Isaiah 62:6-7, 10-12

6 Upon your walls, O Jerusalem,

I have posted sentinels;

all day and all night

they shall never be silent.

You who remind the LORD,

take no rest,

7 and give him no rest

until he establishes Jerusalem

and makes it renowned throughout the earth. (Isaiah 62:6-7, NRSV)

10 Go through, go through the gates,

prepare the way for the people;

build up, build up the highway,

clear it of stones,

lift up an ensign over the peoples.

11 The LORD has proclaimed

to the end of the earth:

Say to daughter Zion,

“See, your salvation comes;

his reward is with him,

and his recompense before him.”

12 They shall be called, “The Holy People,

The Redeemed of the LORD”;

and you shall be called, “Sought Out,

A City Not Forsaken. (Isaiah 62:10-12, NRSV)

The following comments are repeated with revision and adaptation here from December 26, 2004, two years ago (the first Sunday after Christmas, Year One)

Isaiah, chapters 60-62, are considered a unit, which Joseph Blenkinsopp calls “the glory and destiny of Zion” (NOAB, 3^rd ed., on Isa. 60-62). Similarly, John N. Oswalt, explains:

The theme introduced in 61:4-11 (and paralleling that of 60:1-22) continues here. It is introduced in 62:1 with a declaration of God’s intent for Zion. The paralleling of ‘righteousness’ and ‘salvation’ is significant in two ways. (1) It reminds the reader that Israel’s righteousness is only possible because of the saving activity of God; it is not something Israel can produce on her own. (2) At the same time, the combination makes it plain that the only goal of God’s saving activity is unmistakably righteous living. (Isaiah, The NIV Application Commentary, p. 655, on Isa. 62:1-12).

The importance of “unmistakably righteous living” is beyond question, of course. But there is some interesting difference in translation here. Where the NIV (also AV/KJV and others), followed by Oswalt, has “righteousness” for zedeq (Isa. 62:1c, 2a, cf. z^edāqāh) and “salvation” for yešû‘āh (v. 1d), common translations of these words, to be sure, the NRSV has “vindication” (for zedeq) and “salvation” (for yešû‘āh). The NJPS translation (1985, 1999) differs more: “For the sake of Zion I will not be silent, / For the sake of Jerusalem I will not be still, / Till her victory (zedeq) emerge resplendent / And her triumph (yešû‘āh) like a flaming torch./ Nations shall see your victory (zedeq), / and every king your majesty; / And you shall be called by a new name / Which the LORD Himself shall bestow” (Isa. 62:1-2 NJPS). The earlier JPS (Jewish Publication Society) translation (1917) has “triumph” where the later (1999) has “victory,” and “salvation” where the later has “triumph.” The NEB (New English Bible) translates as follows: “For Zion’s sake I will not keep silence, / for Jerusalem’s sake I will speak out, / until her right (zedeq) shines forth like the sunrise, / her deliverance (yešû‘āh) like a blazing torch, / until the nations see the triumph of your right ( (all for zedeq) / and all kings see your glory” (Isa. 62:1, 2a, b, NEB). Given that the first meaning listed for the verb zādāq is “be in the right, be right, have a just cause,” and that in its only occurrence (Deut. 8:14) the passive (niph‘al) form means “be brought (back) to its rights, be vindicated” (William L. Holladay, Hebrew and Aramaic Lexicon, s.v. zdq), the variety of translations here is not surprising. While God certainly demands righteous living, the emphasis here is on the restoration of the city which follows the moral restoration.

Zion will “be a crown of beauty in the hand of the LORD, / and a royal diadem in the hand of your God” (v. 3). She will be given “a new name” (v. 2c, d); no more will she be termed “Forsaken” or “Desolate” (v. 4a, b), but “My Delight Is in Her” (v. 4c), and her land will be called “Married” (v. 4d). God will be the “young man” who marries “a young woman” (v. 5a, b), and “the bridegroom” who “rejoices over the bride,” that is, Zion (v. 5c, d). The speaker here (vv. 1-5) has been identified as “The seer whose voice is heard in 61:1-4" by Joseph Blenkinsopp, and he “will continue the mission until Jerusalem is vindicated and restored” ((NOAB, 3^rd ed., on Isa. 62:1-4).

This brings us to the reading listed for today. “Upon your walls, O Jerusalem,” says the prophet, “I have posted sentinels; / all day and all night” (v. 6a, b). God designates Ezekiel as a “sentinel”: “whenever you hear a word from my mouth, you shall give them warning from me” (Ezek. 33:7). Here, too, the sentinels are probably prophets (Victor R. Gold and William L. Holladay (NOAB, 2^nd ed., on Isa. 62:6-9), but the message is good news, “to remind Jerusalem of her imminent salvation, the certainty of which the LORD’s oath (vv. 8-9) underscores” (Gold and Holladay). Blenkinsopp notes that the term “sentinels” often refers to prophets, citing “[Isa.] 21:6-9, 11-12; 62:6; Ezek. 3:17; 33:2, 6-7; cf. Hab. 2:1-3" (on Isa. 56:10). J. J. M. Roberts, who says of verses 1-5 that “The prophet will nota cease reminding God of the Lord’s promise to redeem Zion (vv. 6-7) until God has vindicated the city before the whole world” (The HarperCollins Study Bible, rev. ed. 2006, on Isa. 62:1-5), says of these “sentinels” that “the prophets must remind God of his sworn promise to glorify Jerusalem” (on vv. 6-9). They are to “and give him no rest / until he establishes Jerusalem / and makes it renowned throughout the earth” (v. 7). The LORD’s oath is repeated in verses 8 and 9. “I will not again give your grain / to be food for your enemies, / and foreigners shall not drink the wine / for which you have labored” (v. 8c, d, e, f). Rather, “those who garner it shall eat it / and praise the LORD, / and those who gather it shall drink it / in my holy courts” (v. 9). The prophet calls for preparation of “the highway,” “the way for the people” (Isa. 62:10, with echoes of 35:8, “highway” and 49:22, “ensign”) and promises that the LORD’s “reward is with him,/and his recompense before him” (Isa. 62:11; cf. 40:10).

The closing verses (vv. 11-12) provide “a summary of the aspirations expressed in chs. 60-62, modeled on 40:1-3 interpreted in the light of a new situation” (Blenkinsopp, on vv. 11-12). “The LORD has proclaimed / to the end of the earth,” says the prophet: “Say to the daughter Zion, / ‘See, your salvation (yaša‘, ‘liberation, salvation’, Holladay, Lexicon, s.v. yaša‘) comes; / his reward is with him, / and his recompense before him’” (v. 11). Zion will be called “Sought Out, / A City Not Forsaken” (v. 12c, d)), and her people, “The Holy People, / The Redeemed of the LORD” (v. 12a, b). These “names” for Jerusalem hold promise for better times, for redemption. They remind us of Hosea’s use of names, “Not Pitied” (Lo-ruhamah, Hos. 1:6) and “Not My People” (Lo-ammi, v. 8) which are changed to “My People” (Ammi, Hos. 2:23) and, implied, “Pitied” (“And I will have pity on Lo-ruhamah, Hos. 2:23). Compare the use of the names “My People” (Ammi) and “Pitied” (Ruhamah) in Hos. 2:1, and Paul’s use of these texts in Romans 9:25-26 regarding “a remnant” (v. 27) “from them,” that is “from the Jews” (v. 24).. God has made “known the riches of his glory for the objects of mercy . . . including us whom he has called, not from the Jews only but also from the Gentiles” (Rom. 9:23-24).

Hebrews 2:10-18

10 It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings. 11 For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters, 12 saying,

“I will proclaim your name to my brothers and sisters,

in the midst of the congregation I will praise you.”

13 And again,

“I will put my trust in him.”

And again,

“Here am I and the children whom God has given me.”

14 Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is, the devil, 15 and free those who all their lives were held in slavery by the fear of death. 16 For it is clear that he did not come to help angels, but the descendants of Abraham. 17 Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. 18 Because he himself was tested by what he suffered, he is able to help those who are being tested. (Hebrews 2:10-18, NRSV)

The following comments are repeated with revision and supplement here from December 26, 2004, two years ago (the first Sunday after Christmas, Year One):

The Epistle to the Hebrews alternates between what we might call doctrinal or theoretical sections focused on the identity of Jesus as the final revelation of God and the greater, perfect priest and mediator of salvation to God’s people–sections based on passages from the Hebrew Bible–and stern admonitions to remain faithful to Christ. The scripture texts quoted in chapter one demonstrate that Christ, the “Son” (Heb. 1:2) is greater than the angels. The lesson drawn in the admonition (2:1-4) is that if the law of Moses, thought by many contemporary Jews to have been delivered to Moses by angels–“the message declared through angels” (Heb. 2:2a)–was given with severe sanctions for failure to obey–“every transgression or disobedience received a just penalty” (v. 2b)–we ought to “pay greater attention”–all the more!–“to what we have heard [i.e. the gospel of Jesus Christ], so that we do not drift away from it” (v. 1).

This admonition is followed by an argument, based on the eighth Psalm, that, Jesus was made “for a little while lower than the angels” (vv. 7 and 9, citing and commenting on Ps. 8:5 LXX), so that “we do not yet see everything in subjection to them [= him]” (v. 8b). The author’s interpretation takes the phrase “son of man” (Ps. 8:4 KJV for ben- ’ādām Heb. v. 5; huios anthrōpou LXX), which in the Psalm means humankind in general (cf. “mortals” NRSV) as a reference to Jesus Christ, “the Son of Man,” rather in the sense of representative man before God. The writer to the Hebrews describes Jesus’ becoming human, what we call the incarnation: he, “for a little while was made lower than the angels [but is] now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (Heb. 2:9). The writer thus reminds us of the purpose of the incarnation, the virginal conception of Jesus by Mary that we celebrate at Christmas.

The present reading, introduced by the above, begins with a reference to Christ’s suffering. “It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings” (v. 10). In a recent Christmas poem, Dr. Barbara Worden points out that Jesus’ sufferings began when he was circumcised as “was customary under the law” (Lk. 2:27, cf. v. 39, “everything required by the law”), suffering the wound as a human being. Much worse suffering would come later, of course. By the incarnation, including the sufferings, “the one who sanctifies and those who are sanctified all have one Father” and “Jesus is not ashamed to call them brothers and sisters ” (v. 11). Support for this common filial relationship is presented by citing Psalm 22:22 (v. 12) and Isaiah 8:17-18 (v. 13). In order to accomplish the purpose of the incarnation, says the writer, “Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is the devil” (v. 14, cf. vv. 16-17). Christ thereby brought freedom from “slavery” to “the fear of death” (v. 15). He became like us human beings ‘”in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people” (v. 17). The ultimate benefit, to perfect “for all time those who are sanctified” (10:14), will be described later, but it is pointed out here that, “Because he himself was tested by what he suffered, he is able to help those who are being tested” (2:18). The writer thus describes a significant function of Christ’s “priesthood.”

Matthew 1:18-25

The Birth of Jesus the Messiah (Lk 2.1-7)

18 Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. 19 Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. 20 But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. 21 She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what had been spoken by the Lord through the prophet:

23 “Look, the virgin shall conceive and bear a son,

and they shall name him Emmanuel,”

which means, “God is with us.” 24 When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, 25 but had no marital relations with her until she had borne a son; and he named him Jesus. (Matthew 1:18-25, NRSV)

The following comments are repeated here from December 26, 2004, two years ago (the first Sunday after Christmas, Year One), with some editing and a brief addition from comments of January 1, 2006 (Sunday, Holy Name, Year Two):

The Gospel reading is Matthew’s account of Jesus’ birth (Mt. 1:18-25). He reports the engagement of Joseph and Mary, “but before they lived together, she was found to be with child from the Holy Spirit” (v. 18). When Joseph, considering the circumstances, “planned to dismiss her quietly” (v. 19),

an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” (Mt. 1:21-22).

Matthew says that this is in fulfillment of prophecy. In recent comments on Isaiah 7:14, I have pointed out that there is an Old Testament context and meaning, but that there is a “fuller sense” in which the text points to Matthew’s use of it in application to the birth of Christ. This is the first of several “formula quotations in which Matthew uses the introductory formula (sometimes shortened), “All this took place to fulfill what had been spoken by the Lord through the prophet” (Isa. 1:22; cf. 2:17; 4:14 and others). Note the prepositions: by the Lord, through the prophet. Even when the formula is shortened, as in 2:17 and 4:14, by omitting “by the Lord,” this understood. Thus, “This was to fulfill what had been spoken through the prophet Isaiah” (Mt. 12:17), continues the formula as first set in 1:22. The word of the Lord comes through the prophet Isaiah, but it is the word spoken by the Lord. The prophet is not a mere channel, God’s typewriter, so to speak. His personality and capabilities are involved. As we understand Jesus to be fully divine and fully human, so do we understand inspired scripture. There is a human side to Isaiah’s life and work, including his prophecy. And as a man of the eighth century B.C., he probably focused mainly on the immediate threat to Jerusalem. But God spoke through him of the birth of Jesus centuries later. When Joseph awoke he followed the angel’s command (Mt. 1:24) and when Jesus was born, “he named him Jesus” (v. 25).

In addition to the angelic reassurance to Joseph (Mt. 1:20) about Mary’s condition–“found to be with child from the Holy Spirit (v. 18)–and the actual report of Jesus’ birth (v. 25), this passage presents two names for Jesus: “Jesus, for he will save his people from their sins” (v. 21, cf. 25), and “Emmanuel,” which means “God is with us” (v. 23).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com