Joel 2:12-19 (Episcopal, Presbyterian and Lutheran traditions, together again)

12 Yet even now, says the LORD,

return to me with all your heart,

with fasting, with weeping, and with mourning;

13 rend your hearts and not your clothing.

Return to the LORD, your God,

for he is gracious and merciful,

slow to anger, and abounding in steadfast love,

and relents from punishing.

14 Who knows whether he will not turn and relent,

and leave a blessing behind him,

a grain offering and a drink offering

for the LORD, your God?

15 Blow the trumpet in Zion;

sanctify a fast;

call a solemn assembly;

16 gather the people.

Sanctify the congregation;

assemble the aged;

gather the children,

even infants at the breast.

Let the bridegroom leave his room,

and the bride her canopy.

17 Between the vestibule and the altar

let the priests, the ministers of the LORD, weep.

Let them say, “Spare your people, O LORD,

and do not make your heritage a mockery,

a byword among the nations.

Why should it be said among the peoples,

‘Where is their God?’ ”

God’s Response and Promise (Acts 2.17)

18 Then the LORD became jealous for his land,

and had pity on his people.

19 In response to his people the LORD said:

I am sending you

grain, wine, and oil,

and you will be satisfied;

and I will no more make you

a mockery among the nations. (Joel 2:12-19, NRSV)

The following comments are repeated here from November 15, 2006 (Wednesday in the week of the Sunday closest to November 9, Year Two):

The following comments are repeated here with minor revision and supplement from November 10, 2004, two years ago (Wednesday of the week of the Sunday closest to November 9, Year Two):

Joel issues a call to repentance. As other prophets have done, he began with prophecies of judgment. “Truly the day of the LORD is great; / terrible indeed–who can endure it?” (Joel 2:11e, f). But even now, if they repent, they may avoid total calamity. “Yet even now, says the LORD, / return to me with all your heart, / with fasting, with weeping, and with mourning” v. 12). Ehud Ben Zvi describes verses 12-17 as “on the need to turn back to the LORD, and for a communal lamentation.” He adds that “this must be done before the arrival of the Day of the LORD, which is near or close (1:15; 2:1), otherwise Israel too will be the victim of God’s power” (The Jewish Study Bible, 2004, on Joel 2:12-17. Verse 2 reminds us of words from Jeremiah used by Mendelssohn in the Elijah “If with all your heart ye truly seek me, ye shall ever surely find me” (based on Jer. 29:13 AV/KJV). Joel continues: “rend your hearts and not your clothing. / Return to the LORD, your God, / for he is gracious and merciful, / slow to anger, and abounding in steadfast love, / and relents from punishing” (Joel 2:13). According to R. Lansing Hicks and Walter Brueggemann, these pleas “express the preaching of the classical prophets, placed here in a cultic context” (NOAB, 2^nd ed., 1994, on Joel 2:13). Ben Zvi compares “Exod. 34:6; Num. 14:18; Jonah 4:2; Nah. 1:3; Pss. 86:15; 103:8; 145:8; Neh. 9:17, 31; 2 Chron. 30:9.” and adds, “Some of these have a more complete list of God’s attributes, which include intergenerational punishment. As in Jonah 4:;2, this is lacking here. Also cf. m. ’Avot 2:13” (op. cit., on v. 13).

The prophet continues. “Who knows whether he will not turn and relent, / and leave a blessing behind him, / a grain offering and a drink offering / for the LORD, your God?” (v. 14). “Characteristically,” say Hicks and Brueggemann, “Joel regards temple offerings as a blessing” (op. cit., on v. 14; so Gregory Mobley, NOAB, 3^rd ed., 2001, on v. 14). Ben Zvi focuses on the uncertainty here. “Cf. Jonah 3:9,” he says. “The verse implies uncertainty about divine response to human repentance; this idea was disturbing to many classical readers of the text, who filled it in to read ‘He [who] knows [that he has sins], he should return and repent’ (so Targum and Rashi, but not Ibn Ezra)” (op. cit., on v. 14).

In any event, the prophet calls for public communal repentance. “Blow the trumpet (rp!Ow, šôphār) in Zion; / sanctify a fast; / call a solemn assembly; / gather the people” (vv. 15, 16a). Hicks and Brueggemann compare 1:14; 2:1 (op. cit., on v. 15). Ben Zvi explains: “Blow a horn [NJPS 1985, 1999]”: The same phrase used to give the alarm of war in v. 1 is here used to call the people for a communal lamentation. The latter here, and elsewhere, includes calls to repentance and requires their repentance to be effective (cf. Jonah 3:5-10). The prophet continues. “Sanctify the congregation; / assemble the aged; / gather the children, / even infants at the breast. / Let the bridegroom leave his room, / and the bride her canopy” (v. 16b, c, d, e, f, g). “The entire community must assemble,” says Ben Zvi (ibid., on v. 16). But the prophet singles out the priests for special instruction. “Between the vestibule and the altar / let the priests, the ministers of the LORD, weep. / Let them say, “Spare your people, O LORD, / and do not make your heritage a mockery, / a byword among the nations. / Why should it be said among the peoples, / ‘Where is their God?’ ” (v. 17). According to Hicks and Brueggemann, “Between the vestibule (1 Kings 6:3) and the altar of burnt offering (2 Chr. 4:1) . . . was in the inner court of the priests” (op. cit., on v. 1;7). To this verse, Ben Zvi compares Psalm 79:10, “Why should the nations say, / ‘Where is their God??’ / Let the avenging of the outpoured blood of your servants / be known among the nations before our eyes.” And he adds, “Similar arguments are made in the Torah, e.g., Exod. 32:12. The emphasis is on God’s concern for His image rather than Israel’s guiltlessness” (op. cit., on v. 17).

Today’s reading concludes with the beginning of God’s response. “Then the LORD became jealous for his land,” says the prophet, “and had pity on his people” (v. 18). According to Mobley, “jealous for his land [means that] the kind of divine passion exhibited on the Day of the LORD (e.g., Zeph 1:18) is now directed toward their deliverance, not their destruction” (op. cit., on v. 18). “In response to his [i.e., the LORD’s] people,” says Joel, “the LORD said: / I am sending you / grain, wine, and oil, / and you will be satisfied; / and I will no more make you / a mockery among the nations” (v. 19). Ben Zvi reminds us of the earlier reference to the locusts’ devastation, depriving the people of grain, wine and oil (1:10) needed for offerings (1:9), but also to the LORD’s frequent promise to bless them with grain, wine and oil (Deut. 7:13; 11:14; 14:23; 33:28; Jer. 31:12 and Hos. 2:10 [NJPS 1985, 1999 = Heb. = 2:8 NRSV]) (op. cit., on Joel 2:19).

Tomorrow’s reading continues the LORD’s promises for his land, and so for his people. “Do not fear, O soil; / be glad and rejoice, / for the LORD has done great things!” (v. 21). But in the interval we find an enigmatic verse. “I will remove the northern army far from you, / and drive it into a parched and desolate land, / its front into the eastern sea, / and its rear into the western sea; / its stench and foul smell will rise up. / Surely he has done great things!” (v. 20). According to Mobley, “The army here means the locusts, though the adjective northern recalls images of other enemies from Jeremiah (1:14-15) and Ezekiel (39:1-2). Ben Zvi puts it this way: “The reference points on the surface to the locust, but also to a mighty invading army sent by the LORD, evoking the common imagery of a powerful and at times mythic enemy coming from the north (see among others Jer. 1:13-15; 4:6; Ezek. 38:6, 15; 39:2; cf. Isa. 5:26-30)” (op. cit., on v. 20). Ben Zvi cites the Targum’s interpretation as referring to “an enemy army,” though qualified by “two possible understandings.” And he cite an interpretation from the Babylonian Talmud.

According to b. Sukkah 52a, the relevant section of the verse reads ‘but I will remove far off from you the hidden one’ (i.e., instead of ‘northener’) and then it goes on and explains that this hidden one is ‘yetzer ha-ra‘,’ that is, ‘the evil inclination’ which is constantly hidden in the heart of humans. The verse is thus understood as stating that in an ideal future, God will drive this inclination away from humanity into a land barren and desolate. (ibid.)

Revelation 19:11-21

The Rider on the White Horse

11 Then I saw heaven opened, and there was a white horse! Its rider is called Faithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems; and he has a name inscribed that no one knows but himself. 13 He is clothed in a robe dipped in blood, and his name is called The Word of God. 14 And the armies of heaven, wearing fine linen, white and pure, were following him on white horses. 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron; he will tread the wine press of the fury of the wrath of God the Almighty. 16 On his robe and on his thigh he has a name inscribed, “King of kings and Lord of lords.”

The Beast and Its Armies Defeated

17 Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly in midheaven, “Come, gather for the great supper of God, 18 to eat the flesh of kings, the flesh of captains, the flesh of the mighty, the flesh of horses and their riders-flesh of all, both free and slave, both small and great.” 19 Then I saw the beast and the kings of the earth with their armies gathered to make war against the rider on the horse and against his army. 20 And the beast was captured, and with it the false prophet who had performed in its presence the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur. 21 And the rest were killed by the sword of the rider on the horse, the sword that came from his mouth; and all the birds were gorged with their flesh. (Revelation 19:11-21, NRSV)

On November 16, 2007 (Friday in the week of the Sunday closest to November 9, Year One), comments were repeated from November 15, 2006 (Wednesday in the week of the Sunday closest to November 9, Year Two), when comments were combined with revision and supplement from November 10, 2004, two years earlier (Wednesday of the week of the Sunday closest to November 9, Year Two), from comments on Revelation 19:11-16 from November 11, 2005 (Friday of the week of the Sunday closest to November 9, Year One), and comments on Revelation 19:4-16 from June 11, 2006 (Trinity Sunday, Year Two). Some of the comments were used on May 18, 2008 (Trinity Sunday, Year Two). The combined comments are repeated here:

John reports a truly decisive moment in his vision of the future. He describes “the victory of Christ and his heavenly armies over the beast and his cohorts” (Bruce M. Metzger, NOAB, 2^nd ed., 1994, on Rev. 19:11-21). “Then I saw heaven opened, and there was a white horse! Its rider is called Faithful and True, and in righteousness he judges and makes war” (Rev. 19:11). The description of the rider on the white horse (Christ) is glowing, brilliant. “His eyes are like a flame of fire,” says John, “and on his head are many diadems; and he has a name inscribed that no one knows but himself” (av. 12). The “name . . . that no one knows [means that] the greatness of Christ surpasses human knowledge (Mt. 11:27)” (Metzger, on v. 12). “As revealer of God,” says Metzger, “he is called The Word of God” (ibid., on v. 13). The white horse and rider will lead the “armies of heaven” (v. 14) in a great victory over the powers of darkness. “From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron” (v. 15a). “He will tread the wine press of the fury of the wrath of God the Almighty” (v. 15b, cf. Isa. 63:1-6). “On his robe and on his thigh he has a name inscribed, ‘King of kings and Lord of lords’” (vv. 15-16). We are reminded of the “Hallelujah Chorus” from Handel’s Messiah? An angel summons the birds: “Come, gather for the great supper of God, to eat the flesh of kings, the flesh of captains, the flesh of the might, the flesh of horses and their riders–flesh of all, both free and slave, both small and great” (vv. 17-18). This “battle-feast” is a foil for the Marriage Supper of the Lamb (vv. 6-9). The scene seems set for battle: “Then I saw the beast and the kings of the earth with their armies gathered to make war against the rider on the horse and against his army” (v. 19; cf. 16:13-16). But no drawn out battle or struggle is reported. The following verse reports the capture of “the beast” and “the false prophet who had performed in its presence the signs by which he deceived those who had received the mark of the beast and those who worshiped its image” (v. 20). These two were throne into “the lake of fire” which, says Metzger, “is Gehenna” (ibid., on v. 20), and the birds that had been summoned (vv. 17-18) “were gorged” with “the flesh” of the beast’s army (v. 21).

Luke 15:1-10

The Parable of the Lost Sheep (Mt 18.10-14)

15:1 Now all the tax collectors and sinners were coming near to listen to him. 2 And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”

3 So he told them this parable: 4 “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? 5 When he has found it, he lays it on his shoulders and rejoices. 6 And when he comes home, he calls together his friends and neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

The Parable of the Lost Coin

8 “Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? 9 When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ 10 Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.” (Luke 15:1-10, NRSV)

On May 29, 2007 (Tuesday in the week of the Sunday closest to May 25, Year One), comments were repeated with revision and adaptation from November 15, 2006 (Wednesday in the week of the Sunday closest to November 9, Year Two), when comments were combined with revision and supplement from November 10, 2004 (Wednesday of the week of the Sunday closest to November 9, Year Two), and from May 24, 2005 (Tuesday of the week of the Sunday closest to May 25, Year One). The revised comments are repeated here with editing and supplement:

Luke 15 has been called the chapter of the three “lost” things: the lost sheep, the lost coin and the lost boy (the prodigal son). Any of these situations could cause distress, and the lost sheep, as a parable for a lost person, is as serious as the case of the prodigal son. Together, they represent Jesus’ answer to the complaint of the Pharisees. As he often does, Luke sets the scene. Pharisees and scribes “were grumbling and saying, ‘This fellow [Jesus] welcomes sinners and eats with them’” (Lk. 15:1-2). The three parables which follow, including the Prodigal Son (tomorrow’s lesson), respond to this complaint, and well illustrate the words which conclude the account of Jesus’ rescue of another lost soul, Zaccheus, “For the Son of Man came to seek out and to save the lost” (Lk. 19:10). For comparison of the Parable of the Lost Sheep in Matthew and in Luke, see the separate file Lost Sheep.

In Matthew’s version of the parable, Jesus introduces the subject more directly. “Take care,” he says, “that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven” (Mt. 18:10). In many ways the two versions of the parable itself are similar. In Matthew one of the sheep has gone astray (Mt. 18:12a), whereas in Luke the man has lost one of them (Lk. 15:4a). In Matthew the sheep are “on the mountains” (Mt. 18:12b), whereas in Luke they are “in the wilderness (Lk. 15:4b), but given the topography of Israel, this is perhaps not a significant difference. In Matthew, the parable is followed by instructions about how to deal with “another member of the church sins against you” (Mt. 18:15, cf. vv. 15-20). In Matthew’s version, the shepherd rejoices over finding the sheep (Mt. 18:13), but in Luke’s version, the rejoicing becomes a neighborhood party. “When he has found it, he lays it on his shoulders and rejoices. And when he comes home, he calls together his friends and neighbors, saying to them, 'Rejoice with me, for I have found my sheep that was lost’” (Lk. 15:5-6).

In comparison with Matthew’s version of the lost sheep parable (Mt. 18:12-14), Luke’s version is more pointedly directed against these complainers. In Luke, Jesus begins by asking, “”Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?” (Lk. 15:4), whereas, in Matthew, chapter 18, where Jesus addresses the disciples (Mt. 18:1) and issues of life, relationships and discipline within the church, the parable begins as follows: “What do you think? If a shepherd has a hundred sheep and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray?” (Mt. 18:12). Here, too, the lost sheep represents a lost person. “So it is not the will of your Father in heaven that one of these little ones should be lost” (Mt. 12:14; cf. Lk. 15:7). Eric Franklin notes that, in comparison “with Matthew’s version of the parable of the lost sheep . . . Luke emphasizes the shepherd’s responsibility for the loss (v. 3), the unconditional nature of the search, and the fact that the joy was brought about by the sinner’s repentance” (The Oxford Bible Commentary, 2001, p. 947, on Lk. 15:1-32).

In Luke, a similar point is made when Jesus asks, “Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it?” (Lk. 15:8). When she finds it, of course, she celebrates. “When she has found it,” says Jesus, “she calls together her friends and neighbors, saying, ‘Rejoice with me for I have found the coin that I had lost’ ” (v. 9). And the lost coin represents a person here as well. “Just so, I tell you,” says Jesus, “there is joy in the presence of the angels of God over one sinner who repents’ (v. 10). According to Marion Lloyd Soards, “The woman sweeping and seeking the coin is freely cast in the parable to depict the activity of God” (NOAB, 3^rd ed., 2001, on Lk. 15:8-10). Franklin calls attention to the initiative of God in both parables:

The initiative of God and his part in bringing about restoration is further emphasized by the parable of the lost coin. Again, talk of ‘repentance’ does not quite fit the stance of the parable. It appears to have been introduced, not because the movement of the parable itself required it, but because Luke was sensitive to the charge that emphasis upon the gracious outreach of God could underplay the necessity for response on the part of those it met.

So these shorter parables lead into that of the prodigal son. (loc. cit.)

But that’s tomorrow’s lesson.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net