Isaiah 4:2-6

The Future Glory of the Survivors in Zion

2 On that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and glory of the survivors of Israel. 3 Whoever is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, 4 once the Lord has washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. 5 Then the LORD will create over the whole site of Mount Zion and over its places of assembly a cloud by day and smoke and the shining of a flaming fire by night. Indeed over all the glory there will be a canopy. 6 It will serve as a pavilion, a shade by day from the heat, and a refuge and a shelter from the storm and rain. (Isaiah 4:2-6, NRSV)

On December 9, 2006 (Saturday in the week of the First Sunday of Advent, Year One), comments were repeated with revision and supplement from December 4, 2004 (Saturday in the week of the First Sunday of Advent, Year One); they are repeated herewith editing and supplement:

Since more than eighty percent of Isaiah is poetry–count the verses printed in poetry lines and stanzas by modern versions (e.g. NRSV)--4:2-6 stands out as a prose promise of Jerusalem’s restoration sandwiched between poetic stanzas that announce judgment. John N. Oswalt takes note of the abrupt transitions:

As was the case in moving from Isaiah 1 to 2:1-5, so here there is no transition between the negative words of 2:6-4:1 and these much more positive words [in 4:2-6]. In fact, the contrast between these two sections is heightened by the fact that both 4:1 and 4:2 begin with ‘in that day,’ a reference to the future. In 4:1 the future is grim, as Jerusalem is humiliated. But in 4:2 the future is bright, as God promises abundance in place of desolation and cleansing in place of blood and filth. God does not intend to leave his people in the consequences of their sins. (Isaiah, the NIV Application Commentary, 2003, p. 106, on Isa. 4:2-6)

Oswalt cites the NIV in saying that both verses 1 and 2 begin with “in that day” (Heb. xUhh1 MOy0B1, bayyôm hahû’ in vv. 1 and 2, “in that day” in v. 1 NRSV, but “on that day” in v. 2 NRSV). In Hebrew the phrase comes at the end of the line in verse 1, but begins verse 2 in emphatic position, calling attention to the good news. “On that day,” says the prophet, “the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and glory of the survivors of Israel” (v. 2). Oswalt notes differing interpretations of the term, “the branch of the LORD”: Some take it to refer to the Messiah, as in Jeremiah 23:5; 33:15 and Zechariah 3:8; 6:12” (ibid., citing Motyer and Young). He notes that “others argue that the immediate context of Isaiah 4:2 suggests that it is the land itself that is being talked about” (Oswalt, citing Clements and Calvin). Compare the view of Victor R. Gold and William Holladay. “The Branch of the LORD” that will “be beautiful and glorious” (Isa. 4:2) is “the righteous remnant (3:10; compare the Messiah as Branch in 11:1; Jer. 23:5)” ( NOAB. 2^nd ed., 1994, on Isa. 4:2). Oswalt says that “the overall context of 4:2-6 seems to argue against a too-literal understanding [i.e. the latter interpretation]. There is a clear eschatological tone that calls for an understanding of the phrase in that light. The kind of cleansing and purification being described here can only take place in the context of the fulfillment of the messianic promises” (op. cit., pp. 106-107).

The passage seems to promise what the following passage regrets losing. “The fruit of the land shall be the pride and glory of the survivors of Israel” (v. 2), not “wild grapes” (5:2). But this happy condition is for the “survivors,” who remain “in Jerusalem” and “will be called holy,” who have “been recorded for life in Jerusalem” (4:3), “once the Lord has washed away the filth . . . and cleansed the bloodstains” (v. 4). “Then the LORD will create over the whole site of Mount Zion and over its places of assembly a cloud by day and smoke and the shining of a flaming fire by night” (v. 5a), symbols of God’s presence as Moses led the people from Egypt to the Promised Land. “Indeed,” says the prophet, “over all the glory there will be a canopy (hP!Hu, chuppāh)” (v. 5b). The term hP!Hu (chuppāh), which denotes a brides “canopy” (Joel 2:16; Ps. 19:6 Heb. = v. 5 NRSV), is defined by William L. Holladay as a “shelter(ing roof) in Isaiah 4:5” (A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. hP!Hu, chuppāh, meaning no. 1, cf. no. 2). This image implies both shelter and the renewal of Zion’s relationship to God.

Walter Brueggemann pauses “to consider the odd juxtaposition of 2:6-4:1 and 4:2-6,” saying:

The assortment of themes of indictment and judgment that bespeak profound loss is massive, total, and unrelenting. It concerns the whole city and especially the privileged. In the face of such a judgment, the oracle of promise in 4:2-6 strikes one as quite muted resolution. To be sure, it is enough of a resolution for those “called holy,” for they are fully assured and fully protected by Yahweh’s presence. (Isaiah 1-39, Westminster Bible Companion, 1998, pp. 43-44, on Isa. 4:2-6)

Brueggemann compares the above sequence to that of 1:3-2:4, in which “an assertion of severe judgment (1:3-31) is followed by a wondrous vision of a peace-generating city (2:1-4). Together, he says, these “two extended units, each of which entails an abrupt reversal from judgment to hope,” form an introduction to the Book of Isaiah. He adds that, “in the midst of each extended unit, . . . the literature makes a major break and moves abruptly from judgment to hope,” a pattern which foreshadows “the larger shape of the book of Isaiah” (p. 44).

1 Thessalonians 4:13-18

The Coming of the Lord

13 But we do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died. 15 For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. 16 For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. 18 Therefore encourage one another with these words. (1 Thessalonians 4:13-18, NRSV)

On April 21, 2008 (Monday in the week of the Fifth Sunday of Easter, Year Two), comments were repeated from December 9, 2006 (Saturday in the week of the First Sunday of Advent, Year One), when comments were combined with revision and supplement from December 4, 2004 (Saturday of the week of the First Sunday of Advent, Year One), and from May 15, 2006 (Monday in the week of the Fifth Sunday of Easter, Year Two). The combined comments are repeated here with editing and supplement:

Paul’s earlier exhortations to the Thessalonian believers relate to how they are to live (1 Thess. 4:1-12; see yesterday’s comments). Now he turns to one of their concerns. Perhaps Timothy has told Paul of some misunderstanding of his teaching about the coming (parousiva, parousia) of the Lord (cf. 3:6; 4:15). Paul had taught them that “the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven” (v. 16). They must have wondered about those who had died recently, or perhaps would die soon. Some believe that Paul’s early, unplanned departure from Thessalonica (Acts 17:10, cf. vv. 5-9), perhaps left some confusion on the matter.

In any case, there seems to have been some concern among the Thessalonian believers about the delay of the Lord’s coming. They wonder what will happen in the end-time to Christian believers who have died. Paul responds to this concern, saying, “But we do not want you to be uninformed, brothers and sisters, about those who have died (oiJ koimwvmenoi, hoi koimōmenoi, present participle, lit. ‘the ones [who are] sleeping’), so that you may not grieve as others do who have no hope” (1 Thess. 4:13). He states this hope: “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died” (v. 14). His reassurance is credited to a saying of Jesus, “For this we declare to you by the word (lovgoV, logos) of the Lord” (v. 15a), by which he refers to the early oral tradition of Jesus’ sayings (cf. 1 Cor. 7:10, 12, 25; Mk. 13:26-27). And he describes the Lord’s coming (parousiva, parousia) in a way that shows that those believers who have died will not be left out; indeed they will precede those still living: “For . . . we who are alive, who are left until the coming (xxx) of the Lord, will by no means precede those who have died (oiJ koimhqevnteV, hoi koimēthentes, aorist participle, lit. ‘the ones who have fallen asleep’)” (1 Thess. 4:15b).

Paul portrays this forthcoming event in some detail, emphasizing the fact that “the dead in Christ will rise first. “For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first” (v. 16). According to Edgar M. Krentz, “A cry of command, a herald’s call, and a trumpet (see Isa. 27:13; Joel 2:1; Zech. 9:14) announce the ruler’s arrival. OT texts and ruler cults both use such language” (HarperCollins Study Bible, rev. ed., 2006, on 1 Thess. 4:16). “Then,” adds Paul, “we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever” (v.17). “To meet the Lord,” says Abraham Smith, “is to form a delegation to greet a ruler” (NOAB, 3^rd ed., 2001, on 1 Thess. 4:17). According to Krentz, “Paul describes Jesus’ return in language that has points of contact both with the Roman imperial cult and Jewish apocalyptic expectations” (op. cit., on 1 Thess. 4:13-18).

Paul adds, “Therefore encourage one another with these words” (v. 18). This is a promise for all of the believers. For us the delay has proved to be very long indeed, in human terms, but not in God’s terms. For “with the Lord one day is like a thousand years, and a thousand years are like one day” (1 Pet. 3:8). So we may still “encourage one another with these [Paul’s] words” (1 Thess. 4:18).

Luke 21:5-19

This passage from Luke is found in column 3 of the table which follows below.

On December 2, 2007 (the First Sunday of Advent, Year Two), comments were repeated from December 9, 2006 (Saturday in the week of the First Sunday of Advent, Year One), when they were combined with revision and supplement from December 4, 2004 (Saturday of the week of the First Sunday of Advent, Year One), from June 17, 2005 (Friday of the week of the Sunday closest to June 15, Year One), and from November 27, 2005 (the First Sunday of Advent, Year Two). Some comments are repeated from August 20, 2005 (Saturday of the week of the Sunday closest to August 17, Year One), when the Gospel reading was Mark 13:1-13, the passage in the center column of the table above. These combined comments were repeated on June 22, 2007 (Friday in the week of the Sunday closest to June 15, Year One) and are repeated again here. For recent comments on Matthew’s version, see the Archive for July 10, 2008 (Thursday in the week of the Sunday closest to July 6, Year Two). For recent comments on Mark’s version, see the Archive for August 25, 2007 (Saturday in the week of the Sunday closest to August 17, Year One).

In Daily Office Lectionary Year One, Luke’s version of Jesus’ Eschatological Discourse is the reading of three days, Friday in the week of the First Sunday of Advent, and Monday and Tuesday in the week of the Second Sunday of Advent, that is, next Monday and Tuesday. The following table of references for passages in Jesus’ Eschatological Discourse helps put today’s reading in its larger context. The references for Luke for today are put in bold print (Lk. 21:5-6, 7-11, and 12-19), and they represent about a third of the total discourse. It is noteworthy that most of Luke’s material parallel to Mark 13 and Matthew 24 and 25 is found in Luke chapter 21, but some is found in chapters 17 and 19.

According to Mark, after the praise of the widow for her meagre gift to the temple treasury (Mk. 12:41-44; cf. Lk. 21:1-4), “as he [Jesus] came out of the temple, one of his disciples said, ‘Look, Teacher, what large stones and what large buildings!’ ” (Mk. 13:1). Matthew’s introduction is similar: “As Jesus came out of the temple and was going away, his disciples came to point out to him the buildings of the temple” (Mt. 24:1). But Luke has Jesus remain in the temple where he has observed the “gifts into the treasury” (Lk. 21:1), and Luke says, “When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God” (v. 5). And instead of Mark’s question, “Then Jesus asked him [i.e., the disciple who pointed out the large stones and buildings], ‘Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down” (Mk. 13:2; cf. Mt. 24:2), Luke omits the question form and presents the same thought as a statement. “As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down” (Lk. 21:6).

Nor does Luke follow Mark, who shifts the scene from the temple to the Mount of Olives. “When he was sitting on the Mount of Olives opposite the temple,” says Mark, “Peter, James, John, and Andrew asked him privately, ‘Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?’ ” (Mk. 13:3-4). Matthew’s version is similar but the question comes from unnamed disciples in end-time language. “Tell us, when will this be, and what will be the sign of your coming (parousiva, parousia) and of the end of the age?” (Mt. 24:3b). In Luke’s version, while Jesus is apparently still in the temple, “They [apparently the ‘some’ who “were speaking about the temple,’ v. 5] asked him, ‘Teacher, when will this be, and what will be the sign that this is about to take place?’ ” (Lk. 21:7). Presumably, the word “this” refers to the throwing down of the temple stones (v. 6). Luke, of course is aware of the end-time context and terminology–perhaps, as some would say, after some years of delay. While all the reports have Jesus indicate that “the end is not yet” (Mt. 24:6), or “the end is still to come” (Mk. 13:7), Luke seems to underscore this point. According to Luke, “And he [Jesus] said, ‘Beware that you are not led astray; for many will come in my name and say, ‘I am he!’ [i.e., the Messiah, as Mt. 24:5 brings out] and, ‘The time is near!’ Do not go after them” (Lk. 21:8; cf. Mk. 13:5-6; Mt. 24:4-5). By the time Luke recorded these sayings, there had perhaps already been a few instances of such claims.

According to Luke, Jesus says, “When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately” (Lk. 21:9). Mark’s version is similar. “When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come” (Mk. 13:7; cf. Mt. 24:6). Luke refers to “insurrections” (ajkatastasivai, akatastasiai) where Mark refers to “rumors of wars” (ajkoai; polevmwn, akoai polemōn). Again, it’s possible that Luke chose a word which reflects his knowledge of the Jewish insurrection. (I would see that as a recognition, and perhaps a clarification, of Jesus’ prediction.)

In the three accounts, Jesus predicts that “nation will rise against nation, and kingdom against kingdom” (Mk. 13:8a; Mt. 24:7a; Lk. 21:10); and he predicts famines and earthquakes (Mk. 13:8b; Mt. 24:7b), to which Luke’s version adds “plagues; and there will be dreadful portents and great signs from heaven” (Lk. 21:11). Even such events do not necessarily mean that the end will “follow immediately (Lk. 21:9). “This,” says Jesus in Mark, “is but the beginning of the birth pangs” (Mk. 13:8c; cf. Mt. 24:8), where “birth pangs” is a metaphor for the trials expected to precede the end.

From the account of these end-time troubles, Jesus turns to warnings that his followers will be persecuted. Again, Luke is conscious of the time-line. “But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name” (Lk. 21:12). This saying is presented in Mark as a warning. “As for yourselves, beware; for they will hand you over to councils; and you will be beaten in synagogues; and you will stand before governors and kings because of me as a testimony to them” (Mk. 13:9). Luke emphasizes this “opportunity to testify” (Lk. 21:13), and, as we know, in his second volume, the Book of Acts, he records instances of such opportunities, for example, Saul (Paul) and Barnabas to the proconsul Sergius Paulus (Acts 13:7-12), and especially, Paul before Governor Felix (24:10-26), before Governor Festus (25:1-10), and before King Agrippa, Bernice and Festus (25:13-26:32). Where Luke emphasizes the opportunity for testimony, Mark emphasizes the church’s commission. “And the good news must first be proclaimed to all nations” (Mk. 13:10), an imperative that becomes a prediction in Matthew (Mt. 24:14).

Mark and Luke report Jesus’ emphasis upon not being concerned about what to say when Christian believers are brought to trial. “When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at that time, for it is not you who speak, but the Holy Spirit” (Mk.13:11; cf. Lk. 21:14-15). Luke’s version explains, “for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict” (Lk. 21:15). Matthew’s version emphasizes the expectation of torture and hatred “by all nations” (Mt. 24:9), apostasy, betrayal and hatred even within the Christian community (Mt. 24:10). Matthew alone refers to “false prophets” (Mt. 24:11; cf. Mt. 7:15-20 in contrast to Lk. 6:43-45), a likely reference to false teachers within the Christian community. In Mark and Luke, Jesus represents such betrayal as within families (Mk. 13:12; Lk. 21:16), and predicts that the disciples “will be hated by all because of my name” (Mk. 13:13a; Lk. 21:17). “But not a hair of your head will perish,” says Jesus in Luke, and both Mark and Luke stress endurance. “But the one who endures to the end will be saved” (Mk. 13:13b). “By your endurance you will gain your souls” (Lk. 21:19).

Many of these things have happened repeatedly, but our Christian hope remains. When and how the “end” will come (Mk. 13:13; Mt. 24:13) is something God knows. The three accounts of Jesus’ predictions that the disciples would face persecutions when called before synagogues or brought to trial “before governors and kings” (Mt. 24:9-14; Mk. 13:9-13; Lk. 21:12-19) have a parallel in Luke 12:1-11and Matthew 10:17-25. In one version the disciples are not to “be anxious”about what to say (Mk. 13:11; Mt. 10:19; Lk. 12:11), but in today’s reading Luke says they should not “meditate beforehand how to answer” (Lk. 21:14). Again, Luke’s term (promeleta:n, promeletan) may reflect his experience (or Paul’s). As we know from early church history, the persecutions anticipated by Jesus were sometimes real and severe. But the promise for the disciples is that the Holy Spirit will be with them (Mt. 10:20; Mk. 13:11; Lk. 12:12), or as Luke puts it in today’s reading: “I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict” (Lk. 21:15). We are reminded that persecutions may lead to martyrdom (Mt. 10:21; Mk. 13:12; Lk. 21:16), but if it is “for my [Jesus’] name’s sake” (Mt. 10:22a; Mk. 13:13; Lk. 21:17), “not a hair of your head will perish” (Lk. 21:18); “by your endurance you will gain your souls” (v. 19). “But the one who endures to the end will be saved” (Mk. 13:13; Mt. 24:13).

Eric Franklin notes some differences in the three presentations of the Eschatological Discourse.

Luke’s introduction (vv. 5-7 differs substantially from those of Matthew and Mark in that, whereas they have the discourse delivered away from the temple and in some sense over and against it, Luke has Jesus give it in the temple itself as part of his general teaching to the people (v. 38). He has Jesus pay more attention to the destruction of the temple for its own sake and does not see it as the inevitable prelude to the end of the age (v. 7; cf. Mt. 24:3; Mk. 13:4). The historical events have an importance in their own right and are not to be seen purely as signs of his coming (v. 8), for the end is not an immediate event (v. 9). (Eric Franklin, The Oxford Bible Commentary, 2001, p. 954, on Lk. 21:1-38)

One should not overemphasize Luke’s perspective to the point that it becomes counter to what Jesus himself said. But many consider that Luke’s Gospel was written after the destruction of the temple. Franklin offers an interesting summary statement:

All three Synoptic Gospels present this extended discourse as the conclusion of Jesus’ ministry and the immediate introduction to the passion narrative. On the one hand, it brings to a climax Jesus’ teaching about the Kingdom, the hostility this provokes, and the challenge it makes to the disciples, and, on the other, it acts as the backcloth against which the passion and resurrection of Jesus is to be viewed. It brings all these happenings into relation with the future experiences of the disciples as they face the problems of maintaining faith in the midst of a hostile world. Past and present will together issue in the open revelation of God’s kingdom which the appearance of Jesus as Son of Man in glory will establish. The life, death, and resurrection of Jesus have revealed his ultimacy. In the light of this faith, the present of Luke’s readers can be seen as contributing to the final revelation of him and of the Kingdom that he guarantees. (ibid., pp. 953-954)

I would say that the three Gospels present a common overall picture of Jesus’ end-time predictions, with nuances reflecting situations and concerns of their respective Christian communities. Luke maintains the perspective of a historian (cf. his chronological details, Lk. 2:1-2), and apparently sees Jesus’ predictions about the destruction of Jerusalem as fulfilled in some detail during the Jewish war with Rome (A.D. 66-70).

Indeed, the days will come upon you, when your enemies will set up ramparts around you and surround you, and hem you in on every side. They will crush you to the ground, you and your children within you, and they will not leave within you one stone upon another; because you did not recognize the time of your visitation from God. (Luke 19:43-44, NRSV)

All these Gospels emphasize that Christians should endure the persecutions. “The one who endures to the end will be saved” (Mk. 13:13; Mt. 24:13). “By your endurance you will gain your souls” (Lk. 21:19).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net