Isaiah 65:1-12

65:1 I was ready to be sought out by those who did not ask,

to be found by those who did not seek me.

I said, “Here I am, here I am,”

to a nation that did not call on my name.

2 I held out my hands all day long

to a rebellious people,

who walk in a way that is not good,

following their own devices;

3 a people who provoke me

to my face continually,

sacrificing in gardens

and offering incense on bricks;

4 who sit inside tombs,

and spend the night in secret places;

who eat swine’s flesh,

with broth of abominable things in their vessels;

5 who say, “Keep to yourself,

do not come near me, for I am too holy for you.”

These are a smoke in my nostrils,

a fire that burns all day long.

6 See, it is written before me:

I will not keep silent, but I will repay;

I will indeed repay into their laps

7 their iniquities and their ancestors’ iniquities together,

says the LORD;

because they offered incense on the mountains

and reviled me on the hills,

I will measure into their laps

full payment for their actions.

8 Thus says the LORD:

As the wine is found in the cluster,

and they say, “Do not destroy it,

for there is a blessing in it,”

so I will do for my servants’ sake,

and not destroy them all.

9 I will bring forth descendants from Jacob,

and from Judah inheritors of my mountains;

my chosen shall inherit it,

and my servants shall settle there.

10 Sharon shall become a pasture for flocks,

and the Valley of Achor a place for herds to lie down,

for my people who have sought me.

11 But you who forsake the LORD,

who forget my holy mountain,

who set a table for Fortune

and fill cups of mixed wine for Destiny;

12 I will destine you to the sword,

and all of you shall bow down to the slaughter;

because, when I called, you did not answer,

when I spoke, you did not listen,

but you did what was evil in my sight,

and chose what I did not delight in. (Isaiah 65:1-12, NRSV)

The following comments are based on those of February 15, 2007 (Thursday in the week of the Sixth Sunday after the Epiphany, Year One), and comments on Isaiah 65:1-9 of January 10, 2009 (Saturday in the week of the Second Sunday after Christmas, with the ref. for Jan. 10, Year One) which were based on the earlier comments:

In the portion of Isaiah that leads up to this reading, following a short section that Joseph Blenkinsopp calls “Vengeance on Edom” (Isa. 63:1-6), there is what he calls “a psalm of communal lamentation” (63:7-64:12) (NOAB, 3^rd ed., 2001, on Isa. 63:1-6 and 63:7-64:12, respectively). The history of God’s dealings is reviewed (63:7-14), noting Israel’s rebellion and God’s becoming “their enemy” (v. 10). Sin is acknowledged, but the relation to God as father is mentioned (v. 16). The loss of the land in the Babylonian conquest is acknowledged (vv. 17-19). The questions of chapter 63 (cf. vv. 11-13a, 17:a, b) become desperate pleas, as it were, in chapter 64. “O that you would tear open the heavens and come down, / so that the mountains would quake at your presence–as when fire kindles brushwood / and the fire causes water to boil–to make your name known to your adversaries, / so that nations might tremble at your presence!” (64:1-2). Reasons for God’s failure to make his presence known are acknowledged. “But you were angry, and we sinned; / because you hid yourself we transgressed” (v. 5c, d, cf. vv. 6-7). God is reminded that he is Israel’s Father. “Yet, O LORD, you are our Father; / we are the clay, and you are our potter; / we are all the work of your hand” (v. 8). So Israel pleads: “Do not be exceedingly angry, O LORD, / and do not remember iniquity forever” (v. 9a, b). The destruction Jerusalem by the Babylonians is acknowledged. “Your holy cities have become a wilderness, / Zion has become a wilderness, / Jerusalem a desolation” (v. 10). And so the destruction of the temple, “our holy and beautiful house (v. 11a). And the plea concludes with questions: “After all this, will you restrain yourself, O LORD? / Will you keep silent, and punish us so severely? (v. 12). All of this amounts to a strong appeal by the people, for whom the prophet speaks, to the God who has done such marvelous things for Israel in the past to intervene again with deliverance from Israel’s present circumstances.

Today’s reading presents the LORD’s response. Joseph Blenkinsopp says, “Since the preceding psalm of communal lament lacks the element of response from God, normal in this type of psalm (e.g., Ps. 20; 56; 60), a saying now follows explaining why God has not intervened” (op. cit., on Isa. 65:1-7). “I was ready to be sought out by those who did not ask,” says the LORD through the prophet, “to be found by those who did not seek me. I said, ‘Here I am, here I am (yn9n02h9 yn9n02h9, hinnēnî, hinnēnî),’ / to a nation that did not call on my name” (v. 1). Benjamin D. comments on the repeated phrase, “Here I am.” He says, “Elsewhere in the Bible this word [yn9n02h, hinnēnî] is used by human beings responding to a divine call (e.g. Gen. 22:1, 11; Exod. 3-4). Only in Deutero-Isaiah does God call ‘here I am’ to humans (see also 58:9; 65:1)” (The Jewish Study Bible,2004, on Isa. 52:6). The LORD wants the people to turn to him in humility and faith. “All day long,” he says, “I held out my hands . . . to a rebellious people, / who walk in a way that is not good, / following their own devices” (Isa. 65:2). The LORD’s continued response reiterates a list of Israel’s sins, including the worship of false gods: “a people who provoke me / to my face continually, / sacrificing in gardens / and offering incense on bricks” (v. 3). “Such rituals,” says Blenkinsopp, were “carried out in open-air sanctuaries involved the invocation of nature deities, often with overt sexual content (cf. 57:3-13)” (op. cit., on v. 3). The people are further accused of sitting “inside tombs, / and spend[ing] the night in secret places; / who eat swine’s flesh, / with broth of abominable things in their vessels” (v. 4). According to Sommer, “Worship of deceased ancestors was common among Canaanites, and the Bible often warns Israelites against any such rite. See Lev. 19:31; 20:6, 27; Deut. 18:11)” (op. cit., on Isa. 65:4). The people are accused of insolence and, perhaps, a kind of self righteousness, as they say, “‘Keep to yourself, / do not come near me, for I am too holy for you.’ / These are a smoke in my nostrils, / a fire that burns all day long” (v. 5). According to Blenkinsopp, this is “an insolent response to the LORD’s invitation to them to approach (57:3; 65:1), perhaps with reference to their ritual segregation (cf. 66:17)” (op. cit., on 65:5).

The LORD continues to stress retribution for Israel’s sins. “See, it is written before me: / I will not keep silent, but I will repay; / I will indeed repay into their laps / their iniquities and their ancestors’ iniquities together, / says the LORD” (vv. 6, 7a). He reminds them again of their worship of nature deities as the reason for their punishment. “because they offered incense on the mountains / and reviled me on the hills” (v. 7b, c), and for that reason declares that their will be full and complete retribution. “I will measure into their laps / full payment for their actions” (v. 7d, e). On the other hand, the LORD will not destroy the godly among his people. “Thus says the LORD: / As the wine is found in the cluster, / and they say, ‘Do not destroy it, / for there is a blessing in it,’ / so I will do for my servants’ sake, / and not destroy them all” (v. 8). He will yet fulfill the promise of posterity to the patriarchs, who will possess the land. “I will bring forth descendants from Jacob, / and from Judah inheritors of my mountains; / my chosen shall inherit it, / and my servants shall settle there” (v. 9). Their land will flourish and be suitable pasture for flocks and herds. “Sharon shall become a pasture for flocks, / and the Valley of Achor a place for herds to lie down, / for my people who have sought me” (v. 10). According to Sommer, these verses refer to “the righteous remnant. Some Judeans reject the sins just described, and they will receive the promise of salvation” (op. cit., on 65:8-10).

The verses which close this reading put the fate of the wicked in contrast with the blessings promised to the righteous. Those who will be punished are the ones “who forget the LORD, who forget my holy mountain, / who set a table for Fortune / and fill cups of mixed wine for Destiny” (v. 11). According to Blenkinsopp, “In the Heb. text Fortune and Destiny are Gad and Meni, respectively, deities of fate and good luck venerated among Syrians, Arabs, and Nabateans” (op. cit., on v. 11). The sinners named in verse 11 will be destroyed, “I will destine you to the sword, / and all of you shall bow down to the slaughter” (v. 12a, b). Why? The prophet continues, “because, when I called, you did not answer, / when I spoke, you did not listen, / but you did what was evil in my sight, / and chose what I did not delight in” (v. 12c, d, e, f). Sommer summarizes simply. “The prophet contrasts the fates of loyal and sinful Israelites” (op. cit., on vv. 11-16).

1 Timothy 4:1-16

4:1 Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, 2 through the hypocrisy of liars whose consciences are seared with a hot iron. 3 They forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth. 4 For everything created by God is good, and nothing is to be rejected, provided it is received with thanksgiving; 5 for it is sanctified by God’s word and by prayer.

A Good Minister of Jesus Christ

6 If you put these instructions before the brothers and sisters, you will be a good servant of Christ Jesus, nourished on the words of the faith and of the sound teaching that you have followed. 7 Have nothing to do with profane myths and old wives’ tales. Train yourself in godliness, 8 for, while physical training is of some value, godliness is valuable in every way, holding promise for both the present life and the life to come. 9 The saying is sure and worthy of full acceptance. 10 For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.

11 These are the things you must insist on and teach. 12 Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity. 13 Until I arrive, give attention to the public reading of scripture, to exhorting, to teaching. 14 Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders. 15 Put these things into practice, devote yourself to them, so that all may see your progress. 16 Pay close attention to yourself and to your teaching; continue in these things, for in doing this you will save both yourself and your hearers. (1 Timothy 4:1-16, NRSV)

On May 29, 2008 (Thursday in the week of the Sunday closest to May 25, Year Two), comments were based upon earlier comments, from May 19, 2005 (Thursday in the week of the Sunday closest to May 18, Year One), from February 15, 2007 (Thursday in the week of the Sixth Sunday after the Epiphany, Year One), from September 2, 2007 (the Sunday closest to August 31, Year One), and from other dates as noted. The following comments are based on these earlier comments:

First Timothy opens with a warning about false teachers that “occupy themselves with myths and endless genealogies that promote speculations rather than the divine training that is known by faith” (1 Tim. 1:3-4). They don’t understand the “law” that they attempt to teach (1:7). But in chapter 4, Paul spells out some details of the false teaching , which he calls “teachings of demons”: “Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, through the hypocrisy of liars whose consciences are seared with a hot iron” (4:1-2). This sounds very bad indeed, and at first glance seems excessive in the light of the description of the heretics’ teaching that follows. What do they teach? “They forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth” (v. 3). This anticipates the later Gnostic rejection of the God of the Old Testament and the created world. For them, salvation is deliverance from entrapment in this physical, material world. Paul’s counter-argument stresses the value of God’s creation. “For everything created by God is good, and nothing is to be rejected, provided it is received with thanksgiving; for it is sanctified by God's word and by prayer” (vv. 4-5). This response reminds us of later, second century refutations of Gnostic heresy, for example, Irenaeus’ critique of the Encratites:

To give an example: Springing from Saturninus and Marcion, those who are called Encratites (self-controlled) preached against marriage, thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned among them have also introduced abstinence from animal food, thus proving themselves ungrateful to God, who formed all things. (Irenaeus, Against Heresies, I, xxviii, 1, on the Internet through the Christian Classics Ethereal Library, at http://www.ccel.org/ccel/schaff/anf01.ix.ii.xxix.html, accessed again February 17, 2009).

In this light, one can understand Paul’s criticism of those who “forbid marriage and demand abstinence from foods” (v. 3, as noted above). The false teachings described in 4:1-5 are set in contrast with the closing lines of chapter 3 (v. 16), as Paul advises Timothy: “If you put these instructions before the brothers and sisters, you will be a good servant of Christ Jesus, nourished on the words of the faith and of the sound teaching that you have followed” (4:6). Timothy must “ Have nothing to do with profane myths and old wives' tales” (v. 7a). Rather he is to “train yourself in godliness, for, while physical training is of some value, godliness is valuable in every way, holding promise for both the present life and the life to come” (vv. 7b, 8). Godliness (eujsevbeia, eusebeia) is a term used in early Greek literature meaning “piety, reverence, loyalty (exhibited toward parents or deities,” but in Christian literature and the Septuagint “only of awesome respect accorded to God, devoutness, piety, godliness (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. eujsevbeia, eusebeia). “The life of faith,” says Margaret M. Mitchell, is “compared to training for an athletic contest (cf. 1 Cor.9:24-27; 2 Tim. 2:5)” (NOAB, 3^rd ed., 2001, on 1 Tim. 4:7-10).

There are three sayings in 1 Timothy, and one each in 2 Timothy and Titus that are described as “sure” (1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11; Tit. 3:8). In each instance, the formula is the same, pisto;V oJ lovgoV (pistos ho logos), “the saying is sure,” and in three instances, the formula clearly precedes the saying which it emphasizes: “The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners–of whom I am the foremost” (1 Tim. 1:15); “The saying is sure: whoever aspires to the office of bishop desires a noble task” (3:1); “The sayings is sure: If we have died with him, we will also live with him; / if we endure, we will also reign with him; / if we deny him, he will also deny us; / if we are faithless, he remains faithful–for he cannot deny himself” (2 Tim. 2:11-13). In the case of Titus 3:8, the sure saying apparently precedes the formula. Whether that includes verses 4 and 5 may be debatable, but surely verses 6 and 7: “This spirit, he poured out on us richly through Jesus Christ our Savior, so that having been justified by his grace, we might become heirs according to the hope of eternal life. The saying is sure” (2 Tim. 3:6-8a). Today’s New International Version does not break the paragraph after “This is a trustworthy saying” (2 Tim 3:8a TNIV) as does the New Revised Standard Version, but in both the continuation is an admonition to emphasize the preceding teachings. “I desire that you insist on these things, so that those who have come to believe in God may be careful to devote themselves to good works; these things are excellent and profitable to everyone” (v. 8b NRSV); “And I want you to stress these things . . .” (TNIV). And the “sure saying” precedes the formula in 1 Timothy 4:9, the saying about training yourself in godliness (vv. 7-8), discussed above. Here, the formula (v. 9) is followed by explanation, “For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe” (v. 10).

“These are the things you [Timothy] must insist on and teach,” says Paul (v. 11). And, anticipating possible objections Timothy may face, Paul adds, “Let no one despise your youth, but set the believers an example in speech and conduct, in love, in faith, in purity” (v. 12). At this point, says Mitchell, we are given “a glimpse into the content of an early Christian worship service” (op. cit., on v. 13). “Until I arrive, give attention to the public reading of scripture, to exhorting, to teaching” (v. 13). And Timothy is reminded of his calling. “Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders” (v. 14). Mitchell explains “the laying on of hands” as “a gesture marking the succession of ministerial authorization (see 5:22; 2 Tim. 1:6; Acts 6:6)” (ibid., on v. 14). And Paul concludes by exhorting Timothy to carry out his ministerial task. “Put these things into practice, devote yourself to them, so that all may see your progress. Pay close attention to yourself and to your teaching; continue in these things, for in doing this you will save both yourself and your hearers” (vv. 15-16). Of the phrase, “your progress,” Mitchell says the Greek word “‘prokope [prokophv]’ [is] the Stoic concept of ethical advancement which will be expressed negatively in 2 Tim. 2:16; 3:9, 13” (ibid., on v. 15). Paul, of course, is speaking of progress within the Christian faith. A. J. B. Higgins says, “The gist of [verse] 15 is ‘practise what you preach’, and of 16 ‘do not forget that your own soul also needs saving’ ” (Peake’s Commentary on the Bible, 1962, reprint 1972, p. 1003, sec. 875d, on 1 Tim. 4:15-16).

Mark 12:13-27

The Question about Paying Taxes (Mt 22:15-22; Lk 20:20-26)

13 Then they sent to him some Pharisees and some Herodians to trap him in what he said. 14 And they came and said to him, “Teacher, we know that you are sincere, and show deference to no one; for you do not regard people with partiality, but teach the way of God in accordance with truth. Is it lawful to pay taxes to the emperor, or not? 15 Should we pay them, or should we not?” But knowing their hypocrisy, he said to them, “Why are you putting me to the test? Bring me a denarius and let me see it..” 16 And they brought one. Then he said to them, “Whose head is this, and whose title?” They answered, “The emperor’s..” 17 Jesus said to them, “Give to the emperor the things that are the emperor’s, and to God the things that are God’s..” And they were utterly amazed at him.

The Question about the Resurrection (Mt. 22.23-33; Lk. 20:27-40)

18 Some Sadducees, who say there is no resurrection, came to him and asked him a question, saying, 19 “Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no child, the man shall marry the widow and raise up children for his brother. 20 There were seven brothers; the first married and, when he died, left no children; 21 and the second married the widow and died, leaving no children; and the third likewise; 22 none of the seven left children. Last of all the woman herself died. 23 In the resurrection whose wife will she be? For the seven had married her.”

24 Jesus said to them, “Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26 And as for the dead being raised, have you not read in the book of Moses, in the story about the bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 27 He is God not of the dead, but of the living; you are quite wrong.” (Mark 12:13-27, NRSV)

The following comments are based on comments on Mark 12:13-17 of August 17, 2005 (Wednesday in the week of the Sunday closest to August 17, Year One), and comments of August 22, 2007 (Wednesday in the week of the Sunday closest to August 17, Year One), and on comments on Mark 12:18-27 of March 29, 2008 (Saturday of Easter Week, Year Two), and earlier comments as noted there. For parallel accounts, see the separate file, On Tribute and the Resurrection.

On Paying Taxes to the Emperor

On February 15, 2007 (Thursday in the week of the Sixth Sunday after the Epiphany, Year One), comments on Mark 12:13-17 were repeated from August 17, 2005 (Wednesday in the week of the Sunday closest to August 17, Year One); the comments are repeated here with editing and supplement.

Earlier, Jesus has been challenged by “the chief priests, the scribes and the elders” (Mk. 11:27; Lk. 20:1; Mt. 21:23a, not mentioning ‘the scribes’). They asked him, “By what authority are you doing these things? Who gave you authority to do them” (Mk. 11:28; cf. Mt. 21:23b; Lk. 20:2). Their reference was especially to the Cleansing of the Temple (Mk. 11:15-17; Mt. 21:12-13; Lk. 19:45-46). In response, Jesus presented them with a loaded question. “Did the baptism of John come from heaven, or was it of human origin?” (Mk. 11:30, cf. Mt. 21:25; Lk. 20:4). Now in a kind of reversal, their emissaries, some Pharisees and some Herodians (Mk. 12:13), disciples of the Pharisees, sent by “the Pharisees” (Mt. 22:15-16), or “spies” (Lk. 20:20), come with the intention to trap Jesus, but open with insincere flattery. “Teacher, we know that you are sincere and show deference to no one; for you do not regard people with partiality, but teach the way of God in accordance with truth” (Mk. 12:14a; cf. Mt. 22:16b; Lk. 20:21). Their loaded question follows. ““Is it lawful to pay taxes to the emperor, or not?” (Mk. 12:14b; Mt. 22:17; Lk. 20:22). But Jesus’ response is also “loaded.” He knows “their hypocrisy” (hypocrisin, Mk. 12:15a), or “their craftiness” (panourgian, Lk. 20:23). In Matthew, “Jesus, aware of their malice (ponarian), said, ‘Why are you putting me to the test, you hypocrites?’ ” (Mt. 22:18). He asks for “a denarius” (Mk. 12:15b; Lk. 20:24), or “the coin used for the tax,” which turns out to be “a denarius” (Mt. 22:19). When Jesus asks about the image on the coin, “Whose head is this, and whose title?” they respond, “The emperor’s” (Mk. 12:16; Mt. 22:20-21; Lk. 20:24). A former student of mine, the Rev. Dr. Susan Scott, pointed out to me that they condemned themselves by having the coin which bore the emperor’s image. According to Richard A. Horsley,

In strict adherence to the law of Moses, supposedly advocated by the Pharisees themselves, it was not lawful because God was their exclusive sovereign. Yet the Romans treated nonpayment of tribute as rebellion. Turning the trick question back upon the questioners, Jesus exposes their own collaboration with the Romans by asking them to show him a coin–literally forcing their hand. (Richard A. Horsley, NOAB, 3^rd ed., on Mk. 12:14, 16)

C. Clifton Black and Adela Yarbro Collins say, “The use of the simple name Caesar, which, without the addition of a specific name like Augustus or Tiberius, applied to all the emperors, allows the story to be applied to Mark’s audience as well as to those questioning Jesus and the crowd within the narrative” (HarperCollins Study Bible, rev. ed., 2006, on Mk. 12:16). So Jesus, already having the upper hand, avoids the trap. “Give to the emperor the things that are the emperor’s and to God the things that are God’s” (Mk. 12:17a; cf. Mt. 22:21; Lk. 20:25). “And,” says Mark, “they were utterly amazed at him” (Mk. 12:;17b; cf. Mt. 22:22; Lk. 20:26). They had no answer for Jesus’ question, but he had an answer for theirs that evaded the force of their “hypocrisy” and their “test” (v. 15). Luke brings closure to the story by pointing out that “they were not able in the presence of the people to trap him by what he said” (v. 26).

The Question about the Resurrection

This account shows minor wording variations among the three Gospels (Mt. 22:23-33; Mk. 12:18-27; Lk. 20:27-40) but little difference of substance. Matthew quotes the Sadducees, who refer to Moses’ teaching, “If a man dies childless, his brother shall marry the widow” (Mt. 22:24). The variation, “If a man’s brother dies, leaving a wife but no child, the man shall marry the widow” (Mk. 12:19; Lk. 20:28, with “no children” for “no child”), is essentially the same; neither cites Deut. 25:5 exactly. The succession of seven brothers who marry the wife in turn–a hypothetical case in any event–shows variation in the three reports, but tells the same story in each. Luke elaborates a little on the significance of resurrection: “But those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage” (Lk. 20:35; cf. Mk. 12:25; Mt. 22:30). To the words “they are like angels” (Lk. 20:36; Mk. 12:25; Mt. 22:30), Luke adds “and are children of God, being children of the resurrection.” He also closes the report with reference to commendation of Jesus by some of the scribes, “Teacher, you have spoken well” (Lk. 20:39), and the explanation, “For they no longer dared to ask him another question” (v. 40). That is true for Luke’s account, but Mark continues with a question about the commandment that is “first of all” (Mk. 12:28, cf. vv. 28-34, the parallel to which is in Lk. 10:25-28, a part of the introduction of the Parable of the Good Samaritan. Matthew also continues with the question about the greatest commandment (Mt. 22:34-40), a question posed by the Pharisees, who had “heard that he [Jesus] had silenced the Sadducees” (v. 34). The Sadducees were what we might call “strict constructionists” in reference to the Torah, the Law of Moses. In their view, the doctrine of the resurrection of the dead was not taught in the Torah (i.e. in the Pentateuch, Genesis through Deuteronomy), and so they did not accept that doctrine. But Jesus’ answer was on target. He refers to “the story about the bush” (i.e. the Burning Bush of Exodus, chap. 3). God is God “of the living” because he said, “I am the God of Abraham, the God of Isaac, and the God of Jacob” (Mk. 12:26, citing Ex. 3:6). Although they had died many years before Moses was born, they were (and are) “living.”

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net