Jeremiah 10:11-24

11 Thus shall you say to them: The gods who did not make the heavens and the earth shall perish from the earth and from under the heavens.

12 It is he who made the earth by his power,

who established the world by his wisdom,

and by his understanding stretched out the heavens.

13 When he utters his voice, there is a tumult of waters in the heavens,

and he makes the mist rise from the ends of the earth.

He makes lightnings for the rain,

and he brings out the wind from his storehouses.

14 Everyone is stupid and without knowledge;

goldsmiths are all put to shame by their idols;

for their images are false,

and there is no breath in them.

15 They are worthless, a work of delusion;

at the time of their punishment they shall perish.

16 Not like these is the LORD, the portion of Jacob,

for he is the one who formed all things,

and Israel is the tribe of his inheritance;

the LORD of hosts is his name.

The Coming Exile

17 Gather up your bundle from the ground,

O you who live under siege!

18 For thus says the LORD:

I am going to sling out the inhabitants of the land

at this time,

and I will bring distress on them,

so that they shall feel it.

19 Woe is me because of my hurt!

My wound is severe.

But I said, “Truly this is my punishment,

and I must bear it.”

20 My tent is destroyed,

and all my cords are broken;

my children have gone from me,

and they are no more;

there is no one to spread my tent again,

and to set up my curtains.

21 For the shepherds are stupid,

and do not inquire of the LORD;

therefore they have not prospered,

and all their flock is scattered.

22 Hear, a noise! Listen, it is coming-

a great commotion from the land of the north

to make the cities of Judah a desolation,

a lair of jackals.

23 I know, O LORD, that the way of human beings is not in their control,

that mortals as they walk cannot direct their steps.

24 Correct me, O LORD, but in just measure;

not in your anger, or you will bring me to nothing. (Jeremiah 10:11-24, NRSV)

On March 15, 2007 comments were repeated with revision and supplement from March 3, 2005 (Thursday in the week of the Third Sunday of Lent, Year One); they are repeated here with some editing and supplement:

The brief prose paragraph at the beginning of this reading echoes the disparagement of idols earlier in the chapter. “Their idols are like scarecrows in a cucumber field, / and they cannot speak; / they have to be carried, / for they cannot walk” (Jer. 10:5a, b, c, d). The prophet’s word from the LORD (v. 1) contrasts the impotence of foreign gods with the LORD’s power. “Do not be afraid of them,” he says, with reference to foreign idols, “for they cannot do evil, / nor is it in them to do good” (v.5e, f, g). On the other hand, “the LORD is the true God; / he is the living God and everlasting King. / “At his wrath the earth quakes, / and the nations cannot endure his indignation” (v. 10).

This thought continues in today’s reading. “The gods who did not make the heavens and the earth shall perish from the earth and from under the heavens” (v. 11). This is the one verse in Jeremiah that is written in Aramaic, rather than Hebrew. As a brief prose interruption of the poetic lines, it has been called “an Aramaic gloss” by Victor R. Gold and William L. Holladay (NOAB, 2^nd ed., on Jer. 10":11; cf. Mark E. Biddle, NOAB, 3^rd ed., on Jer. 10:11). By “gloss” they mean a brief explanatory note, probably inserted later. But it serves as a foil for what follows. The idols can do nothing, but Israel’s living God “made the earth,” “established the world,” and “stretched out the heavens” (v. 12). He controls the weather: “When he utters his voice, there is a tumult of waters in the heavens, / and he makes the mist rise from the ends of the earth. / He makes lightnings for the rain, / and he brings out the wind from his storehouses” (v. 13). In light of previous discussions of Judah’s idolatry, the contrast between human “wisdom,” especially that of “goldsmiths” who make idols, is understandable. “Everyone is stupid and without knowledge; / goldsmiths are all put to shame by their idols; / for their images are false, / and there is no breath in them” (v. 14). The idols produced are denounced as “worthless, a work of delusion,” and the prophet adds, “at the time of their punishment they shall perish” (v. 15).

By contrast, the idols, which had to be formed by goldsmiths (cf. v. 14), can in no way compare to “the LORD, the portion of Jacob,” who is “the one who formed all things” (v. 16a, b). Ironically, in light of the denunciations of Israel’s sins, “Israel is the tribe of his [the LORD’s’ inheritance,” for “the LORD of hosts is his name” (v. 16c, d).

In verse 17, the prophet warns the people to prepare for exile. “Gather up your bundle from the ground, / O you who live under siege!” The LORD says, “I am going to sling out the inhabitants of the land / at this time, / and I will bring distress on them, / so that they shall feel it” (v. 18). According to Gold and Holladay, “this passage [vv. 17-22] describes a siege (perhaps in 597 B.C.) which will not be lifted” (op. cit., on Jer. 10:17-22). We hear the voice of Zion, personified, mourning her loss: “Woe is me because of my hurt! / My wound is severe. / But I said, “Truly this is my punishment, / and I must bear it” (v. 19). She describes the loss of her tent and her children. “My tent is destroyed, / and all my cords are broken; / my children have gone from me, / and they are no more; / there is no one to spread my tent again, / and to set up my curtains” (v. 20). The loss of the tent may symbolize the loss of the temple, though, in some sense, Jerusalem was rendered inhabitable by the Babylonians. But the loss of Zion’s children represent’s the loss of Judah’s people. Zion states the reason for these losses: “For the shepherds are stupid, / and do not inquire of the LORD; / therefore they have not prospered, / and all their flock is scattered” (v. 21). Gold and Holladay say, “In Exile, Mother Zion will lose her children (Isa. 49:14-23; 54:1-3) because of the stupidity of Judah’s rulers (shepherds). God’s role in political events is not to be overlooked.” (Ibid.).

The reading continues with a description of the noise of the approaching army. “Hear, a noise! Listen, it is coming–a great commotion from the land of the north / to make the cities of Judah a desolation, / lair of jackals” (v. 22). The reflection and prayer which follow plead for understanding of human weakness. “I know, O LORD, that the way of human beings is not in their control, / that mortals as they walk cannot direct their steps” (v. 23). The prayer is also for limitation on the punishment. “Correct me, O LORD, but in just measure; / not in your anger, or you will bring me to nothing” (v. 24).

Romans 5:12-21

Adam and Christ (Gen 3.1-19)

12 Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned- 13 sin was indeed in the world before the law, but sin is not reckoned when there is no law. 14 Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come.

15 But the free gift is not like the trespass. For if the many died through the one man’s trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many. 16 And the free gift is not like the effect of the one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17 If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ.

18 Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all. 19 For just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. 20 But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, 21 so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification leading to eternal life through Jesus Christ our Lord. (Romans 5:12-21, NRSV)

On June 27, 2008 (Friday in the week of the Sunday closest to June 22, Year Two), comments were repeated from March 15, 2007 (Thursday in the week of the Third Sunday of Lent, Year One), when they were combined with revision and supplement from March 3, 2005 (Thursday in the week of the Third Sunday of Lent, Year One), and from June 30, 2006 (Friday in the week of the Sunday closest to June 29, Year Two). The combined comments are repeated here:

This passage presents an analogy, but also draws a contrast, between Adam and Christ. Paul says that “sin came into the world through one man [i.e. Adam],” with the consequence that “death spread to all because all have sinned” (Rom. 5:12). Paul explains that, though “sin is not reckoned when there is not law” (v. 13), “Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come” (v. 14). The remedy is “the free gift in the grace of the one man, Jesus Christ” which “abounded for the many” (v. 15). A similar analogy and contrast is drawn by Paul another context:

So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. Thus it is written, “The first man, Adam, became a living being” [Gen. 2:7]; the last Adam [Christ] became a life-giving spirit. . . . The first man was from the earth, a man of dust; the second man is from heaven. . . . Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven. (1 Corinthians 15:44-49 NRSV)

Both passages contrast Adam and Christ (the “last Adam,” 1 Cor. 15:45), “for as all die in Adam, so all will be made alive in Christ” (1 Cor. 15:22). In both passages, one could lists contrasts: Adam this, Christ that; but in Corinthians the focus becomes the contrast between our present earthly existence, which we have as children of Adam, and our future resurrection life, which we have through Christ. “Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven” (1 Cor. 15:49). In Romans, however, the focus is on salvation through Christ: the “trespass” [Adam's], versus “the free gift” (Rom. 5:15); “the many died” versus “much more surely have the grace of God” (v. 15). “The judgment following one trespass brought condemnation, but the free gift, following many trespasses brings justification (dikaivwma, dikaiōma)” (v. 16). “Death exercised dominion” versus “those who receive the abundance of grace and the free gift of righteousness (dikaiosuvnh, dikaiosynē) exercise dominion in life” (v. 17). In another contrast, Paul summarizes. “Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness (dikaivwma, dikaiōma) leads to justification and life ( dikaivwsin zwh:V, dikaiōsin [accusative case of dikaivwsiV, dikaiōsis] zōēs) for all” (v. 18). He explains: “For just as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous (divkaioi, dikaioi)” (v. 19). This contrasts the effect of Adam’s disobedience versus Christ’s obedience. Paul further notes that. when “the law came in,” it had “the result that the trespass multiplied; but where sin increased, grace abounded all the more.” (v. 20). Paul concludes with the contrasting result of Christ’s obedience, “so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification leading to eternal life through Jesus Christ our Lord” (v. 21).

“Just as sin exercised dominion in death, so grace might also exercise dominion through justification (dikaiosynē) leading to eternal life through Jesus Christ our Lord” (v. 21).

The word “Adam” (Md!x!, ’ādām) is a proper name for Adam (Gen. 4:25; 5:1 [first occurrence]), but also a generic term for “humankind” (NRSV: humankind = Md!x!, ’ādām, Gen. 1:26; 5:1 [second occurrence]; 5:2; = hā’ādām, 1:27; 6:5, 6). In the creation story, Md!x!h! (hā’ādām) is frequently translated “the man” [i.e. Adam] (13 times in Gen. chap. 2). With the creation of the first man (Adam), humankind was called into existence. In Christ, the “last Adam” (1 Cor. 15:45), humankind is created anew (cf. Eph. 2:15-16).

John 8:21-32

Jesus Foretells His Death

21 Again he said to them, “I am going away, and you will search for me, but you will die in your sin. Where I am going, you cannot come.” 22 Then the Jews said, “Is he going to kill himself? Is that what he means by saying, ‘Where I am going, you cannot come’?” 23 He said to them, “You are from below, I am from above; you are of this world, I am not of this world. 24 I told you that you would die in your sins, for you will die in your sins unless you believe that I am he.” 25 They said to him, “Who are you?” Jesus said to them, “Why do I speak to you at all? 26 I have much to say about you and much to condemn; but the one who sent me is true, and I declare to the world what I have heard from him.” 27 They did not understand that he was speaking to them about the Father. 28 So Jesus said, “When you have lifted up the Son of Man, then you will realize that I am he, and that I do nothing on my own, but I speak these things as the Father instructed me. 29 And the one who sent me is with me; he has not left me alone, for I always do what is pleasing to him.” 30 As he was saying these things, many believed in him.

True Disciples

31 Then Jesus said to the Jews who had believed in him, “If you continue in my word, you are truly my disciples; 32 and you will know the truth, and the truth will make you free.” (John 8:21-32, NRSV)

On September 1, 2008 (Monday in the week of the Sunday closest to August 31, Year Two), comments were repeated with editing and supplement from March 15, 2007 (Thursday in the week of the Third Sunday of Lent, Year One), when comments were repeated with some revision and supplement from March 3, 2005 (Thursday of the week of the Third Sunday in Lent, Year One), from February 9, 2006 (Thursday in the week of the Fifth Sunday after the Epiphany, Year Two), and from September 4, 2006 (Monday in the week of the Sunday closest to August 31, Year Two). The revised comments are repeated again here with editing and supplement:

Jesus’ controversy with “the Jews,” that is, the group of leaders who opposed him, is a gradual, but sustained process in chapters five to twelve of John’s Gospel. Raymond E. Brown notes some parallels in the misunderstandings of the Jews in chapters seven and eight. “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks?” (Jn. 7:35). Brown sees in this an ironic reference to the future mission to the Gentiles, future, that is, in reference to the time of Jesus’ ministry (The Gospel according to John I-XII, Anchor Bible 29, 1966, p. 318 on Jn. 7:25-36). But in the present chapter, Jesus says “again . . . ‘I am going away, and you will search for me, but you will die in your sin. Where I am going, you cannot come’ ” (Jn. 8:21). We are reminded of a contrasting promise to the disciples at the “Last Supper”: “And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also” (14:3, cf. vv. 1-6).

In the present context, the “Jews” ask, “Is he going to kill himself? Is that what he means by saying, ‘Where I am going, you cannot come’?” (v. 22). According to Brown this “concerns the possibility of his [Jesus’] killing himself, and, of course, he will voluntarily lay down his life (x 17-18)” (ibid., p. 349 on Jn. 8:21-30). The implication of “suicide” is from the Jews, of course, and part of their misunderstanding. “Jesus challenges his hearers to a decision before it is too late. . . . Men have but a short time to see Jesus, to look for him and to find him; a unique opportunity is being given to them and it will not be given again” (ibid., p. 350).

Jesus responds to the Jews’ questions. “He said to them, ‘You are from below, I am from above; you are of this world, I am not of this world. I told you that you would die in your sins, for you will die in your sins unless you believe that I am he (ejgwv eijmi, egō eimi, literally ‘I AM; cf. v. 58)’ ” (vv. 23-24). These verses, says Brown “explain the urgency of Jesus’ insisting that, once he goes away, there will be no other possibility for delivering them from sin. He is the one from above who has come into the world to enable men to be begotten from above, and thus to raise them up to God’s level from the sphere of what is below” (ibid.). Throughout John’s Gospel, a central issue is Jesus’ identity. Here the Jews ask, “Who are you?” But Jesus, apparently recognizing the question as less than totally sincere, retorts, “Why do I speak to you at all?” (v. 25). He has already identified himself, but they are not prepared to accept it. “I have much to say about you,” he adds (cf. 16:12), “and much to condemn; but the one who sent me is true, and I declare to the world what I have heard from him” (v. 26). According to John, “they did not understand that he was speaking to them about the Father” (v. 27). According to Brown, “from the beginning, from his very first discourse with Nicodemus, he has claimed to be from above and to be uniquely representative of the Father. . . . The editorial remark in vs. 27 assures us that we have been interpreting Jesus’ words correctly, and that their burden concerns his unique association with divinity, so unique that God is his Father” (ibid., on vv. 25, 27). And Jesus continues, telling them, “When you have lifted up the Son of Man, then you will realize that I am he, and that I do nothing on my own, but I speak these things as the Father instructed me. And the one who sent me is with me; he has not left me alone, for I always do what is pleasing to him” (vv. 28-29). The reference here to their lifting up the Son of Man refers to his later crucifixion (cf. 3:14). According to Brown, “while this return to the Father in crucifixion, resurrection, and ascension will be the great moment of revelation for those who believe, the very death of Jesus which is an essential part of this moment will be caused by those who do not believe. Thus they will judge themselves and reject the possibility of receiving life” (ibid., p. 351, on vv. 28-29). Brown counts this as the second of three references to Jesus being “lifted up” (3:14; 8:28; 12:32), which he says are “the Johannine equivalents of the three predictions of the passion, death, and resurrection found in all the Synoptics (Mark viii 31, ix 31, x 33-34, and par.)” (ibid., p. 146, on Jn. 3:14, with cross-reference from p. 351, on 8:28-29). John concludes the paragraph with the report that, “as he [Jesus] was saying these things, many believed in him” (8:30).

Jesus addresses “the Jews who had believed in him,” saying, “If you continue in my word (lovgoV, logos), you are truly my disciples; and you will know the truth, and the truth will make you free” (vv. 31-32). Obery M. Hendricks, Jr., explains that “truth” means here “not general knowledge, but saving truth (14:6),” and that “free” means here free “from the power of sin and its slavery (v. 34). Brown explains that “the ‘truth’ meant is the revelation of Jesus,” and “the hackneyed use of this phrase in political oratory in appealing for national or personal liberty is a distortion of the purely religious value of both truth and freedom in this passage” (ibid., p. 355, on v. 32). “Deliverance from sin by truth is not found in the OT,” says Brown, adding:

At Qumran it is said (1QS iv 20-21): ‘And then God will purge by His truth all the deeds of men . . . and will sprinkle on him a spirit of truth like water that cleanses from every lying abomination.’ It is not said that truth frees from sin but that it destroys sin. In early rabbinic writing (Pirqe Aboth iii 6) we find the idea that the study of the Law is a liberating factor, freeing one from worldly care. Thus, we may once again have an implicit contrast between the power of Jesus’ revelation and that of the Law. (ibid.)

It’s important for us to realize that, from God’s perspective, all of us–the whole of humankind–are confronted by Christ in this way. This part of the Gospel of John seems to present much rejection of Christ. But there are those who believe, for example, those mentioned in verse 30 and the blind man of chapter nine. We need to respond with faith and commitment, not rejection and hostility.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net