Jeremiah 36:27-37:2

Jeremiah Dictates Another Scroll

27 Now, after the king had burned the scroll with the words that Baruch wrote at Jeremiah's dictation, the word of the LORD came to Jeremiah: 28 Take another scroll and write on it all the former words that were in the first scroll, which King Jehoiakim of Judah has burned. 29 And concerning King Jehoiakim of Judah you shall say: Thus says the LORD, You have dared to burn this scroll, saying, Why have you written in it that the king of Babylon will certainly come and destroy this land, and will cut off from it human beings and animals? 30 Therefore thus says the LORD concerning King Jehoiakim of Judah: He shall have no one to sit upon the throne of David, and his dead body shall be cast out to the heat by day and the frost by night. 31 And I will punish him and his offspring and his servants for their iniquity; I will bring on them, and on the inhabitants of Jerusalem, and on the people of Judah, all the disasters with which I have threatened them–but they would not listen.

32 Then Jeremiah took another scroll and gave it to the secretary Baruch son of Neriah, who wrote on it at Jeremiah's dictation all the words of the scroll that King Jehoiakim of Judah had burned in the fire; and many similar words were added to them. (Jeremiah 36:27-32, NRSV)

Zedekiah's Vain Hope (2 Kings 24.17; 2 Chr 36.10)

37:1 Zedekiah son of Josiah, whom King Nebuchadrezzar of Babylon made king in the land of Judah, succeeded Coniah son of Jehoiakim. 2 But neither he nor his servants nor the people of the land listened to the words of the LORD that he spoke through the prophet Jeremiah. (Jeremiah 37:1-2, NRSV)

On October 16, 2007 (Tuesday in the week of the Twentieth Sunday after Pentecost, references for the week of the Sunday closest to October 12, Year One), comments were repeated from October 11, 2005 (Tuesday in the week of the Sunday closest to October 12, Year One); the comments are repeated again here with editing and supplement:

In the Old Testament reading for Sunday, two days ago, we read that Jeremiah dictated a scroll of his prophetic warnings to Judah to his scribe Baruch, and ordered him to read it in the temple to the people of Judah (Jer. 36:1-10). From yesterday’s reading we find that when the royal officials learn about this scroll, they become concerned and decide that the king must be informed (vv. 11-19). They warn Baruch and Jeremiah to hide because the scroll will be considered seditious (v. 19). When the scroll is read to the king, he cuts columns off and burns them (v. 23) and commissions three men to arrest Baruch and Jeremiah (v. 26).

As today’s reading begins, we learn that “after the king had burned the scroll with the words that Baruch wrote at Jeremiah's dictation, the word of the LORD came to Jeremiah: Take another scroll and write on it all the former words that were in the first scroll, which King Jehoiakim of Judah has burned” (vv. 27-28). The new scroll will condemn King Jehoiakim for burning the first scroll. “And concerning King Jehoiakim of Judah,” says Jeremiah to Baruch, “you shall say: Thus says the LORD, You have dared to burn this scroll, saying, Why have you written in it that the king of Babylon will certainly come and destroy this land, and will cut off from it human beings and animals?” (v. 29). Speaking through Jeremiah, the LORD announces a most disgraceful end for King Jehoiakim.“Therefore thus says the LORD concerning King Jehoiakim of Judah: He shall have no one to sit upon the throne of David, and his dead body shall be cast out to the heat by day and the frost by night” (v. 30). Mark E. Biddle calls attention to a similar oracle against Jehoiakim earlier in Jeremiah: “They shall not lament for him [Jehoiakim], saying, / ‘Alas, my brother!’ or ‘Alas, sister!’ / They shall not lament for him saying, ‘Alas, lord!’ or ‘Alas, his majesty!’ / With the burial of a donkey he shall be buried–dragged off and thrown out beyond the gates of Jerusalem” (Jer. 22:18b-19; cf. Biddle, NOAB, 3^rd ed., augmented, on Jer. 36:27-32). Jehoiakim’s reign is introduced in 2 Kings (2 Kgs. 23:36) with the negative evaluation, “He did what was evil in the sight of the LORD, just as all his ancestors had done” (v. 37). But though his servitude to Nebuchadnezzar of Babylon for three years, followed by rebellion is reported (2 Kgs. 24:1), as well as his death (v. 6), the related raids of Chaldeans, Arameans, Moabites and Ammonites (v. 2) are blamed rather on “the sins of Manasseh” (v. 3) and “the innocent blood that he [Manasseh] had shed” (v. 4), and not on Jehoiakim. In the present context (Jer., chap. 36), Leo G. Purdue and Robert R. Wilson refer to their earlier note on the earlier oracle against Jehoiakim (Jer. 22:13-19):

Jehoiakim . . . was put on the throne by Neco II . . . to replace his younger brother Jehoahaz. Thus Jehoiakim ruled without a contract with the male landowners (‘the people of the land’) and with no evidence of prophetic or priestly anointing. After Nebuchadrezzar defeated the Egyptians at Carchemish in 605, Jehoiakim became a Babylonian vassal. After three years Jehoiakim rebelled against the Babylonians, resulting in his death during the siege of Jerusalem. The city surrendered to Nebuchadrezzar in 597 (see 2 Kings 23:34-24:7). The speech against Jehoiakim is a poetic judgment oracle. The indictment (vv. 13-17) includes using compulsory, uncompensated labor to build a luxurious palace and practicing injustice. The announcement of judgment (vv. 18-19) speaks of the eventual demise of Jehoiakim, who will neither be lamented nor buried with royal honors. (HarperCollins Study Bible, rev. ed., 2006, on Jer. 22:13-19)

In the present context the announcement of Jehoiakim’s punishment continues. “And I will punish him and his offspring and his servants for their iniquity; I will bring on them, and on the inhabitants of Jerusalem, and on the people of Judah, all the disasters with which I have threatened them–but they would not listen” (Jer. 36:31). “Then,” we are told, “Jeremiah took another scroll and gave it to the secretary Baruch son of Neriah, who wrote on it at Jeremiah's dictation all the words of the scroll that King Jehoiakim of Judah had burned in the fire; and many similar words were added to them” (v. 32). Biddle says, “Using the destruction of the scroll as a symbol, Jeremiah announced the ignominious death of Jehoiakim (22:18-19; 2 Kings 24:6-15) and dictated an expanded copy of the scroll” (op. cit., on Jer. 36:27-32). Marvin A. Sweeney comments: “God instructs Jeremiah to write another scroll, which many also see as an early edition of the book. The final words of the v., ‘and more of the like was added’ [cited from the NJPS 1985, 1999 version], clearly reflect the fact that the book went through subsequent editions” (The Jewish Study Bible, 2004, on Jer. 36:27-32).

The next chapter of Jeremiah passes over the reign of Jehoiachin (Coniah), who “reigned three months in Jerusalem” (2 Kgs. 24:8). Zedekiah, Jehoiachin’s uncle, was “made king” (Jer. 37:1) after the attack of 597 B.C., and left to preside over Judah’s final years, until he himself rebelled against the Babylonians (2 Kgs. 24:20b), as had Jehoiakim before him (2 Kgs. 24:1). According to Robert R. Wilson, “Jehoiakim apparently died during Nebuchadnezzar’s invasion of Judah, so the brunt of the Babylonian attack fell on the new king, Jehoiachin. The narrator naturally focuses the account on the ‘Babylonian sack of Jerusalem and on the exile of the king and the royal court” (HarperCollins Study Bible, rev. ed., 2006, on 2 Kgs. 24:8-17).

NOTE: The chronology of Jeremiah’s sermons and the events reported in Jeremiah is complicated. It is clear that passages move back and forth between the times of one king and another, based on some other organizing principle than mere chronological sequence. We have reference to “the beginning of the reign of King Zedekiah” (Jer. 28:1), “the tenth year of King Zedekiah” (32:1), “the days of Jehoiakim” (35:1), “the fourth year of King Jehoiakim” (36:1), and the fact that :Nebuchadrezzar of Babylon made [Zedekiah] king in the land of Judah (37:1). (There’s more of that, but you get the idea.)

The focus of today’s reading is on God’s response, through Jeremiah and Baruch, to Jehoiakim’s defiance and the continued defiance of his successor (except for Jehoiachin). “But neither he [Zedekiah] nor his servants nor the people of the land listened to the words of the LORD that he spoke through the prophet Jeremiah” (Jer. 37:2). Jehoiachin is given a negative evaluation in 2 Kings. “He did what was evil in the sight of the LORD, just as his father had done” (2 Kgs. 24:9), but one wonders how much evil in a mere three months. The later hope for a continuation of the Davidic dynasty was centered in Jehoiachin, who was released from prison after the death of Nebuchadnezzar by his successor Evil-merodach (2 Kgs. 25:27). Jehoiachin was treated kindly and had “a seat above the other seats of the kings who were with him in Babylon” (v. 28). Zerubbabel was his grandson (1 Chron. 3:19; cf. Hag. 1:1, 12; 2:2, 4, 21; Zech. 4:6, 7, 9, 10; [and 6:9-15? Cf. commentaries]; Mt. 1:12-13).

1 Corinthians 14:1-12

Gifts of Prophecy and Tongues

14:1 Pursue love and strive for the spiritual gifts, and especially that you may prophesy. 2 For those who speak in a tongue do not speak to other people but to God; for nobody understands them, since they are speaking mysteries in the Spirit. 3 On the other hand, those who prophesy speak to other people for their upbuilding and encouragement and consolation. 4 Those who speak in a tongue build up themselves, but those who prophesy build up the church. 5 Now I would like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless someone interprets, so that the church may be built up.

6 Now, brothers and sisters, if I come to you speaking in tongues, how will I benefit you unless I speak to you in some revelation or knowledge or prophecy or teaching? 7 It is the same way with lifeless instruments that produce sound, such as the flute or the harp. If they do not give distinct notes, how will anyone know what is being played? 8 And if the bugle gives an indistinct sound, who will get ready for battle? 9 So with yourselves; if in a tongue you utter speech that is not intelligible, how will anyone know what is being said? For you will be speaking into the air. 10 There are doubtless many different kinds of sounds in the world, and nothing is without sound. 11 If then I do not know the meaning of a sound, I will be a foreigner to the speaker and the speaker a foreigner to me. 12 So with yourselves; since you are eager for spiritual gifts, strive to excel in them for building up the church. (1 Corinthians 14:1-12, NRSV)

On November 9, 2008 (the Sunday closest to November 9, Year Two), comments were repeated from March 10, 2008 (Monday in the week of the Fifth Sunday of Lent, Year Two), when comments on 1 Corinthians 14:1-19 were selected and repeated from earlier, as noted there. The comments of November 9, 2008, are repeated here with some editing:

Paul lists gifts of the Spirit in 1 Corinthians, chapter 12, and presents love (ajgavph, agapē) as the indispensable, essential condition of their use, “a still more excellent way” (1 Cor. 12:31). This is followed by setting love in contrast with speaking in tongues (13:1), prophetic powers, understanding and faith (v. 2), and generous giving (v. 3). The remainder of chapter 13 insists on the superlative value of love.

In the continuation, in today’s reading, Paul begins with emphasis on love: “Pursue love and strive for the spiritual gifts” (14:1a). But he also emphasizes prophecy, adding, “and especially that you may prophesy” (v. 1b). Paul has said that neither speaking in tongues nor prophetic powers have any value apart from love (13:1-2). But given that condition, both have some value. Now he compares the gifts of prophecy and tongues, and shows a preference for the former. “For those who speak in a tongue (oJ . . . lalw:n glwvssh/, ho . . . lalōn glōssē(i) ) do not speak to other people but to God; for nobody understands them, since they are speaking mysteries in the Spirit” (14:2). There is a value, but mainly for the one who speaks in tongues. “On the other hand,” says Paul, “those who prophesy (oJ . . . profhteuvwn, ho . . . prophēteuōn) speak to other people for their upbuilding (oijkodomhv, oikodomē; cf. Eph. 4:12) and encouragement (paravklhsiV, paraklēsis; cf. Acts 13:15) and consolation (paramuqiva, paramythia; cf. the related verb paramuqouvmenoi, paramythoumenoi, ‘encouraging,’ with Paul’s plural editorial ‘we’ in 1 Thess. 2:12)” (1 Cor. 14:3). Paul characterizes the gift of prophecy in a way that makes it seem like preaching, or something very close to it. “Those who speak in a tongue build up (oijkodomei:, oikodomei) themselves, but those who prophesy build up (oijkodomei:, oikodomei) the church” (v. 4). He places special value on this “upbuilding”–which we used to call “edification.” With this he provides a criterion for us in our work for Christ. What is it that contributes the most to the building up of individual Christian believers and the Christian community as a whole? While recognizing that Paul seems to value prophecy more than speaking in tongues in 1 Corinthians 14, it is also true that he credits speaking in tongues with some value (and admits to speaking in tongues himself, v. 18). “Those who speak in a tongue build up themselves,” he says (1 Cor 14:4a). I have suggested that the lists of gifts of the Spirit in 1 Corinthians 12 and elsewhere are neither comprehensive nor definitive, but rather suggestive and used as examples. The value placed on speaking in tongues here suggests to me the value of various forms of private and personal religious experience, including meditation and the like. The special emphasis on prophecy, “those who prophesy build up the church” (1 Cor. 14:4, cf. vv. 5, 12 and 19), relates to sound preaching of the gospel, which builds up the church in our time. If some at Corinth were claiming to be somehow “super spiritual,” or at least were “boastful or arrogant or rude” (13:4-5), Paul uses a bit of irony to correct them. “Now I would like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless someone interprets, so that the church may be built up” (14:5).

Paul apparently uses himself as a hypothetical example to illustrate the relative value of speaking in tongues. With a rhetorical question, he asks, “Now, brothers and sisters, if I come to you speaking in tongues, how will I benefit you unless I speak to you in some revelation or knowledge or prophecy or teaching?” (v. 6). Paul illustrates by comparison with musical instruments that do, or do not, produce “distinct notes”: “It is the same way with lifeless instruments that produce sound, such as the flute or the harp. If they do not give distinct notes, how will anyone know what is being played? And if the bugle gives an indistinct sound, who will get ready for battle?” (vv. 7-8). One thinks of the discordant sounds of a beginning musician, whether on the piano, the violin, or another instrument, as compared to the music of an accomplished musician. “So with yourselves,” says Paul; if in a tongue you utter speech that is not intelligible, how will anyone know what is being said? For you will be speaking into the air” (v. 9). “Into the air,” says Victor Paul Furnish, means “to no effect (cf. 9:26)” (HarperCollins Study Bible, rev. ed., 2006, on 1 Cor. 14:9). Paul chooses to emphasize his point about the need for understanding. “There are doubtless many different kinds of sounds in the world, and nothing is without sound. If then I do not know the meaning of a sound, I will be a foreigner to the speaker and the speaker a foreigner to me” (vv. 10-11). And Paul sums up his point. “So with yourselves; since you are eager for spiritual gifts, strive to excel in them for building up the church (pro;V th;n oijkodomh;n th:V ejkklhsivaV, pros tēn oikodomēn tēs ekklēsias)” (v. 12). “In accordance with the analogies,” says Richard A. Horsley, “their ‘spirits’ should be channeled into intelligible forms of communication such as prophecy” (NOAB, 3^rd ed., augmented, 2007, on 1 Cor. 14:6-12).

Paul has more to say on these matters, but that will be in readings for tomorrow and Thursday.

Matthew 10:16-23

Coming Persecutions (Mk 13.9-13; Lk 21.12-17)

16 "See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. 17 Beware of them, for they will hand you over to councils and flog you in their synagogues; 18 and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles. 19 When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; 20 for it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; 22 and you will be hated by all because of my name. But the one who endures to the end will be saved. 23 When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes. (Matthew 10:16-23, NRSV)

On May 15, 2008 (Thursday in the week of the Sunday closest to May 11, 2008, Year Two), comments were repeated from October 16, 2007 (Tuesday in the week of the Sunday closest to October 12, 2007), when comments were repeated with editing and supplement from October 11, 2005 (Tuesday in the week of the Sunday closest to October 12, Year One); the revised comments are repeated here.

This reading from Matthew continues the second of five major speeches by Jesus as presented in Matthew’s gospel. In comments for yesterday’s reading (Oct. 12, 2009), the concluding formulas for each of the speeches were listed. For an outline of this discourse according to Matthew with references to parallel passages, see the separate file, Jesus’ Second Major Discourse References.

Yesterday’s reading from Matthew was from the first part of that speech, with focus on Jesus’ commissioning of the Twelve to go through Israel proclaiming “the good news” (Mt. 10:7), curing “the sick,” raising “the dead,” cleansing “the lepers,” and casting “out demons” (v. 8). Today’s reading focuses on persecutions the Twelve will face as they conduct their mission–not merely in the next few days as they conduct their mission, of which mission as such Matthew’s account tells us nothing (contrast Mk. 6:12, 13, 30-31; Lk. 9:6, 10:17-20)–but as Matthew’s later Christian community conducts its own mission.

Comparison of Matthew’s version of the commissioning speech with parallel passages reveals an interesting phenomenon. This paragraph has its closest parallel in the eschatological speeches of Mark 13 and Luke 21. But there is an interesting paragraph in Matthew’s own version of the eschatological speech (chap. 24) which clearly follows Mark’s version with interesting changes. These texts are presented in the separate file, Persecutions and the Mission, with comparison of Matthew 10:16-23; Matthew 24:9-14; Mark 13:9-13; and Luke 21:12-19 in one row of the table, and comparison of Matthew 10:16-23 (repeated) with selected verses from Mark, Luke and John in another row.

On the assumption of many scholars that Mark’s Gospel, or perhaps an early version of it, was available for Matthew’s use, it appears that Matthew removed the predictions of being called before governors and kings as an opportunity for testimony (Mk. 13:9-10; cf. Lk. 21:12-13) from his version of the eschatological speech, where he instead emphasizes the persecution as such. “Then they will hand you over to be tortured and will put you to death, and you will be hated by all nations because of my name. Then many will fall away, and they will betray one another and hate one another. And many false prophets will arise and lead many astray. And because of the increase of lawlessness, the love of many will grow cold” (Mt. 24:9-12). But he uses the sayings about being called before governors and kings as an opportunity for testimony in the speech about commissioning the Twelve for their mission. After Jesus says, “See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves” (Mt. 10:16; cf. Lk. 10:3), he gives the Twelve a warning: “Beware of them, for they will hand you over to councils and flog you in their synagogues; and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles” (Mt. 10:17-18; cf. Mk. 13:9; Lk. 21:12-13). At this point Mark has the words, “And the good news (to euaggelion, ‘the gospel’) must first be proclaimed to all nations” (Mk. 13:10; cf. Mt. 24:14; Lk. 21:13). The continuation is also found in Matthew 10, Mark 13, and Luke 21, but not in Matthew 24. “When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; for it is not you who speak, but the Spirit of your Father speaking through you” (Mt. 10:19-20; cf. Mk. 13:11; Lk. 21:14-15). However, the warning about betrayal by family and friends occurs in some form in each of the four accounts. According to Matthew, Jesus tells the Twelve, “Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; and you will be hated by all because of my name” (Mt. 10:21, 22a; cf. Mk. 13:12, 13a; Lk. 21:16-17). Notice how the scope of this saying extends beyond the immediate mission to the later missionary activity of the church, a point reinforced by the assurance, “But the one who endures to the end will be saved” (Mk. 13:13b; Mt. 10:22; 24:13). The thought is similar in Luke: “But not a hair of your head will perish. By your endurance you will gain your souls” (Lk. 21:18-19).

The parallels to this reading in Mark 13 and Luke 21 (as well as in Matthew 24) suggest that these predictions of persecutions have an eschatological perspective and, in any event, some reference to the future ministries of the disciples, after Easter, in the period of the early church. By assembling this material in the context of the disciples’ mission during Jesus ministry, Matthew connects their ministry under Jesus direct supervision with their future ministry as leaders of the Christian church. They are to be wise, but innocent (Mt. 10:16), and to speak as guided by the Holy Spirit (Mt. 10:19-20; Mk. 13:11; Lk. 12:11-12; cf. Jn. 14:26). (Note that this applies to the circumstances of persecution, not week-to-week sermon preparation!) They are warned of the treachery and betrayal of family members (Mt. 10:21; Mk. 13:12), and admonished to “endure to the end” (Mt. 10:22). It is interesting to note the focus on Israel in Matthew’s account. “Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel” (Mt. 10:5b, 6). “. . . truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes” (v. 23b). The book of Matthew as a whole, of course, concludes with the Great Commission to “make disciples of all nations,” where “nations” translates e[qnh (ethnē), which is often translated “Gentiles.” So the warning about persecutions anticipates more than just the inhospitable reception that the disciples may receive on their mission to Israel; it looks forward to the persecutions faced by the early church. “But the one who endures to the end will be saved” (Mt. 10:22b).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net