Ecclesiasticus (Sirach) 44:1-15

HYMN IN HONOR OF OUR ANCESTORS

[“This title is included in the Gk. text,” NRSV note a]

44:1 Let us now sing the praises of famous men,

our ancestors in their generations.

2 The Lord apportioned to them great glory,

his majesty from the beginning.

3 There were those who ruled in their kingdoms,

and made a name for themselves by their valor;

those who gave counsel because they were intelligent;

those who spoke in prophetic oracles;

4 those who led the people by their counsels

and by their knowledge of the people’s lore;

they were wise in their words of instruction;

5 those who composed musical tunes,

or put verses in writing;

6 rich men endowed with resources,

living peacefully in their homes-

7 all these were honored in their generations,

and were the pride of their times.

8 Some of them have left behind a name,

so that others declare their praise.

9 But of others there is no memory;

they have perished as though they had never existed;

they have become as though they had never been born,

they and their children after them.

10 But these also were godly men,

whose righteous deeds have not been forgotten;

11 their wealth will remain with their descendants,

and their inheritance with their children’s children.

12 Their descendants stand by the covenants;

their children also, for their sake.

13 Their offspring will continue forever,

and their glory will never be blotted out.

14 Their bodies are buried in peace,

but their name lives on generation after generation.

15 The assembly declares their wisdom,

and the congregation proclaims their praise. (Ecclesiasticus 44:1-15, NRSV)

On November 9, 2006 (Thursday in the week of the Sunday closest to November 2, Year Two), comments were repeated with revision and supplement from November 4, 2004, two years ago (Thursday in the week of the Sunday closest to November 2, Year Two). The comments are repeated here:

It may be of interest to some that this reading from Ecclesiasticus (Sirach) is included as number 71 of the “Canticles and Other Acts of Praise” in the United Methodist Book of Worship (c. 1964, 1965), p. 292, under the title, “Let Us Now Praise Famous Men.”

Ben Sira devotes a long section of his book (Ecclus. 44:1-50:24) to the praise of Israel’s ancestors. After an extensive introduction (today’s reading, 44:1-15), he begins with Enoch (vv. 16-17; cf. Gen. 5:4) and Noah (Ecclus. 44:17-18; cf Gen. 6:5-9:28), and continues through twenty-two biblical persons with added reference to groups such as “the judges” (46:11-12), “kings . . . and prophets” (48:8), down to his contemporary, “Simon son of Onias” (50:1-24), who appears in tomorrow’s reading. Others mentioned by name include Abraham (44:19-23), Moses (44:23-45:5), Aaron (45:6-22), Joshua (46:1-7), David (47:2-11), Solomon (47:12-22), Elijah (48:1-11), Elisha (48:12-16), Hezekiah (48:17-22), Isaiah (48:23-25), Josiah (49:1-3), Jeremiah (49:4-7), Ezekiel (49:8), Zerubbabel (49:11), Jeshua (49:12) and Nehemiah (49:12). According to Harold C. Washington, “Ezra is notably absent” (NOAB, 3^rd ed., 2001, on 49:11-13).

With the inclusion of “the Twelve Prophets” (49:10), we note that the entire historical span of the Hebrew Bible is covered by these references, including the books which comprise the “Law” (hr!OT, Tôrāh), and the “Prophets” (Myx9yb9n4, N ^evî’îm), but with very limited reference to the “Writings (Myb9tuK4, k^ethûvîm)” (Job, 49:9). Since, according to Washington, the book of Ecclesiasticus can be dated “sometime before 180 BCE” (ibid., in the Introduction to the book), it stands as evidence that much of the Hebrew Bible was not only in existence, but regarded as a collection of sacred scripture. In the Prologue of Ecclesiasticus, Ben Sira’s grandson, writing in the late second century B.C., says that his grandfather “had devoted himself especially to the reading of the Law and the Prophets and the other books of our ancestors [i.e. the “three-fold division of the Hebrew Bible” which was then “in formation,” Washington], and had acquired considerable proficiency in them.”

In his introduction to this long catalog of biblical heroes, Ben Sira summarizes those to whom “The Lord apportioned . . . great glory, / his majesty from the beginning” (Ecclus. 44:2). He calls attention to “those who ruled in their kingdoms, / and made a name for themselves by their valor” (v. 3), “who led the people by their counsels” and “were wise in their words of instruction” (v. 4), “who composed musical tunes, / or put verses in writing” (v. 5). He is aware of omitting some, “of others there is no memory” (v. 9), but even though they “have left no memorial,” says Washington, “they will not be forgotten” (ibid., on vv. 9-10). But Ben Sira focuses on “godly men, / whose righteous deeds have not been forgotten” (v. 10). Of these, he says, “their wealth will remain with their descendants, / and their inheritance with their children’s children” (v. 11). He says that “their descendants stand by the covenants (diaqhvkai, diathēkai [= Myt9yr9B4, b^erîthîm]), / [and] their children also, for their sake” (v. 12). They will live on in “their offspring” (v. 13), as “their names live on generation after generation” (v. 14b), for “the assembly declares their wisdom, / and the congregation proclaims their praise” (v. 15).

Zephaniah 3:1-7 (Presbyterian and Lutheran traditions)

The Wickedness of Jerusalem

3:1 Ah, soiled, defiled,

oppressing city!

2 It has listened to no voice;

it has accepted no correction.

It has not trusted in the LORD;

it has not drawn near to its God.

3 The officials within it

are roaring lions;

its judges are evening wolves

that leave nothing until the morning.

4 Its prophets are reckless,

faithless persons;

its priests have profaned what is sacred,

they have done violence to the law.

5 The LORD within it is righteous;

he does no wrong.

Every morning he renders his judgment,

each dawn without fail;

but the unjust knows no shame.

6 I have cut off nations;

their battlements are in ruins;

I have laid waste their streets

so that no one walks in them;

their cities have been made desolate,

without people, without inhabitants.

7 I said, “Surely the city will fear me,

it will accept correction;

it will not lose sight

of all that I have brought upon it.”

But they were the more eager

to make all their deeds corrupt. (Zephaniah 3:1-7, NRSV)

On November 9, 2006 (Thursday in the week of the Sunday closest to November 2, Year Two), comments were selected and revised with supplement from comments on November 24, 2005 (Thanksgiving Day, Thursday im the week of the Sunday closest to November 23, Year One), with notes adapted there from an email message sent for Nov. 27-28, 2003):

Zephaniah pronounces judgment on Jerusalem. Following the oracles against her neighbors noted yesterday (Nov. 5), some find “the switch to Jerusalem . . . so abrupt, with only the introductory ‘Woe’ of the judgment oracle in the form of a lamentation [ref. to Westermann, 1967], that some have taken it as a continuation of the threat against Nineveh” (Rex Mason, The Oxford Bible Commentary, 2001, p. 606 on Zeph. 3:1-8). But Mason adds, with reference to Renaud (1987) that “the paralleling may well be deliberate . . . Jerusalem is no better than these ‘pagan’ nations.” Jerusalem is called a “soiled, defiled, / oppressing city” (Zeph. 3:1) that “has listened to no voice; / [and] has accepted no correction” (v. 2a, b). In particular, “it has not trusted in the LORD; / it has not drawn near to its God” (v. 2c, d). The city is condemned for oppressive officials (“roaring lions,” “evening wolves,” Zeph. 3:3), “reckless, faithful” prophets and priests who “profane what is sacred” and do “violence to the law” (v. 4). God points out that he has punished them. “I have laid waste their streets / so that no one walks in them; / their cities have been made desolate, / without people, without inhabitants” (v. 6). Gregory Mobley suggests comparison with “other descriptions of ghost towns” and lists reference to “Isa. 5:9; 6:11; Jer. 9:11; 33:10; 46:19" (NOAB, 3^rd ed., 2001, on Zeph. 3:6). God expected that they would “accept correction,” but it did not happen that way. “But they were the more eager / to make all their deeds corrupt” (v. 7). The consequences for Jerusalem will be described in tomorrow’s reading, including God’s “indignation” (v. 8), but also the restoration of “the remnant of Israel” (v. 13).

Revelation 16:12-21

12 The sixth angel poured his bowl on the great river Euphrates, and its water was dried up in order to prepare the way for the kings from the east. 13 And I saw three foul spirits like frogs coming from the mouth of the dragon, from the mouth of the beast, and from the mouth of the false prophet. 14 These are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. 15 (“See, I am coming like a thief! Blessed is the one who stays awake and is clothed, not going about naked and exposed to shame.”) 16 And they assembled them at the place that in Hebrew is called Harmagedon.

17 The seventh angel poured his bowl into the air, and a loud voice came out of the temple, from the throne, saying, “It is done!” 18 And there came flashes of lightning, rumblings, peals of thunder, and a violent earthquake, such as had not occurred since people were upon the earth, so violent was that earthquake. 19 The great city was split into three parts, and the cities of the nations fell. God remembered great Babylon and gave her the wine-cup of the fury of his wrath. 20 And every island fled away, and no mountains were to be found; 21 and huge hailstones, each weighing about a hundred pounds, dropped from heaven on people, until they cursed God for the plague of the hail, so fearful was that plague. (Revelation 16:12-21, NRSV)

On November 9, 2006 (Thursday in the week of the Sunday closest to November 2, Year Two), comments were repeated with revision and supplement from November 4, 2004, (Thursday in the week of the Sunday closest to November 2, Year Two); the comments are repeated here:

John sees the sixth and seventh angels pour out their bowls of wrath. The sixth pours his “on the great river Euphrates, and its water [is] dried up in order to prepare the way for the kings from the east” (Rev. 16:12). The words “kings from the east” are “perhaps a reference to the Parthians, who would be led by Nero, restored to life,” says Jean-Pierre Ruiz (NOAB, 3^rd ed., 2001, on Rev. 16:12). Compare comments on Revelation 13:3 cited from Ruiz last Friday (Oct. 31). According to Bruce M. Metzger, the “three foul spirits like frogs” (Rev. 16:13) are “demonic spirits performing signs,” who assemble “the kings of the whole world for battle (v. 14) “at the place that in Hebrew is called Harmagedon” (v. 16), “perhaps an allusion to Megiddo, the site of several decisive battles in Israel’s history” (NOAB, 2^nd ed., 1994, on Rev. 16:16). Richard Bauckham refers here (The Oxford Bible Commentary, 2001, p. 1299, on Rev. 16:12-16) to Revelation 1:7, “Look! He is coming with the clouds; / every eye will see him; / and on his account all the tribes of the earth will wail.” / Bauckham regards this as an interpretation of Zechariah 12:10-12:

This evocation of the parousia is a conflated quotation of Dan. 7:13 and Zech. 12:10, but the phrase ‘all the tribes of the earth’ also alludes to Gen. 12:3, God’s promise to Abraham that all the nations will be blessed. The mourning of the nations is therefore not remorse, but repentance, leading to salvation at the parousia. This scriptural testimony is so placed in the prologue as to introduce the hope that the nations are to be converted. (ibid., p. 1290, on Rev. 1:7)

“In view of the interpretation of Zech. 12:10-12 in Rev. 1:7,” says Bauckham, “it seems that, even at this last moment of the eleventh hour, immediately before the very last judgement (16:17-21), John hints at the possibility of the nations greeting the returning Christ with repentance” (ibid., on Rev. 16:12-16).

When the seventh angel pours his bowl “into the air . . . a loud voice” comes “out of the temple, from the throne,” that is, from God himself, saying, “It is done!” (v. 17). The seventh bowl brings “flashes of lightning, rumblings, peals of thunder, and a violent earthquake, such as had not occurred since people were upon the earth, so violent was that earthquake” (v. 18). The immediate consequence is the splitting of “the great city,” that is, “Babylon,” which means “Rome,” “into three parts.” Also, “the cities of the nations fell. God remembered great Babylon and gave her the wine-cup of the fury of his wrath” (v. 19). The islands and mountains disappear (v. 20) and a horrendous hailstorm follows, with “huge hailstones, each weighing about a hundred pounds” that drop “from heaven on people,” who in response curse God “for the plague of the hail, so fearful was that plague” (v. 21). Hail is also mentioned in Revelation 8:7 (cf. Exod. 9:33-35, the seventh plague on Egypt).

Luke 13:18-30

The Parable of the Mustard Seed (Mt 13.31-32; Mk 4.30-32)

18 He said therefore, “What is the kingdom of God like? And to what should I compare it? 19 It is like a mustard seed that someone took and sowed in the garden; it grew and became a tree, and the birds of the air made nests in its branches.”

The Parable of the Yeast (Mt 13.33)

20 And again he said, “To what should I compare the kingdom of God? 21 It is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.”

The Narrow Door (Mt 7.13-14)

22 Jesus went through one town and village after another, teaching as he made his way to Jerusalem. 23 Someone asked him, “Lord, will only a few be saved?” He said to them, 24 “Strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able. 25 When once the owner of the house has got up and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then in reply he will say to you, ‘I do not know where you come from.’ 26 Then you will begin to say, ‘We ate and drank with you, and you taught in our streets.’ 27 But he will say, ‘I do not know where you come from; go away from me, all you evildoers!’ 28 There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you yourselves thrown out. 29 Then people will come from east and west, from north and south, and will eat in the kingdom of God. 30 Indeed, some are last who will be first, and some are first who will be last.” (Luke 13:18-30, NRSV)

On November 9, 2006 (Thursday in the week of the Sunday closest to November 2, Year Two), comments were combined with revision and supplement from November 4, 2004, (Thursday in the week of the Sunday closest to November 2, Year Two), and from May 18, 2005 (Wednesday of the week of the Sunday closest to May 18, Year One). The comments are repeated again here with editing and supplement:

Today’s reading from Luke presents two brief parables, the Mustard Seed (Lk. 13:18-19; Mk. 4:30-32; Mt. 13:31-32) and the Leaven (Lk. 13:20-21; Mt. 13:33), and a saying about the “narrow door” for entrance to the kingdom of heaven and related sayings about exclusion from the kingdom (Lk. 13:22-30; cf. several texts from Mt. and Mk.). These texts from Luke and the parallel passages from Matthew and Mark are presented in the separate file Mustard Seed, Yeast, Narrow Door. Another file, Parables, Matthew 13 demonstrates the distribution and relationship of parables in Matthew 13, Mark 4 and Luke 8. It seems evident from these tables that the two parables in today’s reading, the Mustard Seed and the Yeast, share content and a common order with Matthew’s version of these parables. Other parables in Luke chapter eight share similar content and a common order with parables in Matthew and Mark. Scholars explain the latter group, the Sower, (Lk. 8:4-8; Mk. 4:1-9; Mt. 13:1-9), the explanation (Lk. 8:11-15; Mk. 4:13-20; Mt. 13:18-23), and the Lamp under a Jar or Bushel (Lk. 8:16-19; Mk. 4:21-25), as taken by Luke from Mark as his source, and the former pair (see above) as taken by Luke from a source also used by Matthew (which they call “Q”). Matthew, who often presents topical arrangement of materials from different sources, has clearly combined parables from both Mark and “Q” to form the collection in Matthew 13:1-50.

Luke also consciously constructs his presentation of Jesus’ teaching. His emphases are present throughout the Gospel, but perhaps especially so in his so-called “Travel Narrative” (Lk. 9:51-19:27). In this part of that section, Jesus presents parables of surprising growth, the mustard seed (Lk 13:18-19) and yeast (vv. 20-21). Jesus compares the kingdom of God to a mustard seed for its amazing growth and to yeast for its transforming effect. The contrast in use of the term “yeast” (zuvmh, zymē) here and “the yeast ( zuvmh, zymē ) of the Pharisees” (12:1) is interesting, but not a direct comparison. The point is different. The “yeast of the Pharisees” is explained as “their hypocrisy” (12:1), and perhaps also their pervasive influence for evil. The woman’s yeast in Jesus’ parable (or comparison, cf. Jesus’ question, “To what should I compare (oJmoiwvsw, homoiōsō) the kingdom of God?”) represents the good pervasive spiritual influence of the kingdom of God. This corresponds to the amazing growth of the mustard seed, also introduced by a “comparison,” “And to what should I compare it (oJmoiwvsw, homoiōsō)? [i.e. the kingdom of God]” (v. 18; cf. Mk. 4:30). “It is like a mustard seed that someone took and sowed in the garden; it grew and became a tree, and the birds of the air made nests in its branches” (Lk. 13:19, considerably condensed as compared to Mk. 4:31-32; Mt. 13:32).

For G. W. H. Lampe, Luke 13:22-30 is a section on “the condemnation of Israel” (Peake’s Commentary on the Bible, 1962, reprint 1972, p. 835, sec. 729 i, on Lk. 13:22-30). Luke describes the setting for the saying about “the narrow door” as a continuation of his “travel narrative” (see above): “Jesus went through one town and village after another, teaching as he made his way to Jerusalem” (Lk. 13:22). According to Lampe, “Jesus extends his teaching over a wide area on his way to confront the leaders of Israel in Jerusalem” (ibid., on v. 22). As we have noted elsewhere in Luke, the next saying is “set up,” so to speak, by a bystander’s question, “Lord, will only a few be saved?” (v. 23), to which he responds, “Strive to enter through the narrow door (hJ stenh; quvra, hē stenē thyra); for many, I tell you, will try to enter and will not be able” (v. 24). As indicated by the table in the separate file, Mustard Seed, Yeast, Narrow Door, Matthew’s parallels to this material from Luke, thematically related but differently worded, appear in different contexts. In Matthew, the saying about the door/gate appears in another context–the Sermon on the Mount–and includes the severe consequences of failure to enter, beyond not being able to enter. “Enter through the narrow gate (hJ stenh; puvlh, hē stenē pylē ); for the gate (hJ puvlh, hē pylē ) is wide and the road is easy that leads to destruction, and there are many who take it. For the gate (hJ puvlh, hē pylē ) is narrow and the road is hard that leads to life, and there are few who find it” (Mt. 7:13-14). However, Matthew’s form of the saying implies the admonition given by Luke (v. 24, cited above). This admonition amounts to a warning not to reject his call, at a time when Jesus was meeting rejection in his appeal.

In Luke, Jesus continues with a changed image, not the “narrow door” now, but the door that is already closed. “When once the owner of the house has got up and shut the door (hJ quvra, hē thyra),” says Jesus, “and you begin to stand outside and to knock at the door (hJ quvra, hē thyra), saying, ‘Lord, open to us,’ then in reply he will say to you, ‘I do not know where you come from’ ” (Lk. 13:25). The closed door here reminds us of the closed door in Jesus Parable of the Ten Bridesmaids (Mt. 25:1-13): “And while they went to buy it [i.e., oil for their lamps], the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut (hJ quvra, hē thyra). Later the other bridesmaids came also, saying, ‘Lord, lord, open to us.’ But he replied, ‘Truly I tell you, I do not know you’ ” (Mt. 25:10-12). In Luke’s account, Jesus has those wishing to enter the house, that is, those represented by the plural “you” (Lk. 13:25), say, “We ate and drank with you, and you taught in our streets” (Lk. 13:26). Luke apparently has in mind the Jewish people in general, or many of them (see below). A similar passage in Matthew, following the saying about the narrow gate (Mt. 7:13-14), and the section on knowing false prophets by their bad fruit (vv. 15-20) that is introduced with the warning, “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves” (v. 15), a similar protest is recorded. “On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?’ ” (v. 22). Note their claim to have prophesied in Jesus’ name. According to Krister Stendahl, verses 15-23 “are addressed against false teachers; the shorter parallels in Lk. speak of man in general. It is a warning for the church situation (‘false prophets’: Mt. 24:11, 24; Mk. 13:22, with reference to the future)” (Peake’s Commentary on the Bible, 1962, reprint 1972, p. 780, sec. 681 o, on Mt. 7:15-23). In Luke, Jesus’ response to the protest clearly assumes that they are the Jewish people in his places of ministry. “But he will say, ‘I do not know where you come from; go away from me, all you evildoers!’ There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you yourselves thrown out” (Lk. 13:27-28). In contrast to these people who would claim a connection to the patriarchs, Abraham, Isaac and Jacob, but find themselves excluded, Jesus says, “Then people will come from east and west, from north and south, and will eat in the kingdom of God” (v. 29). To this we may compare Jesus’ comment on the faith of the centurion at Capernaum. “I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth” (Mt. 8:11-12).

Lampe comments on Luke 13:25-29: “Paralleled in Mt. in various contexts, but in Lk. related to the condemnation of Israel and the calling of outcasts into the Kingdom of God, a theme which begins with the question in [v.] 23, probably asking whether Israel as a whole or only a ‘remnant’, is in the way of salvation (cf. Ac. 2:47)” (op. cit., on vv. 25-29). And in reference to this reversal, the failure of Israel to enter the kingdom, but the inclusion of many others formerly excluded, Luke quotes Jesus’ saying, “Indeed, some are last who will be first, and some are first who will be last” (v. 30; cf Mk 10:31; Mt. 19:30; 20:16). This, as we are reminded, is a frequent emphasis in Luke’s Gospel. Compare the beatitudes and woes of Luke 6:20-26: the poor are blessed, but “woe to you who are rich”; the hungry will be filled, but the ones who are “full now” “will be hungry”; those who weep will laugh, but those who are laughing now will weep.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net