Isaiah 10:20-27 (Episcopal and Lutheran)

The Repentant Remnant of Israel

20 On that day the remnant of Israel and the survivors of the house of Jacob will no more lean on the one who struck them, but will lean on the LORD, the Holy One of Israel, in truth. 21 A remnant will return, the remnant of Jacob, to the mighty God. 22 For though your people Israel were like the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness. 23 For the Lord GOD of hosts will make a full end, as decreed, in all the earth.

24 Therefore thus says the Lord GOD of hosts: O my people, who live in Zion, do not be afraid of the Assyrians when they beat you with a rod and lift up their staff against you as the Egyptians did. 25 For in a very little while my indignation will come to an end, and my anger will be directed to their destruction. 26 The LORD of hosts will wield a whip against them, as when he struck Midian at the rock of Oreb; his staff will be over the sea, and he will lift it as he did in Egypt. 27 On that day his burden will be removed from your shoulder, and his yoke will be destroyed from your neck. (Isaiah 10:20-27, NRSV)

On December 23, 2006 (Saturday in the week of the Third Sunday of Advent, Year One), comments were repeated with revision and supplement from December 18, 2004 (Saturday in the week of the Third Sunday of Advent, Year One); they are repeated again here with editing and supplement:

In the NRSV, text is printed in poetic lines from Isaiah 9:2 through 12:2, with the exceptions of a prose comment in 10:12, a couple short paragraphs in 11:10-11,and today’s reading, 10:2–27. Joseph Blenkinsopp calls this paragraph “a prose comment introduced with the eschatological formula ‘on that day,’ using many Isaian motifs, and holding out the possibility of salvation at a much later time” (NOAB, 3^rd ed., 2001, on Isa. 10:20-27a). Isaiah, speaking of the LORD on his behalf, says “On that day the remnant (rx!w4, š ^e’ār) of Israel and the survivors of the house of Jacob will no more lean on the one who struck them, but will lean on the LORD, the Holy One of Israel, in truth” (Isa. 10:20). Earlier the first of Isaiah’s children whose names were “signs” (tOtxo, ’ōthôth) and “portents” (Myt9p4Om, môph^etîm) (Isa. 8:18) bore the name “Shear-jashub” (bUwy! rx!w4, š ^e’ār yāšûb, ‘A remnant shall return’ NRSV text note b on Isa. 7:3), 7:3. Isaiah promises, “A remnant will return, the remnant of Jacob, to the mighty God” (10:21). According to Vic tor R. Gold and William L. Holladay, “In Hebrew this is the same as the name of Isaiah’s son Shear-yashub; in 7:3-4 it stands in an oracle of encouragement, but here in an oracle of doom” (Victor R. Gold and William L. Holladay, NOAB, 2^nd ed., on Isa. 10:21). It is a mixed blessing, it seems, “for though your people Israel were like the sand of the sea,” says the prophet, “only” a remnant of them will return” (v. 22a). The word “only” is added in English (NRSV, NJPS 1985, 1999, TNIV, cf. “yet” AV/KJV) to emphasize the meagre size of this “remnant of Jacob” (v. 21). Blenkinsopp translates as follows: “for even if your people Israel were as numerous as the sand of the sea, only a residue of them^b will return” (Isa. 10:22a, in Isaiah 1-39, Anchor Bible, vol. 19, 2000, p. 256). In note b he explains the preposition, in bô (OB) as “partitive (ibid., p. 257).

According to Benjamin D. Sommer, “Although the Assyrian defeat follows Israel’s downfall, it will lead to repentance among the survivors” (The Jewish Study Bible, 2004, on Isa. 10:20-27). On the phrase, “your people Israel,” J. J. M. Roberts notes the “contrast to my people, who live in Zion (v. 24)” (HarperCollins Study Bible, rev. ed., 2006, on Isa. 10:22). So this prophecy applies to the fallen Northern Kingdom.

“Destruction is decreed,” says the prophet, “overflowing with righteousness (hq!d!c4, ts^edāqāh)” (v. 22b). Blenkinsopp translates, “Destruction is decreed, with vindication abounding” (Anchor Bible, on v. 22b), and explains, “on tsědāqâ = ‘vindication’ rather than ‘righteousness’ see note to 1:27” (p. 257, on f. 22b). In the earlier comments, Blenkinsopp distinguishes the earlier sense of hq!d!c4 (ts^edāqāh) as “righteousness” from its use by a later, summarizing prophet. “In later usage, here and elsewhere in Isaiah, the same terms (i.e., Fp!w4m9, mišpāt and hq!d!c4, ts^edāqāh), either singly or in combination as a hendiadys, connote judgment rather than justice, an intervention in the affairs of Israel and the nations that spells both punishment and vindication depending on criteria laid down by the seer in question (e.g. Isa. 3:14; 4:4; 28:6; 34:5; 41:1)” (ibid., p. 187, on Isa. 1:27-31). As the prophet concludes the paragraph, he says, “For the Lord GOD of hosts (tOxb!c4 hv9hy4 yn!dox3, ’ ^adōnāy YHWH ts^ebā’ôth) will make a full end, as decreed, in all the earth^a ” (10:23 NRSV, with text note a, ‘Or land,’ for ‘earth’). John N. Oswalt says, “But the remnant will be different from their predecessors in at least one respect. They will no longer ‘rely on’ (10:20), or trust, their worst enemy before they will trust ‘the Holy One of Israel.’ In that coming day when a handful of survivors return to the land from which they have been exiled, they will learn the lesson of trust that Isaiah 7-39 focuses on” (Isaiah, The NIV Application Commentary, p. 176, on Isa. 10:20-23).

Isaiah turns from addressing the northern kingdom, “the survivors of the house of Jacob” (v. 20), to the southern kingdom of Judah. “Therefore thus says the Lord GOD of hosts: O my people, who live in Zion, do not be afraid of the Assyrians when they beat you with a rod and lift up their staff against you as the Egyptians did” (v. 24). He explains: “For in a very little while my indignation will come to an end, and my anger will be directed to their destruction” (v. 25). The LORD will again save Israel from her enemies as in the past. “The LORD of hosts will wield a whip against them, as when he struck Midian at the rock of Oreb; his staff will be over the sea, and he will lift it as he did in Egypt” (v. 26). Here,

the prophet turns to two experiences from the past as confirmation of the Lord’s power to protect his people from massive threats. Whether it was the multitude of Midianite troops led by Oreb (Judg. 7:25) or Egypt’s chariot corps, the finest in the world at the time of the Exodus (Ex. 14:26; 15:4), neither was any match for the power of the ‘LORD Almighty’ (lit. ‘Yahweh of armies’). Because of that, the heavy ‘yoke’ of oppression that the Assyrian kings used to boast about putting on the necks of conquered peoples will be ‘broken’ off (10:27). (Oswalt, p. 127, on Isa. 10:24-27).

Oswalt cites an example of such boasting which

appears in the annals of Sargon II, where he says, ‘[I] imposed upon them the yoke of Ashur, my lord’ [note 6: ‘ANET, 285b]. There is some question about the proper reading of the last phrase in 10:27, both because the meaning of the Hebrew is obscure and the versions have a number of different readings. If the Hebrew is correct, then the idea is that the ox is so well fed that its neck becomes so fat it breaks the bow that holds the yoke in place. (ibid.)

When the nation that was the LORD’s ax, his rod (v. 15), comes under the lashes of his whip (v. 26), “his burden will be removed from your shoulder, and his yoke will be destroyed from your neck” (v. 27).

Isaiah 28:9-22 (Presbyterian)

9 “Whom will he teach knowledge,

and to whom will he explain the message?

Those who are weaned from milk,

those taken from the breast?

10 For it is precept upon precept, precept upon precept,

line upon line, line upon line,

here a little, there a little.”

11 Truly, with stammering lip

and with alien tongue

he will speak to this people,

12 to whom he has said,

“This is rest;

give rest to the weary;

and this is repose”;

yet they would not hear.

13 Therefore the word of the LORD will be to them,

“Precept upon precept, precept upon precept,

line upon line, line upon line,

here a little, there a little;”

in order that they may go, and fall backward,

and be broken, and snared, and taken.

14 Therefore hear the word of the LORD, you scoffers

who rule this people in Jerusalem.

15 Because you have said, “We have made a covenant with death,

and with Sheol we have an agreement;

when the overwhelming scourge passes through

it will not come to us;

for we have made lies our refuge,

and in falsehood we have taken shelter”;

16 therefore thus says the Lord GOD,

See, I am laying in Zion a foundation stone,

a tested stone,

a precious cornerstone, a sure foundation:

“One who trusts will not panic.”

17 And I will make justice the line,

and righteousness the plummet;

hail will sweep away the refuge of lies,

and waters will overwhelm the shelter.

18 Then your covenant with death will be annulled,

and your agreement with Sheol will not stand;

when the overwhelming scourge passes through

you will be beaten down by it.

19 As often as it passes through, it will take you;

for morning by morning it will pass through,

by day and by night;

and it will be sheer terror to understand the message.

20 For the bed is too short to stretch oneself on it,

and the covering too narrow to wrap oneself in it.

21 For the LORD will rise up as on Mount Perazim,

he will rage as in the valley of Gibeon

to do his deed-strange is his deed!-

and to work his work-alien is his work!

22 Now therefore do not scoff,

or your bonds will be made stronger;

for I have heard a decree of destruction

from the Lord GOD of hosts upon the whole land. (Isaiah 28:9-22, NRSV)

On December 20, 2006 (Wednesday in the week of the Third Sunday of Advent, ref. for Dec. 20, Year One), comments were repeated from December 22, 2004 (Wednesday in the week of the Fourth Sunday of Advent, Year One); the comments are repeated here with editing and supplement:

Isaiah, chapter twenty-eight has oracles against religious leaders, who appear to mock the prophet in verses nine and ten. “‘Who does he think he is,’ they say, ‘treating us like little children?’ ” (John Oswalt, Isaiah, The NIV Application Commentary, 2003, p. 318, on Isa. 28:7-13):

            Whom will he teach knowledge, / and to whom will he explain the message?

            Those who are weaned from milk, / those taken from the breast? (Isa. 28:9)

Some see verse 10 as “meaningless babble . . . or baby talk,” but “the NIV [and the NRSV as well] is based on the idea that tsaw is a shortened form of mitswah, ‘commandment,’ and qaw is the word for ‘measuring line’ or rule (see v. 17)” (ibid., p. 318, n. 2, on Isa. 28:9-10):

            For it is precept upon precept, precept upon precept (tsaw latsaw, tsaw latsaw),

               line upon line, line upon line (qaw laqaw, qaw laqaw),

               here a little, there a little (ze‘er sham, ze‘er sham). (Isa. 28:10)

In response, according to Oswalt, the prophet says “that since this [repetitive simplicity for children] is what they think they are getting, it is exactly what they will get, only from other lips than his” (ibid.). They will learn the hard way, when the Assyrians fulfill the prophet’s predictions. The people are told:

Truly, with stammering lip / and with alien tongue

he will speak to this people / To whom he has said,

‘This is rest; / Give rest to the weary;

and this is repose’; / yet they would not hear. (Isa. 28:11-12)

They have refused the rest that the LORD has offered, so verse 13 repeats the repetitive beat of verse 10: “Therefore the word of the LORD will be to them, ‘Precept upon precept . . .’ / in order that they may go, and fall backward, / and be broken, and snared, and taken” (v. 13).

Isaiah then addresses the “scoffers who rule this people in Jerusalem” (v. 14). According to Oswalt, the “covenant with death” (v. 15) is probably “a reference to an alliance with Egypt” against Assyria (ibid.). “It is also possible that this refers to the Canaanite god Mot, “Death,” suggesting that the leaders have entered into some sort of a contract with Death to protect them from his scourge” (ibid., in a footnote). They believe they will be spared “when the overwhelming scourge passes through,” that is, the Assyrian army, and say (with ironic words put in their mouth by the prophet):

            for we have made lies our refuge,

               and in falsehood we have taken shelter. (Isa. 28 15e, f)

They should be trusting in the Lord. But the LORD promises a reversal, speaking through the prophet: “therefore thus says the Lord GOD (hv9hy4, YHWH), / See, I am laying in Zion a foundation stone, / a tested stone, / a precious cornerstone, a sure foundation: / ‘One who trusts will not panic’ ” (v. 16). J. J. M. Roberts comments on the “foundation stone,”: “God’s presence in Jerusalem will constitute either a rock of sanctuary or a stone of stumbling (see 8:14)” (HarperCollins Study Bible, rev. ed., 2006, on Isa. 28:16). In 8:14, the prophet says of the LORD, “He will become a sanctuary, a stone one strikes against; for both houses of Israel he will become a rock one stumbles over–a trap and a snare for the inhabitants of Jerusalem.” Paul quotes this verse to explain the temporary–as he believes–refusal of many Jews to believe in Christ. “See, I am laying in Zion a stone that will make people stumble, a rock that will make them fall, / and whoever believes in him will not be put to shame (ouj kataiscunqhvsetai, ou kataischynthēsetai, with ouj mh; kataiscunqh:/, ou mē kataischynthē(i), Isa. 28:16 LXX, for Heb. wyH9y! xlo, lō’ yāchîš, “will not panic” NRSV, “need not fear” NJPS, will not “hurry away, yield” William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. I wvH, ch-w-š). “Other early Christians,” says Neil Elliott, “interpreted these verses in relation to Christ (1 Pet. 2:6-8; Mt. 21:42). For Paul, the stone laid in Zion may be the law itself” (NOAB, 3^rd ed., 2001, on Rom. 9:33).

According to Joseph Blenkinsopp, the prophet Isaiah says that “the covenant with death [Isa. 28:15] will be canceled” (NOAB, 3^rd ed., 2001, on Isa. 28:16-21). Benjamin D. Sommer says, “An oracle of promises suddenly changes the tone in the midst of the oracle of judgment. In spite of the harsh words against the Judeans, Isaiah reiterates the notion of Zion’s inviolability . . . which provides a measure of hope even in the midst of this prophecy of divine retribution” (The Jewish Study Bible, 2004, on Isa. 28:16). According to the prophet, the LORD will return justice and rid Zion of lies. “And I will make justice the line, / and righteousness the plummet; / hail will sweep away the refuge of lies, / and waters will overwhelm the shelter” (v. 17). According to Roberts, “Just as line and plummet are used to check the alignment of walls, so justice, and righteousness will be the criteria used to determine whether one has built on God’s firm foundation” (op. cit., on v. 17). “Then,” says Isaiah, “your covenant with death will be annulled, / and your agreement with Sheol will not stand; / when the overwhelming scourge passes through / you will be beaten down by it” (v. 18). It appears that a choice remains for the leaders of Zion. They can seek “refuge” in “lies” (v. 17), which Roberts calls “military preparation that depended on deceitful alliances and oppressive demands on the populace (see 30:12; cf. 22:10)” (ibid.). Or they can “trust” in the LORD (cf. v. 16). If they choose to depend on the “covenant with death,” the “agreement with Sheol” (v. 18), says the prophet, “As often as it passes through, it will take you; / for morning by morning it will pass through, / by day and by night; / and it will be sheer terror to understand the message” (v. 19). Comparison is made with a bed that doesn’t fit–“short-sheeted, as it were, for former college dormitory residents of a certain age–nor do the blankets fit. “For the bed is too short to stretch oneself on it, / and the covering too narrow to wrap oneself in it” (v. 20). The LORD, it seems, is determined to have justice. “For the LORD will rise up as on Mount Perazim, / he will rage as in the valley of Gibeon / to do his deed–strange is his deed!–and to work his work–alien is his work!” (v. 21). According to Blenkinsopp, “As the God of Israel once fought on Mount Perazim (2 Sam. 5:17-21) and at Gibeon (Josh. 10:10) for Israel, now he will fight against it; hence the strange character of his work” (op. cit., on v. 21). “This time, however,” says Sommer, “God’s might will work against the Judeans” (op. cit., on v. 21). And the reading closes with a warning. “Now therefore do not scoff, / or your bonds will be made stronger; / for I have heard a decree of destruction / from the Lord GOD of hosts upon the whole land” (v. 22).

Jude 17-25 (Episcopal and Lutheran)

Warnings and Exhortations

17 But you, beloved, must remember the predictions of the apostles of our Lord Jesus Christ; 18 for they said to you, “In the last time there will be scoffers, indulging their own ungodly lusts.” 19 It is these worldly people, devoid of the Spirit, who are causing divisions. 20 But you, beloved, build yourselves up on your most holy faith; pray in the Holy Spirit; 21 keep yourselves in the love of God; look forward to the mercy of our Lord Jesus Christ that leads to eternal life. 22 And have mercy on some who are wavering; 23 save others by snatching them out of the fire; and have mercy on still others with fear, hating even the tunic defiled by their bodies.

Benediction

24 Now to him who is able to keep you from falling, and to make you stand without blemish in the presence of his glory with rejoicing, 25 to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time and now and forever. Amen. (Jude 17-25, NRSV)

On December 8, 2007 (Saturday in the week of the First Sunday of Advent, Year One), comments were based with editing and supplement on comments from December 3, 2005 (Saturday in the week of the First Sunday of Advent, Year Two), and from comments of December 23, 2006 (Saturday in the week of the Third Sunday of Advent, Year One) that were repeated with some revision and adaptation from December 18, 2004 (Saturday in the week of the Third Sunday of Advent, Year One). The revised comments are repeated here:

This concludes the book of Jude with several exhortations. Recent Epistle readings have been drawn from 2 Peter, chapters one and three (Mon.-Fri. of this week, Dec. 315-19, 2008). Much of 2 Peter is parallel to Jude, and some believe that Jude was used as a source by 2 Peter. Patrick A. Tiller compares 2 Peter 2:1-22 with Jude 4-18. “Beginning with 2:1 the author borrows language from Jude 4-19 but modifies it extensively to accommodate a different polemic. The ethical condemnations are fairly standard polemical attacks: greed, licentiousness, and deception; the author adds disregard for authority ( [2 Pet.] 2:10)” (NOAB, 3^rd ed., on; 2 Pet. 2:1-22).

With much that is parallel in Jude and Second Peter, we continue today in Jude, reminding us (as they did their generation) that the Apostles predicted that there would be “scoffers, indulging their own ungodly lusts” (Jude 17-18; cf. 2 Pet. 3:2-3). Both exhort us to differ from these “scoffers,” but Jude adds that we should “build yourselves up on your most holy faith; pray in the Holy Spirit; keep yourselves in the love of God; look forward to the mercy of our Lord Jesus Christ that leads to eternal life. And have mercy on some who are wavering; save others by snatching them out of the fire; and have mercy on still other with fear, hating even the tunic defiled by their bodies” (vv. 20-23). Peter’s continuation emphasizes the certainty of the Lord’s coming (2 Pet. 3:10), in spite of apparent delays (vv. 8, 9), and our need to lead “lives of holiness and godliness” (v. 11). Where Jude’s doxology speaks of “him [God] who is able to keep you from falling, and to make you stand without blemish in the presence of his glory with rejoicing” (Jude 24), Peter urges us to “strive to be found by him at peace, without spot or blemish” (2 Pet. 3:14). But whereas Peter’s admonitions continue (vv. 15, 17-18) before the closing doxology, “To him [Jesus Christ] be the glory both now and to the day of eternity. Amen” (v. 18), Jude’s admonition to stand without blemish (v. 24) becomes doxology, “to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time and now and forever. Amen”(v. 25).

Revelation 20:11-21:8 (Presbyterian)

The Dead Are Judged

11 Then I saw a great white throne and the one who sat on it; the earth and the heaven fled from his presence, and no place was found for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, the book of life. And the dead were judged according to their works, as recorded in the books. 13 And the sea gave up the dead that were in it, Death and Hades gave up the dead that were in them, and all were judged according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; 15 and anyone whose name was not found written in the book of life was thrown into the lake of fire.

The New Heaven and the New Earth

21:1 Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying,

“See, the home of God is among mortals.

He will dwell with them as their God;

they will be his peoples,

and God himself will be with them;

4 he will wipe every tear from their eyes.

Death will be no more;

mourning and crying and pain will be no more,

for the first things have passed away.”

5 And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” 6 Then he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water as a gift from the spring of the water of life. 7 Those who conquer will inherit these things, and I will be their God and they will be my children. 8 But as for the cowardly, the faithless, the polluted, the murderers, the fornicators, the sorcerers, the idolaters, and all liars, their place will be in the lake that burns with fire and sulfur, which is the second death.” (Revelation 20:11-21:8, NRSV)

On November 19 and 20, 2007 (Monday and Tuesday in the week of the Sunday closest to Nov. 16, Year One), comments on Revelation 20:7-15 and 21:1-8 were repeated from earlier dates respectively with some editing as noted there. Relevant comments are repeated again here with necessary adjustment:

At the “great white throne” judgment (v. 11), when “the dead, great and small” stand “before the throne” and “books” are “opened,” including “the book of life . . . the dead” are “judged according to their works, as recorded in the books” (v. 12; cf. Dan. 7:10). According to Bruce M. Metzger, “Death and Hades (the temporary abode of the dead) are personified” (NOAB, 2^nd ed., 1994, on vv. 13-14). In reference to the “second death” (v. 14), Metzger refers to his note on 2:11, where he says it is “the final condemnation of sinners (20:14; Mt. 10:20)” (ibid., on 2:11). This presents a grim picture for those “whose name was not found written in the book of life” (20:15). The converse side is presented in the discussion of “the book of life” (New Bible Dictionary, 1962, s.v. Book of Life):

In later Judaism and the NT [the phrase “book of life”] is used of the life of the age to come. Thus Is. 4:3, where ‘every one who has been enrolled for life in Jerusalem’ refers to natural life, is re-interpreted in the Targum as speaking of ‘eternal life’. So in the NT the book of life is the roster of believers, e.g. Phil. 4:3; Rev. 3:5; 22:19, etc. At the last judgment everyone not enrolled in the book of life is consigned to the fiery lake (Rev. 20:12, 15); this is the book of life of the slaughtered Lamb (Rev. 13:8; 21:27), in which the names of the elect have been inscribed ‘from the foundation of the world’ (17:8). The same idea is expressed in Lk. 10:20, ‘your names are written in heaven’; Acts 13:48, ‘as many as were ordained (i.e. inscribed) to eternal life believed’.

John tells us what he saw: "Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more” (Rev. 21:1). “All creation will be renewed,” says Metzger, “freed from imperfections, and transformed by the glory of God (Rom. 8:19-21)” (op. cit., on Rev. 21:1). “And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" (Rev. 21:2). John tells us what he heard: "See, the home of God is among mortals. / He will dwell with them as their God; / they will be his peoples, / and God himself will be with them; / he will wipe every tear from their eyes. / Death will be no more, / mourning and crying and pain will be no more, / for the first things have passed away" (vv. 3-4).

The next paragraph (vv. 5-8) is spoken by "the one who was seated on the throne," that is, "the Lord God (1:8)" (Metzger, ibid., on v. 5), who is "the Alpha and the Omega, the beginning and the end" of all things (Rev. 21:6; cf. 1:8; Isa. 44:6). The statement of God, “I am the Alpha and the Omega, the beginning and the end” (v. 6) echoes 1:8 and so encloses the book in brackets—God is in control, and though the battles with the powers of darkness rage throughout the book, the outcome is sure. There are, of course, “the cowardly, the faithless, the polluted, the murderers, the fornicators, the sorcerers, the idolaters, and all liars,” who miss out on the victory but find their place “in the lake that burns with fire and sulfur, which is the second death” (v. 8), but we strive and expect to be among “the thirsty,” to whom “I [God] will give water as a gift from the spring of the water of life” (v. 6), and among “Those who conquer” who “will inherit these things, and I will be their God and they will be my children” (v. 7).

Luke 3:1-9 (Episcopal and Lutheran)

The Proclamation of John the Baptist (Mt 3.1-12; Mk 1.1-8; Jn 1.19-28)

3:1 In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. 3 He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the words of the prophet Isaiah,

“The voice of one crying out in the wilderness:

‘Prepare the way of the Lord,

make his paths straight.

5 Every valley shall be filled,

and every mountain and hill shall be made low,

and the crooked shall be made straight,

and the rough ways made smooth;

6 and all flesh shall see the salvation of God.’ “

7 John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” (Luke 3:1-9, NRSV)

On April 19, 2007 (Thursday in the week of the “Second Sunday of Easter, Year One), comments were based on comments from April 7, 2005 (Thursday in the week of the Second Sunday of Easter, Year One), comments on Matthew 3:1-12 from September 9, 2005 (Friday in the week of the Sunday closest to September 7, Year One), from Dec. 16, 2004 (Thursday in the week of the third Sunday of Advent, Year One) and from December 21, 2006 (Thursday in the week of the third Sunday of Advent, Year One) For parallel texts from the Synoptic Gospels on John the Baptist and his preaching, see the separate file John the Baptist.

Luke moves from Jesus’ infancy and youth (chap. 2) to the beginning of his story of Jesus’ ministry as an adult. Chapter 3 begins with reference to the historical setting, “the fifteenth year of the reign of Tiberius” (Lk. 3:1, referring to A.D. 26 or 27, Elwyn E. Tilden and Bruce M. Metzger, NOAB, 2^nd ed., on Lk. 3:1), and to various rulers at the time, that is, to various officials and “client kings,” or rather tetrarchs (i.e. less than “kings’) in the Herodian family. He cites Isaiah 40:3-6 (Lk. 3:3-6; cf. Mt. 3:3; Mk. 1:2-3). He seeks to call Israel back to true obedience to God’s will and commandments, as Jesus would later do. Luke’s Gospel has the most complete account of John the Baptist’s preaching of repentance to Israel. John’s Gospel has an extensive account of John’s preaching, but it appears as John’s witness to the identity of Jesus as “the Lamb of God who takes away the sin of the world” (Jn. 1:29, cf. v. 36). But in Luke, John the Baptist has a message for each of several groups. The crowd in general are to “bear fruits worthy of repentance” (Lk. 3:8). They must share with the needy (v. 11). Tax collectors are to “collect no more than the amount prescribed for you” (v. 13). The soldiers are not to “extort money,” but “be satisfied with your wages” (v. 14). Avoid brutalizing oppression! Be honest in your financial dealings! Who can argue against that?

The description of John the Baptist and the summary of his message has parallels in Matthew and Mark (Lk. 3:2-6; cf. Mk. 1:2-6; Mt. 3:1-6). But Luke extends the quotation from Isaiah 40 by quoting verses 4 and 5 (Lk. 3:5-6):

Every valley shall be lifted up,

and every mountain and hill be made low;

the uneven ground shall become level,

and the rough places a plain.

Then the glory of the LORD shall be revealed,

and all people shall see it together. (Isa. 40:4, 5a,b)

Every valley shall be filled,

and every mountain and hill shall be made low,

and the crooked shall be made straight,

and the rough ways made smooth;

and all flesh shall see the salvation of God. (Lk. 3:5-6)

Matthew follows Mark fairly closely in his description of John the Baptist’s appearance (Mk. 1:2-6; Mt. 3:1-6). (Mark’s Gospel was apparently one of Matthew’s sources.) Mark’s summary of Jesus’ preaching message, “The time is fulfilled and the kingdom of God has come near; repent and believe in the good news” (Mk. 1:15), compare “Repent, for the kingdom of heaven has come near” (Mt. 4:17), is used by Matthew as a summary of John’s preaching as well: “Repent, for the kingdom of heaven has come near” (Mt. 3:2), parallel to a generalized reference in Mark about John’s “proclaiming a baptism of repentance for the forgiveness of sins” (Mk. 1:4). Both use the quotation from the prophets, but Matthew omits the unacknowledged portion from Malachi in Mark 2:2).

A more extended account of John’s preaching is found only in Matthew and Luke (Mt. 3:7-10; Lk. 3:7-9), supplemented in Luke by a series of questions from the crowd answered by John (Lk. 3:10-14). The criticism of the “Pharisees and Sadducees” (Mt. 3:7), or the “crowds” (Lk. 3:7), apart from these introductory statements, is an example of parallel passages in Matthew and Luke that are essentially verbatim (word-for-word the same). The crowd is criticized as a “brood of vipers” that rely unduly on their descent from Abraham as the basis for their relationship to God. John calls on them to “bear good fruit” (Mt. 3:10; Lk. 3:9), and so to avoid the “ax” of God’s judgment.

Luke 1:5-25 (Presbyterian)

5 In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. 6 Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. 7 But they had no children, because Elizabeth was barren, and both were getting on in years.

8 Once when he was serving as priest before God and his section was on duty, 9 he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. 10 Now at the time of the incense offering, the whole assembly of the people was praying outside. 11 Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12 When Zechariah saw him, he was terrified; and fear overwhelmed him. 13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14 You will have joy and gladness, and many will rejoice at his birth, 15 for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. 16 He will turn many of the people of Israel to the Lord their God. 17 With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.” 18 Zechariah said to the angel, “How will I know that this is so? For I am an old man, and my wife is getting on in years.” 19 The angel replied, “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. 20 But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur.”

21 Meanwhile the people were waiting for Zechariah, and wondered at his delay in the sanctuary. 22 When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. 23 When his time of service was ended, he went to his home.

24 After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, 25 “This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people.” (Luke 1:5-25, NRSV)

On December 24, 2007 (Monday in the week of the Fourth Sunday of Advent, Year One), comments on Luke 1:1-25 were repeated from December 19, 2005 (Monday in the week of the Fourth Sunday of Advent, Year Two). Relevant comments for today’s reading are repeated here with editing and supplement:.

After Luke begins his Gospel with a dedication to Theophilus and a prologue that explains his purpose (Lk. 1:1-4), he sets the story in its historical context. “In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah” (Lk. 1:5a). This Herod would be the so-called “Herod the Great,” who, according to Francisco O. Garcia-Treto, “from 37 until his death in 4 B.C. . . . ruled as king of the Jews, a reign marked by his total loyalty to Rome, his grandiose and sometimes magnificent building programs, his family strife, and his harsh repression of any opposition” (Harper’s Bible Dictionary, 1985, s.v., Herod, no. 1). The fact that he died in March-April of 4 B.C., whereas, according to Matthew’s account he was alive at the birth of Jesus (Mt. chap. 2), does not represent an error in our Bible, but rather an error in the later calculations that gave us the Gregorian Calendar, adopted in the 16^th century. Marion Lloyd Soards says that “the specific time in view in this story,” that is, the annunciation and birth of John the Baptist as recorded in Luke, chapter 1, “is probably 7-6 BCE (see Mt. 2:1, 15)” (NOAB, 3^rd ed., 2001, on Lk. 1:5). Luke tells us that Zechariah’s “wife was a descendant of Aaron, and her name was Elizabeth” (v.5b). Soards adds that

the priestly order of Abijah was the eighth of twenty-four divisions of priests (1 Chr. 24:10) who served twice annually, for one week at a time, in the Jerusalem Temple. These priests were Levites who served God both in behalf of and in place of the firstborn males of all the tribes of Israel (Num. 3:11-13). As a descendant of Aaron, Israel’s first priest, Elizabeth was also from a priestly family. (ibid.)

Luke continues with the story of Zechariah and Elizabeth. “Both of them,” he says “were righteous before God, living blamelessly according to all the commandments and regulations of the Lord” (v. 6). As we know, and the story will reveal, they were to become the parents of John the Baptist, an apparently unlikely event at the outset, for “they had no children, because Elizabeth was barren, and both were getting on in years” (v. 7). We are reminded of Sarah (Gen 16-18, 21).

As Luke’s story continues we find Zechariah “serving as priest before God [when] his section was on duty” (Lk. 1:8). “He was chosen by lot,” explains Luke, “according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense” (v. 9). According to David L. Tiede, revised by Christopher R. Matthews, “individuals chosen by lot were understood to be divinely appointed (see Acts 1:24-26)” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 1:9). Soards says, “The privilege of offering the incense was normally granted only once in a lifetime” (op. cit., on v. 9). “Now at the time of the incense offering,” says Luke, “the whole assembly of the people was praying outside” (v. 10). Tiede and Matthews note that “the people share in the bloodless sacrifice of incense by praying” (op. cit., on v. 10).

But an unexpected interruption of the ritual ceremony occurs, for “then there appeared to him [i.e., to Zechariah] an angel of the Lord, standing at the right side of the altar of incense” (v. 11). As one might expect, “when Zechariah saw him [i.e., the angel], he was terrified; and fear overwhelmed him” (v. 12). “Fear,” say Tiede and Matthews, is “a common human reaction to divine manifestations (Isa. 6:5-6)” (ibid., on v. 12). “Do not be afraid, Zechariah,” says the angel, “for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John” (v. 13). Zechariah is promised “joy and gladness” at the birth of the son, “and many will rejoice at his birth, for he will be great in the sight of the Lord” (vv. 14, 15a). For fulfillment of the promise that many will rejoice at the child’s birth, see vv. 65-66. Instructions are given that John “must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit” (v. 15b). This requirement is comparable to what was required of Nazirites in the Hebrew Bible (Num. 6:1-4). Tiede and Matthews explain. “As Nazirites . . . Samson (Judg. 13:4) and Samuel (1 Sam. 1:11) were also children of divine promise, required to abstain from wine or strong drink so that only the Holy Spirit would fill them. . . . The Spirit will fill John before his birth, indicating his prophetic calling (see Jer. 1:4-5)” (ibid., on v. 15).

John, the angel predicts, “will turn many of the people of Israel to the Lord their God” (v. 16). “With the spirit and power of Elijah he [i.e., John] will go before him [i.e., before the Messiah], to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord” (v. 17). Soards explains: “He will go before him, that is, he will be the forerunner of the messiah (Mal. 4:5-6; Mt. 11:14)” (op. cit., on v. 17). Zechariah expresses some doubt. “How will I know that this is so? For I am an old man and my wife is getting on in years” (v. 18). To this, the angel replies, “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news (eujaggelivsasqai soi tau:ta, euangelisasthai soi tauta)” (v. 19). According to Soards, “Gabriel means ‘God is my hero’ and is one of two angels named in the Hebrew Bible (Dan. 8:16; 9:21). The verb translated “bring . . . good news” here, commonly means “proclaim, preach (the gospel” (F. Wilbur Gingrich, Shorter Lexicon of the Greek New Testament, 1965, s.v. eujaggelivzw, euangelizō). One could hardly blame Zechariah for hesitation here, but the angel continues. “But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur” (v. 20).

Zechariah’s unusual delay in coming out of the sanctuary causes some concern. “Meanwhile the people were waiting for Zechariah, and wondered at his delay in the sanctuary” (v. 21). And his emergence only caused more wonder. “When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary” (v. 22a). “He kept motioning to them and remained unable to speak” (v. 22b). And so, upon completion of his service, he returned home (v. 23).

“After those days,” says Luke, “his wife Elizabeth conceived, and for five months she remained in seclusion” (v. 24). But she welcomes the news, and the pregnancy, for she said, “This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people” (v. 25). “Among Jews,” says Soards, “sterility was regarded as a sign of divine disfavor and therefore a disgrace (see Gen. 16:2; 25:21; 30:23; 1 Sam. 1:1-18; Lev. 20:20-21; Ps. 128:3; Jer. 22:30)” (op cit., on v. 25).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net