Jeremiah 29:1, 4-14 (Episcopal reading; one of two readings in the Presbyterian and Lutheran traditions)

Prepare for a Seventy-year Exile in Babylon

29:1 These are the words of the letter that the prophet Jeremiah sent from Jerusalem to the remaining elders among the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon. (Jeremiah 29:1, NRSV)

4 Thus says the LORD of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: 5 Build houses and live in them; plant gardens and eat what they produce. 6 Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. 7 But seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare. 8 For thus says the LORD of hosts, the God of Israel: Do not let the prophets and the diviners who are among you deceive you, and do not listen to the dreams that they dream, 9 for it is a lie that they are prophesying to you in my name; I did not send them, says the LORD.

10 For thus says the LORD: Only when Babylon's seventy years are completed will I visit you, and I will fulfill to you my promise and bring you back to this place. 11 For surely I know the plans I have for you, says the LORD, plans for your welfare and not for harm, to give you a future with hope. 12 Then when you call upon me and come and pray to me, I will hear you. 13 When you search for me, you will find me; if you seek me with all your heart, 14 I will let you find me, says the LORD, and I will restore your fortunes and gather you from all the nations and all the places where I have driven you, says the LORD, and I will bring you back to the place from which I sent you into exile. (Jeremiah 29:4-14, NRSV)

On April 3, 2009 (Friday in the week of the Fifth Sunday of Lent, Year One), when the reading was Jeremiah 29:1, 4-13, comments were repeated with editing and supplement from October 21, 2007 (the Sunday closest to October 19, Year One), when comments were repeated from March 30, 2007 (Friday in the week of the Fifth Sunday of Lent, Year One), when comments were combined with revision and supplement from March 18, 2005 (Friday in the week of the Fifth Sunday of Lent, Year One), and from October 16, 2005 (the Sunday closest to October 19, Year One). The combined comments are repeated here:

Jeremiah writes a letter to people deported from Jerusalem to Babylon by Nebuchadnezzar in 597 B.C. (Jer. 29:1-2; cf. 2 Kgs. 24:8-12). Jeremiah writes “to the remaining elders among the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnezzar had taken into exile from Jerusalem” (Jer. 29:1). Jeremiah puts this after the departure of “King Jeconiah [Jehoiachin], and the queen mother, the court officials, the leaders of Judah and Jerusalem, the artisans, and the smiths” (v. 2), who were also in exile, for “King Jehoiachin of Judah gave himself up to the king of Babylon, himself, his mother, his servants, his officers, and his palace officials [as] the King of Babylon took him prisoner in the eighth year of his reign” (2 Kgs. 24:12). This deportation, in 597 B.C., would be followed by another at the time of the siege of the city and destruction of the temple (2 Kgs. 25:11). The letter, we are told, “was sent by the hand of Elasah son of Shaphan and Gemariah son of Hilkiah, whom King Zedekiah of Judah sent to Babylon to King Nebuchadnezzar of Babylon” (v. 3).

According to Dr. Charles A. Pitts, of the Houston Graduate School of Theology,

This chapter is the record of a series of letters between Jeremiah in Jerusalem and the exiles in Babylon. The primary letter, from Jeremiah to the exiles, is included in Jer. 29:1-23. Verses 24-28 records Jeremiah’s response to a letter from a prophet named Shemaiah, who was in Babylon. This letter could be a part of the first letter, or a second letter, written after the first letter had been received and read, prompting a response from Shemaiah. However, the response in verses 24-28 could simply be an oracle of the prophet, in which case 29:24-32 are a single unit, albeit a somewhat confusing one. The latter seems the best option for interpretation. Jeremiah’s further response to the public reading of Shemaiah’s letter is found in Jer. 29:29-32, perhaps representing a third letter, although the exact chronology of the composition of the letters is impossible to ascertain. (“Lecture Notes” on Jeremiah and Ezekiel, on his Internet web site, at http://www.hgst.edu/Faculty_Staff_Pictures/Pitts/website/Lecture%20Notes--Jer%20Ez%20Jer%2029-30.htm, accessed October 18, 2009; you may need to copy and pasted the URL address in your browser. Note 1 says, “See Fretheim, Jeremiah, 399-400, for the view of three separate letters. Bright, Jeremiah, 210-211, offers the alternative of 29:24-32 as a unit.)

The introduction of the letter represents it as a divine oracle. “Thus says the LORD of hosts, the God of Israel (lxerAW4y9 yhelox@ tOxbAc4 hvhy rmaxA hKo, kōh ’āmar YHWH ts ^evā’ôth, ’ ^elōhê yiśrā’ēl), to all the exiles whom I have sent into exile from Jerusalem to Babylon” (v. 4). Jack R. Lundbom, based on this formula or variations, including “says the LORD” (vv. 11, 14a, b, 19a, b, NRSV for hvhy-Mxun4, n ^e’um YHWH; “oracle of Yahweh,” Lundbom), counts seven oracles within this letter, (1) verses 5-7, (2) verses 8-9, (3) verses 10-13, (4) verse 14a, (5) verse 14b, (6) verses 16-19, and (7) verses 21-23 (Jeremiah 21-36, Anchor Bible, vol. 21B, 2004, pp. 346-347). The first of these has surprising advice. “Build houses and live in them,” says Jeremiah; “plant gardens and eat what they produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease” (vv. 5-6). It sounds as though they are being told to prepare for a long–perhaps permanent–stay in Babylon. (And we know from later history that some did stay.) “First,” says Pitts,

they should make themselves at home in Babylon. All of the expectations of vv. 5-6 are the expectations of normal life. In other words, the exiles were to continue with life as normal, accepting that Babylon is now their home. They are to increase, even in exile. God’s creative work in His people does not cease because of judgment and exile. Still, God is active among His people. Still, God wants to bless His people. As Fretheim states, “this word is testimony to God’s ongoing work of creation and blessing, that flowing, rhythmic, non-dramatic divine activity” [Note 5 cites Fretheim, p. 409.]. God will work in their midst, if they will serve Him, even in a foreign land not of their choosing, if they will accept the judgment that they have earned. Furthermore, the command to plant and build even in exile reflects the call of Jeremiah, which was both destructive and creative. These exiles have experienced the judgment of God, now they must prepare to accept his grace and blessing. (op. cit.)

Furthermore, the Judean exiles are to pray for their enemies (cf. Mt. 5:44; Lk. 6:28; Rom. 12:14, 17-21; 1 Tim. 2:1-2). “But seek the welfare (MOlwA, šālôm) of the city where I have sent you into exile,” says the LORD in Jeremiah’s letter, “and pray to the LORD on its behalf, for in its welfare (MOlwA, šālôm) you will find your welfare (MOlwA, šālôm)” (Jer. 29:7). According to Pitts,

The translation, “peace” [cf. ‘peace and prosperity,’ TNIV] is seldom adequate for shalom [MOlwA, šālôm]; rather a term like “welfare” or “well-being” is probably more appropriate. The well-being of the exiles depends completely upon the welfare of Babylon. If famine or war comes to Babylon, it also comes to the exiles from Judah. Babylon, not Jerusalem, must be the focus of their prayers for blessing. This is an interesting twist to the psalmist admonition in Psalm 122:6-7, “Pray for the peace of Jerusalem: May those who love you be secure. May there be peace within your walls and security within your citadels.” Certainly, much to their dislike, the welfare of the exiles is now tied to Babylon, not Jerusalem.

The next oracle seeks to counter the deception of false prophets among the Judean exiles in Babylon. “For thus says the LORD of hosts, the God of Israel: Do not let the prophets and the diviners who are among you deceive you, and do not listen to the dreams that they dream, for it is a lie that they are prophesying to you in my name; I did not send them, says the LORD” (Jer. 29:8-9). According to Lundbom, prophets in exile “are making grand claims about how things will improve markedly in Jerusalem” (op. cit., on Jer. 29:1-32). In Jerusalem, Jeremiah has predicted the destruction of the Jerusalem temple and the Babylonian captivity by wearing “a yoke of straps and bars” in an acted out prophecy (Jer., chap. 27). The prophet Hananiah–a false prophet–contradicts Jeremiah’s prophecies. “Thus says the LORD of hosts, the God of Israel,” says Hananiah: “I have broken the yoke of the king of Babylon. Within two years I will bring back to this place all the vessels of the LORD’s house, which King Nebuchadnezzar of Babylon took away from this place and carried to Babylon. I will also bring back to this place King Jeconiah son of Jehoiakim of Judah, and all the exiles from Judah who went to Babylon, says the LORD, for I will break the yoke of the king of Babylon” (Jer. 28:2-4). Later in the present context, Jeremiah says, “Thus says the LORD of hosts, the God of Israel, concerning Ahab son of Kolaiah and Zedekiah son of Maaseiah, who are prophesying a lie to you in my name: I am going to deliver them into the hand of King Nebuchadrezzar of Babylon, and he shall kill them before your eyes” (29:21).

Jeremiah tells the exiles that they are to prepare for a lifetime (“seventy years,” v. 10) in Babylon. As we know from hindsight, Jeremiah’s prediction proved to be correct, at least approximately. (For various views on the exact meaning of “seventy years,” see the comments of Dr. Pitts, op. cit., i.e. on his Internet web site.) The edict of Cyrus which permitted the Jews to return (538 B.C., 2 Chron. 36:22-23; Ezra 1:1-4) took some years to be fully realized, and many Jews settled permanently in Babylon. Later it was said of Hillel that, like Ezra, he came up from Babylon to teach Jerusalem the Law. Eventually it was the Babylonian Talmud (not the Palestinian Talmud) that became the official Jewish Talmud.

Jeremiah, while giving sound advice, was hardly aware of what the centuries would bring. But he passes on the word of the LORD for the exiles. “Only when Babylon’s seventy years are completed will I visit you, and I will fulfill to you my promise and bring you back to this place” (v. 10). They are not forgotten, as the word of the LORD continues, “For surely I know the plans I have for you, says the LORD, plans for your welfare and not for harm, to give you a future with hope” (v. 11). Their restoration will require repentance, for the LORD tells the exiles, “Then when you call upon me and come and pray to me, I will hear you” (v. 12). “When you search for me,” he says, “you will find me; if you seek me with all your heart, I will let you find me” (vv. 13, 14a). And the LORD adds, “I will restore your fortunes and gather you from all the nations and all the places where I have driven you, says the LORD, and I will bring you back to the place from which I sent you into exile” (v. 14b). Here, as often in Jeremiah, he must contradict the superficial optimism of false prophets with sound advice which may seem bitter for the moment, but in the long run, holds out more substantial hope.

Jeremiah 39:11-40:6 (Alternate reading in the Presbyterian and Lutheran traditions)

Jeremiah, the Babylonian Captain of the Guard, and Ebed-melech

11 King Nebuchadrezzar of Babylon gave command concerning Jeremiah through Nebuzaradan, the captain of the guard, saying, 12 "Take him, look after him well and do him no harm, but deal with him as he may ask you." 13 So Nebuzaradan the captain of the guard, Nebushazban the Rabsaris, Nergal-sharezer the Rabmag, and all the chief officers of the king of Babylon sent 14 and took Jeremiah from the court of the guard. They entrusted him to Gedaliah son of Ahikam son of Shaphan to be brought home. So he stayed with his own people.

15 The word of the LORD came to Jeremiah while he was confined in the court of the guard: 16 Go and say to Ebed-melech the Ethiopian: Thus says the LORD of hosts, the God of Israel: I am going to fulfill my words against this city for evil and not for good, and they shall be accomplished in your presence on that day. 17 But I will save you on that day, says the LORD, and you shall not be handed over to those whom you dread. 18 For I will surely save you, and you shall not fall by the sword; but you shall have your life as a prize of war, because you have trusted in me, says the LORD. (Jeremiah 39:11-18, NRSV)

Jeremiah and Gedaliah (cf. 2 Kings 25.22-26)

40:1 The word that came to Jeremiah from the LORD after Nebuzaradan the captain of the guard had let him go from Ramah, when he took him bound in fetters along with all the captives of Jerusalem and Judah who were being exiled to Babylon. 2 The captain of the guard took Jeremiah and said to him, "The LORD your God threatened this place with this disaster; 3 and now the LORD has brought it about, and has done as he said, because all of you sinned against the LORD and did not obey his voice. Therefore this thing has come upon you. 4 Now look, I have just released you today from the fetters on your hands. If you wish to come with me to Babylon, come, and I will take good care of you; but if you do not wish to come with me to Babylon, you need not come. See, the whole land is before you; go wherever you think it good and right to go. 5 If you remain, then return to Gedaliah son of Ahikam son of Shaphan, whom the king of Babylon appointed governor of the towns of Judah, and stay with him among the people; or go wherever you think it right to go." So the captain of the guard gave him an allowance of food and a present, and let him go. 6 Then Jeremiah went to Gedaliah son of Ahikam at Mizpah, and stayed with him among the people who were left in the land. (Jeremiah 40:1-6, NRSV)

On October 21, 2007 (Twenty-first Sunday after Pentecost, references for the Sunday closest to October 19, Year One), comments were repeated with editing and supplement from October 16, 2005 (the Sunday closest to October 19, Year One); the revised comments are repeated again here with some editing:

We note that the Episcopal (Book of Common Prayer) reading–also the first reading listed by the Presbyterian and Lutheran Books of Worship–has two more readings in the present series from Jeremiah, today and tomorrow, but then moves on. However, the Presbyterian and Lutheran alternative readings continue for another week with the aftermath of the capture and destruction of Jerusalem as reported in Jeremiah 39, 29 and 40-45.

As background for today’s alternative reading, we note what the Babylonians have done. Now clearly in charge, having slaughtered Zedekiah’s sons (Jer. 39:6), captured and put out the eyes of Zedekiah (v. 7), sent him bound to Babylon (v. 8), and exiled most of the rest of the people (v. 9), they were prepared to deal kindly with Jeremiah. Perhaps they were aware of his repeated advice that Zedekiah should surrender to them (cf. 40:2-3). The Babylonian king gives command “through Nebuzaradan, the captain of the guard” (39:11): “Take him, look after him well and do him no harm, but deal with him as he may ask you” (v. 12). In response, “Nebuzaradan the captain of the Guard, Nebushazban the Rabsaris, Nergal-sharezer the Rabmag, and all the chief officers of the king of Babylon” (v. 13) complied; they “sent and took Jeremiah from the court of the guard” (v. 14a.). “They entrusted him to Gedaliah son of Ahikam son of Shaphan to be brought home. So he stayed with his own people” (v. 14b). Leo G. Perdue, in comments revised by Robert R. Wilson, says, “For a slightly different account regarding Jeremiah’s release from prison, cf. 40:1-6” (HarperCollins Study Bible, rev. ed., 2006, on Jer. 39:11-14).

An earlier event is reported. “The word of the LORD came to Jeremiah while he was confined in the court of the guard” (Jer. 39:15). Jeremiah was arrested (37:13-15), put in the “cistern house” (v. 16), but in response to his plea to the king (v. 20), released–so to speak–to “the court of the guard” (v. 21). On the protest of the royal officials (38:4), they were permitted to put Jeremiah in a cistern in the court of the guard (v. 6). But Ebed-melech appealed to the king on Jeremiah’s behalf (vv. 7-9), and with the king’s permission (v. 10), rescued Jeremiah from the cistern (vv. 11-13a), though “Jeremiah remained in the court of the guard” (v. 13b). For this kindness to Jeremiah, Ebed-melech was given a promise of safety. The account in the present context looks back to that time: “The word of the LORD came to Jeremiah while he was confined in the court of the guard” (39:15). Jeremiah was told to “Go (j`OlhA, hālôk, infinitive absolute) and say to Ebed-melech the Ethiopian: Thus says the LORD of hosts, the God of Israel: I am going to fulfill my words against this city for evil and not for good, and they shall be accomplished in your presence on that day” (v. 16). The infinitive absolute “go” (j`OlhA, hālôk) is used as “an emphatic imperative” (cf. E. Kautzsch, ed., and A. E. Cowley, trans., Gesenius’ Hebrew Grammar, 2^nd English ed., 1910, reprinted 1985, sec. 113 bb), but how far Jeremiah could “go” within the court of the guard is a question. The verb has metaphorical senses, “conduct oneself,” the use to make “the action vivid,” or to express “the continuation and progress of the action” (cf. William A. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. j`OlhA, hālôk, meanings no. 6, 3, 4). Although Jeremiah’s word for Ebed-melech foretells the Babylonian conquest of Jerusalem, it promises, “But I will save you on that day, says the LORD, and you shall not be handed over to those whom you dread. For I will surely save you, and you shall not fall by the sword; but you shall have your life as a prize of war, because you have trusted in me, says the LORD” (39:17-18). So Ebed-melech’s faithfulness and trust in the LORD will be rewarded. “Even in the midst of great national tragedy,” says Marvin A. Sweeney, “individuals may be judged on their own merits (see ch. 35 as well, on the Rechabites). Trust in God is a major theme of some parts of the Deuteronomistic History, such as 2 Kings ch. 18” (The Jewish Study Bible, 2004, on Jer. 39:15-18).

Returning to the narrative of what followed the Babylonian taking of Jerusalem, we here that “the word of the LORD came to Jeremiah from the LORD after Nebuzaradan the captain of the guard had let him go from Ramah, when he took him bound in fetters along with all the captives of Jerusalem and Judah who were being exiled to Babylon” (Jer. 40:1). According to Sweeney, “Ramah (near modern Ramallah) is an early Israelite city associated with the prophet Samuel (1 Sam. 9:1-10:16)” (ibid., on Jer. 40:1). That would be “Ramah of Ephraim” or “Ramathaim-zophim” (1 Sam. 1:1 RSV) according to Nancy L. Lapp (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Ramah no. 2; cf. Herbert G. May, et al. ed., Oxford Bible Atlas, 3^rd ed., 1984, reprint 1985, pp. 62-63). “Ramah,” says Mark E. Biddle, “was a transit point for deportees” (NOAB, 3^rd ed., augmented, 2007, on Jer. 40:1-6, with ref. to 31:15). As noted above, citing Perdue and Wilson, this account varies from 39:11-14, where Jeremiah is taken “from the court of the guard” (v. 14). In the present account, the Babylonian “captain of the guard” seems to be quite familiar with what Jeremiah has been proclaiming, which he summarizes: “The LORD your God threatened this place with this disaster; and now the LORD has brought it about, and has done as he said, because all of you sinned against the LORD and did not obey his voice. Therefore this thing has come upon you” (40:2b-3). In this, Nebuzaradan refers to the nation, and the pronoun “you” (Mk,-, -kem) is plural. But then he addresses Jeremiah directly. “Now look,” he says, “I have just released you (singular, j~-, -kā ) today from the fetters on your hands” (v. 4a). He offers Jeremiah a choice. “If you wish to come with me to Babylon, come, and I will take good care of you; but if you do not wish to come with me to Babylon, you need not come. See, the whole land is before you; go wherever you think it good and right to go” (v. 4b). Jeremiah’s alternative is spelled out by Nebuzaradan. “If you remain, then return to Gedaliah son of Ahikam son of Shaphan, whom the king of Babylon appointed governor of the towns of Judah, and stay with him among the people; or go wherever you think it right to go” (v. 5a), which becomes Jeremiah’s choice. “So the captain of the guard gave him an allowance of food and a present, and let him go” (v. 5b). As Sweeney observes, “Nebuzaradan offers Jeremiah the opportunity to live in Babylon under Babylonian protection” (op. cit., on 40:1-5). And he adds, “Jeremiah’s decision to remain in the land is consistent with the last two verbs employed in his prophetic commission, ‘to build’ and ‘to plant’ ” (ibid., on v. 5). Sweeney refers to Jeremiah 1:10. Jeremiah is given “an allowance of food and a present, and let . . . go” (v. 5b).

By choice, according to Biddle, Jeremiah

was placed in the custody of Gedaliah, the newly appointed governor of Judah with whose family [he] had long been friendly (26:24; 36:10). In fact, Gedaliah’s family figures prominently, not only in the life of Jeremiah, but also at the Judean court and in relation to the Deuteronomic reform. Gedaliah’s grandfather, Shaphan, delivered the newly discovered law scroll to King Josiah (2 Kings 22:3-13). Gedaliah’s father, Ahikam, a member of the delegation sent to the prophetess Huldah (2 Kings 22:12-14), was Jeremiah’s champion as well (26:24). Gedaliah’s uncle Gemariah (36:25) and first cousin (Micaiah (36:25) play similar, though unsuccessful, roles with regard to Jeremiah’s scroll that was read to king Jehoiakim. Another of Gedaliah’s uncles, Elasah, delivered Jeremiah’s letter to the exiles (29:3). The close connection between this aristocratic family, the Deuteronomic/Deuteronomistic movement, and the prose of the book of Jeremiah is intriguing. (ibid.)

Acts 16:6-15

Come Over to Macedonia!

6 They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7 When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; 8 so, passing by Mysia, they went down to Troas. 9 During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, "Come over to Macedonia and help us." 10 When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. (Acts 16:6-10, NRSV)

Lydia

11 We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days. 13 On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. 14 A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15 When she and her household were baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come and stay at my home." (Acts 16:11-15, NRSV)

On July 28, 2009 (Tuesday in the week of the Sunday closest to July 27, Year One), comments were repeated from September 16, 2008 (Tuesday in the week of the Sunday closest to September 14, Year Two), when comments were repeated from July 31, 2007 (Tuesday in the week of the Sunday closest to July 27, Year One), when comments were repeated with editing and supplement from September 19, 2006 (Tuesday in the week of the Sunday closest to September 14, Year Two), when comments were repeated from November 16, 2005 (the Twenty-Second Sunday after Pentecost, Year One). The revised comments are repeated here with some editing:

In the paragraph that precedes this reading, Paul and Silas come “to Derbe and to Lystra” in southeast Asia Minor, the latter the hometown of Timothy, who joins them (Acts 16:1-3). Luke reports that they revisit churches established on the first missionary journey, delivering “to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem (v. 4; cf. 15:19-29). And he reports that “the churches were strengthened in the faith and increased in numbers daily” (16:5; cf. 6:7).

Lystra was some 200 miles from Antioch of Syria, Paul’s home base, so to speak. Suddenly, as today’s reading begins, we find Paul, Silas, and Timothy some 600 miles further west by northwest, having traversed the length of Asia Minor (modern Turkey). “They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia” (v. 6). Asia here refers to the Roman province of Asia in western Asia Minor, of which Ephesus is the major city. Luke continues: “When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them” (v. 7). We note Luke’s attention to the guidance of the Holy Spirit in this journey. According to Dennis R. MacDonald, Phrygia was “a large region of interior western Asia Minor, during the NT period divided by the Romans into the provinces Asia and Galatia” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Phyrygia). Mysia was “the region of northwestern Asia Minor along the Hellespont and the Aegean Sea” in which were found Troas (Acts 16:8, 11) and Assos (Acts 20:13)” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Mysia). Bithynia was “a Roman Province in northwest Asia Minor” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Bithynia), mentioned with other provinces as the location of readers to whom 1 Peter was addressed. The point is that Paul passed quickly through Asia Minor, and, thanks to his vision at Troas of the man of Macedonia, who said, “Come over to Macedonia and help us” (Acts 16:9), he crossed the Aegean Sea and entered Europe. So the response of Paul to this visionary invitation, accompanied by Silas and Timothy, has come to symbolize for some the entry of the Gospel into Europe–though it may be that Christian believers were in Rome soon after Pentecost. For Luke, it represents the Holy Spirit’s guidance of the mission. They were “forbidden by the Holy Spirit to speak the word in Asia,” as noted above (v. 6), though Paul would later spend more than two years at Ephesus (Acts 19:10). They were also not allowed to “go into Bithynia” (Acts 16:7). They respond to this guidance. “When he [Paul] had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them” (v. 10). We note the preposition “they” in verses 6, 7, and 8, which becomes “we” in verses 10, 11, 12, 13, 14 (“us”), 15 (“us”), 16, and 17 (“us”). These first person references are commonly understood to indicate Luke’s presence with Paul’s group in the crossing to Macedonia and the beginnings of their ministry in Philippi. If so, Luke was present when Paul cast the spirit of divination out of the slave-girl (vv. 16-18), but apparently was not imprisoned with Paul and Silas (vv. 19-29).

But that’s a little ahead of the story. The group left Troas, sailed to the island of Samothrace, and “the following day to Neapolis,” the seaport (v. 11). Philippi, some ten miles inland, becomes the next scene of Paul’s ministry, for “from there [Neapolis, we journeyed] to Philippi, which is a leading city of the district of Macedonia and a Roman colony” (v. 12a). “We remained,” reports Luke, “in this city for some days” (v. 12b).

“On the sabbath day,” says Luke, “we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there” (v. 13). Beverly Roberts Gaventa suggests that by the expression “A place of prayer,” Luke means either a synagogue or an informal place of worship” (HarperCollins Study Bible, rev. ed., 2006, on Acts 16:13). An official Jewish synagogue would require a minyan (a quorum of ten men), so a group of women worshiping by the river would hardly be an official synagogue. Lydia is described as “a worshiper of God,” which Gaventa describes as “a Gentile who worshiped Israel’s God)” (ibid., on v. 14). Lydia was a business woman, perhaps wealthy, “a dealer in purple cloth,” not a native of Philippi, but “from the city; of Thyatira” (v. 14a). According to Charles H. Miller, Thyatira, which lay some 100 miles or so north of Ephesus, “lay on the road between Pergamum and Sardis in Lydia (or at times in Mysia) on the Lycus River” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Thyatira). The city, according to Gaventa, “was in the district of Lydia, which had long been a center for the production of purple dye, a luxury good (Lk. 16:19)” (loc. cit.). Luke tells us that “The Lord opened her heart to listen eagerly to what was said by Paul” (v. 14b). She opened her home to the missionaries, and, though they were imprisoned briefly (vv. 23-39), they would establish an important church in Philippi, which likely met, at first, in Lydia’s home. As a business-woman, Lydia may very well have contributed substantially to the financial help for Paul’s missionary work for which his later letter to the Philippians thanks them (Phil. 1:5, 7; 2:25; 4:10-20). In writing that letter, Paul finds little to criticize in the Philippian church. He does urge two persons, Euodia and Syntyche, to “be of the same mind in the Lord” (Phil. 4:2).

Luke 10:1-12, 17-20

The Seventy Sent Out on Mission

10:1 After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. 2 He said to them, "The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. 3 Go on your way. See, I am sending you out like lambs into the midst of wolves. 4 Carry no purse, no bag, no sandals; and greet no one on the road. 5 Whatever house you enter, first say, 'Peace to this house!' 6 And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. 7 Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. 8 Whenever you enter a town and its people welcome you, eat what is set before you; 9 cure the sick who are there, and say to them, 'The kingdom of God has come near to you.' 10 But whenever you enter a town and they do not welcome you, go out into its streets and say, 11 'Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.' 12 I tell you, on that day it will be more tolerable for Sodom than for that town. (Luke 10:1-12, NRSV)

The Seventy Return

17 The seventy returned with joy, saying, "Lord, in your name even the demons submit to us!" 18 He said to them, "I watched Satan fall from heaven like a flash of lightning. 19 See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20 Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven." (Luke 10:17-20, NRSV)

On May 26 and 27, 2009 (Tuesday and Wednesday in the week of the Seventh Sunday of Easter, Year One), when the readings were Luke 10:1-17 and Luke 10:17-24, comments were repeated from October 21 and 22, 2008 (Tuesday and Wednesday in the week of the Sunday closest to October 19, Year Two), when comments were repeated from earlier as noted there. Relevant comments for today’s reading, the first and third of four paragraphs covered on May 26 and 27, 2009, are repeated here:

On Luke 10:1-12

The mission of the Twelve is reported in three Gospels: Matthew 10:1-16; Mark 6:6-13; Luke 9:1-6, but the mission of the Seventy (or Seventy-two) is reported only by Luke (10:1-10, 17-20). Eric Franklin comments on the number:

The MS evidence is fairly divided and it is not easy to conclude what Luke actually wrote. Both numbers [70, 72] are linked to the two OT episodes that might be reflected in Luke’s story. Gen. 10 has a list of seventy nations of the world, though LXX has seventy-two. Num. 11 speaks of Moses choosing seventy elders upon whom a portion of the spirit that was upon him would rest, but since two others shared the gift, this could be taken as seventy-two. Which of these two episodes influenced Luke’s telling of the story is not certain. That they were sent ‘before Jesus to every town and place where he himself intended to go’ suggests the situation of the world-wide church as it preached and witnessed in anticipation of the return of Christ. On the other hand, the woes against the Galilean towns of vv. 13-15 point to Jewish perversity which was not wholly other than that which caused Moses’ appointment of the seventy elders. The episode is certainly related to the continuing mission to Israel and the varied response that this caused. Luke probably sees it as a pointer to the missionary experiences of his contemporaries as they challenged both Jews and Gentiles. (Eric Franklin, The Oxford Bible Commentary, 941)

Jesus gives similar instructions in both accounts. They go in pairs (Lk. 10:1; cf. Mk. 6:7). Jesus’ saying about the harvest provides motivation (Lk. 10:2; cf. Mt. 9:37-38). They are sent as lambs / sheep in the midst of wolves (Lk. 10:3; cf. Mt. 10:16). They are not to take money (Lk. 10:4; Mt. 10:9-10; Mk. 6:8). They are to stay where they are welcomed (Lk. 10:5-6; Mt. 10:11-13; cf. Mk. 6:10), but if not welcomed, they are to find another house (Lk. 10:6-7; cf Mt. 10:13). They are to “shake off” or “wipe off” “dust against” those who do not welcome them (Lk. 10:11; Mk. 6:11; Mt. 10:14, cf. v. 10). They are to preach the kingdom of God (Lk. 10:9; Mt. 10:7; Mk. 6:12). They went out and healed and cast out demons (Lk. 10:9, cf. vv. 17, 20; Mk. 6:7, 13; Mt. 10:1, 8). You might say I'm stretching a point to apply this by relating the Twelve to our ordained or recorded clergy and the Seventy to other Christian leaders, but as committed Christian believers we all share a common task. “The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for building up the body of Christ” (Eph. 4:11-12). Elton Trueblood, for one, concludes from this Ephesians passage that it is the job of the saints to do the work of ministry, and the job of pastors and teachers to equip the saints for ministry. It’s interesting to note that in both accounts of Jesus sending people out, they are sent two by two (for the Twelve, Mk. 6:7; for the Seventy/Seventy-two, Lk. 10:1). Modern pastors have inferred from this that door-to-door evangelism works best when people are sent out in pairs. The Seventy/Seventy-two are to first say, “Peace to this house! (Lk. 10:5), a form of the common greeting, Shalom! But Jesus’ purpose in sending them was to bring a profound peace. “Blessed are the peacemakers” (Mt. 5:9).

On Luke 10:17-20

Just as the report of the Commissioning and Mission of the Seventy is reported only by Luke (Lk. 10:1-12) so is the report of the Return of the Seventy. These narratives come early in what has been called Luke’s Travel Narrative (Lk. 9:51-18:14). This reading from Luke reports the return of the seventy, who rejoice in their recent experiences. “Lord in your name even the demons submit to us!” (Lk. 10:17). Jesus responds by saying, “I watched Satan fall from heaven like a flash of lightning” (v. 18). And he adds, “See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you” (v. 19; cf. Mk. 16:[17-18], which is absent from the older and better mss. of Mk.). This apparently represents a battle victory in the war between the two kingdoms (God’s and Satan’s), but Jesus tells them to “rejoice that your names are written in heaven” (v. 20). According to Marion Lloyd Soards, “Jesus did not regard exorcism in itself as a sign of God’s kingdom (11:19)” (NOAB, 3^rd ed., 2001, on Lk. 10:20). But Jesus’ emphasis on the long-range value of citizenship in Heaven (cf. Phil. 3:20; Heb. 11:10), is a useful reminder for us.

Eric Franklin comments:

When the missionaries return (v. 17), and rejoice that they have had power over the demons, the Lord bids them to raise their sights and to see that what has happened on earth is a reflection of, and a pointer to, something even more sublime in heaven: ‘I watched Satan falling like lightning from heaven.’ What is ultimately real and final takes place in heaven, and it is this, as it is reflected on earth, that enables the world to be more open to God’s rule. Luke has a strong sense of the transcendence of God’s kingdom. It is the victory in that sphere that enables Jesus to bring about God’s redemption on earth. They are to rejoice that their names are written in heaven (v. 20). (The Oxford Bible Commentary, 2001, on Lk. 10:1-24)

It is a privilege to participate in the Lord’s ministry. We are reminded that it is his ministry, and we, as the disciples, should rejoice in our relation to him. “Rejoice that your names are written in heaven” (Lk. 10:20). Jesus rejoices in what has happened, not only in the disciples’ mission, but in the insight it has provided for them. He says (v. 22), as noted by Franklin,

in a saying in which Jesus reveals himself in terms that, going beyond what is usually found in the Synoptic Gospels, comes close to his self-revelation in John. The Father has ‘handed over all things’ to the Son to give him an authority that is close to his own. That authority is centered on the act of redemption. The Father alone is the one who really knows the Son. Equally, it is the Son alone who really knows the Father. Such is his knowledge of the Father that he is able to make him known to anyone he chooses. Revelation of God through Jesus is not an idea that is elsewhere embraced in Luke. The section ends by pointing out how blessed the disciples are to have shared in this revelatory moment. The whole section has emphasized the reality of the heavenly Kingdom and its influence upon and future presence in the world. (loc. cit.).

Two thousand years later, we too are blessed! We have seen the gospel of the Kingdom spread throughout the World. Of course, we have seen terrible problems as well, the devastation spread by people under Satan’s control, it seems, and we must continually return to the Lord to be filled by the Holy Spirit and to rejoice in what he can do.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net