be with all the saints. Amen. (Revelation 22:21, NRSV)

The following comments on Revelation 22:6-13 and 22:14-21, repeated here from yesterday, were repeated there from November 18 and 19, 2005 (Friday and Saturday in the week of the Sunday closest to November 16, Year One). Although the readings are divided differently, the texts covered are those of yesterday (Dec. 23, Rev. 22:6-11, 18-20) and today (Dec. 24, Rev. 22:12-17, 21). Those interested may wish to go to the Archive and compare brief notes on Rev. 22:12-17, 21 from December 24, 2004, two years ago (the references designated for Dec. 24, Year One):

With the completion of John's picture of the New Jerusalem, readings for Friday and Saturday turn to confirmation and encouragement: "These words are trustworthy and true" (Rev. 22:6). "Blessed is the one who keeps the words of the prophecy of this book" (v. 7). "I, John, am the one who heard and saw these things" (v. 8). "And he [the angel, vv. 1, 8] said to me, 'Do not seal up the words of the prophecy of this book, for the time is near'" (v. 10). According to D.E. Aune (Harper-Collins Study Bible, on Rev. 22:10), "Most Jewish Apocalypses contain the command to seal the book until the end (see Dan. 12:4, 9).” But John emphasizes the nearness of the end: "See, I [Jesus, cf. v. 16] am coming soon" (v. 12). “The end of the age is too near to allow time for change” (Bruce M. Metzger, NOAB, 2^nd ed., on v. 11). Christ says that he is coming soon, and “my reward is with me to repay according to everyone’s work” (v. 12). He calls himself “the “Alpha and the Omega, the first and the last, the beginning and the end” (v. 13), applying “God’s title to himself” (Metzger, on v. 13; cf. Rev. 1:8).

These readings concludes selections from Revelation. Those who are faithful, “who wash their robes . . . will have the right to the tree of life and may enter the city by the gates” (Rev. 22:14), whereas “Outside are the dogs and sorcerers and fornicators and murderers and idolaters, and everyone who loves and practices falsehood” (v. 15). There is a clear and distinct separation–based on God’s judgment, and made by God–a final separation of the sheep from the goats (Mt. 25:33, cf. vv. 31-46). C. S. Lewis puts it well in an often quoted statement from The Screwtape Letters, “There are two kinds of people: those who say to God, ‘Thy will be done,’ and those to whom God says, ‘All right, then, have it your way’.” Imbedded within this passage is an invitation extended to any who will respond:

17 The Spirit and the bride say, “Come.”

And let everyone who hears say, “Come.”

And let everyone who is thirsty come.

Let anyone who wishes take the water of life as a gift. (Rev. 22:17, NRSV)

Compare Jesus’ invitation as he spoke to those in the temple for the Feast of Tabernacles:

Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water.” (Jn. 6:37b-38, NRSV)

I cannot overlook the word “anyone” in these invitations (which I have put in bold face print above).

Ephesians 6:10-20 (Lutheran)

The following text and comments are repeated here from December 18, 2006 (last Monday, when this was the Presbyterian reading):

The Whole Armor of God

10 Finally, be strong in the Lord and in the strength of his power. 11 Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. 12 For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm. 14 Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. 15 As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. 16 With all of these, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. 17 Take the helmet of salvation, and the sword of the Spirit, which is the word of God.

18 Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints. 19 Pray also for me, so that when I speak, a message may be given to me to make known with boldness the mystery of the gospel, 20 for which I am an ambassador in chains. Pray that I may declare it boldly, as I must speak. (Ephesians 6:10-20, NRSV)

The comments on Ephesians 6:10-24 from January 22, 2005 (Saturday in the week of the Second Sunday after the Epiphany, Year One) have been repeated on February 20, 2005, and June 3, 2006. They are repeated again here, combined with revision and adaptation with comments from December 19, 2004, two years ago (the Fourth Sunday of Advent, Year One):

As the section of Ephesians with instructions (“rules”) for living draws to a close, Paul urges us to “be strong in the Lord” (Eph. 6:10) and “Put on the whole armor of God, so that you may be able to stand against the wiles of the devil” (v. 11). With reference to the typical armor of a Roman soldier, he reminds us that we need “the belt of truth” and “the breastplate of righteousness” (v. 14), “shoes [to] make you ready to proclaim the gospel of peace” (v. 15), “the shield of faith” (v. 16), “the helmet of salvation” and “the sword of the Spirit”–the only offensive weapon in the list–“which is the word of God” (v. 17). With all of that, we are to “stand firm” (v. 13) and “pray” (vv. 18-20). During the Afghanistan and Iraq wars, concerns were expressed in the U.S.A. Congress and news media about the need for armor for vehicles and soldiers, both in Afghanistan and Iraq. If armor is so important in those situations–as it certainly must be!–is it not equally important for us as we face spiritual battles in our lives and ministries?

Isaiah describes the armor that God wears when he brings victory to Israel:

            He saw that there was no one,/and was appalled that there was no one to intervene;

            so his own arm brought him victory,/and his righteousness upheld him.

            He put on righteousness like a breastplate,/and a helmet of salvation on his head;

he put on garments of vengeance for clothing,/and wrapped himself in fury as in a mantle. (Isa. 59:16-17; cf. the messianic king’s “belts” of “righteousness” and “faith,” 11:5)

Paul uses the concept to describe “the whole armor of God” which the Christian should “put on” (Eph. 6:11) for our “struggle” against “spiritual forces (v. 12). Then he concludes the Epistle with exhortations to “pray in the Spirit at all times” (v. 18), for “all the saints” (v. 18) and for “me” [i.e. Paul] (v. 19). Tychicus is probably the one who carried the letter to Ephesus (vv. 21-22), and perhaps read it as Paul’s representative (cf. Col. 4:7). He may be the same person as the Tychicus mentioned in Acts 20:4-5 (cf. 2 Tim. 4:12; Titus 3:12). The concluding benediction emphasizes peace and “love with faith” and grace for “all who have an undying love for our Lord Jesus Christ” (vv. 23-24).

Luke 1:67-80 (Episcopal and Presbyterian)

67 Then his father Zechariah was filled with the Holy Spirit and spoke this prophecy:

68 “Blessed be the Lord God of Israel,

for he has looked favorably on his people and redeemed them.

69 He has raised up a mighty savior for us

in the house of his servant David,

70 as he spoke through the mouth of his holy prophets from of old,

71 that we would be saved from our enemies and from the hand of all who hate us.

72 Thus he has shown the mercy promised to our ancestors,

and has remembered his holy covenant,

73 the oath that he swore to our ancestor Abraham,

to grant us74 that we, being rescued from the hands of our enemies,

might serve him without fear,75 in holiness and righteousness

before him all our days.

76 And you, child, will be called the prophet of the Most High;

for you will go before the Lord to prepare his ways,

77 to give knowledge of salvation to his people

by the forgiveness of their sins.

78 By the tender mercy of our God,

the dawn from on high will break upon us,

79 to give light to those who sit in darkness and in the shadow of death,

to guide our feet into the way of peace.”

80 The child grew and became strong in spirit, and he was in the wilderness until the day he appeared publicly to Israel. (Luke 1:67-80, NRSV)

The following is repeated from December 24, 2004, two years ago (the references designated for Dec. 24, Year One):

Perhaps more than he knew or fully comprehended, Zechariah, in his Benedictus (“Blessed be . . .”), anticipated the redemption, restoration and blessed future of God’s people, fulfilling the promise,

            the oath that he swore to our ancestor Abraham,

               to grant us that we, being rescued f rom the hands of our enemies,

            might serve him without fear, in holiness and righteousness

               before him all our days. (Lk. 1:73-75)

This will happen because

            He [the Lord God of Israel] has raised up a mighty savior for us

               in the house of his servant David,

            as he spike through the mouth of his holy prophets from of old,

               that we would be saved from our enemies

                  and from the hand of all who hate us. (vv. 69-71)

He will give us salvation, “the forgiveness of . . . sins” (v. 77), light for “those who sit in darkness and in the shadow of death,” and peace (v. 79).

John 3:16-21 (Lutheran)

The following text and comments are repeated here from December 18, 2006 (last Monday, when this was the Presbyterian reading):

16 “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

17 “Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. 18 Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. 19 And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. 20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. 21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.” (John 3:16-21, NRSV)

The following comments are combined with revision and adaptation here from December 19, 2004, two years ago (the Fourth Sunday of Advent, Year One), and from comments repeated from February 17, 2005:(Thursday in the week of the First Sunday of Lent, Year One) on December 18, 2005 (the Fourth Sunday of Advent, Year Two), on January 17, 2006 (Tuesday in the week of the Second Sunday after the the Epiphany, Year Two), and again on August 14, 2006 (Monday in the week of the Sunday closest to August 10, Year Two).

The Gospel reading for today begins with the verse that has been called the Gospel in a nutshell. “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life” (Jn. 3:16). This verse has a paragraph of its own in the New Revised Standard Version. Raymond E. Brown, sees connections backward–“the theme of Jesus’ death” (vv. 14-15)--and forward: “If 16 assures us that the purpose of the Father’s giving the Son in Incarnation and death was eternal life for the believer, 17 paraphrases this in terms of salvation for the world” (The Gospel according to John I-XII, Anchor Bible 29, 147). Brown also notes similarities in “the dualistic vocabulary of vss. 19-21 (light/darkness; practicing wickedness/doing truth)” to the dualism of Qumran texts (i.e. Dead Sea Scrolls): “According as man’s inheritance is in truth and righteousness, so he hates evil; but insofar as his heritage is in the portion of perversity, so he abominates truth” (1QS iv 24, cited by Brown, p. 148).

If there is a twofold reaction to Jesus in John, we must emphasize that the reaction is very much dependent on man’s own choice, a choice that is influenced by his way of life, by whether his deeds are wicked or are done in God (vss. 20-21). There is a consistency in the two sides of the dualism: evildoers are disbelievers, while good works and faith go together. Thus, there is no determinism in John as there seems to be in some passages of the Qumran scrolls. . . . the idea is that Jesus brings out what a man really is and the real nature of his life. Jesus is a penetrating light that provokes judgment by making it apparent what a man is. The one who turns away is not an occasional sinner but one who “practices wickedness”; it is not that he cannot see the light, but that he hates the light. (Brown, pp. 148-149)

The continuation in John emphasizes the fact that Jesus did not come “to condemn the world, but in order that the world might be saved through him” (Jn. 3:17). The following verses draw a distinction between those who believe in him and are not condemned, but come to the light, and those who are condemned because they do not believe; they “loved darkness rather than light because their deeds were evil” (v. 19). In reading this chapter, I have sometimes wondered where the conversation between Jesus and Nicodemus ends, and the “commentary” of John the Evangelist begins. Ancient writers did not use quotation marks as we know them.

In the seventeenth and eighteenth centuries, quotation marks, the apostrophe, the dash, and the exclamation point were added to the basic set of punctuation marks in consistent use. (Allan Haley, “Punctuation,” at http://www.fonts.com/AboutFonts/Articles/Letterseries/Punctuation.htm, accessed Dec. 16, 2006)

The King James Version of John, chapter three, has no quotation marks (nor does it have them elsewhere, e.g. in the account of the Wedding at Cana, Jn. 2:1-22, which is full of dialogue). Jesus refers to himself in the first person “I” in John 3:3, 5, 7, 11 and 12. The editors of the Revised Standard Version, New Testament Section, second edition (1971), print John 3:1-15 as a single paragraph, and enclose verses 10-15 in quotation marks as Jesus last response to Nicodemus. In the New Revised Standard Version (1989), there are paragraph breaks between verses ten and eleven, verses fifteen and sixteen, and between verses sixteen and seventeen. The quotation marks indicate that verses sixteen to twenty were spoken by Jesus, though he refers to the “Son” rather than “I” or “me.” Where to put quotation marks in a modern edition of the Bible is, of course, a decision of the modern editors. The sense is usually clear, and the placement is usually obvious, but sometimes, as here, editors must use their best judgment. Whether the words, “For God so loved the world that he gave . . .” were spoken by Jesus to Nicodemus (as in the NRSV) or they represent the Apostle John’s presentation of the significance of Jesus’ coming into the world, they are God’s inspired word of promise and invitation to us. But it is often helpful to observe such indicators as paragraphs and punctuation marks, including quotation marks, when reading the Bible. Even the King James Version, which indents the beginning of every verse, uses paragraph markers (¶).

If the reading today promises eternal life for those who believe in Jesus Christ, it also warns about the consequences of rejection and disbelief, for “those who do not believe are condemned already, because they have not believed in the name of the only Son of God. And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil” (vv. 18b, 19). They “do not come to the light, so that their deeds may not be exposed” (v. 20), We need not find ourselves in that last group. “But these [signs/this book] are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name” (Jn. 20:31).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com