Hosea 1:1-2:1

1:1 The word of the LORD that came to Hosea son of Beeri, in the days of Kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah, and in the days of King Jeroboam son of Joash of Israel.

The Family of Hosea (Cp 2 Kings 24.10-17)

2 When the LORD first spoke through Hosea, the LORD said to Hosea, “Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the LORD.” 3 So he went and took Gomer daughter of Diblaim, and she conceived and bore him a son.

4 And the LORD said to him, “Name him Jezreel; for in a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel. 5 On that day I will break the bow of Israel in the valley of Jezreel.”

6 She conceived again and bore a daughter. Then the LORD said to him, “Name her Lo-ruhamah, for I will no longer have pity on the house of Israel or forgive them. 7 But I will have pity on the house of Judah, and I will save them by the LORD their God; I will not save them by bow, or by sword, or by war, or by horses, or by horsemen.”

8 When she had weaned Lo-ruhamah, she conceived and bore a son. 9 Then the LORD said, “Name him Lo-ammi, for you are not my people and I am not your God.”

The Restoration of Israel

10 Yet the number of the people of Israel shall be like the sand of the sea, which can be neither measured nor numbered; and in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God.” 11 The people of Judah and the people of Israel shall be gathered together, and they shall appoint for themselves one head; and they shall take possession of the land, for great shall be the day of Jezreel.

2:1 Say to your brother, Ammi, and to your sister, Ruhamah. (Hosea 1:1-2:1, NRSV)

The following comments are repeated here with minor editing from September 30, 2006 (Saturday in the week of the Sunday closest to September 21, Year Two):

Hosea was an eighth-century B.C. prophet in the northern kingdom of Israel. Gregory Mobley points out that, “Along with his contemporary Amos, Hosea was the first of the ‘writing prophets,’ those prophets whose speeches were collected and edited as literary documents” (NOAB, 3^rd ed., 2001, in the Introduction to Hosea). The list of Judean kings which identifies the time of his ministry is the same as that for Isaiah (“Uzziah, Jotham, Ahaz and Hezekiah,” Hos. 1:1; cf. Isa. 1:1), but the reference to “King Jeroboam son of Joash of Israel” (Hos. 1;1) would imply the earlier part of this period, since Jeroboam II reigned from 788 to 747 B.C. (cf. the Chronological Table of Rulers, NOAB, 3^rd ed., 2001, p. 531 Essays).

The early part of the Book of Hosea presents Hosea’s family as symbolic representations of conditions in Israel. The LORD’s first word to Hosea instructs him to “Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the LORD” (Hos. 1:2). Mobley explains the phrase “Wife of whoredom” as “a promiscuous woman” and “Children of whoredom” as “children born of promiscuity” (op. cit., on v. 2). The promiscuity metaphor clearly represents Israel’s unfaithfulness to the LORD. The unfaithfulness of the northern kingdom will soon lead to its downfall by Assyrian conquest in 722 B.C. (2 Kgs. 17).

The LORD tells Hosea to name Gomer’s first son “Jezreel” (lxf@r4z4y9, yizr ^e‘e’l, v. 4, “God sows,” NRSV note a on v. 4), “for in a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel” (v. 4b). Jehu brought an end to the dynasty of Omri and Ahab when he shot Joram, the son of Ahab and brother of Ahaziah, with a bow and arrow (2 Kgs. 9:24). This effectively completed one of the three instructions of the LORD to Elijah on Mt. Horeb, who was directed to “anoint Jehu son of Nimshi as king over Israel” (1 Kgs. 19:16); “Whoever escapes from the sword of Hazael, Jehu shall kill; and whoever escapes from the sword of Jehu, Elisha shall kill” (v. 17). Of the three instructions to Elijah at that time (vv. 15-16), he was only able to accomplish the third, to “anoint Elisha son of Shaphat . . . as prophet in your place” (v. 16, cf. v. 19). Elisha anoints Hazael as king of Aram (2 Kgs. 8:7-15; cf 1 Kgs. 19:15), and also anoints Jehu as king of Israel (2 Kgs. 9:11-13; cf. 1 Kgs. 19:16). But Jehu’s slaughter of Ahab’s seventy sons (2 Kgs. 10:1-11), other members of Ahab’s family (vv. 12-17), and worshipers of Baal (vv. 18-27) is taken as going way beyond the limits of his mandate (Hosea 1:4, cited above). Much of this slaughter took place at Jezreel (2 Kgs. 10:11).

Gomer’s next child is a daughter, who, by the LORD’s direction, is named “Lo-ruhamah” (hm!H!ru xlo, lō’ ruchāmāh, Hos. 1:6). This phrase is translated “Not pitied,” NRSV note b on v. 6) or “not loved” (Mobley, op. cit., on v. 6). The third child, a son, is named “Lo-ammi” (ym90f1 xlo, lō’ ‘āmî, v. 9), or “Not my people,” NRSV note c on v. 10). These names express God’s judgment on his unfaithful people. Of the former, the LORD says, “for I will no longer have pity on the house of Israel or forgive them. But I will have pity on the house of Judah, and I will save them by the LORD their God” (vv. 6b, 7a). Of the latter, he says, “for you are not my people and I am not your God” (v. 9b). According to Mobley, “Hosea’s prophecies, originally addressed to Israel (Ephraim) were subsequently extended to the Southern Kingdom, whether by the prophet or later followers” (on v. 7 and its ref. to Judah). We may anticipate the reversal of these judgments, “Say to your brother, Ammi [ym90f1, ‘ammî, ‘My people’ NRSV note i], and to your sister, Ruhamah [hm!H!ru, ruchāmāh, ‘Pitied’ NRSV note k]” (2:1 [Heb. 2:3], cf. v. 23 [Heb. v. 25] and Paul’s interpretation, Rom. 9:25-26), but the meaning in the first place is judgment.

But from such judgment, the text (later comment?) turns immediately to a reminder of the promise to Abraham, “Yet the number of the people of Israel shall be like the sand of the sea, which can be neither measured nor numbered” (v. 10a [Heb. 2:1] citing Genesis. Mobley says, “see the divine promise to Abraham (Gen. 22:17) and Jacob (Gen. 32:12); cf. Gen. 15:5; 16:19; 1 Kings 3:8” (op. cit., on Hos. 1:10). Apparently, the reference to Jezreel is also reversed from judgment to promise. “The people of Judah and the people of Israel shall be gathered together, and they shall appoint for themselves one head; and they shall take possession of the land, for great shall be the day of Jezreel” (Hos. 1:11).

Esther 9:1-32

Destruction of the Enemies of the Jews

9:1 Now in the twelfth month, which is the month of Adar, on the thirteenth day, when the king’s command and edict were about to be executed, on the very day when the enemies of the Jews hoped to gain power over them, but which had been changed to a day when the Jews would gain power over their foes, 2 the Jews gathered in their cities throughout all the provinces of King Ahasuerus to lay hands on those who had sought their ruin; and no one could withstand them, because the fear of them had fallen upon all peoples. 3 All the officials of the provinces, the satraps and the governors, and the royal officials were supporting the Jews, because the fear of Mordecai had fallen upon them. 4 For Mordecai was powerful in the king’s house, and his fame spread throughout all the provinces as the man Mordecai grew more and more powerful. 5 So the Jews struck down all their enemies with the sword, slaughtering, and destroying them, and did as they pleased to those who hated them. 6 In the citadel of Susa the Jews killed and destroyed five hundred people. 7 They killed Parshandatha, Dalphon, Aspatha, 8 Poratha, Adalia, Aridatha, 9 Parmashta, Arisai, Aridai, Vaizatha, 10 the ten sons of Haman son of Hammedatha, the enemy of the Jews; but they did not touch the plunder.

11 That very day the number of those killed in the citadel of Susa was reported to the king. 12 The king said to Queen Esther, “In the citadel of Susa the Jews have killed five hundred people and also the ten sons of Haman. What have they done in the rest of the king’s provinces? Now what is your petition? It shall be granted you. And what further is your request? It shall be fulfilled.” 13 Esther said, “If it pleases the king, let the Jews who are in Susa be allowed tomorrow also to do according to this day’s edict, and let the ten sons of Haman be hanged on the gallows.” 14 So the king commanded this to be done; a decree was issued in Susa, and the ten sons of Haman were hanged. 15 The Jews who were in Susa gathered also on the fourteenth day of the month of Adar and they killed three hundred persons in Susa; but they did not touch the plunder.

16 Now the other Jews who were in the king’s provinces also gathered to defend their lives, and gained relief from their enemies, and killed seventy-five thousand of those who hated them; but they laid no hands on the plunder. 17 This was on the thirteenth day of the month of Adar, and on the fourteenth day they rested and made that a day of feasting and gladness.

The Feast of Purim Inaugurated

18 But the Jews who were in Susa gathered on the thirteenth day and on the fourteenth, and rested on the fifteenth day, making that a day of feasting and gladness. 19 Therefore the Jews of the villages, who live in the open towns, hold the fourteenth day of the month of Adar as a day for gladness and feasting, a holiday on which they send gifts of food to one another.

20 Mordecai recorded these things, and sent letters to all the Jews who were in all the provinces of King Ahasuerus, both near and far, 21 enjoining them that they should keep the fourteenth day of the month Adar and also the fifteenth day of the same month, year by year, 22 as the days on which the Jews gained relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and presents to the poor. 23 So the Jews adopted as a custom what they had begun to do, as Mordecai had written to them.

24 Haman son of Hammedatha the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur–that is “the lot”–to crush and destroy them; 25 but when Esther came before the king, he gave orders in writing that the wicked plot that he had devised against the Jews should come upon his own head, and that he and his sons should be hanged on the gallows. 26 Therefore these days are called Purim, from the word Pur. Thus because of all that was written in this letter, and of what they had faced in this matter, and of what had happened to them, 27 the Jews established and accepted as a custom for themselves and their descendants and all who joined them, that without fail they would continue to observe these two days every year, as it was written and at the time appointed. 28 These days should be remembered and kept throughout every generation, in every family, province, and city; and these days of Purim should never fall into disuse among the Jews, nor should the commemoration of these days cease among their descendants.

29 Queen Esther daughter of Abihail, along with the Jew Mordecai, gave full written authority, confirming this second letter about Purim. 30 Letters were sent wishing peace and security to all the Jews, to the one hundred twenty-seven provinces of the kingdom of Ahasuerus, 31 and giving orders that these days of Purim should be observed at their appointed seasons, as the Jew Mordecai and Queen Esther enjoined on the Jews, just as they had laid down for themselves and for their descendants regulations concerning their fasts and their lamentations. 32 The command of Queen Esther fixed these practices of Purim, and it was recorded in writing (Esther 9:1-32, NRSV)

The following comments are repeated here with editing and supplement from September 30, 2006 (Saturday in the week of the Sunday closest to September 21, Year Two):

For those staying with Esther for one more reading (i.e. those of the Presbyterian and Lutheran traditions), the story of Esther is “rounded out,” we might say, with details of the day the Jews stood together against the genocide initiated by Haman. The author tells us that “now in the twelfth month, which is the month of Adar, on the thirteenth day, when the king’s command and edict were about to be executed, on the very day when the enemies of the Jews hoped to gain power over them,” in the situation after the execution of Haman, that day has changed “to a day when the Jews would gain power over their foes” (Esth. 9:1). According to Linda Day, the reference to the king’s command here serves as “a reminder that the king’s edict against the Jews [3:8-15] still stands; the terms of the second edict [7:8-14] allow the Jews to defend themselves” (NOAB, 3^rd ed., 2001, on Esth. 9:1). And so the account continues, stating that “the Jews gathered in their cities throughout all the provinces of King Ahasuerus to lay hands on those who had sought their ruin; and no one could withstand them, because the fear of them had fallen upon all peoples” (v. 2). The Jews were supported by governmental officials throughout the empire, we are told. “All the officials of the provinces, the satraps and the governors, and the royal officials were supporting the Jews, because the fear of Mordecai had fallen upon them” (v. 3). W. Lee Humphreys, revised by Sidnie White Crawford, compares “the attitude of Mordecai’s colleagues in 3:3-4” (HarperCollins Study Bible, rev. ed., 2006, on Esth. 9:3). According to Adele Berlin, “The enemy masses were deterred by fear of the Jewish masses, and the officials were deterred by fear of an official” (The Jewish Study Bible, 2004, on vv. [2], 3). The author explains that “Mordecai was powerful in the king’s house, and his fame spread throughout all the provinces as the man Mordecai grew more and more powerful” (v. 4). According to Day, “Mordecai’s power resembles that of Moses” (op. cit., on v. 4).

With the odds now turned in their favor, the Jews gain a decisive victory. “So the Jews struck down all their enemies with the sword, slaughtering, and destroying them, and did as they pleased to those who hated them” (v. 5). “In the citadel of Susa,” for example, “the Jews killed and destroyed five hundred people” (v. 6). In particular, “they killed . . . the ten sons of Haman son of Hammedatha, the enemy of the Jews; but they did not touch the plunder” (vv. 7, 10). The names of the ten sons are listed in verses 8 and 9. According to Berlin, “The list of foreign-sounding names is amusing, like the names in 1:10, 14; and the tradition of reading them all out in one breath when the megillah [scroll] is read publicly on Purim (b. Meg. 16b) adds to the amusement.” And she adds, “The killing of Haman’s sons is one more way that Haman’s glory is diminished. It also brings his line to an end; no future threat to the Jews will come from him. Amalek is at last wiped out” (op. cit., on vv. 7-10). The report of Jewish victories here notes repeatedly that, “they did not touch the plunder” (v. 10b, 15b, 16b).

When this is reported to the king (v. 11), he asks Esther again, “Now what is your petition?” (v. 12). Esther requests that the Jews of Susa (“as distinct from the Jews in the citadel of Susa [cf. v. 6],” Mary Joan Winn Leith, NOAB, 3^rd ed., 2001, on Esth. 9:12-15) be permitted to do what has been done in the provinces, on the next day (Adar 14), and that the corpses of Haman’s ten sons be hanged on the gallows–since they were killed on the previous day (v. 14). This, says Leith, continues “their self-defense for a second day” (ibid.). So the Jews of Susa kill “three hundred persons in Susa; but,” as noted above, “they did not touch the plunder” (v. 15). The narrative then backtracks to Adar 13, when the Jews in the provinces defended their lives and “killed seventy-five thousand of those who hated them; but they laid no hands on the plunder” (v. 16). This motif echoes the story of Achan (Josh. 7) and that of Agag (1 Sam. 15; cf. Esth. 3:1, where Haman is identified as an Agagite).

So the Jews of the provinces defended themselves in the thirteenth day of Adar, and “on the fourteenth day they rested and made that a day of feasting and gladness” (v. 17), but “the Jews who were in Susa gathered [to defend themselves] on the thirteenth day and on the fourteenth, and rested on the fifteenth day, making that a day of feasting and gladness” (v. 18).

Purim is celebrated on the 14th day of Adar, which is usually in March. The 13th of Adar is the day that Haman chose for the extermination of the Jews, and the day that the Jews battled their enemies for their lives. On the day afterwards, the 14th, they celebrated their survival. In cities that were walled in the time of Joshua, Purim is celebrated on the 15th of the month, because the book of Esther says that in Shushan (a walled city), deliverance from the massacre was not complete until the next day. The 15th is referred to as Shushan Purim. (“Purim,” from a web site entitled, Judaism 101, copyright by Tracey R. Rich, http://www.jewfaq.org/holiday9.htm, accessed again September 25, 2008)

Mordecai sends letters which effectively turn these spontaneous celebrations into regular holidays (vv. 20-23). The course of events is summarized (vv. 24-25). Because Haman had “cast Pur–that is–‘the lot’–to crush and destroy them” (v. 24, cf. 3:7 when the date, the “thirteenth,” was chosen by lot), “these days are called Purim” (v. 26). So the custom has been established (vv. 27-28). Queen Esther confirms the directions sent out by Mordecai (vv. 29-32), and Book of Esther closes with a brief chapter (chap. 10) on “the greatness of Ahasuerus and Mordecai” (Leith on chap. 10). “Mordecai is the ideal portrait of a successful Diaspora Jew and of Jews living harmoniously in the Gentile world” (ibid., on 10:3).

Acts 20:1-16

Paul Goes to Macedonia and Greece

20:1 After the uproar had ceased, Paul sent for the disciples; and after encouraging them and saying farewell, he left for Macedonia. 2 When he had gone through those regions and had given the believers much encouragement, he came to Greece, 3 where he stayed for three months. He was about to set sail for Syria when a plot was made against him by the Jews, and so he decided to return through Macedonia. 4 He was accompanied by Sopater son of Pyrrhus from Beroea, by Aristarchus and Secundus from Thessalonica, by Gaius from Derbe, and by Timothy, as well as by Tychicus and Trophimus from Asia. 5 They went ahead and were waiting for us in Troas; 6 but we sailed from Philippi after the days of Unleavened Bread, and in five days we joined them in Troas, where we stayed for seven days.

Paul’s Farewell Visit to Troas

7 On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight. 8 There were many lamps in the room upstairs where we were meeting. 9 A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead. 10 But Paul went down, and bending over him took him in his arms, and said, “Do not be alarmed, for his life is in him.” 11 Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn; then he left. 12 Meanwhile they had taken the boy away alive and were not a little comforted.

The Voyage from Troas to Miletus

13 We went ahead to the ship and set sail for Assos, intending to take Paul on board there; for he had made this arrangement, intending to go by land himself. 14 When he met us in Assos, we took him on board and went to Mitylene. 15 We sailed from there, and on the following day we arrived opposite Chios. The next day we touched at Samos, and the day after that we came to Miletus. 16 For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia; he was eager to be in Jerusalem, if possible, on the day of Pentecost. (Acts 20:1-16, NRSV)

On August 11, 2007 (Saturday in the week of the Sunday closest to August 3, Year One), comments were repeated with some editing and supplement from September 30, 2006 (Saturday in the week of the Sunday closest to September 21, Year Two); they are repeated again here:

Today’s reading from Acts finds Paul on the move. “After the uproar [in Ephesus] had ceased,” and a brief encouraging farewell to the disciples, “he left for Macedonia” (Acts 20:1). He quickly passes through Macedonia, probably visiting Philippi and Thessalonica, at least, perhaps also Beroea as well, and comes to Greece (v. 2), where he stays “for three months” (v. 3a), probably, according to Christopher R. Matthews, at Corinth. Matthews refers to 2 Cor. 12:14 and13:1, adding that “the problems evident in 2 Corinthians are passed over in silence” (NOAB, 3^rd ed., 2001, on Acts 20:3). Due to some opposition, he changes his plans. “He was about to set sail for Syria when a plot was made against him by the Jews, and so he decided to return through Macedonia” (v. 3b). His traveling companions include persons from Beroea, Thessalonica, Derbe (Gaius), Lystra (Timothy) and Asia (v. 4), who “went ahead and were waiting for us in Troas (v. 5). Although Luke doesn’t name himself here, he uses first person pronouns, “we,” “us” (vv. 5, 6, 7, 13, 14, 15). It would appear that Luke joined Paul at Philippi (vv. 5-6). Matthews notes that the previous “we” passage ended at Philippi (op. cit., on Acts 20:5, with reference to 16:17). Here, Luke tells us that while the traveling companions “were waiting for us in Troas” (v. 5, cf. above), “we sailed from Philippi after the days of Unleavened Bread, and in five days we joined them in Troas, where we stayed for seven days” (v. 6).

Luke tells us about Paul’s long “after-dinner speech” at Troas. “On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight” (v. 7, cf. “until dawn,” v. 11). Luke explains how a meeting extended into the night was feasible. “There were many lamps in the room upstairs where we were meeting” (v. 8). This extended speech becomes the first known occasion when someone fell asleep during a sermon. According to Luke, “A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead” (v. 9). Beverly Roberts Gaventa points out that “Eutychus means ‘good fortune’ ” and adds, “On inappropriate sleepiness and the need for watchfulness, see v. 31; Lk. 9:32; 12:35-38; 22:45-46” (HarperCollins Study Bible, rev. ed., 2006, on Acts 20:9). Paul is able to reassure the people about Eutychus’s condition, saying, ““Do not be alarmed, for his life is in him” (v. 10). This is reported as a serious miracle, but someone has seen humor in the situation. The journal Christianity Today used to carry a series of cartoons bearing the heading “Eutychus and his Kin.” Matthews calls this event “an understated miraculous resurrection” with reference to 14:19-20 (op. cit., on 20:10). “Like Peter (9:36-42),” says Gaventa, “Paul is here identified with Jesus’ power to raise the dead (Lk. 7:11-17; 8:41-42; 49-56). With this interruption the conversation is extended. “Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn; then he left” (v. 11). “Meanwhile,” says Luke, “they had taken the boy away alive and were not a little comforted” (v. 12).

The concluding paragraph of the reading presents a brief itinerary that, incidentally, sets up the occasion for Paul’s farewell speech, made at Miletus to the elders from the church at Ephesus. Luke’s reference including himself, “we,” continues, but Paul apparently set out on his own by land. “We went ahead to the ship,” says Luke, “and set sail for Assos [which is a little south of Troas, on the coast, 25 mi., by the scale of Map 14 in NOAB], intending to take Paul on board there; for he had made this arrangement, intending to go by land himself” (v. 13). At Assos, Paul rejoins Luke and the party on the ship as they travel to Mitylene (v. 14), and on to Chios, Samos and Miletus (v. 15), bypassing Ephesus. Luke tells us that “Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia; he was eager to be in Jerusalem, if possible, on the day of Pentecost” (v. 16). Perhaps he also wanted to avoid opposition in Ephesus related to the events of chapter nineteen. As we learn in the next reading from Acts (Monday’s reading, Sept. 29, 2008), he will stay in Miletus long enough to summon the elders from Ephesus for an extended farewell speech (vv. 18-35) and parting (vv. 36-38).

Luke 4:38-44

Healings at Simon’s House (Mt 8.14-17; Mk 1.29-34)

38 After leaving the synagogue he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked him about her. 39 Then he stood over her and rebuked the fever, and it left her. Immediately she got up and began to serve them.

40 As the sun was setting, all those who had any who were sick with various kinds of diseases brought them to him; and he laid his hands on each of them and cured them. 41 Demons also came out of many, shouting, “You are the Son of God!” But he rebuked them and would not allow them to speak, because they knew that he was the Messiah.

Jesus Preaches in the Synagogues (Mt 4.23-25; Mk 1.35-39)

42 At daybreak he departed and went into a deserted place. And the crowds were looking for him; and when they reached him, they wanted to prevent him from leaving them. 43 But he said to them, “I must proclaim the good news of the kingdom of God to the other cities also; for I was sent for this purpose.” 44 So he continued proclaiming the message in the synagogues of Judea. (Luke 4:38-44, NRSV)

On April 25, 2007 (Wednesday in the week of the Third Sunday of Easter, Year One), comments were repeated with revision and supplement from April 13, 2005, (Wednesday in the week of the Third Sunday of Easter, Year One), that were repeated on September 30, 2006 (Saturday in the week of the Sunday closest to September 21, Year Two). The revised comments are repeated here:

This reading from Luke’s Gospel continues in parallel to Mark (Mk. 1:29-39; Lk. 4:38-44; cf. Mt. 8:14-17 and the tables included with yesterday’s comments. Also, for parallel accounts in Matthew, Mark and Luke, see the separate file, Peter’s Mother in Law. Matthew’s brief parallels to the healing of Peter’s Mother-in-law and the healing of many others that evening are presented later, after the Sermon on the Mount (chaps. 5-7), the healing of a leper (Mt. 8:1-4; cf. Mk. 1:40-45; Lk. 5:12-16), and the healing of the Centurion’s servant (Mt. 8:5-13; cf. Lk. 7:1-10). Mark and Luke report Jesus’ departure from Capernaum (Mk. 1:35-38; Lk. 4:42-43), after which, Matthew rejoins them for a brief description of the first preaching tour in Galilee (Mt. 4:23; Mk. 1:39; Lk. 4:44).

Luke locates the healing of Peter’s mother-in-law in “Simon’s [i.e. Peter’s] house, but omits Mark’s reference to Andrew, James and John (Lk. 4:38a; cf. Mk. 1:29). The “fever” mentioned by Mark (purevsousa, puresousa, ‘suffering with a fever,’ cf. F. Wilbur Gingrich, Shorter Lexicon of the Greek New Testament, s.v. purevssw, pyressō) in Luke is called a “high fever” (sunecomevnh puretw:/ megavlw/, synechomenē pyretō megalō, ‘having/suffering with a high fever,’ Lk. 4:38b; cf. Mk. 1:30). Luke is more precise, perhaps, though substituting the noun “fever” (puretovV, pyretos) for the verb “suffering with a fever” (purevssw, pyressō) doesn’t necessarily make the language more “medical.” Where Mark reports that Jesus healed her as he “took her by the hand and lifted her up,” Luke says that “he stood over her and rebuked ( ejpetivmhsen, epetimēsen) the fever” (v. 39). Matthew abbreviates this account to about half the length of Mark’s account (Mt. 8:14-15; cf. Mk. 1:20-31). He says that Jesus “touched her hand and the fever (puretovV, pyretos) left her” (Mt. 8:15).

In the further report of healings that evening, where Mark says that Jesus “would not permit the demons to speak, because they knew him,” Luke adds their statement which proves that knowledge: “Demons also came out of many, shouting, ‘You are the Son of god!’ But he rebuked ( ejpitimw:n, epetimōn) them and would not allow them to speak because they knew that he was the Messiah” (Lk. 4:41; cf. Mk. 1:34). At this point Matthew refers briefly to the healings (Mt. 8:16), but adds one of his “fulfillment of prophecy” quotations (v. 17, citing Isa. 53:4).

In Mark, as the story continues, Jesus leaves for a deserted place where “he prayed” (Mk. 1:35; cf. Lk. 4:42a, where Luke omits the reference to prayer). Mark reports that Simon and his companions found Jesus and told him, “Everyone is searching for you” (Mk. 1:36-37). Luke says that “the crowds were looking for him, and when they reached him, they wanted to prevent him from leaving them” (Lk. 4:42). Their desire to keep Jesus with them in Capernaum offers a sharp contrast to the attitude in Nazareth. But Jesus is compelled to press on with his mission to other cities. “But he said to them, “I must proclaim the good news of the kingdom of God to the other cities also; for I was sent for this purpose” (v. 43; cf. Mk. 1:38). And so we are told of Jesus’ first preaching tour in Galilee, reported briefly in Luke (Lk. 4:44), omitting Mark’s reference to “casting out demons” (Mk. 1:39), which, in Matthew’s summary report becomes “curing every disease and every sickness among the people” (Mt. 4:23). In this flurry of activity, we note that Jesus (and his followers, including us) is in a spiritual battle, but he responds with healing to those who seek him out; yet he knows that many others in “other cities also” need his ministry.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net