Zephaniah 3:14-20, Presbyterian and Lutheran Traditions

A Song of Joy

¹⁴ Sing aloud, O daughter Zion;

shout, O Israel!

Rejoice and exult with all your heart,

O daughter Jerusalem!

¹⁵ The LORD has taken away the judgments against you,

he has turned away your enemies.

The king of Israel, the LORD, is in your midst;

you shall fear disaster no more.

¹⁶ On that day it shall be said to Jerusalem:

Do not fear, O Zion;

do not let your hands grow weak.

¹⁷ The LORD, your God, is in your midst,

a warrior who gives victory;

he will rejoice over you with gladness,

he will renew you in his love;

he will exult over you with loud singing

¹⁸ as on a day of festival.

I will remove disaster from you,

so that you will not bear reproach for it.

¹⁹ I will deal with all your oppressors

at that time.

And I will save the lame

and gather the outcast,

and I will change their shame into praise

and renown in all the earth.

²⁰ At that time I will bring you home,

at the time when I gather you;

for I will make you renowned and praised

among all the peoples of the earth,

when I restore your fortunes

before your eyes, says the LORD. (Zephaniah 3:;14-20, NRSV)

The following comments are repeated here from December 19, 2005 (Monday in the week of the Fourth Sunday of Advent, Year Two):

Zephaniah, whose oracles are placed “in the days of King Josiah” (Zeph. 1:1), begins with judgment on Judah (1:4). Gregory Mobley suggests that he condemns “practices prohibited by Deuteronomy . . . [which] suggests that he prophesied before Josiah’s reforms of 621 BCE (2 Kings 2:3)” (Gregory Mobley, NOAB, 3^rd ed., Introduction to Zephaniah). He turns to oracles against the nations (2:4-15), but returns to judgment on Judah (3:1-8) before balancing all of this judgment with the oracles of joy and salvation (3:9-20) which conclude the book

The joy of song rings out in today’s reading. “Sing aloud, O daughter Zion;/shout, O Israel!/Rejoice and exult with all your heart,/O daughter Jerusalem!” (Zeph. 3:14). Why? “The LORD has taken away the judgments against you,/he has turned away your enemies” (v. 15a). “The king of Israel, the LORD, is in your midst,/you shall fear disaster no more” (v. 15b, cf. Isa. 12:6). If this rejoicing can be linked to Josiah’s reforms–I’m speculating now–there is no tension between theocracy (God is king) and monarchy (Josiah is king), such as is evident in 1 Samuel 8. But it But the last two verses, at least (Zeph. 3:19-20), seem to anticipate the Babylonian captivity. “At that time I will bring you home,/at the time when I gather you;/for I will make you renowned and praised/among all the peoples of the earth,/when I restore your fortunes/before your eyes, says the LORD” (v. 20). (Mobley suggests that vv. 19-20 are “perhaps a late addition to the words of Zechariah,” Mobley, on vv. 19-20.)

Isaiah 60:1-6, Presbyterian Tradition

Restoration of Jerusalem

60:1 Arise, shine; for your light has come,

and the glory of the LORD has risen upon you.

2 For darkness shall cover the earth,

and thick darkness the peoples;

but the LORD will arise upon you,

and his glory will appear over you.

3 Nations shall come to your light,

and kings to the brightness of your dawn.

4 Lift up your eyes and look around;

they all gather together, they come to you;

your sons shall come from far away,

and your daughters shall be carried on their nurses' arms.

5 Then you shall see and be radiant;

your heart shall thrill and rejoice,

because the abundance of the sea shall be brought to you,

the wealth of the nations shall come to you.

6 A multitude of camels shall cover you,

the young camels of Midian and Ephah;

all those from Sheba shall come.

They shall bring gold and frankincense,

and shall proclaim the praise of the LORD. (Isaiah 60:1-6, NRSV)

The following comments, based on comments from December 24, 2005 (Saturday in the week of the Fourth Sunday of Advent, Year Two; Christmas Eve, Presbyterian ref. for Dec. 24), but are extensively rewritten.

This reading comes from a section that Joseph Blenkinsopp calls “the glory and destiny of Zion.” He adds that “this section is generally considered to be the nucleus of chs. 56-66, having much in common with chs. 40-55” (NOAB, 3^rd ed., on Isa. 60-62). “Arise (qûmî), shine (’ôrî); for your light (’ôrēk) has come, / and the glory of the LORD has risen upon you (‘ālayik)” (Isa. 60:1). The verbs and pronouns here are feminine, supporting Blenkinsopp’s explanation that this is “an address to Zion imagined as a woman (cf. 52:1-2, 7-12; 54:1-17)” (on vv. 22). The feminine verbs and pronouns continue through this reading (vv. 2, 3, 4, 5, 6), and on through the chapter, for example the reference to “your people (‘ammēk)” (v. 21). Jerusalem’s light will shine in contrast to the surrounding darkness. “For darkness shall cover the earth, / and thick darkness the peoples; / but the LORD will arise upon you, / and his glory will appear over you” (v. 2). This sign of Jerusalem’s restoration and blessed condition will attract nations and kings. “Nations shall come to your light, / and kings to the brightness of your dawn” (v. 3).

The prophet’s promise of restoration and abundant blessing becomes more specific. “Lift up (fem.) your eyes (‘ênayik, fem. pronoun suffix),” says the prophet to Lady Jerusalem, “and look around; / they all gather together, / they come to you; / your sons shall come from far away, / and your daughters shall be carried on their nurses' arms” (v. 4). According to Blenkinsopp, “Gentiles will be attracted to Jerusalem as to a zone of light in the surrounding darkness. Dispersed Judeans will return, assisted by Gentiles (also 49:12; 51:9-11; 60:8-9; 66:20). Jerusalem’s blessing and bounty will be increased dramatically. “Then you shall see and be radiant; / your heart shall thrill and rejoice, / because the abundance of the sea shall be brought to you, / the wealth of the nations shall come to you” (v. 5). This abundance will include “a multitude of camels,” as well as “gold and frankincense”: “A multitude of camels shall cover you, / the young camels of Midian and Ephah; / all those from Sheba shall come. / They shall bring gold and frankincense, / and shall proclaim the praise of the LORD” (v. 6). And, if we look ahead at the next verse, we see that Jerusalem will have an abundance of animals for acceptable sacrifice. “All the flocks of Kedar shall be gathered to you, / the rams of Nebaioth shall minister to you; / they shall be acceptable on my altar, / and I will glorify my glorious house” (v. 7). Benjamin D. Sommer comments: “Because the nations of the world will recognize and fear God, they will bring tribute to Zion. This passage deliberately echoes Isa. 2:1-4, but Deutero-Isaiah offers a different picture of what the nations will do: They will transport Judean exiles to Jerusalem and add to the city’s wealth. Isaiah’s universalism gives way to a more national set of concerns” (The Jewish Study Bible, 2004, on Isa. 60:4-16).

“Arise, shine, for thy light has come” (Isa. 60:1 AV/KJV) has been set to music in different forms, not the least, by George F. Handel in The Messiah.

Titus 1:1-16, Episcopal and Lutheran Traditions

Salutation

1:1 Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and the knowledge of the truth that is in accordance with godliness, 2 in the hope of eternal life that God, who never lies, promised before the ages began-- 3 in due time he revealed his word through the proclamation with which I have been entrusted by the command of God our Savior,

4 To Titus, my loyal child in the faith we share:

Grace and peace from God the Father and Christ Jesus our Savior.

Instructions for Titus’ Ministry in Crete

5 I left you behind in Crete for this reason, so that you should put in order what remained to be done, and should appoint elders in every town, as I directed you: 6 someone who is blameless, married only once, whose children are believers, not accused of debauchery and not rebellious. 7 For a bishop, as God's steward, must be blameless; he must not be arrogant or quick-tempered or addicted to wine or violent or greedy for gain; 8 but he must be hospitable, a lover of goodness, prudent, upright, devout, and self-controlled. 9 He must have a firm grasp of the word that is trustworthy in accordance with the teaching, so that he may be able both to preach with sound doctrine and to refute those who contradict it.

10 There are also many rebellious people, idle talkers and deceivers, especially those of the circumcision; 11 they must be silenced, since they are upsetting whole families by teaching for sordid gain what it is not right to teach. 12 It was one of them, their very own prophet, who said,

"Cretans are always liars, vicious brutes, lazy gluttons."

13 That testimony is true. For this reason rebuke them sharply, so that they may become sound in the faith, 14 not paying attention to Jewish myths or to commandments of those who reject the truth. 15 To the pure all things are pure, but to the corrupt and unbelieving nothing is pure. Their very minds and consciences are corrupted. 16 They profess to know God, but they deny him by their actions. They are detestable, disobedient, unfit for any good work. (Titus 1:1-16, NRSV)

On February 22, 2007 (Thursday in the week of the Last Sunday after the Epiphany, the day after Ash Wednesday, Year One), comments were combined with revision and adaptation here from February 10, 2005 (Thursday following Ash Wednesday in the week of the Last Sunday after the Epiphany, Year One), and from December 19, 2005 (Monday in the week of the Fourth Sunday in Advent, Year Two). The combined comments are repeated here:

The standard elements of the salutation are expanded and adapted to express Christian themes and theology, in a manner similar to that of Romans 1:1-7. The emphasis falls on Paul’s status as “a servant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and the knowledge of the truth that is in accordance with godliness” (Tit. 1:1) and “the hope of eternal life” promised by God (v. 2) and now revealed in Paul’s proclamation (v. 3). Titus is Paul’s “loyal child in the faith” (v. 4). By the time Paul left Titus on the Island of Crete to “put in order what remained to be done, and . . . appoint elders in every town” (Titus 1:5), they had been coworkers for some time. Converted on Paul’s first Missionary Journey (Gal. 2:1), Titus was apparently able to mend Paul’s relationship with the Corinthian Church after a serious break in their relationship (2 Cor. 2:1, 5-11; 7:8-16). The content of Paul’s Epistle to Titus is comparable to that of his First Epistle to Timothy, whose task at Ephesus (1 Tim. 1:3-7) was similar to that of Titus on Crete. But Paul seems to use a more fatherly tone with Timothy, and to spell things out in more detail. While Paul also gives instructions to Titus, he comes a little closer, at least, to treating him as an equal.

Titus is directed to “appoint elders in every town” on the Island of Crete (Tit. 1:5). The qualifications listed, “someone who is blameless, married only once, whose children are believers, not accused of debauchery and not rebellious” (v. 6), when combined with the qualifications for a bishop (vv. 7-9), are comparable to the qualifications for a bishop given in 1 Timothy (1 Tim. 3:2-7). Apparently, the terms “elder” (presbyteros, Tit. 1:5) and “bishop” (episcopos, v. 7), sometimes translated “overseer” (cf. NRSV text note d), are used here of the same office. Compare the reference to elders “who labor in preaching and teaching” in 1 Timothy (1 Tim. 5:17). To Timothy, Paul gives similar, but separate, credentials for “bishops” (episkopoi) (1 Tim. 3:1-7) and “deacons” (diakonoi) (1 Tim. 3:8-13). To Titus, he gives one set of credentials (Titus 1:5-9) for persons who are first called “elders” (presbyteroi) (Titus 1:5) and then called “bishops” (episkopoi) (v. 7). “Elder and bishop (v. 7) are two terms for the same office in the church” (John Knox and William A. Beardslee, NOAB, 2^nd ed., on Tit. 1:5). Later, of course, presbyteros became the normal designation of a “priest” in the Greek Orthodox Church. In the instructions to Timothy and Titus, I should think that Paul adapted his advice to the respective circumstances in Ephesus and in Crete

Church order has not developed to the point represented by the letters of Ignatius of Antioch (early 2^nd century), when, at least from his perspective, the presbytery should be subordinated to the bishop for the sake of unity and harmony.

Wherefore it is fitting that ye also should run together in accordance with the will of the bishop who by God’s appointment rules over you. Which thing ye indeed of yourselves do, being instructed by the Spirit. For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord. (The Epistle of Ignatius to the Ephesians, Chapter IV, from The AnteNicene Christian Fathers, I, now in the Christian Classics Ethereal Library at http://www.ccel.org/ccel/schaff/anf01.v.ii.iv.html (consulted again February 20, 2007).

Titus is instructed to rebuke “many rebellious people, idle talkers and deceivers, especially those of the circumcision [i.e. Jews]” (Tit. 1:10). Paul refers to sophists of the worst kind who “are upsetting whole families by teaching for sordid gain what it is not right to teach” (v. 11). His criticism is “supported by a hexameter from the Cretan poet Epimenides (ca. 600 BCE)” (Margaret M. Mitchell, NOAB, 3^rd ed., on Tit. 1:12). According to Knox and Beardslee, “In ancient parlance ‘to Cretanize’ was to be a liar” (on v. 12). Paul warns against “Jewish myths” (v. 14; cf. 1 Tim. 1:4), which reminds us of later Gnostic speculations which elaborate the stories of Genesis, altering them to suit their theology. Titus, and we as well, should help people “become sound in the faith” (v. 13). William Barclay hears an echo of Jesus in verse 15. “To the pure all things are pure, but to the corrupt and unbelieving nothing is pure. Their very minds and consciences are corrupted” (v. 15). “So Paul strikes out the great principle–To the pure all things are pure. He had already said that even more definitely in Romans 14:20. To those who were constantly involved in questions about clean and unclean foods, he said: ‘All things are pure.’ It may well be that this phrase is not only a proverb; it may actually be a saying of Jesus. When Jesus was speaking about these countless Jewish rules and regulations, He said: ‘There is nothing from without a man, that entering into him can defile him; but the things which come out of him, those are they that defile the man’ (Mark 7:15)” (The Letters to Timothy, Titus and Philemon, The Daily Study Bible, 2^nd ed., 1960, p. 279, on Tit. 1:13-16).

Galatians 3:23-4:7, Presbyterian Tradition

23 Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian, 26 for in Christ Jesus you are all children of God through faith. 27 As many of you as were baptized into Christ have clothed yourselves with Christ. 28 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham's offspring, heirs according to the promise.

4:1 My point is this: heirs, as long as they are minors, are no better than slaves, though they are the owners of all the property; 2 but they remain under guardians and trustees until the date set by the father. 3 So with us; while we were minors, we were enslaved to the elemental spirits of the world. 4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 in order to redeem those who were under the law, so that we might receive adoption as children. 6 And because you are children, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" 7 So you are no longer a slave but a child, and if a child then also an heir, through God. (Galatians 3:23-4:7, NRSV)

On August 26, 2007 (the Sunday closest to August 24, Year One), comments were based on comments from June 5, 2004 (Saturday of the week of Pentecost, Year Two), in an email sent June 2, 2004 for June 3-6), from January 29, 2005 (Saturday of the week of the Third Sunday after the Epiphany, Year One), from January 31, 2005 (Monday of the fourth week of Epiphany), from December 24, 2005 (Christmas Eve, Saturday in the week of the Fourth Sunday of Advent, Year Two), and from comments on Galatians 3:23-4:11 from June 10, 2006 (Saturday in the week of the Sunday closest to June 1, Year Two). Those comments are repeated here:

The discussion of salvation (justification) through faith in Christ rather than through works of the law continues. “Now before faith came,” says Paul, “we were imprisoned and guarded under the law until faith would be revealed” (Gal. 3:23). In Galatians 3:24, the word paidagōgos, formerly translated as “schoolmaster” (KJV), is now translated as “disciplinarian” (NRSV), “guardian” (New Century Version) or “a kind of tutor in charge of us (NEB), in recognition of the fact that in the ancient world the paidagōgos was a household slave with responsibility for the child. He was to bring the child to the teacher, but not the teacher himself. The original meaning of the Greek word paidagogos was “‘boy-leader,’ the man, usually a slave, whose duty it was to conduct a boy or youth to and from school and to superintend his conduct; generally he was not a ‘teacher.’ When the young man became of age, the paidagogos was no longer needed. In our literature [i.e. mainly, the New Testament and the Apostolic Fathers] [it means] one who has responsibility for someone who needs guidance, guardian, leader, guide” (BDAG = Bauer-Danker-Arndt-Gingrich, Greek-English Lexicon, 2000, s.v. paidagogos). Today’s New International Version substitutes a verbal expression here: “So the law was put in charge of us until Christ came that we might be justified by faith” (Gal. 3:24 TNIV).

“But now that faith has come,” says Paul, “we are no longer subject to a disciplinarian” (v. 25). The point is that “in Christ [we] are all children of God through faith” (v. 26), which applies to Jews like Peter and Paul (2:15-16) or Gentiles like most of Paul’s converts at Galatia (and like most of us). “As many of you as were baptized into Christ,” adds Paul, “have clothed yourselves with Christ” (v. 27). For some, this is clearly a reference to baptism with water as a sign of one’s inner cleansing and conversion to Christian faith. G. N. Stanton says that “several scholars conclude that Paul is here citing an early baptismal liturgy. The person who is about to be baptized removes clothing, symbolizing the old order, and in baptism is clothed with Christ” (The Oxford Bible Commentary, 2001, p. 1160, on Gal. 3:27-28). Another view, held by Quakers, is that baptism is an inward and spiritual experience. Robert Barclay’s “Proposition 12” includes the following:

Just as there is ‘one Lord, and one faith,’ so is there ‘one baptism’ (Eph. 4:5), which is not ‘a removal of dirt from the body but . . . an appeal to God for a clear conscience, through the resurrection of Jesus Christ’ (1 Pet. 3:21 RSV). This baptism is a pure and spiritual thing (Gal. 3:27), namely the baptism of the Spirit and of fire, by which we are ‘buried with him’ (Rom. 6:4; Col. 2:12) so that being washed and purged of our sins, we may ‘walk in newness of life’ (Rom. 6:4). (Barclay’s Apology in Modern English, 1967; Newberg, OR: Barclay Press, 1991, pp. 10, 301, cf. pp. 301-326)

This Quaker view may be set in contrast with the view that has been called “baptismal regeneration.” According to the Catechism of the Catholic Church, no. 1263, “By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin. In those who have been reborn nothing remains that would impede their entry into the Kingdom of God, neither Adam's sin, nor personal sin, nor the consequences of sin, the gravest of which is separation from God” (on the Internet at http://www.scborromeo.org/ccc/para/1263.htm, accessed again December 23, 2007). Mark J. Bonocore offers a vigorous defense of the doctrine of “baptismal regeneration,” and concludes by saying, “So, according to the Scriptures, Baptism is regenerational, sacramental, and intrinsic to one's acceptance of Christ. For, as the Lord says, it cannot be otherwise” ( “Baptismal Regeneration,” on the Internet at http://www.bringyou.to/apologetics/a25.htm, accessed again December 23, 2007). A sermon of Charles Spurgeon criticizes the doctrine of “Baptismal Regeneration”: “I find that the great error which we have to contend with throughout England (and it is growing more and more), is one in direct opposition to my text, well known to you as the doctrine of baptismal regeneration” (A Sermon, (No. 573), Delivered on Sunday Morning, June 5th, 1864, by the Rev. C. H. SPURGEON, At the Metropolitan Tabernacle, Newington, on the Internet at http://www.spurgeon.org/sermons/0573.htm, accessed again December 23, 2007).

Many Christians hold to a mediating view, understanding baptism as “an outward sign of an inward work of grace.” According to George Allen Turner (of Asbury Theological Seminary),

Luther was an Augustinian monk and his policy was to retain practices of the Catholic Church unless the Scripture specifically forbade them. Luther, in 1518, believed that the infant was regenerated at baptism through the merit of the faith of its sponsors. But in 1520, he believed that in baptism the infants themselves believed. After 1528, Luther retained this belief, but based it upon such texts as Matthew 28:19 and Mark 10:14. Since Luther accepted the Augustinian belief that baptism removed Original Guilt, he also accepted the Augustinian belief that baptism removed Original Guilt in infants. But Zwingli believed baptism was the outward sign of an inward work of grace. As applied to infants, it was true only "in virtue of God's promise that the children of Christian parents are as much members of the Christian church as Jewish children were members of the Jewish church.(16) In other words, the validity of infant baptism for the Christian rests on the analogy of the Old Testament. With Calvin, John 3:5 was not to be interpreted literally any more than Matthew 3:11. In other words, water is no more necessary than fire to make the new birth effective. (“Infant Baptism in Biblical and Historical Context,” at the Wesley Center Online, http://wesley.nnu.edu/wesleyan_theology/theojrnl/01-05/05-2.htm, accessed August 25, 2007).

But Paul moves on to a fundamental principle in his understanding of the Christian community. If through spiritual baptism, however understood in relation to water baptism, we have clothed ourselves with Christ (Gal. 3:27), then “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (v. 28). Paul states a fundamental principle of unity and equality in the Christian community in terms of race, station in life (e.g. slave or free), and gender. The two or three Pauline statements in the New Testament used by some to promote the subordination of women to men and deny some roles to women merely on the basis of their gender (e.g. 1 Tim. 2:12) should be understood as specific instructions limited to specific situations and not generalized as universal principles on a level with the equality proclaimed in Galatians 3:28. Some of this advice, to women, for example, is no more a universal principle than the similar advice to slaves. It was an accommodation to cultural expectations in a time of potential persecution that would bring danger to the whole church.

Paul goes on to say, “if you belong to Christ, then you are Abraham's offspring, heirs according to the promise” (v. 29). But, he adds, “heirs, as long as they are minors, are no better than slaves, though they are the owners of all the property” (4:1); “but they remain under guardians and trustees until the date set by the father” (v. 2). Here in the beginning of chapter 4, Paul continues the metaphor of being under the law as a guardian, a kind of enslavement “to the elemental spirits of the world” (4:3). Just as the child grows to majority–no longer a minor–and comes into his own as a member of adult society, we, though in principle children of God from the creation, must be redeemed and “receive adoption as children” of God, to become true children of Abraham and heirs of God’s promises (vv. 5-7).

One of the issues has been whether to circumcise Gentile believers like Titus (Gal. 2:3), but the enslavement discussed in chapter 4 is to “the elemental spirits of the world” (Gal. 4:3), “cosmic powers controlling the universe (4:8); or the rudiments of the world (earth, air, fire, water), or rudimentary rules and religious observances (vv. 9-10; Col. 2:8, 20)” (Bruce M. Metzger & John Reumann NOAB, 2^nd ed. on Gal. 4:3). When this is explained further, “when you did not know God, you were enslaved to beings that by nature are not gods” (v. 8), Paul seems to refer to worship of pagan gods. Are these the people “under the law” whom Christ came to redeem (vv. 4-5)? They must have been Gentiles who have come under some Jewish influence. “You are observing special days, and months, and seasons, and years” (v. 10). “The issue, then, is ‘not the observation of religious usages as such. . . , but the basis of the justification before God’; the legalistic approach advocated by the Galatian agitators and the gospel of free grace proclaimed by Paul are irreconcilably opposed to each other” (Ronald Y. K. Fung, The Epistle to the Galatians, NICNT, 1988, p. 194 on Gal. 4:11, citing H. N. Ridderbos).

Christians are sometimes surprised at the Jewish view of God’s law (Torah) as a very positive thing. Rabbinical tradition about the “men of the great assembly” who received Torah from Moses and Joshua through the elders and prophets begins with three instructions, including “Make a fence for the Torah” (M. Abot 1:1, ed. J. Neusner). Rabbi Aqiba, a famed scholar, mystic and martyr (put to death by the Romans in 135 C.E.), is cited later in Mishnah Abot (3:13):

            (1)       “Laughter and lightheadedness turn lewdness into a habit.

            (2)       “Tradition is a fence for the Torah.

            (3)       “Tithes are a fence for wealth.

            (4)       Vows are a fence for abstinence.

            (5)       A fence for wisdom is silence.

The notion of the fence around the law was seen as a positive thing:

Now our Lawgiver [i.e. Moses] being a wise man . . . fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshiping the one Almighty God above the whole creation” (Epistle of Aristeas, 139, cited by H. D. Betz, Galatians, Hermeneia, p. 165).

Paul’s view of the law, on the other hand, though he calls it “holy, just and good” (Rom. 7:12), and “spiritual” (Rom. 7:14), presents a rather negative view here in Galatians, where he characterizes it as a prison, “we were imprisoned and guarded under the law” (Gal. 3:23), and a “disciplinarian” (see above). For Paul, now being under the law is being under “guardians [epitropoi] and trustees [oikonomoi]” (Gal. 4:2) (cf. “disciplinarian” paidagogos, 3:24). Gal. 4:1-7 is “elaboration of . . . the preceding verses (3:23-29)” (Ronald Y. K. Fung, Galatians, NICNT, 179). In the paragraph the image of being under the law gradually changes from minor children (Gal. 4:3) to slavery (v. 7), but the result of being redeemed is “adoption as children” (v. 5) We are “no longer a slave but a child, and . . . an heir” (v. 7). It might appear that we are back where we started, because at the beginning of the paragraph we are legal minors who do not inherit “until the date set by the father” (v. 2). Fung explains:

We have consistently understood the references to the status of sons in [4:5-7] in the sense of full-grown sonship, because this appears to be the sense required by Paul’s argument in 3:26, and it is reasonable to suppose that this is also the sense intended in the present passage . . . While the main idea in the human analogy is that of an heir who is underage, in his application of it Paul has combined two metaphors (v. 3, “During our minority we were slaves . . .”) so that, instead of saying simply “When the fulness of time arrived, God sent forth his Son . . . in order that we might come of age,” he says “. . . in order that we might receive adoption as sons–and full-grown sons at that”–thus weaving together the idea of “becoming an adopted son from a slave” and that of “the heir coming of age.” (p. 186).

Luke 1:1-25, Episcopal and Lutheran Traditions

1:1 Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, 2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3 I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, 4 so that you may know the truth concerning the things about which you have been instructed.

The Birth of John the Baptist Foretold

5 In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. 6 Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. 7 But they had no children, because Elizabeth was barren, and both were getting on in years.

8 Once when he was serving as priest before God and his section was on duty, 9 he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. 10 Now at the time of the incense offering, the whole assembly of the people was praying outside. 11 Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12 When Zechariah saw him, he was terrified; and fear overwhelmed him. 13 But the angel said to him, "Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14 You will have joy and gladness, and many will rejoice at his birth, 15 for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. 16 He will turn many of the people of Israel to the Lord their God. 17 With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord." 18 Zechariah said to the angel, "How will I know that this is so? For I am an old man, and my wife is getting on in years." 19 The angel replied, "I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. 20 But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur."

21 Meanwhile the people were waiting for Zechariah, and wondered at his delay in the sanctuary. 22 When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. 23 When his time of service was ended, he went to his home.

24 After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, 25 "This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people." Luke 1:1-25, NRSV)

The following comments are repeated here from December 19, 2005 (Monday in the week of the Fourth Sunday of Advent, Year Two):

Luke begins his Gospel with a dedication to Theophilus, a prologue that explains his purpose, “so that you may know the truth concerning the things about which you have been instructed” (Lk. 1:4), and his method: “I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus” (v. 3). Luke then continues with the story of Zechariah and Elizabeth, a part of the righteous remnant of Israel, “righteous before God, living blamelessly according to all the commandments and regulations of the Lord” (v. 6). They were to become the parents of John the Baptist, according to the promise made to Zechariah by the angel Gabriel while Zechariah was fulfilling his duties as a priest in the temple. “Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John” (v. 13). John, it is predicted, “will turn many of the people of Israel to the Lord their God” (v. 16). Like Elijah, “he will go before him [i.e. the Lord] . . . to make ready a people prepared for the Lord” (v. 17). When Zechariah expresses some doubt (v. 18), Gabriel says that he “will become mute, unable to speak, until the day these things occur” (v. 20). The people waiting for him to emerge from the sanctuary realize, when he does come out, “that he had seen a vision in the sanctuary” (v. 22). Elizabeth welcomes the news, and the pregnancy, as the Lord’s blessing that took away her disgrace (v. 25).

Matthew 1:18-25, Presbyterian Tradition

            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 24, 2005 (Saturday in the week of the Fourth Sunday of Advent, Year Two; Christmas Eve, Presbyterian ref. for Dec. 24):

The following is repeated here from December 26, 2004 (the first Sunday after Christmas):

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 NRSV).

Matthew says that this is in fulfillment of prophecy. In my comments on Isaiah 7:14 (Dec. 10 and 11 [2004]), I 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).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net