Isaiah 8:16-9:1

Disciples of Isaiah

16 Bind up the testimony, seal the teaching among my disciples. 17 I will wait for the LORD, who is hiding his face from the house of Jacob, and I will hope in him. 18 See, I and the children whom the LORD has given me are signs and portents in Israel from the LORD of hosts, who dwells on Mount Zion. 19 Now if people say to you, “Consult the ghosts and the familiar spirits that chirp and mutter; should not a people consult their gods, the dead on behalf of the living, 20 for teaching and for instruction?” surely, those who speak like this will have no dawn! 21 They will pass through the land, greatly distressed and hungry; when they are hungry, they will be enraged and will curse their king and their gods. They will turn their faces upward, 22 or they will look to the earth, but will see only distress and darkness, the gloom of anguish; and they will be thrust into thick darkness.

The Righteous Reign of the Coming King (Isa 11.1-9)

9:1 But there will be no gloom for those who were in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. (Isaiah 8:16-9:1, NRSV)

The following comments are repeated here with editing and supplement from December 18, 2006 (Monday in the week of the Third Sunday of Advent, Year One), when they were revised and supplemented from December 13, 2004, (Monday in the week of the Third Sunday of Advent, Year One):

The signs (Isa. 8:18) which Isaiah has presented to Ahaz (7:3, 14; 8:1) have been rejected, he gives instruction to a circle of followers: “Bind up the testimony, seal the teaching among my disciples” (8:16). This verse, which begins today’s reading, is the beginning of another prose paragraph in the NRSV, but the recent Jewish translation includes it as the last two lines of a poetic stanza, verses 12:16. “Bind up the message, / Seal the instruction with My disciples” (NJPS 1985, 1999). Whether the verse is included as the closing of the previous subsection, or the beginning of the following, it advises preserving Isaiah’s message for a time when it will be accepted. In an expression of personal faith in the LORD and his message, Isaiah says, “I will wait for the LORD, who is hiding his face from the house of Jacob, and I will hope (yt9yU2q9v4, w^eqiwwêtî, ‘trust’ NJPS) in him” (v. 17 NRSV). The word translated “hope” (NRSV), or “trust” (NJPS), is defined by William L. Holladay, as “wait for (with implication of tenseness, eagerness)” (A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. yt9yU2q9v4, w^eqiwwêtî ). The prophet explains, “See, I and the children whom the LORD has given me are signs and portents in Israel from the LORD of hosts, who dwells on Mount Zion” (v. 18).

Because his counsel has been rejected, Isaiah tells his disciples to expect the people to seek spiritual counsel elsewhere, not from the LORD: “Now if people say to you (Mk@yl2x3, ’ ^alêkem, ‘to you,’ plural), ‘Consult the ghosts and the familiar spirits that chirp and mutter; should not a people consult their gods, the dead on behalf of the living, for teaching and for instruction?’ ” (vv. 19-20a). The recent Jewish translation calls attention to the plural “you” in an earlier note on v. 12: “The Heb. forms here and in vv. 13 and 19 are plural to include the disciples (v. 16) and the children (v. 18)” (NJPS text note e on Isa. 8:12). Joseph Blenkinsopp comments on “ghosts and familiar spirits,” saying, “it is uncertain whether recourse to necromancy and contact with ancestors (referred to as gods and the dead) is being recommended to Isaiah and his followers or to Ahaz. Such practices are well attested in the Hebrew Bible (19:3; Lev. 19:31; Deut. 18:10-11)” (NOAB, 3^rd ed., 2001, on Isa. 8:19). Benjamin D. Sommer calls this “a polemic against other forms of divination,” and adds that “it may date to the period of the Syro-Ephraimite crisis, but it could also fit many other periods” (The Jewish Study Bible, 2004, on Isa. 8:19-21). “Surely,” says Isaiah, “those who speak like this will have no dawn!” (v. 20b). They will face severe deprivation: “They will pass through the land, greatly distressed and hungry; when they are hungry, they will be enraged and will curse their king and their gods. They will turn their faces upward, or they will look to the earth, but will see only distress and darkness, the gloom of anguish; and they will be thrust into thick darkness” (vv. 21-22). “The final threat,” says Blenkinsopp, “is that those who supported the policies of Ahaz will end up cursing him in the underworld” (loc. cit.).

However , the final verse provides a transition to a promise of better times. “But there will be no gloom for those who were in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations” (9:1 NRSV; Heb. 8:23). According to Benjamin D. Sommer, “The Assyrian king Tiglath-pileser seized lands belonging to the tribes of Zebulun and Naphtali, along with parts of Galilee and Transjordan, from the Israelite king Pekah son of Remaliah in the aftermath of the Syro-Ephramite crisis” (The Jewish Study Bible, 2004, on Isa. 8:23 (Heb. & NJPS = 9:1 NRSV). The promise continues: “The people who walked in darkness / have seen a great light; / those who lived in a land of deep darkness–on them light has shined. (Isa. 9:2). According to Elwyn E. Tilden and Bruce M. Metzger, “The people who sat in darkness” are “those who suffered most from the Assyrian invasions” (NOAB, 2^nd ed., 1994, on Mt. 4:15-16, which quotes Isa. 9:1-2). A comparison of maps for the tribal distribution of land in Israel and for the time of Jesus will show that his Galilee includes land of Zebulun, Naphtali and Issachar. Matthew makes the connection and sees the beginning of Jesus’ ministry in Galilee “in Capernaum by the sea” (Mt. 4:13) as fulfillment (v. 14) of Isaiah 9:1-2), which, as noted, he quotes (Mt. 4:15-16). The brighter picture continues in Tuesday’s Old Testament reading, Isaiah 9:1 or 2-7).

2 Peter 1:1-11

1:1 Simeon Peter, a servant and apostle of Jesus Christ,

To those who have received a faith as precious as ours through the righteousness of our God and Savior Jesus Christ:

2 May grace and peace be yours in abundance in the knowledge of God and of Jesus our Lord.

The Christian’s Call and Election

3 His divine power has given us everything needed for life and godliness, through the knowledge of him who called us by his own glory and goodness. 4 Thus he has given us, through these things, his precious and very great promises, so that through them you may escape from the corruption that is in the world because of lust, and may become participants of the divine nature. 5 For this very reason, you must make every effort to support your faith with goodness, and goodness with knowledge, 6 and knowledge with self-control, and self-control with endurance, and endurance with godliness, 7 and godliness with mutual affection, and mutual affection with love. 8 For if these things are yours and are increasing among you, they keep you from being ineffective and unfruitful in the knowledge of our Lord Jesus Christ. 9 For anyone who lacks these things is nearsighted and blind, and is forgetful of the cleansing of past sins. 10 Therefore, brothers and sisters, be all the more eager to confirm your call and election, for if you do this, you will never stumble. 11 For in this way, entry into the eternal kingdom of our Lord and Savior Jesus Christ will be richly provided for you. (2 Peter 1:1-11, NRSV)

On December 3, 2007 (Monday in the week of the First Sunday of Advent, Year Two), comments were repeated from December 18, 2006 (Monday in the week of the Third Sunday of Advent, Year One), when comments were combined with revision and adaptation from December 13, 2004, (Monday in the week of the Third Sunday of Advent, Year One), and from November 28, 2005 (Monday in the week of the First Sunday of Advent, Year Two). Some material was repeated with adaptation and supplement from an E-mail sent November 28, 2003, for November 29-December 1, 2003. The combined comments are repeated again here.

The customary salutation in Second Peter (2 Pet. 1:1-2) refers to the author as “Simeon Peter, a servant [or slave, cf. NRSV, note b] and apostle of Jesus Christ,” which adds “servant” to the salutation in First Peter, “Peter, an apostle of Jesus Christ” (1 Pet. 1:1). Thus Second Peter uses the terms sometimes found together in Paul’s salutations (Rom. 1:1), and sometimes used alone, e.g. “servant” (Phil. 1:1), “apostle” (1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1, with special emphasis, “an apostle–sent neither by human commission nor from human authorities, but through Jesus Christ and God the Father, who raised him from the dead”). Paul exercised the freedom to vary his self-designation, depending on the circumstances of his relationship to the readers. (He has very little criticism for the church at Philippi, but a strong bond to them, including appreciation for their continued financial support of his ministry.) Some, who see in the salutation of Second Peter an attempt to clearly identify the message (though perhaps not its wording) as for the whole church from Peter himself, regard the phrase “Simeon Peter, a servant and apostle of Jesus Christ” as emphatic. The presentation of Peter as “an eyewitness of the voice from heaven, which confirms the apostolic testimony about Christ’s power and coming” (Patrick A. Tiller, NOAB, 3^rd ed., 2001, on 2 Pet. 1:16-18), which appears in tomorrow’s reading, is considered by them as an appeal to Peter’s authority. They would not see this as deception or fraud, but as a transparent attempt to maintain the testimony of Peter and his message for later generations of the early church. He does remind the believers that delay in the Lord’s coming does not disprove the predictions (2 Pet. 3:8-9). Be that as it may, we regard the message as inspired scripture and true to the preaching of Peter himself.

After the usual salutation and greeting, Peter reviews the “faith” his readers have received (2 Pet. 1:1). According to Richard J. Bauckham, 2 Peter begins with “a summary of Peter’s teaching . . . stressing both God’s grace and the need for moral effort if Christians are to attain final salvation” (HarperCollins Study Bible, rev. ed., 2006, on 1 Pet. 1:3-11). Peter starts with a blessing, “May grace and peace be yours in abundance in the knowledge of God and of Jesus our Lord” (v. 2). We have received “everything needed for life and godliness, through the knowledge of him who called us by his own glory and goodness” (v. 3). In addition to “everything needed,” he has given us “his precious and very great promises, so that through them you may escape from the corruption that is in the world because of lust, and may become participants of the divine nature” (v. 4). We are instructed to “support your faith with goodness” (v. 5) and a list of virtues follows, including knowledge, self-control, endurance, godliness, mutual affection and love (vv. 5-7). We are to make every effort to support our faith with these, “for this very reason,” he says (v. 5), that is, that we may escape from the corruption and become participants of the divine nature. Such action on the part of the believers will “keep you from being ineffective and unfruitful in the knowledge of our Lord Jesus Christ” (v. 8). “For anyone who lacks these things,” says Peter, “is shortsighted and blind, and is forgetful of the cleansing of past sins” (v. 9). So we are “to confirm [our] call and election” (v. 10). “For in this way, entry into the eternal kingdom of our Lord and Savior Jesus Christ will be richly provided for you” (v. 11).

Luke 22:39-53 (Episcopal and Lutheran)

Jesus Prays on the Mount of Olives (Mt 26.36-46; Mk 14.32-42; Jn 18.1)

39 He came out and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40 When he reached the place, he said to them, “Pray that you may not come into the time of trial.” 41 Then he withdrew from them about a stone’s throw, knelt down, and prayed, 42 “Father, if you are willing, remove this cup from me; yet, not my will but yours be done.” [[ 43 Then an angel from heaven appeared to him and gave him strength. 44 In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground.]] 45 When he got up from prayer, he came to the disciples and found them sleeping because of grief, 46 and he said to them, “Why are you sleeping? Get up and pray that you may not come into the time of trial.”

The Betrayal and Arrest of Jesus (Mt 26.47-56; Mk 14.43-52; Jn 18.1-11)

47 While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; 48 but Jesus said to him, “Judas, is it with a kiss that you are betraying the Son of Man?” 49 When those who were around him saw what was coming, they asked, “Lord, should we strike with the sword?” 50 Then one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus said, “No more of this!” And he touched his ear and healed him. 52 Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, “Have you come out with swords and clubs as if I were a bandit? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!” (Luke 22:39-52, NRSV)

On June 30, 2007 (Saturday in the week of the Sunday closest to June 22, Year One), comments were repeated from December 18, 2006 (Monday in the week of the Third Sunday of Advent, Year One), when comments were combined with revision and adaptation from December 13, 2004, (Monday in the week of the Third Sunday of Advent, Year One), and from June 25, 2005 (Saturday of the week of the Sunday closest to June 22, Year One); the combined comments are repeated again here:

In this reading, as Jesus approaches the Garden of Gethsemane, he urges the disciples to “pray that you may not come into the time of trial” (Lk. 22:40), whereas in Mark he says, “Sit here while I pray” (Mk. 14:32; cf. Mt. 26:36). Luke’s account of Jesus’ prayer before his arrest (Lk. 22:40-46) is shorter than those of Matthew (26:36-46) and Mark (14:32-42), and has distinctive features. All identify the general area as “the Mount of Olives” (Mt. 26:30; Mk. 14:26; Lk. 22:39), but Luke does not mention “a place called Gethsemane” (Mt. 26:36; cf. Mk. 14:32). He omits some of the details of Jesus’ agony (Mk. 14:33-34; Mt. 26:37-38), but see below, and he omits Jesus’ remonstrance with the disciples whose “flesh is weak” (Mk. 14:28; Mt. 26:41). Although the contrast between his concern for them (Lk.) and his concern for the disciples (Mk., Mt.) is of some interest, his own prayer stands out as a model of piety. “Father, if you are willing, remove this cup from me; yet, not my will but yours be done” (v. 42).

In the Revised Standard version Luke 22:43-44 was taken out of the text and put in a footnote because these verses were missing from several ancient manuscripts. “Then an angel from heaven appeared to him and gave him strength. In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground.” In the New Revised Standard Version, these words have been put back in the text between double square brackets–to indicate the uncertainty caused by the differences in the manuscripts. Verses 43 and 44 are not present in most of the oldest and best manuscripts of the New Testament, but, as Christopher R. Matthews says, “they were known to Christian writers of the second century and reflect tradition concerning the suffering of Jesus. Whether they were a part of the original text is debatable” (NOAB, 3^rd ed., 2001, on vv. 43-44). The “second century” writers to whom he refers would include Justin Martyr and Irenaeus (Kurt Aland et al., ed., Novum Testamentum Graece [Nestle-Aland], 27^th ed., 1993, ad loc.). In these verses Jesus’ own anguish certainly stands out. (Bart Ehrman, in Misquoting Jesus, has recently contrasted Jesus agony in the accounts of Matthew and Mark with his calm and reassured acceptance in Luke–according to the shorter version, lacking vv. 43, 44–as though there were a substantial contradiction here; but that’s reading too much into the situation.) Some suggest that the words were omitted from some manuscripts, “perhaps omitted by Marcion for docetic reasons, and by Alexandrians as doctrinally difficult” (G. W. H. Lampe, Peake’s Commentary on the Bible, 1962, reprint 1972, sec. 733f, p. 841, on Lk. 22:39-46). Others lean the other way: “Although it is probable that these verses were not part of the original Gospel of Luke (since important early manuscripts lack them), they were know to Christian writers of the second century and reflect tradition from the first century concerning the suffering of Jesus” (Elwyn E. Tilden and Bruce M. Metzger, NOAB, 2^nd ed., on Lk. 22:43-44). Whether these words come from Luke himself or a very early scribe, they remind us that the agony of Jesus’ passion begins immediately with the arrest (vv. 47-54). Even so, Jesus heals the ear which one of his supporters cuts off from the high priest’s slave (vv. 50-51).

When Jesus returns to the disciples, he awakens them and repeats the earlier admonition, “Get up and pray that you may not come into the time of trial” (v. 46, cf. v. 40). Suddenly, the crowd led by Judas arrives, and Judas bestows his kiss of betrayal. Jesus’ question rebukes Judas (v. 47), and the disciples are ready to draw swords (v. 49), but Jesus’ response when a sword is actually used–“No more of this!” (v. 51)–puts an end to any armed resistance. Compare Matthew’s version, “Put your sword back into its place; for all who take the sword will perish by the sword” (Mt. 26:52), followed by the reminder that Jesus’ Father, if asked, “will at once send me more than twelve legions of angels?” (Mt. 26:53). But in that case, “the scriptures” would not “be fulfilled” (Mt. 26:54). Then, according to Luke, Jesus heals the slave’s ear (Lk. 22:51), and taunts “the chief priests, the officers of the temple police, and the elders”–the arresting party, in other words. “Have you come out with swords and clubs as if I were a bandit? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!” (vv. 52b, 53). Whereas Matthew interpreted the arrest as part of God’s plan and the fulfillment of prophecy, Luke’s version sees it as an expression of the power of darkness–views not necessarily incompatible.

As for what this all means, I believe the writer to the Hebrews got it right: “For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help; in time of need” (Heb. 4:15-16).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net