Micah 2:1-13

Social Evils Denounced

2:1 Alas for those who devise wickedness

and evil deeds on their beds!

When the morning dawns, they perform it,

because it is in their power.

2 They covet fields, and seize them;

houses, and take them away;

they oppress householder and house,

people and their inheritance.

3 Therefore thus says the LORD:

Now, I am devising against this family an evil

from which you cannot remove your necks;

and you shall not walk haughtily,

for it will be an evil time.

4 On that day they shall take up a taunt song against you,

and wail with bitter lamentation,

and say, “We are utterly ruined;

the LORD alters the inheritance of my people;

how he removes it from me!

Among our captors he parcels out our fields.”

5 Therefore you will have no one to cast the line by lot

in the assembly of the LORD.

6 “Do not preach”-thus they preach-

“one should not preach of such things;

disgrace will not overtake us.”

7 Should this be said, O house of Jacob?

Is the LORD’s patience exhausted?

Are these his doings?

Do not my words do good

to one who walks uprightly?

8 But you rise up against my people as an enemy;

you strip the robe from the peaceful,

from those who pass by trustingly

with no thought of war.

9 The women of my people you drive out

from their pleasant houses;

from their young children you take away

my glory forever.

10 Arise and go;

for this is no place to rest,

because of uncleanness that destroys

with a grievous destruction.

11 If someone were to go about uttering empty falsehoods,

saying, “I will preach to you of wine and strong drink,”

such a one would be the preacher for this people!

A Promise for the Remnant of Israel

12 I will surely gather all of you, O Jacob,

I will gather the survivors of Israel;

I will set them together

like sheep in a fold,

like a flock in its pasture;

it will resound with people.

13 The one who breaks out will go up before them;

they will break through and pass the gate,

going out by it.

Their king will pass on before them,

the LORD at their head. (Micah 2:1-13, NRSV)

The following comments are repeated here from October 11, 2006 (Wednesday in the week of the Sunday closest to October 5, Year Two) when comments were revised and supplement from October 6, 2004 (Wednesday of the week of the Sunday closest to October 5, Year Two):

The first three chapters of Micah consist of “speeches condemning Judean society and its leaders,”even though, as noted yesterday, “this collection of speeches begins with an indictment of Samaria, capital of the Northern Kingdom” (Gregory Mobley, NOAB, 3^rd ed., 2001, on Mic. 1:2-3:12). With the reference to Judah and Jerusalem (1:9), the attention shifts to the southern kingdom. Mobley notes that the “towns in southwestern Judah” mentioned in 1:10-16 “lay along the path of the Assyrian king Sennacherib’s campaign in 701 (2 Kings 18-19; Isa. 36-37, although the specific locations of several are unknown” (on 1:10-16). He adds that “There is a pun in virtually every verse of this section, lost in translation. For the flavor in Hebrew, consider v. 12: ‘the inhabitants of Bitterness wait . . . for something sweet’.”

At the beginning of today’s reading, Micah speaks for the oppressed and against their oppressors. “They covet fields, and seize them; / houses, and take them away; / they oppress householder and house, / people and their inheritance” (Micah 2:2). Micah announces a taunt song that will mock the oppressors: “We are utterly ruined [the oppressors will say]; / the LORD alters the inheritance of my people; how he removes it from me! / Among our captors he parcels out our fields” (v. 4c, d, e). The tables will be turned on the oppressors by foreign invaders, as the taunt song concludes: “Among our captors he parcels out our fields” (v. 4f). “Therefore,” says the prophet, “you will have no one to cast the line by lot / in the assembly of the LORD” (v. 5). The phrase “cast the line by lot” is rendered as “cast a lot cord” (NJPS) and explained as cast “‘on a piece of land, thus acquiring title to it’ (cf. Josh. 18:6 and Ps. 16:6” (NJPS text note d on Hos. 2:5; cf Mobley on v. 5). This method of seizing land (cf. v. 2) will be stopped by Judah’s captors (v. 4).

In the next stanza (vv. 6-11), Mobley sees the prophet’s “response to criticism”: “Micah, like other prophets (Isa 30:10; Jer. 5:31), realizes his uncompromising message is not one his audience wants to hear” (op. cit., on vv. 6-11). The beginning would fit this understanding: “ ‘Do not preach’–thus they preach–‘one should not preach of such things; / disgrace will not overtake us’ ” (v. 6; cf. NJPS, “ ‘Stop preaching!’ they preach. / ‘That’s no way to preach; / Shame shall not over take us [and the quotation includes v. 7]’ ”). Ehud Ben Zvi has a different perspective. With apparent reference to verse 7, he says, “The speaker is the LORD. Thus the first three lines point to the LORD’s representation of the theological thought of the evildoers, described above. Given their actions the LORD will not refrain from acting against them” (The Jewish Study Bible, 2004, on Mic. 2:7). He comments on the last two lines of verse 7 and the first of verse 8 (NJPS): “To be sure, My words are friendly / To those who walk in rectitude; / But an enemy arises against my people.” The “meaning of Heb. [is] uncertain; emendation yields ‘you arise as enemies against [My people]” (NJPS text note e). The NRSV renders the same lines as follows: “Do not my words do good / to one who walks uprightly? / But you rise up against my people as an enemy” (Micah 2:7d, e, 8a), with a note (a) that the last line is a correction (emendation). The Hebrew text, literally, “And yesterday (lUmt4x@v4, w^e’ethmûl) my people (ym09f1, ‘ammî) raised [something] up (Mm2Oqy4, y^eqômēm) to/towards (-l, l-) an enemy (by2Ox, ’ôyēv), is rendered as “Even of late [mg. ‘Heb. yesterday’] my people is risen up [taking Mm2Oqy4, y^eqômēm as intransitive] as an enemy” (AV/KJV; cf. ‘Recently My people have arisen as an enemy,” NIV). But the only certain polal forms of Mvq, qwm are transitive (William L. Holladay, Hebrew and Aramaic Lexicon, s.v. Mvq, qwm), so the variety of emendations is not surprising (cf. also the apparatus in BHS). Whether we have the prophet’s voice here or the LORD’s, resistance to the prophetic word of the LORD is questioned.

Ben Zvi continues on verse 8: “It is possible to understand the v. as stating, ‘but yesterday My people rose as an enemy (i.e., of the LORD).’ If so, the text maintains that the evildoers, despite their deeds, remain Jacob, the Lord’s people. To be sure, these evildoers attack and dispossess Israelites too–who, of course are also God’s people (cf. v. 9). The continued reference to the evildoers in the second person following this phrase stresses the affective element of the condemnation. Several scholars have advanced proposals for emending this line to mean, ‘But you rise against my people as an enemy’” (op. cit., on v. 8). This agrees with the NRSV text (see above).

The driving out of the women (v. 9a) is part of the oppression denounced here by the prophetic word, which adds, “from their young children you take away my glory forever” (v. 9b). The leaders are sent away, “Arise and go” (plural imperatives), “for this is no place to rest, / because of uncleanness that destroys / with a grievous destruction” (v. 10). Their rejection of the prophet’s message (i.e. God’s message through the prophet), reminiscent of verse 6, is characterized. They would prefer a charlatan: “If someone were to go about uttering empty falsehoods, / saying, ‘I will preach to you of wine and strong drink,’ / such a one would be the preacher for this people!” (v. 11).

The chapter ends with promises of restoration, or so goes the usual interpretation. “Against the background of exile,” says Mobley, “whether in 722 or 587, this oracle counters despair with images of the LORD as shepherd (v. 12) and victorious king (v. 13)” (op. cit., on v. 12). Ben Zvi suggests, however, that some view even these verses announcement of judgment:

The set of readings has dealt mainly with judgment; they end with a reassuring statement of hope. The vv. Interweave the related images of shepherd and king. The image of God as shepherd, however, is ambiguous in the Bible: The shepherd may lead his flock gently (Ps. 23), or may punish those who are out of step (Ezek. Ch. 34). Most interpreters (including the Targum) understand these vv. As an announcement of future well-being, of Jacob’s return from exile. A minority considers them as one of punishment (e.g., Radak who thinks that the king referred to is Zedekiah). Ibn Ezra (and a few modern scholars) relate these vv. To the false prophets (cf. Translators’ note c [“Vv 12-13 may be an example of such ‘acceptable’ preaching”]). According to Pesikta de Rav Kahana 24:14, the reference in v. 13 to ‘their king’ is a reference to the Shekhinah (a Jewish concept that might be translated as ‘the divine presence’), and the entire v. points at the return of the exiles of Israel. (ibid., on vv. 12-13).

On the face of it, Micah has some promises of grace and redemption, but not much yet.

Hosea 8:1-14 (Presbyterian and Lutheran traditions; this passages is not included in the current Book of Common Prayer Daily Office Lectionary series)

Israel’s Apostasy

8:1 Set the trumpet to your lips!

One like a vulture is over the house of the LORD,

because they have broken my covenant,

and transgressed my law.

2 Israel cries to me,

“My God, we–Israel–know you!”

3 Israel has spurned the good;

the enemy shall pursue him.

4 They made kings, but not through me;

they set up princes, but without my knowledge.

With their silver and gold they made idols

for their own destruction.

5 Your calf is rejected, O Samaria.

My anger burns against them.

How long will they be incapable of innocence?

6 For it is from Israel,

an artisan made it;

it is not God.

The calf of Samaria

shall be broken to pieces.

7 For they sow the wind,

and they shall reap the whirlwind.

The standing grain has no heads,

it shall yield no meal;

if it were to yield,

foreigners would devour it.

8 Israel is swallowed up;

now they are among the nations

as a useless vessel.

9 For they have gone up to Assyria,

a wild ass wandering alone;

Ephraim has bargained for lovers.

10 Though they bargain with the nations,

I will now gather them up.

They shall soon writhe

under the burden of kings and princes.

11 When Ephraim multiplied altars to expiate sin,

they became to him altars for sinning.

12 Though I write for him the multitude of my instructions,

they are regarded as a strange thing.

13 Though they offer choice sacrifices,

though they eat flesh,

the LORD does not accept them.

Now he will remember their iniquity,

and punish their sins;

they shall return to Egypt.

14 Israel has forgotten his Maker,

and built palaces;

and Judah has multiplied fortified cities;

but I will send a fire upon his cities,

and it shall devour his strongholds. (Hosea 8:1-14, NRSV)

The following comments are repeated here with some editing from October 11, 2006 (Wednesday in the week of the Sunday closest to October 5, Year Two):

Gregory Mobley summarizes this chapter: “For the crime of assimilating foreign political models and religious practices, the punishment is foreign domination” (NOAB, 3^rd ed., 2001, on Hosea 8:1-14). The trumpet (rp!wo, šōfār), he adds, sounds “a military alarm [which] signals the approach of an enemy, the Assyrians, the vehicle of divine judgment against Israel” (ibid., on Hos.8:1-3). The choice between ”vulture” (v. 1b, NRSV) or “eagle” (NJPS), two meanings of the same Hebrew word (rw@n@, nešer) is not the uncertainty indicated in the notes of both versions (NRSV note b, on Hos. 8:1, “Meaning of Heb. uncertain”; NJPS note h on v. 1, “Meaning of Heb. uncertain”). We may compare the BHS [Biblia Hebraica Stuttgartensia] note b on Hos. 8:2 “prp [propose] rc2n0oK1 (kannōtsēr) vel [or] rm2w0oK1 (kašōmēr),” two participles that could mean “guarding” or “protecting,” but neither of these ideas fit the explanation, “because they have broken my covenant, / and transgressed my law” (v. 1c, d). According to Ehud Ben Zvi,

Traditional Jewish interpreters associated the eagle with Nebuchadnezzar (cf. Ezek. 17) who destroyed the Temple in 586; this association implies an identification of the house of the LORD with the Temple in Jerusalem. . . . The reference to the legitimate house of the LORD was most likely understood as pointing at the Temple in Jerusalem by the Judahite readership of the book of Hosea. For them, therefore, Israel in v. 3 must carry two meanings., Israel in the sense of the Northern Kingdom and Israel as the people in a covenantal relationship with the LORD, which includes both the Northern and Southern Kingdoms, as well as the intended readership of the book (later Jews). (The Jewish Study Bible, 2004, on Hos. 8:1)

The LORD quotes Israel’s cry: “My God, we–Israel–know you!” (v. 2b), and responds, “Israel has spurned the good; / the enemy shall pursue him” (v. 3). This seems to be the extent of the “dialogue” noted here by Mobley (op. cit., on Hos. 8:1-3). Although the LORD addresses Samaria in the second person in verse 5, “Your calf is rejected, O Samaria” (v. 5a), he reverts to the third person in the second line of the verse, “the enemy shall pursue him” (v. 5b), and the third person, “they,” “them,” and so forth is used throughout the rest of the chapter as the LORD (speaking through the prophet) denounces their sins. “They made kings, but not through me; / they set up princes, but without my knowledge” (v. 4a, b). Mobley says this was done “without endorsement from the prophet of the LORD” (on v. 4). Ben Zvi sees a connection with “the rapid succession of kings in the last twenty-five years of the Northern Kingdom” (on vv. 4-6). They used silver and gold to make “idols / for their own destruction” (v. 4c, d). They cannot claim innocence with respect to the golden calf of Samaria (v. 5, a reminder of the calves set up for worship at Dan and Bethel by Jeroboam I (1 Kgs. 12:28-30). According to Mobley, “the singular calf here probably refers to that at Bethel (10:5), the shrine closest to the city Samaria” (on vv. 5, 6). Israel’s sin is characterized as sowing “the wind,” which will lead to reaping “the whirlwind” (v. 7a, b), a metaphor which implies retribution in kind, but at a very intense level. “As punishment for political defection, Israel shall be subjugated by foreigners,” says Mobley (ibid., on vv. 7-10). Mobley also notes that “The phrase a wild ass. . . Ephraim . . . plays on the Heb. words for wild ass (‘pere’ [xr@P@, pere’ ]) and Ephraim (‘eprayim’ [My9r1p4x@, ’eprayim]); cf. Jer. 2:24)” (ibid., on v. 9). In punishment, Israel “shall return to Egypt” (v. 13f), for “Israel has forgotten his Maker, and built palaces” (v. 14a). Judah, who “has multiplied fortified cities,” is included for punishment (v. 14b); the LORD will “send fire upon his cities” which “shall devour his strongholds” (v. 14c, d). According to Ben Zvi, “Judah’s sin is not the setting up of multiple religious centers or the calf statues, as Israel had done, but Judah had also sinned, perhaps by not relying sufficiently on God to defend them” (op. cit., on v. 14).

Acts 23:23-35

Paul Sent to Felix the Governor

23 Then he summoned two of the centurions and said, “Get ready to leave by nine o’clock tonight for Caesarea with two hundred soldiers, seventy horsemen, and two hundred spearmen. 24 Also provide mounts for Paul to ride, and take him safely to Felix the governor.: 25 He wrote a letter to this effect:

26 “Claudius Lysias to his Excellency the governor Felix, greetings. 27 This man was seized by the Jews and was about to be killed by them, but when I had learned that he was a Roman citizen, I came with the guard and rescued him. 28 Since I wanted to know the charge for which they accused him, I had him brought to their council. 29 I found that he was accused concerning questions of their law, but was charged with nothing deserving death or imprisonment. 30 When I was informed that there would be a plot against the man, I sent him to you at once, ordering his accusers also to state before you what they have against him.”

31 So the soldiers, according to their instructions, took Paul and brought him during the night to Antipatris. 32 The next day they let the horsemen go on with him, while they returned to the barracks. 33 When they came to Caesarea and delivered the letter to the governor, they presented Paul also before him. 34 On reading the letter, he asked what province he belonged to, and when he learned that he was from Cilicia, 35 he said, “I will give you a hearing when your accusers arrive.: Then he ordered that he be kept under guard in Herod’s headquarters. (Acts 23:23-35, NRSV)

On August 22, 2007 (Wednesday in the week of the Sunday closest to August 17, Year One), comments were repeated with editing and supplement from October 11, 2006 (Wednesday in the week of the Sunday closest to October 5, Year Two), when comments were combined with minor revision from comments on October 6, 2004 (Wednesday of the week of the Sunday closest to October 5, Year Two) and those of August 17, 2005 (Wednesday of the week of the Seventh Sunday after Pentecost, Year One). The combined and revised comments are repeated here:

In yesterday’s reading, we learn of a plot by more than forty Jews to kill Paul (Acts 20:12-15). Having failed to get a judgment against Paul from either the Roman tribune or the Jewish Council, these enemies of Paul attempt to take matters into their own hands, But a nephew of Paul learns about the planned ambush and informs Paul (v. 16), who informs the Romans (vv. 17-21), and plans are made to protect Paul. The nephew is to tell noone else (v. 22). Two centurions are ordered to make preparations to transfer Paul from Jerusalem to custody in Caesarea Maritima. “Get ready to leave by nine o’clock tonight for Caesarea,” the tribune says to the centurions, “with two hundred soldiers, seventy horsemen, and two hundred spearmen” (v. 23). He adds, “Also provide mounts for Paul to ride, and take him safely to Felix the governor” (v. 24). Caesarea Maritima, which Herod the Great extensively rebuilt in honor of Octavian (Caesar Augustus), was the headquarters for Roman rule of Judea, in fact, according to M.K.M., “the capital of Roman government in Palestine for over six hundred years, serving as the seat of the Roman governors of the Roman governors of the province of Judea and headquarters for the Roman legions stationed in the province” (Harper’s Bible Dictionary, 1985, s.v Caesarea). It was there where Antonius Felix served as “Roman procurator of Judea ()ca. A.D. 52-59” (Allan J. McNicol, Harper’s Bible Dictionary, 1985, s.v. Felix, Antonius).

The tribune wrote a letter of explanation for the governor (v. 25), which Luke quotes at length. From the letter’s salutation, we learn the tribune’s name: “Claudius Lysias to his Excellency the governor Felix, greetings” (v. 26). “According to the historians Tacitus and Josephus, he [Felix] was brutal in his rule. He owed his position to his influential brother Pallas, but, because of immorality and incompetence, he was eventually replaced,” says McNicol (ibid.). The body of the letter reports the circumstances. “This man was seized by the Jews and was about to be killed by them, but when I had learned that he was a Roman citizen, I came with the guard and rescued him” (v. 27). The tribune reports his effort to learn the charge against Paul. “Since I wanted to know the charge for which they accused him, I had him brought to their council” (v. 28). From that he learned that it was not a matter of Roman, but of Jewish, law. “I found that he was accused concerning questions of their law, but was charged with nothing deserving death or imprisonment” (v. 29). Christopher R. Matthews observes that, “As was the case with Jesus (Lk. 23:4, 14-16, 20-25), Romans find no serious charges (v. 29; cf. 18:14-16)” (NOAB, 3^rd ed., 2001, on Acts 23:27-30). The letter reports the plot. “When I was informed that there would be a plot against the man, I sent him to you at once, ordering his accusers also to state before you what they have against him” (v. 30). According to Beverly Roberts Gaventa, the tribune’s letter to the governor (procurator) Felix “delicately omits his involvement in Paul’s mistreatment (see 21:31-38; 22:24-29). Although Lysias is protecting Paul from his enemies, he is also protecting himself” (HarperCollins Study Bible, rev. ed., 2006, on Acts 23:26).

The letter is of interest as an example of a letter recorded in the New Testament between non-Christian persons. It uses the standard greeting form: “Claudius Lysias to his Excellency the governor Felix, greetings” (v. 26). By naming himself first, the tribune shows that he regards himself as at least the equal of Felix, if not his superior. In a letter addressed to someone clearly superior to himself, such as the emperor (Nero), the tribune would have named the addressee first. The word “greetings” (caivrein, chairein) is the standard greeting form, comparable to our “Dear _____.” Paul usually gives the greeting a theological cast, “Grace [cavriV, charis, related to caivrein, chairein] to you and peace [eijrhvnh (eirēnē) = MOlw! (shalōm)]. Among the New Testament Epistles, only James uses the standard greeting form caivrein (chairein) (Jas. 1:1), which also appears in the letter which James composed for Gentile Christians about the decision of the Jerusalem Conference (Acts 15:23).

The soldiers follow instructions and take Paul “during the night to Antipatris” (v. 31), a little short of halfway to Caesarea, but apparently beyond the immediate danger. “The next day they let the horsemen go on with him [Paul], while they returned to the barracks” (v. 32). Upon arrival in Caesarea, Paul and the letter are presented to Felix (v. 33). Felix reads the letter, and asks about Paul’s province, “and when he learned that he was from Cilicia, he said, ‘I will give you a hearing when your accusers arrive’ ” (vv. 34, 35a). The governor orders “that he be kept under guard in Herod’s headquarters” (v. 35). According to Matthews, that would be the palace built by Herod the Great, now “occupied by the Roman governors in Palestine” (op. cit., on v. 35).

Things seem to be looking up for Paul, better at least than they were looking in Jerusalem. He does not yet anticipate the governor’s two-year delay in dealing with him, due in part, suggests Luke, to Felix’s desire for a bribe (24:25-27, esp. v. 26). But we know that the Lord preserved Paul for further ministry in Rome and probably elsewhere. Of one of his imprisonments, perhaps at Rome, perhaps earlier, Paul said that it “has actually helped to spread the gospel, so that it has become known . . . that my imprisonment is for Christ” (Phil. 1:12-13).

Luke 7:18-35

Messengers from John the Baptist (Mt 11.2-19)

18 The disciples of John reported all these things to him. So John summoned two of his disciples 19 and sent them to the Lord to ask, “Are you the one who is to come, or are we to wait for another?” 20 When the men had come to him, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or are we to wait for another?’ “ 21 Jesus had just then cured many people of diseases, plagues, and evil spirits, and had given sight to many who were blind. 22 And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them. 23 And blessed is anyone who takes no offense at me.”

24 When John’s messengers had gone, Jesus began to speak to the crowds about John:”What did you go out into the wilderness to look at? A reed shaken by the wind? 25 What then did you go out to see? Someone dressed in soft robes? Look, those who put on fine clothing and live in luxury are in royal palaces. 26 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 27 This is the one about whom it is written,

‘See, I am sending my messenger ahead of you,

who will prepare your way before you.’

28 I tell you, among those born of women no one is greater than John; yet the least in the kingdom of God is greater than he.: 29 (And all the people who heard this, including the tax collectors, acknowledged the justice of God, because they had been baptized with John’s baptism. 30 But by refusing to be baptized by him, the Pharisees and the lawyers rejected God’s purpose for themselves.)

31 “To what then will I compare the people of this generation, and what are they like? 32 They are like children sitting in the marketplace and calling to one another,

‘We played the flute for you, and you did not dance;

we wailed, and you did not weep.’

33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon’; 34 the Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners!’ 35 Nevertheless, wisdom is vindicated by all her children.: (Luke 7:18-35, NRSV)

On May 5, 2007 (Saturday in the week of the Fourth Sunday of Easter, Year One), comments were repeated from December 10, 2006 (the Second Sunday of Advent, Year One), when comments were combined with revision and supplement from December 5, 2004 (the Second Sunday of Advent, Year One), from comments on Luke 7:18-35 on October 6, 2004 (Wednesday in the week of the Sunday closest to October 5, Year Two), April 23, 2005 (Saturday in the week of the Fourth Sunday of Easter, Year One), and October 11, 2006 (Wednesday in the week of the Sunday closest to October 5, Year Two). They are repeated again here:

The reading from Luke has two parts, John the Baptist’s question and Jesus’ answer (Lk. 7:18-23; Mt. 11:2-6), and Jesus’ witness concerning John (Lk. 7:24-35; Mt. 11:7-19). Parallel texts for these passages are presented in the separate file, John’s Question, Jesus’ Witness about John.

This reading from Luke follows upon the two miracles reported in yesterday’s reading, the healing of the centurion’s servant (Lk. 7:1-10) and the raising of the widow’s dead son (vv. 11-17). The latter incident closes with the crowd’s amazement (v. 16) and Jesus’ spreading fame (v. 17). “The disciples of John reported all these things to him” (v. 18a) and this leads to John’s question. “So John summoned two of his disciples and sent them to the Lord to ask, ‘Are you the one who is to come, or are we to wait to another?’ ” (vv. 18b, 19). Matthew, who did not report the imprisonment of John by Herod Antipas that Luke reported earlier (Lk. 3:19-20, nevertheless assumes that John is in prison. “When John heard in prison what the Messiah was doing,” says Matthew, “he sent word by his disciples and said to him, ‘Are you the one who is to come, or are we to wait for another?’ ” (Mt. 11:2-3). John the Baptist’s faith wavers and he inquires from prison to get reassurance from Jesus. There are some differences in the details of the two narratives. The question is used once in Matthew (Mt. 11:3), is repeated from when John told it to his disciples (Lk. 7:19) when they ask it of Jesus (v. 20). But this is mainly a difference of style, but Luke reminds us of Jesus’ many miracles. “Jesus had just then cured many people of diseases, plagues, and evil spirits, and had given sight to many who were blind” (v. 21). In his response, Jesus characterizes his own ministry (in words reported identically by Matthew and Luke):

“Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them. And blessed is anyone who takes no offense at me.” (Luke 7:22-23 = Mt. 11:4-6 NRSV)

After John the Baptist sends messengers to Jesus asking about his mission, and they return with Jesus’ answer (Lk. 7:18-24a), Jesus speaks about John with high praise to the crowds. He was “more than a prophet” (v. 26; Mt. 11:9), the “messenger” promised in Malachi 3:1 (v. 27; Mt. 11:10) who prepares the way, the greatest of those “born of women . . . yet the least in the kingdom of God is greater than he” (v. 28, Mt. 11:12). Matthew introduces here a saying that Luke uses later, “The law and the prophets were in effect until John came; since then the good news of the kingdom of God is proclaimed, and everyone tries to enter it by force” (Lk. 16:16). Matthew uses his familiar phrase, “the kingdom of heaven,” and emphasizes the “violence” (cf. “force” in Lk.): “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force” (Mt. 11:12). Matthew’s phrase, “the kingdom of heaven,” respects the Jewish scruple against excessive use of the name of God, and Luke’s phrase, “the kingdom of God” interprets the phrase for a Gentile audience (as does Mark when the term arises. (Or perhaps it is Matthew who interprets in a Jewish context.) Matthew elaborates the comment on the prophets, “For all the prophets and the law prophesied until John came” (v. 13), and adds the reference to John as “Elijah who is to come” (v. 14, alluding to the messenger to be sent (Mt. 11:10; Mk. 1:2; Lk. 7:27, citing Mal. 3:1; cf. 4:5; Ex. 23:20)

Luke, as narrator, using a theme that Matthew uses elsewhere (Mt. 21:31b, 32–cf. the above table), says that “all the people who heard this, including the tax collectors, acknowledged the justice of God, because they had been baptized with John’s baptism. But by refusing to be baptized by him, the Pharisees and the lawyers rejected God’s purpose for themselves” (vv. 29-30). Jesus speaks with regret about the rejection of John’s message, and the rejection of his own. He taunts "this generation" for not joining the game:

            We played the flute for you, and you did not dance;

               we wailed, and you did not weep. (Lk. 7:32; Mt. 11:17 with “mourn” for “weep”)

Jesus had a sense of humor, even when dealing with serious issues. Whether the message was musical and joyful, or the wailing of the professional mourner, there was no response, not to the austere John the Baptist, “eating no bread and drinking no wine” (v. 33a; cf. Mt. 11:18), nor to Jesus, “the Son of Man” who “has come eating and drinking” (v. 34a; cf. Mt. 11:19a). They say John “has a demon” (v. 33b; cf. Mt. 11:18b) and Jesus is “a glutton and a drunkard, a friend of tax collectors and sinners!” (v. 34; cf. Mt. 11:10b). The reference to “wisdom” and “her children” in verse 35 (cf. Mt. 11:19c, ‘vindicated by her deeds’) compares Jesus’ teaching and the earlier preaching of John to the teaching of Hebrew sages.

            The fear of the LORD is the beginning of knowledge;

               fools despise wisdom and instruction. (Prov. 1:7)

Do we hear and heed Jesus any better than they? “Nevertheless/Yet wisdom is vindicated by all her children/by her deeds” (Lk. 7:35; Mt. 11:19c). Jesus had a sense of humor, even when dealing with serious issues. If our trust and commitment are with him, perhaps we can avoid taking ourselves too seriously, recognizing that “it is God who is at work in you, enabling you both to will and to work for his good pleasure” (Phil. 2:13).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net