Ecclesiasticus (Sirach) 15:9-20

9 Praise is unseemly on the lips of a sinner,

for it has not been sent from the Lord.

10 For in wisdom must praise be uttered,

and the Lord will make it prosper.

Freedom of Choice (Cp Sir 17.1-12)

11 Do not say, “It was the Lord’s doing that I fell away”;

for he does not do what he hates.

12 Do not say, “It was he who led me astray”;

for he has no need of the sinful.

13 The Lord hates all abominations;

such things are not loved by those who fear him.

14 It was he who created humankind in the beginning,

and he left them in the power of their own free choice.

15 If you choose, you can keep the commandments,

and to act faithfully is a matter of your own choice.

16 He has placed before you fire and water;

stretch out your hand for whichever you choose.

17 Before each person are life and death,

and whichever one chooses will be given.

18 For great is the wisdom of the Lord;

he is mighty in power and sees everything;

19 his eyes are on those who fear him,

and he knows every human action.

20 He has not commanded anyone to be wicked,

and he has not given anyone permission to sin. (Ecclesiasticus 15:9-20, NRSV)

On October 28, 2006 (Saturday in the week of the Sunday closest to October 19, Year Two), comments were repeated with some revision and supplement from October 23, 2004, (Saturday in the week of the Sunday closest to October 19, Year Two). The comments are repeated here with editing and supplement.

The two opening verses of today’s reading (Ecclus. 15:9-10) conclude a couple stanzas on “the search for Wisdom and her blessings” (Harold C. Washington, NOAB, 3^rd ed., 2001, on Ecclus. 14:20-15:10. “Happy is the person who meditates on wisdom,” says Ben Sira, “and reasons intelligently . . . pursuing her like a hunter” (Ecclus. 14:20, 22a). One’s earnest efforts to gain wisdom are further described (cf. vv. 20-27). “Whoever fears the Lord . . . and holds to the law will obtain wisdom (15:1), and will receive benefits, including “the bread of learning” (15:3a) and “the water of wisdom” (v. 3b); support (v. 4), being exalted “above his neighbors,” and heard “in the midst of the assembly” (v. 5). Such a person “will find gladness and a crown of rejoicing, / and will inherit an everlasting name” (v. 6). But warnings are included that “the foolish” and “sinners” will not obtain wisdom (v. 7), nor the arrogant nor liars (v. 8). The praise that counts comes from the Lord; it “is unseemly on the lips of a sinner” (v. 9a). Praise must be uttered “in wisdom” (v. 10a).

Ben Sira continues in a “diatribe or fictional debate” (Burton Mack, HarperCollins Study Bible, 1^st ed., 1993, on Ecclus. 15:11-20), asserting that one sins by his or her own choice. “Do not say, ‘It was the Lord’s doing that I fell away’; / for he does not do what he hates” (Ecclus.. 15:11, cf. v. 12). What does he hate? “The Lord hates all abominations; / such things are not loved by those who fear him” (v. 13). “It was he [the Lord] who created humankind in the beginning, / and he left them in the power of their own free choice (diabouvlion, ‘counsel, deliberation, LXX; rc@y2, yētser, inclination, Heb.)” (v. 14). The Lord would not cause his people to sin. Ben Sira tells the reader, “If you choose, you can keep the commandments, / and to act faithfully is a matter of your own choice” (v. 15), and offers a version of the Two Ways theme which reminds us of Deut. 30:19: “He has placed before you fire and water; / stretch out your hand for whichever you choose” (Ecclus.. 15:16). In most weather situations, certainly in an arid land, you would choose water over fire. Here these represent “life and death” as the allusion to Deuteronomy becomes explicit: “Before each person are life and death, / and whichever one chooses will be given” (v. 17). Washington says,

Ben Sira does not advance a consistent doctrine of ‘free will’ (contrast v. 14b with 23:19-20 and 33:13); but here he argues against divine responsibility for sin by emphasizing human free choice (‘yetser’ [rc@y2, yētser] in v. 14b). The Hebrew word is a technical term, sometimes used in a good sense (Isa. 26:3; 1 Chr. 29:18), but usually it refers to an evil tendency or inclination toward sin (Gen. 6:5; 8:21; cf. 2 Esd. 4:30-31). In postbiblical times, the doctrine arose of a good and an evil ‘yetzer’ that every person possesses (cf. 37:3 [O inclination to evil (povnhron ejnquvmhma, ponēron enthumēma, ‘evil thought, invention, device, stratagem’), why were you formed / to cover the land with deceit?]). (op. cit., on vv. 14-17)

Ben Sira explains: “For great is the wisdom of the Lord; / he is mighty in power and sees everything; / his eyes are on those who fear him, / and he knows every human action” (vv. 19-20). According to Washington, “the divine attributes mentioned here reaffirm the point of 14:11-13” (ibid., on vv. 18-20). And today’s reading concludes with a reminder that “He [God] has not commanded anyone to be wicked, / and he has not given anyone permission to sin” (v. 20).

Micah 7:1-7 (Presbyterian and Lutheran traditions–see the comments for Monday, October 13, 2008, twelve days ago.)

Revelation 10:1-11

The Angel with the Little Scroll

10:1 And I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head; his face was like the sun, and his legs like pillars of fire. 2 He held a little scroll open in his hand. Setting his right foot on the sea and his left foot on the land, 3 he gave a great shout, like a lion roaring. And when he shouted, the seven thunders sounded. 4 And when the seven thunders had sounded, I was about to write, but I heard a voice from heaven saying, “Seal up what the seven thunders have said, and do not write it down.” 5 Then the angel whom I saw standing on the sea and the land

raised his right hand to heaven

6 and swore by him who lives forever and ever,

who created heaven and what is in it, the earth and what is in it, and the sea and what is in it: “There will be no more delay, 7 but in the days when the seventh angel is to blow his trumpet, the mystery of God will be fulfilled, as he announced to his servants the prophets.”

8 Then the voice that I had heard from heaven spoke to me again, saying, “Go, take the scroll that is open in the hand of the angel who is standing on the sea and on the land.” 9 So I went to the angel and told him to give me the little scroll; and he said to me, “Take it, and eat; it will be bitter to your stomach, but sweet as honey in your mouth.” 10 So I took the little scroll from the hand of the angel and ate it; it was sweet as honey in my mouth, but when I had eaten it, my stomach was made bitter.

11 Then they said to me, “You must prophesy again about many peoples and nations and languages and kings.” (Revelation 10:1-11, NRSV)

On November 5, 2007 (Monday in the week of the Sunday closest to November 2, Year One), comments were repeated from October 28, 2006 (Saturday in the week of the Sunday closest to October 19, Year Two), when comments were combined with revision and supplement from October 23, 2004, (Saturday of the week of the Sunday closest to October 19, Year Two), from May 29, 2005 (the Sunday closest to June 1, Year One), and from October 31, 2005 (Monday of the week of the Twenty-Fourth Sunday after Pentecost, Year One). The combined comments are repeated again here:

The reading for Tuesday of this week (Rev. 7:4-17, Oct. 21, 2008) was from an interlude between the sixth (Rev. 6:12-17) and seventh(8:1-5) seals; today’s is part of the interlude between the sixth (9:13-21) and seventh (11:14-19) trumpets. All of these, the seals, the trumpets, and the bowls of wrath to come (chap. 15-16), portend destruction, judgment and woes. There are interludes with hopeful symbols, for example, the “two witnesses” (11:3), “the kingdom of our Lord and of his Messiah” (11:15), “God’s temple in heaven” with “the ark of the covenant” (11:19, the woman (12:1) and the child (12:2, 4-5), the Lamb on Mount Zion with the 144,000 redeemed (14:1), and the angel with “the eternal gospel to proclaim to those who live on the earth” (14:6). And so the series of seven trumpets is interrupted by visions which offer encouragement, but also announce judgment.

As today’s lesson begins, John reports seeing “another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head; his face was like the sun, and his legs like pillars of fire” (10:1). This mighty angel held a little scroll open in his hand. Setting his right foot on the sea and his left foot on the land, he gave a great shout, like a lion roaring. And when he shouted, the seven thunders sounded” (vv. 2-3). According to Jean-Pierre Ruiz, “the little scroll is distinct from the seven-sealed scroll in the right hand of God in 5:1. This scroll is in the angel’s left hand, since in 10:5 he raises his right hand to heaven to swear an oath (Dan. 12:7)” (NOAB, 3^rd ed., 2001, on Rev. 10:2). David E. Aune also notes this distinction of scrolls, but says “the little scroll represents divine revelation” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 10:2). Ruiz adds that “sea and land indicate the scope of the angel’s authority” (loc. cit.). “And when the seven thunders had sounded,” says John, “I was about to write, but I heard a voice from heaven saying, ‘Seal up what the seven thunders have said, and do not write it down’ ” (v. 4). According to Aune,

The voice from heaven [was] probably [that of] God or Christ (see 1:11, 19). In Jewish tradition a heavenly voice was called a bat qol (lit. ‘daughter of a voice’) and thought to be the revelatory voice of God, as in the heavenly voice at Jesus’ baptism (Mt. 3:17; Mk. 1:11; Lk. 3:22; 2 Pet. 1:17). The instruction to seal up (see Dan. 12:4, 9) means that some divine secrets must not be disclosed (2 Cor. 12:4). (op. cit., on v. 4)

“Then,” says John, “the angel whom I saw standing on the sea and the land ‘raised his right hand to heaven / and swore by him who lives forever and ever,’ who created heaven and what is in it, the earth and what is in it, and the sea and what is in it: ‘There will be no more delay, but in the days when the seventh angel is to blow his trumpet, the mystery of God will be fulfilled, as he announced to his servants the prophets’ ” (vv. 5-7). “There will be no more delay in the accomplishment of God’s will,” says Ruiz, “the sounding of the seventh trumpet is imminent” (op. cit., on v. 6). “This scene,” says Ruiz, “appears to be modeled after Dan. 17:6-7” (op. cit., on vv. 5-7). “No more delay,” he adds, “does not imply a previous postponement, but the imminent end of time and beginning of eschatological events” (ibid., on v. 6). For the words, “the mystery of God,” Ruiz refers to “Rom. 16:25-26; Eph. 1:9; 3:3-9; Col. 1:26-27,” and for the words, “his servants the prophets,” to “Am. 3:7” (op. cit., on v. 7). On the latter phrase, Aune notes that it is “a frequent designation of OT prophets (2 Kings 9:7; 17:13; Jer. 7:25; Dan. 9:6; see Rev. 11:18), which here probably includes Christian prophets as well” (op. cit., on v. 7).

John again hears the voice from heaven (v. 4), “Go, take the scroll that is open in the hand of the angel who is standing on the sea and on the land” (v. 8). And John complies: “So I went to the angel and told him to give me the little scroll; and he said to me, ‘Take it, and eat; it will be bitter to your stomach, but sweet as honey in your mouth’ ” (v. 9). Again, John complies: “So I took the little scroll from the hand of the angel and ate it; it was sweet as honey in my mouth, but when I had eaten it, my stomach was made bitter” (v. 10). “Eating the scroll,” says Aune, “[was] a symbolic action based on Ezek. 2:;8-3:3, [that] signifies accepting a prophetic commission” (ibid., on vv. 9-10). Ezekiel found that when he ate the scroll, “in my mouth it was as sweet as honey” (Ezek. 3:3). It is not said in so many words that the scroll would “be bitter to your stomach” (cf. Rev. 10:9), but on the back of the scroll “were words of lamentation and mourning and woe” (Ezek. 2:10). And we remember, of course, that, for the most part, Ezekiel’s message for Israel was rebuke for sin and announcement of disastrous judgment.

Earlier, John was told that “there will be no more delay (v. 6, above), but with the scroll came another commission for John. “You must prophesy again about many peoples and nations and languages and kings” (v. 11). According to Bruce M. Metzger, “You must” [means] in accord with the divine will,” and “prophecy again [means] the second part of the book (chs. 12-22) [which] contains these prophecies” (Metzger on Rev. 10:11). He will need encouragement and commitment as he moves on to visions of martyrs (witnesses) killed by “the beast” (11:7), war between the woman, Michael and his angels against the dragon (chap. 12), and the beasts from the sea (13:1) and the earth (13:11).

Luke 11:1-13

Today’s reading from Luke is presented with parallel texts in the following table:

On May 15, 2007 (Tuesday in the week of the Sixth Sunday of Easter, Year One), comments were repeated from October 28, 2006 (Saturday in the week of the Sunday closest to October 19, Year Two), when comments were combined with some revision from October 23, 2004 (Saturday in the week of the Sunday closest to October 19, Year Two, and from May 3, 2005 (Tuesday in the week of the Sixth Sunday of Easter, Year One). The combined comments are repeated again here with editing and supplement.

Some have wondered why the Lord’s Prayer appears in different contexts in Matthew and in Luke. Dr. Bruce M. Metzger of Princeton Theological Seminary introduced his chapel sermon on the Lord’s Prayer at Friends Bible College (now Barclay College) a few years ago (1979). “Luke gives the occasion when Jesus taught his disciples the Lord’s Prayer when they asked him, ‘Lord, teach us to pray, as John taught his disciples’ ” (Luke 11:1). “Matthew includes it with other teachings on piety in chapter 6” (quoted from memory, perhaps not verbatim). For many, Matthew’s version is familiar from use in worship, but Luke’s version is notable for the emphasis on daily bread for “each day.” “Give us each day (to; kaq j hJmevran, to kath’ hēmeran) our daily bread” (Lk. 11:3). Dennis C. Duling comments on Matthew 6:11: “Daily translates a rare Greek word [ejpiouvsioV, epiousios} that probably means bread in the morning for the rest of the day or for tomorrow” HarperCollins Study Bible, rev. ed., 2006, on Mt. 5:11). Luke’s version translates the same Greek word in the phrase “daily bread,” but his phrase,“each day” (see above) emphasizes continuing trust in God for meeting our needs day by day. This difference is reflected in the verbs used in the petition. Matthew has “give ( dovV, dos) us today,” with an aorist imperative verb that implies a simple request for today’s bread. Luke has “give ( divdou) us each day,” with a present tense imperative verb that implies continued or repeated action. We should continually pray that the Lord will supply our needs.

The prayer is given above as presented in Matthew, in Luke, and in the very early second century work known as the Didache, or the Teaching of the Twelve Apostles. Matthew’s version has six petitions, as numbered above, them–unless “hallowed be your name,” an ascription of honor, counts as a petition, making seven. Luke’s version has only four in the earliest manuscripts, but many of the later manuscripts, including a late “corrector” of Sinaiticus, add “but rescue us from the evil one (or from evil) (cf. NRSV text note d).

For the omission of the second petition in Luke, “A few ancient authorities read Your Holy Spirit come upon us and cleanse us. Other ancient authorities add Your will be done, on earth as in heaven” (NRSV text note b). The “restoration” of the second and / or sixth petitions in Luke by later scribes is understandable. They were probably accustomed to praying Matthew’s form of the prayer in worship. The form of the prayer presented in the Didache apparently reflects early Christian usage, and has the six petitions.

Luke follows the prayer with teaching about persistence in prayer, illustrated by the friend who needs “three loaves of bread” in the middle of the night (Lk. 11:5-6O. Although the neighbor puts him off–“Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything” (v. 7), Jesus says that the friend’s persistence will prevail. “I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs” (v. 8). An a fortiori (“all the more”) argument says that, if persistence will prevail with the reluctant neighbor, how much more will God respond to one’s persistence in prayer.

Another paragraph, this time with a parallel version in Matthew and similar admonitions in John, tells us to “Ask . . . search . . . and knock” (Lk. 11:9; cf. Mt. 7:7; Jn. 16:24). Assurance that God will hear and respond is given, as Jesus says, “For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened.” (Lk 11:10 = Mt. 7:8). The Greek text of these verses is identical in Matthew and Luke, though in Luke, some manuscripts have ajnoivgetai (anoigetai, present tense, “is opened”) for ajnoighvsetai (anoigēsetai, future tense, “will be opened”). If the United Bible Societies’ Greek New Testament is correct in using the future tense here, though marking it with “C,” that is, with “a considerable degree of doubt,” then the verses are identical in the Greek of Matthew and Luke as well. Further assurance is given by comparing a human father’s response to his child’s request to that of God, our heavenly Father. This again is an a fortior (“all the more”) argument. In Luke’s account, Jesus first rhetorical question, “Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish?” (Lk. 11:11) is similar to the second in Matthew’s account, “Or if the the child asks for a fish, will give a snake?” (Mt. 7:10). Luke’s second rhetorical question, “Or if the child asks for an egg, will give a scorpion?” (Lk. 11:12), can be compared to Matthew’s first–though the request and the response differ, “Is there anyone among you who, if your child asks for bread, will give a stone?” With different objects, bread and a stone in Matthew, an egg and a scorpion in Luke, the point is the same, though Luke’s image is sharper. Of the terms “fish” and “snake,” Robert H. Stein says, “these are similar in appearance, as are the egg-scorpion, for a scorpion with its claws and tail rolled up resembles an egg” (Luke, The New American Commentary, vol. 24, 1992, p. 328, on Lk. 11:11-12). He also refers to earlier comments, where he says snakes and scorpions “were both well-known symbols for evil” (ibid., p. 310, Lk. 10:19). The conclusion Jesus draws indicates assurance that God will hear and respond to our prayers. “If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven (Mt.), the heavenly Father (Lk.), give good things (Mt.), give the Holy Spirit (Lk.), to those who ask him” (Mt. 6:11; Lk. 11:13). Luke finds ways to emphasize the Holy Spirit throughout the two volume set, Luke-Acts. God’s gift of the Holy Spirit will provide for many other “good things” in our lives. The instruction, “Ask and you will receive” (Jn. 16:24; cf. Mt. 7:7-8; Lk. 11:9-10), assumes that one will ask in accord with God’s will. The one who asks must ask in Jesus’ name (Jn. 14:14) and abide in him (Jn. 15:7). It’s not a kind of open-ended blank check.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net