Zephaniah 3:1-13

3 Ah, soiled, defiled,

oppressing city!

² It has listened to no voice;

it has accepted no correction.

It has not trusted in the Lord;

it has not drawn near to its God.

³ The officials within it

are roaring lions;

its judges are evening wolves

that leave nothing until the morning.

⁴ Its prophets are reckless,

faithless persons;

its priests have profaned what is sacred,

they have done violence to the law.

⁵ The Lord within it is righteous;

he does no wrong.

Every morning he renders his judgment,

each dawn without fail;

but the unjust knows no shame.

⁶ I have cut off nations;

their battlements are in ruins;

I have laid waste their streets

so that no one walks in them;

their cities have been made desolate,

without people, without inhabitants.

⁷ I said, “Surely the city will fear me,

it will accept correction;

it will not lose sight

of all that I have brought upon it.”

But they were the more eager

    to make all their deeds corrupt.

⁸ Therefore wait for me, says the Lord,

for the day when I arise as a witness.

For my decision is to gather nations,

to assemble kingdoms,

to pour out upon them my indignation,

all the heat of my anger;

for in the fire of my passion

all the earth shall be consumed.

⁹ At that time I will change the speech of the peoples

to a pure speech,

that all of them may call on the name of the Lord

and serve him with one accord.

¹⁰ From beyond the rivers of Ethiopia

my suppliants, my scattered ones,

shall bring my offering.

¹¹ On that day you shall not be put to shame

because of all the deeds by which you have rebelled against me;

for then I will remove from your midst

your proudly exultant ones,

and you shall no longer be haughty

in my holy mountain.

¹² For I will leave in the midst of you

a people humble and lowly.

They shall seek refuge in the name of the Lord—

¹³        the remnant of Israel;

they shall do no wrong

and utter no lies,

nor shall a deceitful tongue

be found in their mouths.

Then they will pasture and lie down,

    and no one shall make them afraid. (Zephaniah 3:1-13, NRSV)

The following comments are repeated here with editing and supplement from November 24, 2005 (Thursday in the week of the Sunday closest to November 23, Year One), with some notes adapted from Nov. 27-28, 2003.

In this, the final week of the Church Year with Daily Office Lectionary readings for Year One, the Old Testament readings are from six different prophetic books, and the two readings from Isaiah, not consecutive, nor on consecutive days, are from chapters 19 and 24 respectively. This might seem like a collection of odds and ends to round out the church year, but there are common themes, judgment on Israel’s enemies and promise of restoration and blessing for Israel, or at least for a remnant of Israel (cf. Zeph. 3:12-13). The readings from Nahum and Obadiah, Tuesday and Wednesday of this week, appear to be their only appearances in Daily Office Lectionary. The reading for today, Zephaniah 3:1-13, will be followed in a few weeks by the reading in Zephaniah 3:14-20 for December 24, 2007, Monday in the week of the Fourth Sunday of Advent, Year Two. (The latter reading from Zeph. is also listed for the Festival of St. Mary Magdalene, July 22.)

Zephaniah is identified as “son of Cushi son of Gedaliah son of Amariah son of Hezekiah” (Zeph. 1:1). Gregory Mobley says, “Since the name Hezekiah is uncommon in the Hebrew Bible, this unusually long genealogical note probably refers to the famous Judean king (717/715-698/687).” In any case, Mobley notes that “Zephaniah certainly was a Jerusalemite (1:10-11),” and adds that “his father’s name, Cushi (1:1), could mean ‘the Cushite,’ and has prompted some speculation about African ancestry for the prophet (cf. 2:12; 3:10)” (NOAB, 3^rd ed., in the Introduction to Zephaniah). According to Kent Harold Richards, the work of Zephaniah, dated during the reign of King Josiah of Judah (Zeph. 1:1), was early in that reign: Zephaniah’s words “reflect a time early in the reign of the Judahite king Josiah (640-609 BCE) before his reforms were fully developed. As reported in Kings (2 Kings 22:1-23:25), Josiah came to the throne when he was eight years old, and not until he was eighteen is there mention of the beginning of his reforming activities,” Richards adds that Zephaniah, who “condemns the religious and political leadership [left over, he implies, from the wicked reign of Manasseh] . . . says little about Josiah, who proved to be one of the few kings since David and Solomon to provide strong moral leadership” (HarperCollins Study Bible, rev. ed., 2006, in the Introduction to Zephaniah).

In the first two chapters of Zephaniah, Judah and Jerusalem are rebuked for idolatry (Zech. 1:4), and threatened with the woes of “the great day of the LORD” (1:14; cf. Amos 5:18-20). Judah is offered what Mobley calls “a muted call to repentance” (on 2:1-3) as the prophet says, “Seek the LORD, all you humble of the land, / who do his commands; / seek righteousness, seek humility; / perhaps you may be hidden / on the day of the LORD’s wrath” (v. 3). In a further echo of Amos, Zephaniah denounces Israel’s neighbors, including the Cherethites and Philistines (vv. 5-7), Moab and Ammon (vv. 8-11), Ethiopians (v. 12), and Assyria (vv. 13-15).

But in today’s reading (from chap. 3), the prophet’s attention turns to Jerusalem. We may compare the way Amos denounces the surrounding nations (Amos 1:1-2:3) before turning his accusations against Judah (2:4-5) and Israel (vv. 6-8 and following). “Ah, soiled, defiled, / oppressing city!” says Zephaniah of Jerusalem (Zeph. 3:1). “It has listened to no voice; it has accepted no correction. / It has not trusted in the LORD; / it has not drawn near to its God” (v. 2). It would appear, as implied above by Richards, that the idolatrous practices of Manasseh especially, including the importation of Assyrian religious practices in what we might see as an attempt to appease the superpower of his day (cf. 1 Kgs. 21), still affected the Jerusalem of Zephaniah’s day. He pronounces judgment on Jerusalem for oppressive officials ("roaring lions," "evening wolves," Zeph. 3:3), "reckless, faithful" prophets and priests who "profane what is sacred" and do "violence to the law" (v. 4). In “a shift back to direct quotation of the LORD” (Richards, on vv. 6-13), God points out that he has punished nations. “I have laid waste their streets/so that no one walks in them;/their cities have been made desolate,/without people, without inhabitants” (v. 6). He expected that they would “accept correction,” but it did not happen that way. “But they were the more eager/to make all their deeds corrupt” (v. 7).

The LORD announces a time of universal punishment of nations. “ Therefore wait for me, says the LORD, / for the day when I arise as a witness. / For my decision is to gather nations, / to assemble kingdoms, / to pour out upon them my indignation, / all the heat of my anger; / for in the fire of my passion / all the earth shall be consumed” (v. 8). But this is to lead to conversion and, for some at least, worship of Israel’s God. “At that time I will change the speech of the peoples / to a pure speech, / that all of them may call on the name of the LORD / and serve him with one accord. / From beyond the rivers of Ethiopia / my suppliants, my scattered ones, / shall bring my offering” (vv. 9-10). Of the phrase “pure speech,” Mobley says this “removes the curse of Babel (Gen. 11:9)” (on vv. 9-10).

Even so, after judgment when "I [God] will remove from your midst / your proudly exultant ones" (v. 11), God "will leave in the midst of you / a people humble and lowly," a remnant (v. 12, cf. 13). "They shall seek refuge in the name of the LORD– / the remnant of Israel; / they shall do no wrong / and utter no lies . . . no one shall make them afraid" (vv. 12-13).

1 Peter 2:11-25

11 Beloved, I urge you as aliens and exiles to abstain from the desires of the flesh that wage war against the soul. 12 Conduct yourselves honorably among the Gentiles, so that, though they malign you as evildoers, they may see your honorable deeds and glorify God when he comes to judge.

13 For the Lord’s sake accept the authority of every human institution, whether of the emperor as supreme, 14 or of governors, as sent by him to punish those who do wrong and to praise those who do right. 15 For it is God’s will that by doing right you should silence the ignorance of the foolish. 16 As servants of God, live as free people, yet do not use your freedom as a pretext for evil. 17 Honor everyone. Love the family of believers. Fear God. Honor the emperor. (1 Peter 2:11-17, NRSV)

The Example of Christ’s Suffering (Isa 53.7—9)

18 Slaves, accept the authority of your masters with all deference, not only those who are kind and gentle but also those who are harsh. 19 For it is a credit to you if, being aware of God, you endure pain while suffering unjustly. 20 If you endure when you are beaten for doing wrong, what credit is that? But if you endure when you do right and suffer for it, you have God’s approval. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps.

22 “He committed no sin,

and no deceit was found in his mouth.”

23 When he was abused, he did not return abuse; when he suffered, he did not threaten; but he entrusted himself to the one who judges justly. 24 He himself bore our sins in his body on the cross, so that, free from sins, we might live for righteousness; by his wounds you have been healed. 25 For you were going astray like sheep, but now you have returned to the shepherd and guardian of your souls. (1 Peter 2:18-25, NRSV)

The following comments are repeated here with editing and supplement from November 24, 2005 (Thursday in the week of the Sunday closest to November 23, Year One), and some comparison with comments of April 27, 2006 (Thursday of the week of the Second Sunday of Easter, Year Two), when comments were repeated from April 22, 2004 (Thursday of the week of the Second Sunday of Easter, Year Two), in an email sent April 22, 2004, for Thursday, Friday and Saturday of that week.

Peter’s instructions on Christian living and conduct in society may be compared with tables of household duties presented by Paul (e.g. Col. 3:18-4:1; Eph. 5:21-6:9), but Peter especially relates such instructions to the context within society at large. He addresses Christian believers who are "aliens and exiles" in the world (1 Pet. 2:11) but need to respect the established authorities (vv. 13-17). “Conduct yourselves honorably among the Gentiles,” he says, “so that, though they malign you as evildoers, they may see your honorable deeds and glorify God when he comes to judge” (v. 12). “For the Lord’s sake,” he adds, “ accept the authority of every human institution, whether of the emperor as supreme, or of governors, as sent by him to punish those who do wrong and to praise those who do right” (vv. 13-14). Peter H. Davids compares the approaches of Peter and Paul.

Unlike Paul, who puts family relationships first in his list, Peter puts government authorities first. This shows his context of persecution; he will always assume that the person in question is non-Christian and very likely oppressive. The “king” is first, for he is indeed “the supreme authority” and perhaps the one Christians would find it hardest theologically to submit to because of his claims to divinity. The word “king” clearly means the Roman Emperor [but] . . . it is not a particular Emperor, nor the Roman Emperors in general that Peter is concerned with, but proper and circumspect behavior toward the supreme governmental authority, whoever it may be. (Peter H. Davids, The First Epistle of Peter, NICNT, 1990, pp.99-100, on 1 Pet. 2:13)

Peter gives this advice not in the sort of absolute terms that would imply the correctness of the Roman imperial authority, but rather, in the utilitarian terms of what would be best for the Christian community in a situation where–whether right or wrong–any resistance to the Roman authorities would be utterly futile, and would cast the Christians in a bad light. Slaves, especially, are advised to “accept the authority of your masters with all deference,” and that “not only [from] those who are kind and gentle but also [from] those who are harsh” (v. 18). Such respect and deference are “credit” to them (v. 20), as they follow Christ’s example (vv. 21-23), whose suffering achieved their salvation (v. 24). Christ offers the example of how to bear suffering. There is no shame in suffering for doing good (2:19-20; 3:14, 17; 4:13-16). (Notes adapted and supplemented from Nov. 17-18, 2003)

The use of “the example of Christ who suffered unjustly, in words that reflect the suffering servant of Isa. 53:5-12" (M. Eugene Boring, NOAB, 3^rd ed., on 1 Pet. 2:18-25) is noteworthy. Verse 22 quotes Isa. 53:9 directly; his wording, “He committed no sin (hamartian)” is close to the Septuagint wording, “He committed no lawless deed (anomian), where the Hebrew text has, “although he had done no violence (chamas).” His suffering is described as vicarious, for us. “He himself bore our sins in his body on the cross, so that, free from sins, we might live for righteousness; by his wounds you have been healed” (1 Pet. 2:24). The phrase, “by his wounds you have been healed” echoes Isaiah 53:5, “he was wounded for our transgressions,” and clearly refers to spiritual salvation so that “free from sins, we might live for righteousness” (1 Pet. 2:24). “The salvation in Christ is not just a freedom from future judgment or from guilt, but a freedom from the life of sin and a freedom to live as God intends” (Davids, p. 113 on 1 Pet. 2:24).

Matthew 20:1-16

20:1 “For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2 After agreeing with the laborers for the usual daily wage, he sent them into his vineyard. 3 When he went out about nine o’clock, he saw others standing idle in the marketplace; 4 and he said to them, ‘You also go into the vineyard, and I will pay you whatever is right.’ So they went. 5 When he went out again about noon and about three o’clock, he did the same. 6 And about five o’clock he went out and found others standing around; and he said to them, ‘Why are you standing here idle all day?’ 7 They said to him, ‘Because no one has hired us.’ He said to them, ‘You also go into the vineyard.’ 8 When evening came, the owner of the vineyard said to his manager, ‘Call the laborers and give them their pay, beginning with the last and then going to the first.’ 9 When those hired about five o’clock came, each of them received the usual daily wage. 10 Now when the first came, they thought they would receive more; but each of them also received the usual daily wage. 11 And when they received it, they grumbled against the landowner, 12 saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ 13 But he replied to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? 14 Take what belongs to you and go; I choose to give to this last the same as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ 16 So the last will be first, and the first will be last.” (Matthew 20:1-16, NRSV)

On November 12, 2006 (the Sunday closest to November 9, Year Two), comments were repeated from June 28, 2006 (Wednesday of the week of the Sunday closest to June 22, Year Two), when they were combined and revised from earlier, from Wednesday, 23 June 2004 in an email sent June 21, 2003, for June 21-27, and from November 24, 2005 (Thursday in the week of the Sunday closest to November 23 Year One). (This passage was also treated on November 7, 2004, the Sunday closest to November 9, Year Two.)

The Parable of the Laborers in the Vineyard (Mt. 20:1-16, found only in Matthew, follows Jesus’ discussion with his disciples, and with a questioner (“Teacher, what good deed must I do to have eternal life?” Mt. 19:16), about matters related to eternal life (Mt. 19:13-30). That discussion concluded with Jesus’ saying, “But many who are first will be last, and the last first” (v. 30; cf. Mk. 10:31, in a context similar to Matthew’s, and Lk. 13:30). This thought, repeated at the end of the parable (Mt. 10:15), seems to fly in the face of our logic and expectations. Why should those who worked only at twilight receive the same wage (a denarius) as those who worked all day (Mt. 10:8-10)? There were smaller coins, so payments could have been prorated, but the parable is not presented as a model of economics or ethical behavior.

Our first reaction to the parable might be similar to that of the first workers hired, It’s so unfair! “These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat” (v. 12). The parable is commonly interpreted as a picture of God’s dealing with his servants (i.e. us), and the conclusions drawn that though none of us deserve his grace, he freely gives to us more than we deserve beyond all measure (cf. comments by William Barclay, The Gospel of Matthew, The Daily Study Bible, v. 2, pp. 225-226, cf. pp. 221-226). John Knox and John Reumann say (NOAB, 2^nd ed., on Mt. 20:14), “The point of the parable is the willingness of the owner to exceed conventional practices, and his freedom to do so within the limits of agreement.” In a sense, whatever God gives us is a gift, and we should not complain that others get more. A part of the Christian hope is that, for all of us, as we look ahead, there will be wonderful surprises. But questions have been raised as to whether the owner of the vineyard should be understood as representing God. Perhaps the disparity between the owner, who is able to act as he wishes, and the workers–all of them–who are at his mercy, highlights the condition of the working poor at that time. All of the workers, those who worked the whole day and those who worked for part of the day, including those who worked only the last hour, received “the usual daily wage” (Mt. 20:2, 9, 10, 13, cf. “whatever is right,” v. 4); but that was only a denarius, which was “enough to provide one day’s food for a family” (J. Andrew Overman, NOAB, 3^rd ed., on Mt. 20:2). Perhaps the parable, like the one about the Dishonest Manager (Lk. 16:1-9) describes a hypothetical situation only in order to make a point. Is the point that in the Kingdom of God “many who are first will be last, and the last first” (Mt. 19:30; cf. 20:16)? Or is it a picture of disorder and inequality in the present world system, awaiting the coming of the kingdom to set things right?

Krister Stendahl sees the parable differently (Peake’s Commentary on the Bible), sec. 689g, p. 799 on Mt. 20:1-16). The parable “is less concerned with Jesus and more with the reversal of order.” The parable “has its point” in verse 16, “So the last will be first, and the first will be last.” Stendahl refers also to Mt. 19:30, “But many who are first will be last, and the last will be first.”

Nevertheless, Barclay finds important lessons here (based on understanding the owner of the vineyard as representing God):

It is in one sense a warning to the disciples. It is as if Jesus said to them, “You have received the great privilege of coming into the Christian Church and fellowship very early, right at the beginning. In later days others will come in. You must not claim a special honour and a special place because you were Christians before they were. All men, no matter when they come, are equally precious to God.” (Barclay, p 224).

He also sees “an equally definite warning to the Jews”:

There is an equally definite warning to the Jews. They knew that they were the chosen people, nor would they ever willingly forget that choice. As a consequence they looked down on the Gentiles. Usually they hated and despised them, and hoped for nothing but their destruction. This attitude threatened to be carried forward into the Christian Church. If the Gentiles were to be allowed into the fellowship of the Church at all, they must come in as inferiors.

“In God’s economy,” as someone has said, “there is no such thing as a most favoured nation clause.” Christianity knows nothing of the conception of a herrenvolk, a master race. It may well be that we who have been Christian for so long have much to learn from those younger Churches who are late-comers to the fellowship of the faith. (Ibid.)

Barclay adds further lessons: “the comfort of God” (p. 224), “the compassion of God.” “the generosity of God” (p. 225). He sums up with two lessons: “All service ranks the same with God,” and “All God gives is of grace. We cannot earn what God gives us; we cannot deserve it; what God gives us is given out of the goodness of his heart; what God gives us is not pay, but a gift; not a reward, but grace” (p. 226). “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 se him as he is” (1 Jn. 3:2).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net