Isaiah 35:1-10 (Episcopal and Presbyterian)

The Return of the Redeemed to Zion

35:1 The wilderness and the dry land shall be glad,

the desert shall rejoice and blossom;

like the crocus2 it shall blossom abundantly,

and rejoice with joy and singing.

The glory of Lebanon shall be given to it,

the majesty of Carmel and Sharon.

They shall see the glory of the LORD,

the majesty of our God.

3 Strengthen the weak hands,

and make firm the feeble knees.

4 Say to those who are of a fearful heart,

“Be strong, do not fear!

Here is your God.

He will come with vengeance,

with terrible recompense.

He will come and save you.”

5 Then the eyes of the blind shall be opened,

and the ears of the deaf unstopped;

6 then the lame shall leap like a deer,

and the tongue of the speechless sing for joy.

For waters shall break forth in the wilderness,

and streams in the desert;

7 the burning sand shall become a pool,

and the thirsty ground springs of water;

the haunt of jackals shall become a swamp,

the grass shall become reeds and rushes.

8 A highway shall be there,

and it shall be called the Holy Way;

the unclean shall not travel on it,

but it shall be for God’s people;

no traveler, not even fools, shall go astray.

9 No lion shall be there,

nor shall any ravenous beast come up on it;

they shall not be found there,

but the redeemed shall walk there.

10 And the ransomed of the LORD shall return,

and come to Zion with singing;

everlasting joy shall be upon their heads;

they shall obtain joy and gladness,

and sorrow and sighing shall flee away. (Isaiah 35:1-10, NRSV)

On December 24, 2006 (the Fourth Sunday of Advent, Year One, ref. for Dec. 24), comments were repeated from December 24, 2004 (ref. for Dec. 24, Year One); the comments are repeated again here with editing and supplement:

According to Joseph Blenkinsopp Isaiah 35:1-10 is “a link chapter that stands in contrast to the description of Edom in 34:1-17 and connects with the theme of return from exile in 40-48 (35:8-10; cf. 40:1-5).” He adds, reflecting his view of multiple authorship of Isaiah, that “the insertion of chs. 36-39 broke the connection but created a new link (see 39:5-8n)” (NOAB, 3^rd ed., 2001, on Isa. 35:1-10). In the later note, Blenkinsopp says, “The prediction of exile in Babylon creates a link with chs. 40-48, replacing 35:8-10 after the insertion of chs. 36-39” (op. cit., 39:5-8).

John Oswalt, who is critical of views about multiple authorship of Isaiah (The Book of Isaiah, Chapters 40-66, The New International Commentary on the Old Testament, 1998, pp. 3-6), characterizes the promises of glorious redemption and restoration of Zion as a “mirror image” of chapter 34, which “spoke of the fate of the arrogant nations [e.g. Edom] and all who trusted in them. This one speaks of the destiny of those who turn from that path to a resolute trust in God” (Oswalt, Isaiah, The NIV Application Commentary, 2003, p. 392, on Isa. 35:1-10).

Isaiah begins with promises of restoration for desolate lands. “The wilderness and the dry land shall be glad, / the desert shall rejoice and blossom, / like the crocus it shall blossom abundantly, / and rejoice with joy and singing. (Isa. 35:1-2a,b). In contrast, “the streams of Edom shall be turned into pitch, / and her soil into sulfur; / her land shall become burning pitch. / Night and day it shall not be quenched; / its smoke shall go up forever. (Isa. 34:9, 10a,b). The contrast also extends back to the desolation of Zion, when “the land mourns and languishes; / Lebanon is confounded and withers away; / Sharon is like a desert; and Bashan and Carmel shake off their leaves” (33:9)

But Isaiah continues to stress the restoration. “The glory of Lebanon shall be given to it [i.e., to ‘the wilderness and the dry land,’ 35:1a], / the majesty of Carmel and Sharon. / They shall see the glory of the LORD, / the majesty of our God” (35:2c, d, e, f). “In contrast to Edom,” says Blenkinsopp, “the barren areas of the land will bloom and all shall see the glory of God (cf.3 3:9; 40:5)” (op. cit., on vv. 1-2).

Commands are given in verses 3 and 4, that Blenkinsopp says are “perhaps addressed to prophets; cf. 40:1-2” (ibid., on vv. 3-4). J. J. M. Roberts suggests that this “unnamed group [is] perhaps the angelic members of God’s divine council (cf. 40:1-2) [who are] commissioned to strengthen the disheartened with the good news that God is coming to save them (cf. 40:9-10; 41:19, 13-14; 43:1, 5; 44:2; 51:7; 54:4). “Strengthen the weak hands,” says Isaiah, “and make firm the feeble knees. Say to those who are of a fearful heart, / ‘Be strong, do not fear! / Here is your God. / He will come with vengeance, / with terrible recompense. / He will come and save you’ ” (vv. 3-4).

“Then,” says Isaiah, “the eyes of the blind shall be opened, / and the ears of the deaf unstopped” (v. 5; cf. Mt. 11:5). And “then,” he adds, “the lame shall leap like a deer, / and the tongue of the speechless sing for joy” (v. 6a, b). In giving a reason for this rejoicing, Isaiah returns to the promise of the blossoming desert (v. 1). “For waters shall break forth in the wilderness, / and streams in the desert; / the burning sand shall become a pool, / and the thirsty ground springs of water; / the haunt of jackals shall become a swamp, / the grass shall become reeds and rushes” (vv. 6c, d, 7). “Disabilities will be removed; there will be water in the wilderness (see 41:18-19 and n.) and in contrast to Edom, ecological renewal” (op. cit., on vv. 5-7). According to Oswalt:

Verses 3-6a and 8 [of chap. 35] make it plain that this restoration is a spiritual one. Those who are discouraged and fearful will be given courage and strength. They have remained faithful while the nation has gone down and down. They have seen evil triumph again and again, and they have wondered if God’s day would ever come. But . . . the Lord will balance the scales of justice, and they will see the day when both wickedness and righteousness receive their true reward from God. Furthermore, says Oswalt, in an apparent allusion to Isaiah 6, the promise is made that those who did not remain faithful–the “blind” and the “deaf,” the spiritually “lame” and “mute”–will be delivered from their afflictions and become full participants in the community of faith (loc. cit, 2003).

There will be a “highway” in the restored land that, “shall be called the Holy Way; / the unclean shall not travel on it, / but it shall be for God’s people; / no traveler, not even fools, shall go astray” (v. 8; cf Rev. 21:27). According to Blenkinsopp, “The motif of the highway in the wilderness connects with 40:3-4 and 42:16)” (op. cit., on vv. 8-10). Roberts says, “There will be a highway through the wilderness that no one can miss (30:20-21; 40:3-4; 42:16)” (op. cit., on v. 8). “No lion shall be there,” says the prophet, “nor shall any ravenous beast come up on it [i.e., up on the highway]; / they shall not be found there, / but the redeemed shall walk there” (v. 9; cf. 11:6-8, where the wolf, leopard, lion and bear are present in the future kingdom, but peaceful, not ravenous). Upon this highway, for the return of the exiles, “the ransomed of the LORD shall return, / and come to Zion with singing; / everlasting joy shall be upon their heads; / they shall obtain joy and gladness, / and sorrow and sighing shall flee away” (v. 10). Although “joy and gladness” here, with the absence of “sorrow and sighing,” we may compare John the revelator’s promise about life in the new heaven and earth: “Death will be no more; mourning and crying and pain will be no more, / for the first things have passed away” (Rev. 21:4b, c, d).

Isaiah 29:9-24(Lutheran)

9 Stupefy yourselves and be in a stupor,

blind yourselves and be blind!

Be drunk, but not from wine;

stagger, but not from strong drink!

10 For the LORD has poured out upon you

a spirit of deep sleep;

he has closed your eyes, you prophets,

and covered your heads, you seers.

11 The vision of all this has become for you like the words of a sealed document. If it is given to those who can read, with the command, "Read this,” they say, “We cannot, for it is sealed.” 12 And if it is given to those who cannot read, saying, “Read this,” they say, “We cannot read.”

13 The Lord said:

Because these people draw near with their mouths

and honor me with their lips,

while their hearts are far from me,

and their worship of me is a human commandment learned by rote;

14 so I will again do

amazing things with this people,

shocking and amazing.

The wisdom of their wise shall perish,

and the discernment of the discerning shall be hidden.

15 Ha! You who hide a plan too deep for the LORD,

whose deeds are in the dark,

and who say, “Who sees us? Who knows us?”

16 You turn things upside down!

Shall the potter be regarded as the clay?

Shall the thing made say of its maker,

“He did not make me”;

or the thing formed say of the one who formed it,

“He has no understanding”?

17 Shall not Lebanon in a very little while

become a fruitful field,

and the fruitful field be regarded as a forest?

18 On that day the deaf shall hear

the words of a scroll,

and out of their gloom and darkness

the eyes of the blind shall see.

19 The meek shall obtain fresh joy in the LORD,

and the neediest people shall exult in the Holy One of Israel.

20 For the tyrant shall be no more,

and the scoffer shall cease to be;

all those alert to do evil shall be cut off-

21 those who cause a person to lose a lawsuit,

who set a trap for the arbiter in the gate,

and without grounds deny justice to the one in the right.

22 Therefore thus says the LORD, who redeemed Abraham, concerning the house of Jacob:

No longer shall Jacob be ashamed,

no longer shall his face grow pale.

23 For when he sees his children,

the work of my hands, in his midst,

they will sanctify my name;

they will sanctify the Holy One of Jacob,

and will stand in awe of the God of Israel.

24 And those who err in spirit will come to understanding,

and those who grumble will accept instruction. (Isaiah 29:9-24, NRSV)

On December 21, 2008 (the Fourth Sunday of Advent, Year one, three days ago), comments were repeated from December 24, 2006 (the Fourth Sunday of Advent, Year One, ref. for Dec. 24), when they were repeated with editing and supplement from December 21, 2006 (Thursday in the week of the Third Sunday of Advent, Year One, ref. for Dec. 21), when comments on Isaiah 29:13-24 were repeated from December 23, 2004, (Thursday in the week of the Fourth Sunday of Advent, Year One). The comments of December 21, 2008 are repeated here:

In chapter twenty-nine, Isaiah describes a process of restoration for Judah, but it must start with some purging. The prophet, speaking for the LORD, says, “Yet I [the LORD] will distress Ariel (lx2yr9x3, ’ ^a rî’ ēl ), / and there shall be moaning and lamentation, / and Jerusalem shall be to me like an Ariel. (Isa. 29:2). Victor R. Gold and William L. Holladay explain “like an Ariel” as “like an altar-hearth [of a sanctuary whose constant fire consumes the sacrifice]” (NOAB, 2^nd ed., 1994, on Isa. 29:2, and Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. lx2yr9x3, ’ ^a rî’ ēl ). According to Gold and Holladay, “the entire city will be a burnt offering” (loc. cit). God will “besiege” Jerusalem as David did when he first captured the city from the Jebusites (v. 3; cf. 2 Sam. 5:6-9). Jerusalem’s voice will “come from the ground like the voice of a ghost” and “whisper out of the dust” (v. 4).

But the tables will be turned, so to speak. According to the prophet, speaking for the LORD in the third person, Judah’s enemy nations will suddenly vanish like a bad dream. “The multitude of your foes (‘Cn [= correction]: Heb. strangers [Myr9z!, zārîm]’ NRSV text note d) shall be like small dust, / and the multitude of tyrants like flying chaff” (v. 5a, b). In other words, they will simply vanish, for, as the prophet says, “in an instant, suddenly, / you will be visited by the LORD of hosts / with thunder and earthquake and great noise, with whirlwind and tempest, and / the flame of a devouring fire” (vv. 5c, 6). Judah’s enemy nations “that fight against Ariel” continue to be compared to a nightmare that goes away upon one’s awaking. For “the multitude of all the nations that fight against Ariel, / all that fight against her and her stronghold, and who distress her, / shall be like a dream, a vision of the night” (v. 7). For “just as when a hungry person dreams of eating / and wakes up still hungry,” says the prophet, “or a thirsty person dreams of drinking / and wakes up faint, still thirsty, / so shall the multitude of all the nations be / that fight against Mount Zion” (v. 8). According to Joseph Blenkinsopp, “God will allow Jerusalem to be besieged as David once besieged it (2 Sam. 5:6-9). The experience will be like a descent into the underworld (cf. 5:14-15; 8:19), but there will be a sudden deliverance–as happened when Sennacherib withdrew from Jerusalem in 701” (NOAB, 3^rd ed., 2001, on Isa. 29:1-8). Benjamin D. Sommer says, “the event described here closely resembles the sudden departure of the Assyrian army of Sennacherib during the reign of King Hezekiah in the year 701 which is narrated in chs. 36-39 . . . A crucial notion underlying this poem is the doctrine of the inviolability of Zion” (The Jewish Study Bible, 2004, on Isa. 29:1-8).

As today’s (Presbyterian) reading proper begins, the prophet describes the people’s spiritual insensibility as a blindness caused by the LORD. “Stupefy yourselves and be in a stupor,” says Isaiah, “blind yourselves and be blind! / Be drunk, but not from wine; / stagger, but not from strong drink” (v. 9). “Blindness,” says Blenkinsopp, “which also affects prophets, is a common metaphor for religious sensitivity in Isaiah; cf. 6:9-16)” (op. cit., on vv. 9-16; we might also compare Jesus’ exchange with the Pharisees after the healing of the blind man (Jn. 9:39-41). Isaiah explains the blindness as caused by the LORD. “For the LORD has poured out upon you / a spirit of deep sleep; / he has closed your eyes, you prophets, / and covered your heads, you seers” (v. 10). According to Sommer, “the people fail to understand God’s will, because God deliberately misleads them. Cf. 6:8-10” (op. cit. on vv. 9-12). If so, I should say, this misleading would be a fitting punishment for obstinacy and rebellion, a punishment to be reversed upon repentance and turning to trust in God. A further explanation is given by the prophet in a brief prose paragraph that interrupts the poetic style (vv. 11-12 NRSV, TNIV; cf. vv. 11c, 12 NJPS 1985, 1999). “The vision of all this has become for you like the words of a sealed document. If it is given to those who can read, with the command, ‘Read this,’ they say, ‘We cannot, for it is sealed.’ 12 And if it is given to those who cannot read, saying, ‘Read this,’ they say, ‘We cannot read.’ ” (vv. 11-12). A “sealed document,” says J. J. M. Roberts, is “a scroll that cannot be unrolled and read without breaking the seal that secures it” (HarperCollins Study Bible, rev. ed., 2006, on Isa. 29:11). According to Blenkinsopp, verses 11-12 are “a later comment applying the idea of literacy to the reception or nonreception of the prophet’s message in written form” (op. cit., on vv. 11-12).

The people’s spiritual insensibility and blindness is further described in terms of what Sommer calls “the Judeans’ hypocritical and useless rituals. Cf. Hos. 7:14; 8:2; 10:1-2; Mic. 3:11, 6:6; Isa. 58:2)” (op. cit., on v. 13). Isaiah says, “The Lord (yn!dox3, ’ ^a dōnāy) said, Because these people draw near with their mouths / and honor me with their lips, / while their hearts are far from me, / and their worship of me is a human commandment learned by rote” (v. 13; cf. the quotation in Mt. 15:8-9; Mk. 7:6-7), “so I will again do / amazing things with this people, / shocking and amazing. / The wisdom of their wise shall perish, / and the discernment of the discerning shall be hidden” (v. 14; cf. 1 Cor. 1:19). “Thus,” says Roberts, “even Judah’s wise cannot discern God’s plan (5:12-13)” (op. cit., on v. 14). “A surprising outcome is predicted,” says Sommer, “but not described. This may refer to either a punishment that goes beyond what even the wise can imagine in their worst nightmares or a sudden act of forgiveness, or both” (op. cit., on v. 14).

In a new stanza (cf. the text as printed in the NRSV), Isaiah addresses some who apparently think they can hide their plans from the LORD. “Ha! You who hide a plan too deep for the LORD, / whose deeds are in the dark, / and who say, ‘Who sees us? Who knows us?’ ” (v. 15). “You turn things upside down!” says the prophet, and adds rhetorical questions for emphasis: “Shall the potter be regarded as the clay? / Shall the thing made say of its maker, / ‘He did not make me’; / or the thing formed say of the one who formed it, / ‘He has no understanding’?” (v. 16). According to Gold and Holladay, “A new relationship with God, based on a positive response to his acts (Ex. 19:4-6) will replace Judah’s superficial traditionalism (ironically called wisdom and discernment; compare 1 Cor. 1:9)” (op. cit., on vv. 13-14). The attempt to be the potter rather than the clay (vv. 15-16)–“Judah’s leaders have usurped God’s prerogatives by plotting against Assyria (45:9; Jer 18:1-6; Rom. 9:20-21; Mt. 10:24).” The indictment is “against the professional purveyors of wisdom, especially in the political sphere,” says Blenkinsopp. “For the image of potter and clay,” he adds, “see 45:9: Jer. 18:1-6). Sommer may have such leaders in mind, but he refers to “the people’s haughtiness: They presume to act as if God were unaware of their actions and to second-guess God’s plans” (op. cit., on vv. 15-16). Roberts puts it this way: “Some try to keep their own political plans secret from God and his prophet (30:1-2), apparently on the premise that international politics are too subtle and complicated for the simple religious mind to grasp (28:9–10)” (op. cit., on v. 15). And he adds, “but believing plans can be hidden is to forget who is the creature and who the creator” (ibid., on v. 16).

The following stanzas represent a clear reversal, a turn from indictment and threatened punishment to the promise of salvation and a hopeful future. “Shall not Lebanon in a very little while / become a fruitful field, / and the fruitful field be regarded as a forest? asks the prophet (v. 17). The question is clearly rhetorical, a promise stated in the form of a question. A series of promises is presented related to “that [future] day”: “On that day the deaf shall hear / the words of a scroll, / and out of their gloom and darkness / the eyes of the blind shall see” (v. 18). The reversal of blindness (v. 9) is promised. “The meek shall obtain fresh joy in the LORD, / and the neediest people shall exult in the Holy One of Israel” (v. 19). An end of tyranny and oppression is promised. “For the tyrant shall be no more, / and the scoffer shall cease to be; / all those alert to do evil shall be cut off–those who cause a person to lose a lawsuit, / who set a trap for the arbiter in the gate, / and without grounds deny justice to the one in the right” (vv. 20-21).

This promised better future is related to Israel’s beginnings. “Therefore, thus says the LORD, who redeemed Abraham, concerning the house of Jacob: No longer shall Jacob be ashamed, / no longer shall his face grow pale” (v. 22). Blenkinsopp says, “Abraham, redeemed by God’s call to journey into the promised land, becomes the model for those who returned to Judah in the post-disaster period” (op. cit., on v. 22). The LORD continues, “For when he [i.e., Jacob], sees his children, / the work of my hands, in his midst, / they will sanctify my name; / they will sanctify the Holy One of Jacob, / and will stand in awe of the God of Israel” (v. 23). Although both of Jacob’s names, “Jacob,” and “Israel” (Gen. 32:2) can refer to the nation, it is tempting to see here a reference to the man Jacob seeing his children from his place in the afterlife, but that is perhaps pressing the text too far. The recent Jewish translation puts it a little differently: “For when he–that is, his children–behold what My hands have wrought in his midst, they will hallow My name” (Isa. 29:23a NJPS; cf. the translation of Blenkinsopp, Isaiah 1-39, Anchor Bible, vol. 19, p. 407). A form of repentance is anticipated, as Isaiah says, “And those who err in spirit will come to understanding, / and those who grumble will accept instruction” (v. 24).

For some, these promises are a later addition to the present context. “These verses reverse earlier judgments,” says Roberts, “and are generally dated to the later period of chs. 40-66” (op. cit., on vv. 17-24). Compare Blenkinsopp’s view, reflected in his subtitle, “a later assurance of a hopeful future” (op. cit., on vv. 17-24). But, if Sommer, shares this view of the later dating of these stanzas, he does not express it here. “Consequently,” says Sommer, referring to “the people’s haughtiness” and presumption (vv. 15-16), “evildoers are punished, but the humble will be made glad” (op. cit., on vv. 17-21).

Revelation 22:12-17, 21 (Episcopal and Presbyterian)

12 “See, I am coming soon; my reward is with me, to repay according to everyone’s work. 13 I am the Alpha and the Omega, the first and the last, the beginning and the end.”

14 Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates. 15 Outside are the dogs and sorcerers and fornicators and murderers and idolaters, and everyone who loves and practices falsehood.

16 “It is I, Jesus, who sent my angel to you with this testimony for the churches. I am the root and the descendant of David, the bright morning star.”

17 The Spirit and the bride say, “Come.”

And let everyone who hears say, “Come.”

And let everyone who is thirsty come.

Let anyone who wishes take the water of life as a gift. (Revelation 22:12-17, NRSV)

21 The grace of the Lord Jesus be with all the saints. Amen. (Revelation 22:21, NRSV)

The following presents relevant comments from those of December 24, 2006 (the Fourth Sunday of Advent, Year One, ref. for Dec. 24), when comments were repeated from November 18 and 19, 2005 (Friday and Saturday in the week of the Sunday closest to November 16, Year One). A note about earlier comments is included there.

With the completion of John's picture of the New Jerusalem, the transition to the present reading turns to confirmation and encouragement: "These words are trustworthy and true" (Rev. 22:6). "Blessed is the one who keeps the words of the prophecy of this book" (v. 7). "I, John, am the one who heard and saw these things" (v. 8). "And he [the angel, vv. 1, 8] said to me, 'Do not seal up the words of the prophecy of this book, for the time is near'" (v. 10). According to D.E. Aune (Harper-Collins Study Bible, 1^st ed., 1993, on Rev. 22:10), "Most Jewish Apocalypses contain the command to seal the book until the end (see Dan. 12:4, 9).” But John emphasizes the nearness of the end: "See, I [Jesus, cf. v. 16] am coming soon" (v. 12). “The end of the age is too near to allow time for change” (Bruce M. Metzger, NOAB, 2^nd ed., 1994, on v. 11). Christ says that he is coming soon, and “my reward is with me to repay according to everyone’s work” (v. 12). He calls himself “the “Alpha and the Omega, the first and the last, the beginning and the end” (v. 13), applying “God’s title to himself” (Metzger, ibid., on v. 13; cf. Rev. 1:8).

As we approach the end of Revelation, we are told that those who are faithful, “who wash their robes . . . will have the right to the tree of life and may enter the city by the gates” (Rev. 22:14), whereas “Outside are the dogs and sorcerers and fornicators and murderers and idolaters, and everyone who loves and practices falsehood” (v. 15). There is a clear and distinct separation–based on God’s judgment, and made by God–a final separation of the sheep from the goats (Mt. 25:33, cf. vv. 31-46). C. S. Lewis puts it well in an often quoted statement from The Screwtape Letters, “There are two kinds of people: those who say to God, ‘Thy will be done,’ and those to whom God says, ‘All right, then, have it your way’.” Imbedded within this passage is an invitation extended to any who will respond:

The Spirit and the bride say, “Come.”

And let everyone who hears say, “Come.”

And let everyone who is thirsty come.

Let anyone who wishes ( oJ qevlwn, ho thelōn) take the water of life as a gift. (Rev. 22:17, NRSV)

Compare Jesus’ invitation as he spoke to those in the temple for the Feast of Tabernacles:

Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, ‘Out of the believer’s heart shall flow rivers of living water.” (Jn. 7:37b-38, NRSV)

I cannot overlook the word “anyone” in these invitations (which I have put in bold face print above). The Authorized (KJ) Version, perhaps familiar to some, has “whosoever” for “anyone” (Rev. 22:17 AV/KJV). The point is that there is no exclusion on God’s part of any who are prepared to meet the conditions (v. 14).

Revelation 21:9-21 (Lutheran)

9 Then one of the seven angels who had the seven bowls full of the seven last plagues came and said to me, "Come, I will show you the bride, the wife of the Lamb." 10 And in the spirit he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. 11 It has the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal. 12 It has a great, high wall with twelve gates, and at the gates twelve angels, and on the gates are inscribed the names of the twelve tribes of the Israelites; 13 on the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14 And the wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

15 The angel who talked to me had a measuring rod of gold to measure the city and its gates and walls. 16 The city lies foursquare, its length the same as its width; and he measured the city with his rod, fifteen hundred miles; its length and width and height are equal. 17 He also measured its wall, one hundred forty-four cubits by human measurement, which the angel was using. 18 The wall is built of jasper, while the city is pure gold, clear as glass. 19 The foundations of the wall of the city are adorned with every jewel; the first was jasper, the second sapphire, the third agate, the fourth emerald, 20 the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. 21 And the twelve gates are twelve pearls, each of the gates is a single pearl, and the street of the city is pure gold, transparent as glass. (Revelation 21:9-21, NRSV)

On December 21, 2008, three days ago (the Fourth Sunday of Advent, Year One), comments were based with editing and supplement on those of November 21, 2007 (Wednesday in the week of the Sunday closest to November 16, Year One), when comments were repeated from December 21, 2006 (Thursday in the week of the Third Sunday of Advent, Year One), when for the Presbyterian reading, comments were combined with revision and supplement from December 22, 2004 (Wednesday in the week of the Fourth Sunday of Advent, Year One), and from November 16, 2005 (Wednesday in the week of the Sunday closest to November 16, Year One). The comments of December 21, 2008, are repeated again here:

John's vision of the New Jerusalem continues: “And in the spirit he [i.e. ‘One of the seven angels who had the seven bowls full of the seven last plagues,’ Rev. 21:9] carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God” (Rev. 21:10). The city has “the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal” (v. 11). The city’s twelve gates, “inscribed [with] the names of the twelve tribes of Israel” (v. 12), three gates on each side–reproducing the layout of the Israelite camp in the wilderness (v. 13; cf. Num. chap. 2)--are pearls (v. 21). If the Israelite tribes are used in this way on the gates to the city, its twelve foundations bear “the twelve names of the twelve apostles of the Lamb” (v. 14). At the very least, this arrangement emphasizes the continuity of Christianity with the people of the ancient covenant and the Hebrew Bible. The city itself, with dimensions that call to mind some modern futuristic visions, is a perfect cube “fifteen hundred miles” (NRSV; cf. text note d: “Gk. twelve thousand stadia) in equal length, width and height (v. 16). The wall (v. 17), “one hundred forty-four cubits” (= “almost seventy-five yards,” NRSV, text note e), “is built of jasper, while the city itself “is pure gold, clear as glass” (v. 18). “The city is represented as being a cube, symbol of perfection; its beauty and magnificence are suggested by the precious stones (Ex. 28:17-21)” (Bruce M. Metzger, NOAB, 2^nd ed., 1994, on Rev. 21:15-18, citing Exod. 18:17-21, which describes priestly vestments). Jean-Pierre Ruiz explains “the city that lies foursquare,” as having “streets that intersect at right angles, unlike the irregular walls of Palestinian cities (Ezek. 42:20)” (NOAB, 3^rd ed., 2001, on vv. 15-18).

“The foundations of the wall . . . are adorned with . . . jasper . . . sapphire . . . agate . . . emerald . . . onyx. . . . carnelian . . . chrysolite . . . beryl . . . topaz . . . chrysoprase . . . jacinth . . . amethyst” (vv. 19-20), and “the street of the city is pure gold, transparent as glass” (v. 21). It almost seems that language failed John in his attempt to fully describe his vision of the New Jerusalem. We may perhaps say of the city what has been said of Christian believers and their hope. “Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is” (1 Jn. 3:2).

Luke 1:67-80 (Episcopal and Presbyterian)

67 Then his father Zechariah was filled with the Holy Spirit and spoke this prophecy:

68 “Blessed be the Lord God of Israel,

for he has looked favorably on his people and redeemed them.

69 He has raised up a mighty savior for us

in the house of his servant David,

70 as he spoke through the mouth of his holy prophets from of old,

71 that we would be saved from our enemies and from the hand of all who hate us.

72 Thus he has shown the mercy promised to our ancestors,

and has remembered his holy covenant,

73 the oath that he swore to our ancestor Abraham,

to grant us74 that we, being rescued from the hands of our enemies,

might serve him without fear,75 in holiness and righteousness

before him all our days.

76 And you, child, will be called the prophet of the Most High;

for you will go before the Lord to prepare his ways,

77 to give knowledge of salvation to his people

by the forgiveness of their sins.

78 By the tender mercy of our God,

the dawn from on high will break upon us,

79 to give light to those who sit in darkness and in the shadow of death,

to guide our feet into the way of peace.”

80 The child grew and became strong in spirit, and he was in the wilderness until the day he appeared publicly to Israel. (Luke 1:67-80, NRSV)

On December 24, 2006 (the Fourth Sunday of Advent, Year One, ref. for Dec. 24), comments were repeated from December 24, 2004, (the references designated for Dec. 24, Year One); they are repeated again here with editing and supplement:

As we indicated yesterday, Zechariah’s first spoken words of which we know are the prophecy known as the Benedictus (Lk. 1:67-79). The Benedictus one of a series of hymnic poems found in Luke’s Infancy Narratives (cf. the Magnificat, Lk. 1:46-55; the Benedictus, 1:67-79; the angels’ song, Gloria in excelsis, 2:14; and the Nunc dimittis, 2:29-32, each so named from the opening words in Latin). In introducing the Benedictus, Luke tells us that “Zechariah was filled with the Holy Spirit and spoke this prophecy” (Lk. 1:67).

“Blessed be the Lord God of Israel,” says Zechariah, “for he has looked favorably on his people and redeemed them” (v. 68). According to David L. Tiede and Christopher Matthews, “looked favorably on, or visited, as when a ruler makes an official visitation, [is used] here in an eschatological sense.” And they add that “his people indicates that more is involved than personal deliverance for John’s parents” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 1:68, with ref. to their note on v. 25, “Childlessness was considered a disgrace (see Gen. 16:4; 30:23) requiring God’s intervention”). Zechariah defines God’s favor: “He has raised up a mighty savior (kevraV swthrivaV, keras sōtērias, lit. ‘horn of salvation,’ cf. NRSV text note a) for us / in the house of his servant David, / as he spoke through the mouth of his holy prophets from of old, / that we would be saved from our enemies and from the hand of all who hate us” (vv. 69-71). The words “mighty savior” in verse 69 translate what is literally “a horn of salvation,” alluding,” according to Tiede and Matthews, “to a Davidic ruler [cf. v. 69b] (see 1 Sam. 2:10; Pss. 18:2; 132:17; 148:14; see also Lk. 1:32-33)” (ibid., on v. 69). Luke refers this promise to prophetic promises (v. 70), and defines the salvation as national deliverance (v. 71; cf. Ps. 106:10). As such it fulfills the promises and covenant with Israel’s ancestors. “Thus he has shown the mercy promised to our ancestors, / and has remembered his holy covenant (diaqhvkh, diathēkē), / the oath (o{rkoV, horkos) that he swore to our ancestor Abraham” (vv. 72, 73a). “Luke,” say Tiede and Matthews, “underlines the covenant with Abraham (see also Acts 3:25; 7:8)” (ibid., on v. 72). The covenant is interpreted as more than mere title to the promised land; rather, in a spiritual sense, it is a promise “to grant us that we, being rescued / from the hands of our enemies, / might serve him [i.e., God] without fear, in holiness and righteousness / before him all our days” (vv. 73b-75). According to Tiede and Matthews, the words “serve him without fear [are] a reference to Israel’s and life” (ibid., on v. 74). Perhaps more than he knew or fully comprehended, Zechariah anticipated the redemption, restoration and blessed future of God’s people, fulfilling the ancient promises.

Zechariah addresses the infant John. “And you, child, will be called the prophet of the Most High; / for you will go before the Lord to prepare his ways, / to give knowledge of salvation to his people / by the forgiveness of their sins” (vv. 76-77; cf. Isa. 40:3; Mal. 3:1; Mt. 3:3). To the title “the prophet of the Most High” for John, we may compare Jesus’ title, “the Son of the Most High” (v. 32, as Tiede and Matthews indicate, ibid., on v. 76). “The practical knowledge of salvation that John brings,” they add, “is focused on repentance for the forgiveness of their sins (see 3:3)” (ibid., on v. 77).

“By the tender mercy of our God,” says Zechariah, “the dawn from on high will break upon us, / to give light to those who sit in darkness and in the shadow of death, / to guide our feet into the way of peace” (vv. 78-79; cf. Mal. 4:2; Isa. 9:2; 58:8; 60:1-2; Mt. 4:16). According to Tiede and Matthews, “dawn [is] a messianic metaphor (Num. 24:17, Septuagint)” (op. cit., on v. 78).

At the close of the chapter Luke tells us that “the child grew and became strong in spirit, and he was in the wilderness until the day he appeared publicly to Israel” (v. 80). “These words,” says Marion Lloyd Soards, “cover a period of approximately thirty years (see 3:23).

Luke 1:26-38 (Lutheran)

The Birth of Jesus Foretold

26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. 28 And he came to her and said, “Greetings, favored one! The Lord is with you.” 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. 33 He will reign over the house of Jacob forever, and of his kingdom there will be no end.” 34 Mary said to the angel, “How can this be, since I am a virgin?” 35 The angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God.” 38 Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” Then the angel departed from her. (Luke 1:26-38, NRSV)

On December 21, 2008, three days ago (the Fourth Sunday of Advent, Year One), comments were based with editing and supplement on those of December 21, 2006 (Thursday in the week of the Third Sunday of Advent, Year One, ref. for Dec. 21), when comments were used from December 22, 2004 (Wednesday in the week of the Fourth Sunday of Advent, Year One) and from December 20, 2005 (Tuesday in the week of the Fourth Sunday of Advent, Year Two); they are also based on those of December 22, 2004, two years ago (Wednesday in the week of the Fourth Sunday of Advent, Year One), when comments were also used from December 20, 2005. The comments of December 21, 2008, are repeated here:

The reading from Luke presents the Annunciation: the angel Gabriel visits Mary and announces the coming events, her conception (Lk. 1:31), when “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (v. 35), and the birth of Jesus (v. 31). The time is set “in the sixth month,” which would be six months after the conception of John, the child promised earlier to Zachariah and Elizabeth (vv. 13-20). We note that “after those days,” that is, after Zechariah’s time of service in the temple when he was told of the coming birth of John, “his wife Elizabeth conceived, and for five months she remained in seclusion (v. 24). So, a month later, the angel Gabriel, who had visited Zechariah and informed him about John’s coming birth (vv. 11-20), now comes to Mary. “In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin (parqevnoV, parthenos, cf. Isa. 7:14 LXX) engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary” (vv. 26-27). David L. Tiede, revised by Christopher Matthews, says, “Virgin emphasizes Mary’s youth and underlines the divine origin of Jesus (vv. 34-35; see also Isa. 7:14;Mt. 1:20-23).” Tiede and Matthews add that “Jesus’ royal lineage is traced through Joseph to David (see 2:4; 3:23; 2 Sam. 7:12; 1 Chr. 17:11)” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 1:27). The angel, we are told, “came to her [i.e., to Mary] and said “Greetings (Cai:re, Chaire), favored one (kecaritwmevnh, kecharitōmenē)! The Lord is with you’ ” (v. 28). Gabriel uses a common greeting, Cai:re (Chaire), defined as “welcome, good day, hail (to you), I am glad to see you (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. caivrw, chairō, meaning no. (2) ). Jesus used this greeting, Caivrete (Chairete, 2^nd person plural) when he met the two Marys returning from the tomb (Mt.28:9). It’s ironic–to say the least–that Judas, when betraying Jesus, used the same greeting, “Greetings (Cai:re, Chaire), Rabbi!” (Mt. 26:49), and that the Roman soldiers mocked him with it, saying “Hail (Cai:re, Chaire), King of the Jews!” (Mt. 27:29). Gabriel’s other word, describing Mary as “favored,” is used twice in the New Testament. Paul says that God “destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, to the praise of his glorious grace (cavritoV, charitos, gen. of cavriV, charis) that he freely bestowed (ejcarivtwsen, echaritōsen) on us in the Beloved” (Eph. 1:5-6). The verb means “to cause to be the recipient of a benefit, bestow favor on, favor highly, bless, in our literature only with reference to the divine cavriV [charis, ‘grace’]” (BDAG, s.v. caritovw, charitoō ). So the perfect passive participle, as applied to Mary, means that she is the recipient of divine favor, “highly favored, blessed.”

We are not informed that Mary was fearful at the appearance of the angel (cf. Zachariah, v. 12), but “she was much perplexed (dietaravcqh, dietarachthē) by his words and pondered what sort of greeting this might be” (v. 29). The word translated “was much perplexed” occurs only here in the New Testament. The verb means “confuse, perplex (greatly),” and in the passive form in Luke 1:29 the phrase means “she was greatly perplexed at the saying” (BDAG, s.v. diataravssw, diatarassō ). Gabriel, perhaps anticipating a fearful reaction, reassures her: “Do not be afraid, Mary, for you have found favor (cavriV, charis) with God” (v. 30). And Gabriel explains: “And now, you will conceive in your womb and bear a son, and you will name him Jesus” (v. 31). Jesus ( =Ihsou:V, Iēsous) is the Greek form of “Joshua” (f1UwOhy4 or f1wuOhy4, y ^ehôšûa‘ or y ^ehôšua‘ ); the word =Ihsou:V (Iēsous) in Hebrews 4:8 actually means the Joshua of the Hebrew Bible, the successor of Moses and leader of Israel in the book of Joshua. Marion Lloyd Soards says, “Jesus [is] the Greek form of the Hebrew name Joshua, meaning ‘God has saved’ (see Mt. 1:21)” (NOAB, 3^rd ed., 2001, on Lk. 1:31). “He [i.e., Mary’s child to be, Jesus] will be great,” says Gabriel, “and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David” (v. 32). “The Son of the Most High,” says Soards, “implies both divinity (see Sir. 4:10) and royal authority (see 2 Sam. 7:13-16; cf. Lk. 2:35, 76; 6:35; 8:28; Acts 7:48; 16:7)” (ibid., on v. 32). Gabriel continues, “He will reign over the house of Jacob forever, and of his kingdom there will be no end” (v. 33). According to Tiede and Matthews, “His [i.e., Jesus’] kingdom with no end is the fulfillment of the promise to David (2 Sam. 7:16; 1 Chr. 17:14; Isa. 9:7; see also Dan. 7:14)” (op. cit., on v. 33).

At this point, if not already, Mary must have had many questions. She asks, “How can this be, since I am a virgin?” (v. 34). The last phrase of her question is literally, “I do not know a man” (NRSV text note b). According to Tiede and Matthews, “Mary’s question, unlike Zechariah’s (see note on 1:18), is not taken as doubt (see vv. 38, 45)” (ibid., on v. 34). In the earlier note, Tiede and Matthews say, “Zechariah’s question [1:18] expresses doubt (see also Sarah in Gen. 18:12-14; cf. Mary in v. 34), though as a priest he should perhaps recall the biblical precedents pertinent to his situation” (ibid., on v. 18).

Gabriel’s response explains what we have come to call “the virgin birth,” but which some say we should call “the virgin conception.” “The Holy Spirit will come upon ( ejpeleuvsetai ejpiv, epeleusetai epi) you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God” (v. 35). “This verse, interprets what is said in vv. 31-33,” say Tiede and Matthews. “Luke uses come upon to describe to describe the action of the Holy Spirit at Pentecost in Acts 1:8. . . . This holy Son of God, i.e., conceived apart from natural means, surpasses David and his royal heirs, who were adopted sons of God (Ps. 2:7)” (ibid., on v. 35). Gabriel also tells Mary of Elizabeth’s good news. “And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren” (v. 36). This is a miracle in itself, given Elizabeth’s “old age.” When Gabriel says, “For nothing will be impossible with God” (v. 37), he perhaps uses the miracle of Elizabeth’s conception to encourage Mary, who, without hesitation or shrinking from the thought, says, “Here am I, the servant of the Lord; let it be with me according to your word,” at which point “the angel departed from her” (v.38). We would all do well to respond to the Lord’s callings and promptings as Mary did on this occasion.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net