Isaiah 49:13-23

13 Sing for joy, O heavens, and exult, O earth;

break forth, O mountains, into singing!

For the LORD has comforted his people,

and will have compassion on his suffering ones.

14 But Zion said, “The LORD has forsaken me,

my Lord has forgotten me.”

15 Can a woman forget her nursing child,

or show no compassion for the child of her womb?

Even these may forget,

yet I will not forget you.

16 See, I have inscribed you on the palms of my hands;

your walls are continually before me.

17 Your builders outdo your destroyers,

and those who laid you waste go away from you.

18 Lift up your eyes all around and see;

they all gather, they come to you.

As I live, says the LORD,

you shall put all of them on like an ornament,

and like a bride you shall bind them on.

19 Surely your waste and your desolate places

and your devastated land-

surely now you will be too crowded for your inhabitants,

and those who swallowed you up will be far away.

20 The children born in the time of your bereavement

will yet say in your hearing:

“The place is too crowded for me;

make room for me to settle.”

21 Then you will say in your heart,

“Who has borne me these?

I was bereaved and barren,

exiled and put away-

so who has reared these?

I was left all alone-

where then have these come from?”

22 Thus says the Lord GOD:

I will soon lift up my hand to the nations,

and raise my signal to the peoples;

and they shall bring your sons in their bosom,

and your daughters shall be carried on their shoulders.

23 Kings shall be your foster fathers,

and their queens your nursing mothers.

With their faces to the ground they shall bow down to you,

and lick the dust of your feet.

Then you will know that I am the LORD;

those who wait for me shall not be put to shame. (Isaiah 49:13-23, NRSV)

The following comments were repeated from December 29, 2004, two years ago (Holy Innocents Day, displaced from December 28, Year One) on December 28, 2005, one year ago (Holy innocents Day, Year Two), and are combined with revision and adaptation here with comments from January 27, 2005 (Thursday in the week of the Third Sunday after the Epiphany, Year One).

This reading appears in a context where the LORD has promised return and restoration for captive Israel “I have kept you and given you / as a covenant to the people, / to establish the land, / to apportion the desolate heritages; / saying to the prisoners, ‘Come out,’ / to those who are in darkness, / ‘Show yourselves’” (Isa. 49:8a, b, c, d, 9a, b). The promise is, “Lo, these shall come from far away, / and lo, these from the north and from the west, / and these from the land of Syene” (v. 12). This leads into the call to “Sing for joy, O heavens, and exult, O earth; / break forth, O mountains, into singing! / For the LORD has comforted his people / and will have compassion on his suffering ones” (v. 13). But the people express disbelief. “But Zion said, ‘The LORD has forsaken me, / my Lord has forgotten me’” (v. 14). God responds to this pessimistic view. “Can a woman forget her nursing child / or show no compassion for the child of her womb?” (v. 15a, b). Even mothers may forget, but God will not forget Israel. “See. I have inscribed you on the palms of my hands” (v. 16a). In this way, “God protests his love for Israel” (Victor R. Gold and William L. Holladay, NOAB, 2^nd ed., on Isa. 49:14-16).

Israel, depopulated first by the Assyrians, and then (in Judah) by the Babylonians, will again have children who say, “The place is too crowded for me, / make room for me to settle” (v. 20). We recently read news of gatherings to remember the loss of children as well as adults two years ago in the tragic tsunami that swept away thousands in ten nations of southeast Asia. On this day, two years ago, I called it a tragic irony to relate that loss to earlier losses in Israel’s conquests by Assyrians and Babylonians and the massacre of innocent children in Bethlehem by Herod’s soldiers. The headline here in Houston was, “An entire generation of children--swept away” ( Houston Chronicle for Dec. 28, 2004). They were reporting estimates a death toll in excess of 52,000 persons (Yahoo News). There is a difference, of course, between, “natural disasters” such as the tsunami, and the man-made disasters of war and massacre. The latter, of course, was an unnatural disaster, perpetrated by evil human beings, and hopefully of a kind that will be prevented in the future. It’s high time to find a way to prevent such slaughter in places like Iraq and Dafur. The death and destruction of the tsunami was not perpetrated by choice and action of evil human beings. We call such things natural disasters--some, including some insurers, call them “Acts of God.” For people whose religion teaches that God is almighty and also infinitely good, those in the Judeo-Christian tradition, for example, such surd evils as this tsunami and its devastation pose severe problems, like the perplexity of Job. There often is no immediate comfortable answer. We are left to hold on and continue to believe in the God who “makes all things work together for good” (Rom. 8:28 NRSV footnote n). In the meantime, there are tremendous human needs that call for compassionate action..

The assurance of restoration continues, especially the restoration of the children. And it will be “soon” (v. 22). “Those who wait for me [the LORD] shall not be put to shame” (v. 23). The devastation of the tsunami at that time was, of course, unspeakable, and though news reports indicate some recovery, it’s far from complete. In the meantime, we have seen other devastating losses, though the likes of Hurricanes Katrina and Rita did not recur in 2006. May the Lord continue to protect us all!

Matthew 18:1-14

True Greatness (Mk 9.33-37; Lk 9.46-48)

18:1 At that time the disciples came to Jesus and asked, “Who is the greatest in the kingdom of heaven?” 2 He called a child, whom he put among them, 3 and said, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. 4 Whoever becomes humble like this child is the greatest in the kingdom of heaven. 5 Whoever welcomes one such child in my name welcomes me.

Temptations to Sin (Mk 9.42-48; Lk 17.1-2)

6 “If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. 7 Woe to the world because of stumbling blocks! Occasions for stumbling are bound to come, but woe to the one by whom the stumbling block comes!

8 “If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire. 9 And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire.

The Parable of the Lost Sheep (Lk 15.1-7)

10 “Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven. 12 What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? 13 And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. 14 So it is not the will of your Father in heaven that one of these little ones should be lost. (Matthew 18:1-14, NRSV)

The following comments are combined with revision and adaptation from December 29, 2004, two years ago (Holy Innocents Day, displaced from December 28,Year One), from June 12, 2005 (the Sunday closest to June 15, Year One), and from December 28, 2005, one year ago (Holy Innocents Day, Year Two).

In response to the question, “Who is the greatest in the kingdom of heaven?” (Mt. 18:1b), or an argument among the disciples about greatness (Mk. 9:33b; Lk. 9:46), In Matthew, Jesus teaches about true greatness by presenting a child as a model, with emphasis on the need to become like children in order to enter the kingdom of heaven. “Truly, I tell you,” he says, “unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven” (vv. 3-4). Jesus adds, “Whoever welcomes one such child in my name welcomes me” (v. 5; cf. Mk. 9:37; Lk. 9:48; cf. also Jesus’ blessing of the children, Mark 10:13-16; Mt 19.13-15; Lk 18.15-17, discussed below).

In the continuation of today’s reading, Jesus teaches us about how to deal with temptations to sin, and warns especially about putting temptation (the “stumbling block”) before children (vv. 6-7; cf Mk. 9:42; Lk. 17:2). “If your hand or your foot causes you to stumble,” says Jesus, “cut it off and throw it away; it is better,” he adds, “for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire” (v. 8; cf. Mk. 9:43; Lk. 17:1). Matthew repeats the warning to cut off one’s hand or foot in order to avoid sin, with a similar warning about the “eye which causes you to stumble” (v. 9; cf. 5:29-30). Jesus then returns to the subject of children. “Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven.” (v. 10) as he introduces the Parable of the Lost Sheep (Mt. 18:10-14; Lk. 15:3-7). Luke’s context is different and lacks a parallel to Matthew 18:10. Here in Matthew, and above, say Elwyn E. Tilden and Bruce M. Metzger, “Little ones” (v. 10) are “disciples of Jesus, whom he calls ‘children’ (Mk. 10:24; compare Mt. 11:25)” (NOAB, 2^nd ed., on Mt. 18:6), but all of this teaching--the humility of children, the value of children, the warning against putting temptation in the way of children, and God’s love for his children (the shepherd’s concern for the lost sheep)--can apply equally well to our children, and to Christian believers, who must come as children in faith to God through Jesus Christ.

A common motif holds this passage together, the “child” (paidion, Mt. 18:2, 3 [plural], 4, 5) and the “little ones” (hoi mikroi, vv. 10, 14). Dale C. Allison, Jr., notices the change in vocabulary:

This block of moral teaching [Mt. 18:1-14], which presupposes a communal setting, begins by referring to literal children (v. 2), but by vv. 10-14 ‘little ones’ designates believers (cf. 10:42). The transition from one thing to the other is probably marked by the change in vocabulary . . . The former teaches that one should become like little children, for only by this will one enter the kingdom (v. 3). One should humble oneself as a child, for in the kingdom the humble will be great (v. 4; cf. 23:12). (Dale C. Allison, Jr., The Oxford Bible Commentary, p, 867, on Mt. 18:1-14).

As noted above, we are warned not to “put a stumbling block before one of these little ones who believe in me” (v. 6) which, according to Allison, refers to members of the Christian community. I should think that the warnings of verses 6-10, though they do directly refer to Christian believers, would appropriately apply also, and perhaps especially, to the treatment of children. Child abuse has been recognized as a horrific problem in our world, a problem that Jesus would surely address with such warnings. The “great millstone” (v. 8) is called a “donkey millstone” (Allison, 867). It’s a picture of certain drowning.

Allison comments on the Parable of the Lost Sheep:

The warning against harming ‘little ones’ is reinforced by the parable in 18:10-14. The shepherd recovering his lost sheep stands for God’s work in Christ and so illustrates God’s concern for the faithful who go astray. His concern for such–represented by his appointment of guardian angels for them (v. 10)–is the paradigm [i.e. pattern] and illustration for a similar human concern (cf. V. 14; cf. 5:45-8). To harm them would be to set oneself against God. (Ibid.)

Isaiah 54:1-13

The Eternal Covenant of Peace

54:1 Sing, O barren one who did not bear;

burst into song and shout,

you who have not been in labor!

For the children of the desolate woman will be more

than the children of her that is married, says the LORD.

2 Enlarge the site of your tent,

and let the curtains of your habitations be stretched out;

do not hold back; lengthen your cords

and strengthen your stakes.

3 For you will spread out to the right and to the left,

and your descendants will possess the nations

and will settle the desolate towns.

4 Do not fear, for you will not be ashamed;

do not be discouraged, for you will not suffer disgrace;

for you will forget the shame of your youth,

and the disgrace of your widowhood you will remember no more.

5 For your Maker is your husband,

the LORD of hosts is his name;

the Holy One of Israel is your Redeemer,

the God of the whole earth he is called.

6 For the LORD has called you

like a wife forsaken and grieved in spirit,

like the wife of a man’s youth when she is cast off,

says your God.

7 For a brief moment I abandoned you,

but with great compassion I will gather you.

8 In overflowing wrath for a moment

I hid my face from you,

but with everlasting love I will have compassion on you,

says the LORD, your Redeemer.

9 This is like the days of Noah to me:

Just as I swore that the waters of Noah

would never again go over the earth,

so I have sworn that I will not be angry with you

and will not rebuke you.

10 For the mountains may depart

and the hills be removed,

but my steadfast love shall not depart from you,

and my covenant of peace shall not be removed,

says the LORD, who has compassion on you.

11 O afflicted one, storm-tossed, and not comforted,

I am about to set your stones in antimony,

and lay your foundations with sapphires.

12 I will make your pinnacles of rubies,

your gates of jewels,

and all your wall of precious stones.

13 All your children shall be taught by the LORD,

and great shall be the prosperity of your children. (Isaiah 54:1-13, NRSV)

This reading from Isaiah follows the fourth “Servant Song” (Isa. 52:13-53:12), which does not appear among the Daily Office Lectionary readings of the Book of Common Prayer (1979), but is listed as one of two Old Testament readings for Good Friday (p. 176). The clear implication of its inclusion for Good Friday is the Christian interpretation of the servant as a prediction of Jesus Christ and his vicarious sufferings for our sins (cf. Mt. 8:17, which cites Isa. 53:4). A contrary opinion is expressed by Benjamin D. Sommer, of course, in The Jewish Study Bible, 2004 (pp. 890-892, on Isa. 52:13-53:12). After listing a number of different identifications of the “servant,” some of which are considered responsible interpretations by some Christian scholars as well, he notes that “Medieval rabbinic commentators devoted considerable attention to refuting this [Christian] interpretation [as predicting the coming of Jesus]” (p. 891). John N. Oswalt provides a distinctly Christian interpretation:

As early as Philip’s encounter with the Ethiopian eunuch (Acts 8:26-40, it has been normal for Christians to understand that Jesus Christ is the Servant about whom Isaiah is speaking in this chapter. Despite myriad attempts to find a figure in the sixth century B.C. who might be the referent in this passage, none has been successful. By contrast, the congruence with Jesus’ life is remarkable–so remarkable that those who deny the possibility of predictive prophecy have had to say that Jesus consciously modeled himself on Isaiah’s Servant to make it appear that he was the fulfillment of that prophecy. This from a man on whose lips was no deceit. (Isaiah, The NIV Application Commentary, p. 588, on Isa. 52:13-53:12).

As we turn to chapter 54, Isaiah returns to promises and reassurances about the restoration and return of Israel. Oswalt notes that, “as with the three other Servant Songs [42:1-9; 49:1-7; 50:4-9; cf. pp. 469-470 and n. 6, p. 470], there is a commentary following the fourth one. But unlike the others, where a song of praise forms the conclusion of the commentary (cf. 42:10-13; 49:3; perhaps 51:7-8), here the entire commentary (chs. 54-55) has a lyrical quality” (p. 595, on Isa. 54:1-17). Oswalt adds that “Chapter 54 is a love song by God to Zion, his estranged bride, telling her all the things he is going to do in restoring her. Chapter 55 is the invitation proper, calling on the bride not to miss through unbelief what is hers” (Ibid.).

As the “love song” begins, the “barren one who did not bear” is called upon to sing, “For the children of the desolate woman will be more / than the children of her that is married, says the LORD” (Isa. 54:1). She is called upon to “Enlarge the site of your tent (v. 2a) because “you will spread out to the right and to the left, / and your descendants will possess the nations / and will settle the desolate towns” (v. 3). Zion is to take courage, not be ashamed or discouraged, “for you not suffer disgrace; / for you will forget the shame of your youth, / and the disgrace of your widowhood you will remember no more” (v. 4). The LORD, her “Maker” and “husband, / the LORD of hosts . . . the Holy One of Israel is your Redeemer” (v. 5a, b, c). He is called “the God of the whole earth” (v. 5d). This God “has called you [Zion] / like a wife forsaken and grieved in spirit, / like the wife of a man’s youth when she is cast off” (v. 6a, b, c). Because of her sins, Israel was “abandoned,” but, says the LORD, “with great compassion I will gather you” (v. 7). The LORD reminds them of his “overflowing wrath” when he hid his face from Israel, but now “with everlasting love I will have compassion on you, / says the LORD, your Redeemer” (v. 8). A comparison is made with

“days of Noah,” when, after the flood, the LORD “swore that the waters of Noah / would never again go over the earth” (v. 9a, b, c), for now he swears “that I will not be angry with you / and will not rebuke you” (v. 9d, e). Though the mountains may depart, says the LORD, “my steadfast love shall not depart from you, / and my covenant of peace shall not be removed” (v. 10a, b, c, d). As today’s reading closes, the promises continue. “I am about to set your stones in antimony, / and lay your foundations with sapphires” (v. 11b, c). “The new Jerusalem is adorned with precious stones and gems,” says Joseph Blenkinsopp, “by builders supernaturally instructed; cf. Ezek 28:13-19). Christian apocalyptic literature draws on this imagery to describe the new Jerusalem (Rev. 21:18-21)” (NOAB, 3^rd ed., on Isa. 54:11-13a).

Mark 10:13-16

Jesus Blesses Little Children (Mt 19.13-15; Lk 18.15-17)

13 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. 14 But when Jesus saw this, he was indignant and said to them, “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. 15 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.” 16 And he took them up in his arms, laid his hands on them, and blessed them. (Mark 10:13-16, NRSV)

The following comments are based on comments December 28, 2005, one year ago (Holy Innocents Day, Year Two), and from comments on Mark 10:1-16 from August 9, 2005 (Tuesday in the week of the Sunday closest to August 10, Year One) and repeated on April 5, 2006 (Wednesday in the week of the Fifth Sunday of Lent, Year Two):

In remembering the massacre of the Innocents, we are reminded of what Jesus said about children. They are surely a high priority for us, and for many others. When people were “bringing little children to him in order that he might touch them,” says Mark, “the disciples spoke sternly to them” (Mark 10:13; cf. Mt. 19:13; Lk. 8:15). According to Mark, Jesus was “indignant” when he saw this and responded sternly (Mk. 10:14a): “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs” (v. 14b; cf. Mt. 19:14; Lk. 18:16). For Jesus, the children represent the childlike faith that is necessary for entering the kingdom of God (Mk. 10:15; Mt. 18:3; Lk. 18:17). “And he took them up in his arms, laid his hands on them, and blessed them” (Mk. 10:16).

Jesus’ comments about children in an earlier context are discussed above (Mt. 18:1-5, cf. vv. 10-14; Mk. 9:36-37; Lk. 9:48). C. M. Tuckett notes the repetition of the idea of Mark 9:37 in 10:15 and says that “many have regarded [9:37] as more appropriate.” He adds that:

the idea of a child as an example to imitate is not easy to interpret. Children in the ancient world were of the lowest status in society . . . [but] perhaps . . . this is precisely what Mark (unlike Matthew) has in mind. The Kingdom is for those who are like children in the ancient world, i.e. the poor, the hungry, the dispossessed, those without rights and without any esteem amongst their contemporaries. . . . Followers of Jesus . . . must recognize their radical dependence on God for all that they have and all that they are . . . Taken in this way, the saying in v. 15 is not so out of place within vv. 113-16: only if disciples become like children in this sense can they be ‘received’ by Jesus, i.e. become true followers of the crucified one. (C. M. Tuckett, The Oxford Bible Commentary, p. 907 on Mk. 10:13-16)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com