Malachi 1:1, 6-14

1:1 An oracle. The word of the LORD to Israel by Malachi. (Malachi 1:1, NRSV)

Corruption of the Priesthood

6 A son honors his father, and servants their master. If then I am a father, where is the honor due me? And if I am a master, where is the respect due me? says the LORD of hosts to you, O priests, who despise my name. You say, "How have we despised your name?" 7 By offering polluted food on my altar. And you say, "How have we polluted it?" By thinking that the LORD's table may be despised. 8 When you offer blind animals in sacrifice, is that not wrong? And when you offer those that are lame or sick, is that not wrong? Try presenting that to your governor; will he be pleased with you or show you favor? says the LORD of hosts. 9 And now implore the favor of God, that he may be gracious to us. The fault is yours. Will he show favor to any of you? says the LORD of hosts. 10 Oh, that someone among you would shut the temple doors, so that you would not kindle fire on my altar in vain! I have no pleasure in you, says the LORD of hosts, and I will not accept an offering from your hands. 11 For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the LORD of hosts. 12 But you profane it when you say that the Lord's table is polluted, and the food for it may be despised. 13 "What a weariness this is," you say, and you sniff at me, says the LORD of hosts. You bring what has been taken by violence or is lame or sick, and this you bring as your offering! Shall I accept that from your hand? says the LORD. 14 Cursed be the cheat who has a male in the flock and vows to give it, and yet sacrifices to the Lord what is blemished; for I am a great King, says the LORD of hosts, and my name is reverenced among the nations. (Malachi 1:6-14, NRSV)

On November 22, 2006 (Wednesday in the week of the Sunday closest to November 16, Year Two), comments were repeated with revision and supplement from November 17, 2004 (Wednesday of the week of the Sunday closest to November 16, Year Two); the comments are repeated again here with some editing and supplement:

Most of Malachi consists of six sections introduced by brief dialogues. W. Sibley Towner refers to them as oracles–with apparent reference to the LORD’s response in each case–and labels them as oracles ((HarperCollins Study Bible, rev. ed., 2006 on the following sections respectively). Gregory Mobley, with the same outline, gives these sections subtitles: First Oracle, “Affirmation of God’s faithfulness to Israel” (1:2-5); Second Oracle, “The priests have been unfaithful to their covenant” (1:6-2:9); Third Oracle, “The people have been unfaithful to each other” (2:10-16); Fourth Oracle, “Judgment is coming” (2:17-3:5); Fifth Oracle, “A call to repentance” (3:6-12); Sixth Oracle, “The righteous and wicked receive their just deserts” (3:13-4:3 [Heb. 3:13-21] ) (NOAB, 3^rd ed., 2001, on these sections respectively). In the first, the prophet, speaking for God asserts something which the people challenge with a question. “‘I have loved you,’ says the LORD, in the first oracle. But you say, ‘How have you loved us?’” (Malachi 1:2). The LORD responds by reference to his preferential treatment of Israel as compared to Edom (descendants of Jacob and Esau, respectively, vv. 2, 3). The LORD may make Edom “a desolation” (v. 3), and they may respond by rebuilding (v. 4a), but the LORD says, “They may build, but I will tear down, until they are called the wicked country, the people with whom the LORD is angry forever” (v. 4b). Malachi emphasizes the universal scope of the LORD sovereignty and greatness. “Your own eyes shall see this, and you shall say, ‘Great is the LORD beyond the borders of Israel’” (v. 5).

But today’s reading focuses on the second oracle, in which the LORD says, “A son honors his father, and servants their master. If then I am a father, where is the honor due me? And if I am a master, where is the respect due me? says the LORD of hosts to you, O priests, who despise my name” (v. 6a). The priests respond with the question, “How have we despised your name?” (v. 6b). God responds to the priests, saying, “By offering polluted food on my altar” (v. 7a), but another question comes back: “How have we polluted it?” (v. 7b). So the LORD explains: “By thinking that the LORD’s table may be despised. When you offer blind animals in sacrifice, is that not wrong? And when you offer those that are lame or sick, is that not wrong?” (vv. 7, 8a). According to Mobley, “Blind or lame animals were unacceptable for sacrifice (Lev. 12:3; 22:17-25; Deut. 15:21)” (op. cit., on Mal. 1:8). The LORD challenges them. They wouldn’t offer lame or sick animals to the governor–the representative of the Persian empire, though perhaps a Jew (cf. Neh. 5:14)–would they? “Try presenting that to your governor; will he be pleased with you or show you favor?” (v. 8b). “The logic of the argument,” says Ehud Ben Zvi, “is that if an animal cannot be offered to a provincial governor without risking punishment, it is certainly not a suitable offering for the King of Kings (cf. vv. 13-14).” He adds that “From the LORD’s perspective, the fact that these offerings are still brought demonstrates the priests’ disrespect for, and lack of fear of, the LORD, as proven by the validity of the previous statement of the LORD, O priests who scorn My name (v. 6)” (The Jewish Study Bible, 2004, on Mal. 1:8).

The oracle begins with the LORD’s voice (vv. 6-8), though he quotes the priests’ response (vv. 6, 7). But the voice shifts to that of the prophet, “And now implore the favor of God, that he may be gracious to us. The fault is yours” (v. 9a). And then it shifts back to that of the LORD, “Will he show favor to any of you? says the LORD of hosts” (v. 9b). God would rather they “shut the temple doors” (v. 10a); “no worship at all would be preferable to stingy, grudging offerings” (W. Sibley Towner, HarperCollins Study Bible, 1^st ed., 1993, on Mal. 1:10; so the 3^rd ed., 2001, on Mal. 1:10). God desires that they “would not kindle fire on my altar in vain! I have no pleasure in you, says the LORD of hosts, and I will not accept an offering from your hands” (v. 10b). It appears that they were going through the motions of worship, but their heart was not in it; it was not done in the right spirit. Though God’s name “is great among the nations,” says the LORD, “and in every place incense is offered to my name, and a pure offering; for my name is great among the nations” (v. 11), it is profaned in Jerusalem (v. 12). The worship of the LORD “among the nations . . . may refer to Jewish worship in the Diaspora or to worship by Gentiles (cf. Ps. 102:15)” (Mobley, on v. 11). The priests–and apparently, the people as well–are accused of disrespect for the LORD’s name, which they profane “when you say that the LORD’s table is polluted, and the food for it may be despised” (v. 12). They call the worship procedures “weariness” and “sniff at” the LORD. For offerings they bring “what has been taken by violence or is lame or sick,” which the LORD cannot accept (v. 13). A curse is pronounced on the one who offers “what is blemished” when he has a proper sacrifice, “a male in the flock” which he has vowed to give (v. 14).

James 3:13-4:12

Two Kinds of Wisdom

13 Who is wise and understanding among you? Show by your good life that your works are done with gentleness born of wisdom 14 But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth. 15 Such wisdom does not come down from above, but is earthly, unspiritual, devilish. 16 For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind. 17 But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. 18 And a harvest of righteousness is sown in peace for those who make peace.

Friendship with the World

4:1 Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you? 2 You want something and do not have it; so you commit murder. And you covet something and cannot obtain it; so you engage in disputes and conflicts. You do not have, because you do not ask. 3 You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasures. 4 Adulterers! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world becomes an enemy of God. 5 Or do you suppose that it is for nothing that the scripture says, "God yearns jealously for the spirit that he has made to dwell in us"? 6 But he gives all the more grace; therefore it says,

"God opposes the proud,

but gives grace to the humble."

7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. 9 Lament and mourn and weep. Let your laughter be turned into mourning and your joy into dejection. 10 Humble yourselves before the Lord, and he will exalt you.

Warning against Judging Another

11 Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another, speaks evil against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge. 12 There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor? (James 3:13-4:12, NRSV)

On November 22, 2006 (Wednesday in the week of the Sunday closest to November 16, Year Two), comments were combined with revision and supplement from November 17 (Wednesday of the week of the Sunday closest to November 16, Year Two), and from September 1, 2005 (Thursday of the week of the Sunday closest to August 31, Year One). The combined comments are repeated here with some editing:

Teachers (Jas. 3:1) are expected to promote wisdom and understanding (v. 13). James compares the right kind of wisdom, proven “by your good life that your works are done with gentleness born of wisdom” (v. 13), which “come[s] down from above” (v. 15a; cf. 1:5), with wisdom which is “earthly, unspiritual, devilish” (v.15b). Such wisdom is “boastful and false to the truth” “if you have bitter envy and selfish ambition in your hearts” (vv. 15-16); and there is “wisdom from above” which is “first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy” (v. 17). It leads to “a harvest of righteousness . . . sown in peace for those who make peace” (v. 18). “Blessed are the peacemakers, for they will be called children of God” (Mt. 5:9). James B Adamson sees this passage as a continuation of yesterday’s advice to teachers. In reference to their work, he says, “Having given sincere teachers a warning to beware of the ever present dangers of the tongue, dangers notably great in their work, James now tries to awaken insincere teachers to a proper sense of their vocation” (New International Commentary on the New Testament [NICNT], 1976, p. 149, on Jas. 3:13). The good wisdom, he says, is “a knowledge of practical moral wisdom, resting on a knowledge of God” (ibid., citing Ropes).

This discussion of wisdom anticipates James’ description of conflicts and disputes (4:1-4): “But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth (3:14). “For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind” (v. 16). Adamson comments on the “climax [of the discussion of the motif of wisdom] in this great Hymn of Wisdom”:

The unity underlying the seven adjectives [pure, peaceable, gentle, willing to yield, full of mercy and good works, without a trace of partiality or hypocrisy] is the ideal of the character of Christ; compare 1 Cor. 13, which calls not for an accumulation of virtues but for the submission of the entire personality to God (cf. Jas. 4:7). Wisdom like love is not just a fact but a spirit. (ibid., p. 154, on v. 17)

We hate to think that such rebukes and admonitions needed to be addressed to the Christian community,. Cain Hope Felder says, “These unadorned scoldings may be directed at recent converts who through disputes and conflicts have brought about a deplorable situation in the community” (NOAB, 3^rd ed., 2001, on Jas. 4:1-6). They are followed by a call to repentance based on the quotation in verse 6 from Prov. 3:34 (LXX, uJperhvfanoi (hyperēphanoi), “proud,” for Heb. Myc9l2 (lētsîm, “babbler, scoffer”). The advice which follows (vv. 7-10) would be good for us all. Of verse 8, Adamson says,

The call to cleansing seems to be bound up with the call to God–two aspects of one action. Although the language is Levitical, it is used here, as often by the rabbis, of spiritual and moral cleansing: God himself was once compared to a purifying ritual bath. [Here Adamson refers to Mishna Yoma viii.9 and other texts.] Here hands and hearts symbolize deeds and thoughts respectively. From David’s prayer for a clean heart (Ps. 51:11) it was concluded that his yetser [impulse, desire] was unclean. Repentance is the sinner’s first step toward God; the Greek word [aJmartwloiv, hamartōloi] is the usual strong word for sinners, and double-minded [divyucoi, dipsychoi] indicates the fundamental defect of these professing Christians (see 1:8). (Adamson, on v. 8)

The warning not to “speak evil against one another” (4:11) continues an earlier topic (1:26; 3:1-12). Speaking “evil against another” or judging another “speaks evil against the law and judges the law,” which makes one in effect a lawbreaker, “not a doer of the law but a judge” (v. 11). The warning against judging one’s neighbor echoes Jesus’ teaching (Mt. 7:1; Lk. 6:37).

Luke 17:11-19

Jesus Cleanses Ten Lepers

11 On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12 As he entered a village, ten lepers approached him. Keeping their distance, 13 they called out, saying, "Jesus, Master, have mercy on us!" 14 When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16 He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. 17 Then Jesus asked, "Were not ten made clean? But the other nine, where are they? 18 Was none of them found to return and give praise to God except this foreigner?" 19 Then he said to him, "Get up and go on your way; your faith has made you well. (Luke 17:11-19, NRSV)

On June 5, 2007 (Tuesday in the week of the Sunday closest to June 1, Year One), comments were repeated from November 22, 2006 (Wednesday in the week of the Sunday closest to November 16, Year Two), when they were combined with revision and supplement from November 17, 2004 (Wednesday of the week of the Sunday closest to November 16, Year Two), and from May 31, 2005 (Tuesday of the week of the Sunday closest to June 1, Year One). The comments are repeated again here:

The story of the healing of ten lepers (Lk. 17:11-19), one of which turned back with praise to God and thanks to Jesus (Lk. 17:15-16), like the Parable of the Good Samaritan (10:29-37), is found only in Luke. But David L. Tiede reminds us that it “contains echoes of the healing in 5:12:14 [cf. Mk. 1:40-45; Mt. 8:1-4]” (HarperCollins Study Bible, 1^st ed., 1993, on Lk. 17:11-19). As in the Parable of the Good Samaritan, this story presents a Samaritan person, the leper who returned with gratitude, set in contrast probably with Jews who did not. “The other nine were, presumably, Jews” (Elwyn E. Tilden and Bruce M. Metzger, NOAB, 2^nd ed., 1994, on Lk. 17:17; so by Marion Lloyd Soards in the 3^rd ed., 2001, on Lk. 17:17). The other nine went on their way without returning to praise God or thank Jesus.

Jesus cleanses ten lepers (Lk. 17:11-19), in response to their cry, “Jesus, Master, have mercy on us!” (v. 13). He instructs them, “Go and show yourselves to the priests” (cf. Lev. 13:2-8; 14:2-3). “And as they went, they were made clean” (v. 14). By its emphasis on the thankfulness of one leper, the Samaritan (vv. 15-16), and Jesus’ question, “Were not ten made clean? But the other nine, where are they? Was none of them found to return and give praise to God except this foreigner?” the story reminds us of the Good Samaritan (Lk., ch. 10), the Prodigal Son (ch. 15), and Lazarus (ch. 16), and Jesus’ continued concern for the marginalized people. Luke anticipates the mission to the Samaritans (Acts ch. 8) and to the Gentiles (Acts, chs. 10, 13, 15, etc.). But we are reminded that, in our time, many foreigners, social outcasts and other marginalized people live among us.

In the Parable of the Good Samaritan, first the priest, then the Levite, “passed by [the victim] on the other side” (Lk. 10:31, 32). Eric Franklin says:

All ten [lepers] were cleansed, but it is only the one who returns to give thanks who is ‘saved’ (the Gk. [swv/zw, sōzō] has this significance for Lk. 8:12, 36, 50). He is a Samaritan. Like Luke’s characterization of the disciples as ‘the poor” (6:20), he is an outsider who has been brought in. Christians must retain that sense, and the thankfulness that should go with it, if they are not to become like the Pharisees and cease to act as those who live out of grace. (Eric Franklin, The Oxford Bible Commentary, 2001, p. 949).

Franklin’s comment on the significance of the Greek word swv/zw (sōzō), reflects the fact that it has two different, though related, meanings: “1. Preserve or rescue from natural dangers and afflictions” including rescue from death and disease. “2. save or preserve from eternal death, from judgment, sin, bring salvation bring to salvation” (F. Wilbur Gingrich, Shorter Lexicon of the Greek New Testament, 1965, p. 212). The related noun, swthriva (sōtēria), is the normal word for “salvation” in the New Testament, and the word from which we get “soteriology,” the doctrine of salvation. The fact that this Greek verb is used both for spiritual salvation and also for Jesus healings, suggests that stories of Jesus’ healings were likely used as illustrations in the first disciples’ preaching.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net