Zechariah 8:9-17, Episcopal and Lutheran Traditions

9 Thus says the LORD of hosts: Let your hands be strong–you that have recently been hearing these words from the mouths of the prophets who were present when the foundation was laid for the rebuilding of the temple, the house of the LORD of hosts. 10 For before those days there were no wages for people or for animals, nor was there any safety from the foe for those who went out or came in, and I set them all against one other. 11 But now I will not deal with the remnant of this people as in the former days, says the LORD of hosts. 12 For there shall be a sowing of peace; the vine shall yield its fruit, the ground shall give its produce, and the skies shall give their dew; and I will cause the remnant of this people to possess all these things. 13 Just as you have been a cursing among the nations, O house of Judah and house of Israel, so I will save you and you shall be a blessing. Do not be afraid, but let your hands be strong.

14 For thus says the LORD of hosts: Just as I purposed to bring disaster upon you, when your ancestors provoked me to wrath, and I did not relent, says the LORD of hosts, 15 so again I have purposed in these days to do good to Jerusalem and to the house of Judah; do not be afraid. 16 These are the things that you shall do: Speak the truth to one another, render in your gates judgments that are true and make for peace, 17 do not devise evil in your hearts against one another, and love no false oath; for all these are things that I hate, says the LORD. (Zechariah 8:9-17, NRSV)

On December 22, 2007 (Saturday in the week of the Third Sunday of Advent, Year One), comments were repeated with editing and supplement from December 17, 2005 (Saturday in the week of the Third Sunday of Advent, Year Two), when comments were repeated from an E-mail sent December 19, 2003, for December 20, 2003. The comments are repeated again here:

As noted yesterday, in the second part of the reading for that day (Zech. 8:1-8), the tone changes, as the book moves toward the conclusion (today) of the first major section (chaps. 1-8; see comments for Monday of this week, Dec. 14, 2009). According to references by Gregory Mobley (NOAB, 3^rd ed., augmented, 2007, on Zech. 8:9), Zechariah alludes to prophecies of his contemporary, Haggai. “Thus says the LORD of hosts: Let your hands be strong–you that have recently been hearing these words from the mouths of the prophets who were present when the foundation was laid for the rebuilding of the temple, the house of the LORD of hosts” (Zech. 8:9; cf. W. Sibley Towner, HarperCollins Study Bible, rev. ed., 2006, on Zech 8:9-13). Haggai had both criticized the people for procrastination in rebuilding the temple, and given challenge and encouragement to Zerubbabel and the people to finish the work. Zechariah’s challenge gives some further reason for the delay. “For before those days there were no wages for people or for animals, nor was there any safety from the foe for those who went out or came in, and I set them all against one other” (v. 10). And Zechariah continues with the LORD’s promises. “But now I will not deal with the remnant of this people as in the former days, says the LORD of hosts” (v. 11). The LORD promises peace, abundant harvest, and general blessings. “For there shall be a sowing of peace; the vine shall yield its fruit, the ground shall give its produce, and the skies shall give their dew; and I will cause the remnant of this people to possess all these things” (v. 12). Their being cursed will be reversed to blessing. “Just as you have been a cursing among the nations, O house of Judah and house of Israel, so I will save you and you shall be a blessing. Do not be afraid, but let your hands be strong” (v. 13). Mobley suggests a comparison (on v. 13): “I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed” (Gen. 12:2-3; cf. Ben Zvi’s ref. to Gen. 12:12 [sic], rather vv. 2-3? The Jewish Study Bible, 2004, on Zech. 8:13). Towner says, “The exiled and dispersed Judah and Israel have been objects of hissing and cursing (see Jer. 25:18; Mic. 6:;16), but all that is to be reversed in a restoration era characterized by agricultural productivity and peace” (op. cit., on v. 13).

Zechariah continues with an explanation of the LORD’s reversal with respect to Judah and Jerusalem. “For thus says the LORD of hosts: Just as I purposed to bring disaster upon you, when your ancestors provoked me to wrath, and I did not relent, says the LORD of hosts, so again I have purposed in these days to do good to Jerusalem and to the house of Judah; do not be afraid” (v. 14-15). On verse 14, Ben Zvi refers to his earlier comment on “He purposed” (Zech 1:6 NJPS ‘he planned to do’ NRSV), “He purposed may also be understood as ‘He considered [doing],’ thereby conveying a conditional element from the outset in God’s plans: If the (monarchic period) Israelites had heard their prophets, the punishment would not have come” (on Zech. 1:6; cf William L. Holladay, Hebrew and Aramaic Lexicon, corrected ed., 1988, s.v. Mm1z!, zāmam). The LORD’s promise remains contingent upon the people’s righteous living. “These are the things that you shall do: Speak the truth to one another, render in your gates judgments that are true and make for peace, do not devise evil in your hearts against one another, and love no false oath; for all these are things that I hate, says the LORD” (vv. 16-17). Mobley suggest a comparison: “Thus says the LORD of hosts: Render true judgments, show kindness and mercy to one another; do not oppress the widow, the orphan, the alien, or the poor; and do not devise evil in your hearts against one another” (7:9-10, cross ref. by Mobley, op. cit., on 8:16-17; cf. Ben Zvi, op. cit., on 8:16-17, and my comments yesterday, Dec. 18, 2009). Also compare Micah’s admonition. “He has told you, O mortal, what is good; / and what does the LORD require of you / but to do justice, and to love kindness, / and to walk humbly with your God” (Mic. 6:8). Of this verse Mobley says, “In this single sentence the prophet [Micah] sums up a century of brilliant prophecy; see Am. 5:21-24; Hos. 6:6; Isa. 1:11-17 (NOAB, 3^rd ed., on Mic. 6, 8).

Zephaniah 3:14-20, Presbyterian Tradition

A Song of Joy

¹⁴ Sing aloud, O daughter Zion;

shout, O Israel!

Rejoice and exult with all your heart,

O daughter Jerusalem!

¹⁵ The LORD has taken away the judgments against you,

he has turned away your enemies.

The king of Israel, the LORD, is in your midst;

you shall fear disaster no more.

¹⁶ On that day it shall be said to Jerusalem:

Do not fear, O Zion;

do not let your hands grow weak.

¹⁷ The LORD, your God, is in your midst,

a warrior who gives victory;

he will rejoice over you with gladness,

he will renew you in his love;

he will exult over you with loud singing

¹⁸ as on a day of festival.

I will remove disaster from you,

so that you will not bear reproach for it.

¹⁹ I will deal with all your oppressors

at that time.

And I will save the lame

and gather the outcast,

and I will change their shame into praise

and renown in all the earth.

²⁰ At that time I will bring you home,

at the time when I gather you;

for I will make you renowned and praised

among all the peoples of the earth,

when I restore your fortunes

before your eyes, says the LORD. (Zephaniah 3:;14-20, NRSV)

The following comments are based on those of December 24, 2007 (Monday in the week of the Fourth Sunday of Advent, Year Two)when comments were repeated from December 19, 2005 (Monday in the week of the Fourth Sunday of Advent, Year Two):

Zephaniah, whose oracles are placed “in the days of King Josiah” (Zeph. 1:1), begins with judgment on Judah (1:4). Gregory Mobley suggests that he condemns “practices prohibited by Deuteronomy . . . [which] suggests that he prophesied before Josiah’s reforms of 621 BCE (2 Kings 2:3)” (NOAB, 3^rd ed., augmented, 2007, in the Introduction to Zephaniah). He turns to oracles against the nations (2:4-15), but returns to judgment on Judah (3:1-8) before balancing all of this judgment with the oracles of joy and salvation (3:9-20) which conclude the book

The joy of song rings out in today’s reading. “Sing aloud (yn09r!, rānnî). O daughter Zion; / shout, O Israel! / Rejoice and exult with all your heart, / O daughter Jerusalem!” (Zeph. 3:14). Why? “The LORD has taken away the judgments against you, / he has turned away your enemies” (v. 15a). For “the LORD has taken away the judgments against you,” Mobley refers to Isaiah (ibid., on v. 15): “Comfort, O comfort my people, / says your God. / Speak tenderly to Jerusalem, / and cry to her / that she has served her term, / that her penalty is paid, / that she has received from the LORD’s hand / double for all her sins” (Isa. 40:1-2). This, says, Kent Harold Richards, is “the reason for the people to sing” (HarperCollins Study Bible, rev. ed., 2006, on Zeph. 3:15). “The king of Israel, the LORD, is in your midst,” says Zephaniah, “you shall fear disaster no more” (v. 15b, cf. Isa. 12:6). If this rejoicing can be linked to Josiah’s reforms–I’m speculating now–there is no tension between theocracy (God is king) and monarchy (Josiah is king), such as is evident in 1 Samuel 8. But according to Ehud Ben Zvi, “As in some other prophetic texts, here God is king (Sovereign), obviating the need for an ideal human king (a ‘messiah’)” (The Jewish Study Bible, 2004, on Zeph. 3:15).

“On that day,” says Zephaniah, “it shall be said to Jerusalem: / Do not fear, O Zion; / do not let your hands grow weak” (v. 16). For this verse, Mobley refers to Isaiah 41:10, 13; 43:1, 5 (op. cit., on v. 16). “On that day,” says Richards, no longer refers to the day on which punishment arises (1:9-10), but a day on which it can be said Do not fear, an introduction to words of salvation (see Isa 10:24)” (op. cit., on v. 16). “The LORD, your God, is in your midst,” says Zephaniah, a warrior who gives victory; / he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing (hn0!&r9B4, b ^erinnāh) / as on a day of festival” (vv. 17, 18a). For the reference to God as “a warrior,” Mobley refers to Exod. 15:3, and for “he will rejoice,” he refers to Isa. 62:5” (ibid., on v. 17). In reference to “with loud singing,” Richards says, “The same Hebrew word used to call the people to sing aloud (v. 14 [a verb, see above] now has the Lord responding in kind [with corresponding noun]” (op. cit., on v. 17).

To this point in today’s reading, the prophet has been speaking for and about the LORD. But now we hear again the voice of the LORD directly (cf. vv. 6:13). “I will remove disaster from you, / so that you will not bear reproach for it” (v. 18b, c). The meaning of the Hebrew here is apparently uncertain (cf. NRSV text notes b and c). The Jewish translation says, “He will soothe with His love / Those long disconsolate. / I will take away from you the woe / Over which you endured mockery” (Zeph. 3:17e, 18). Ben Zvi says, “The Heb. is extremely difficult. Tentative and at times quite divergent translations have been proposed. On possibility is: ‘Those who are afflicted because they are deprived of the festivals, I [i.e., the LORD] have gathered, they were from you, (they were) a sign on her (they were) a (source of) Mockery’ ” (op. cit., on v. 18 NJPS). If the latter is correct, it describes the affliction from which relief is now announced. Commenting on the NRSV, Mobley says, for “I will remove disaster from you, contrast with the beginning of the book, 1:2-3” (op. cit., on v. 18).

In any case, the two concluding verses clearly announce the restoration of Judah. “I will deal with all your oppressors / at that time,” says the LORD. “And I will save the lame / and gather (CBeqax3, ’ ^aqabbēts) the outcast, / and I will change their shame into praise / and renown in all the earth” (v. 19). “Oppressors,” says Richards, “includes those within Judah and those in other nations” (op. cit., on v. 19). “At that time,” says the LORD, “I will bring you home, / at the time when I gather (yc9B4Q1 , qabb ^etsî) you” (v. 20a, b). If there was any question about who the gathered outcast were (v. 19d), it becomes clear that the Judeans are being gathered and brought home. “For I will make you renowned and praised / among all the peoples of the earth, / when I restore your fortunes / before your eyes, says the LORD” (v. 20c, d, e, f). According to Richards, “Gather no longer carries the irony of gathering straw (see note on 2:1) but is more like the gathering a shepherd does of lambs (Isa. 40:11; Jer. 23:3)” (ibid., on Zeph. 3:20) In his earlier note, he said, “Gather together [Uww4Oqt4h9, hithqôš ^ešû]. The Hebrew term is used for the gathering of straw or sticks (see Ex. 5:7-12; Num. 15:32), contrasting with the gathering of people for rejoicing in 3:20” (ibid., on 2:1).

The the last two verses, at least (Zeph. 3:19-20), seem to anticipate the Babylonian captivity. Mobley suggests that vv. 19-20 are “perhaps a late addition to the words of Zechariah,” op. cit., on vv. 19-20. But Ben Zvi says,

The book concludes with a strong announcement of hope for the readership of the book; such positive conclusions typify biblical books. The fortunes of Israel/Judah will be rest9ored, and this restoration includes the gathering of the exiles (on this point, cf. Amos 9:14-15–though in Amos the image of restoration is agrarian). Because of its tone this v[erse, i.e. v. 20] has been included in Jewish liturgy. (op. cit., on v. 20)

Revelation 6:1-17, Episcopal and Lutheran Traditions

Six of the Seven Seals

6 Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures call out, as with a voice of thunder, "Come!" 2 I looked, and there was a white horse! Its rider had a bow; a crown was given to him, and he came out conquering and to conquer.

3 When he opened the second seal, I heard the second living creature call out, "Come!" 4 And out came another horse, bright red; its rider was permitted to take peace from the earth, so that people would slaughter one another; and he was given a great sword.

5 When he opened the third seal, I heard the third living creature call out, "Come!" I looked, and there was a black horse! Its rider held a pair of scales in his hand, 6 and I heard what seemed to be a voice in the midst of the four living creatures saying, "A quart of wheat for a day's pay, and three quarts of barley for a day's pay, but do not damage the olive oil and the wine!"

7 When he opened the fourth seal, I heard the voice of the fourth living creature call out, "Come!" 8 I looked and there was a pale green horse! Its rider's name was Death, and Hades followed with him; they were given authority over a fourth of the earth, to kill with sword, famine, and pestilence, and by the wild animals of the earth.

9 When he opened the fifth seal, I saw under the altar the souls of those who had been slaughtered for the word of God and for the testimony they had given; 10 they cried out with a loud voice, "Sovereign Lord, holy and true, how long will it be before you judge and avenge our blood on the inhabitants of the earth?" 11 They were each given a white robe and told to rest a little longer, until the number would be complete both of their fellow servants and of their brothers and sisters, who were soon to be killed as they themselves had been killed.

12 When he opened the sixth seal, I looked, and there came a great earthquake; the sun became black as sackcloth, the full moon became like blood, 13 and the stars of the sky fell to the earth as the fig tree drops its winter fruit when shaken by a gale. 14 The sky vanished like a scroll rolling itself up, and every mountain and island was removed from its place. 15 Then the kings of the earth and the magnates and the generals and the rich and the powerful, and everyone, slave and free, hid in the caves and among the rocks of the mountains, 16 calling to the mountains and rocks, "Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb; 17 for the great day of their wrath has come, and who is able to stand?" (Revelation 6:1-17, NRSV)

The following comments are based on relevant comments on Revelation 5:1-6:11 and 6:12-7:4 from October 29 and 30, 2009 (Thursday and Friday in the week of the Sunday closest to October 26, Year One), when comments were based on earlier comments as noted there.

After those in the heavenly throne room sing songs of praise to the Lamb (Rev. 5:11-14), he opens the seals. Jean-Pierre Ruiz has called the first four seals “seals of destruction” (NOAB, 3rd ed., augmented, 2007, on Rev. 6:1-8). “Then,” says John, “I saw the Lamb open one of the seven seals, and I hears one of the four living creatures call out, as with a voice of thunder, ‘Come!’ ” (Rev. 6:1). For what this thunderous voice summons, John says he “looked, and there was a white horse! Its rider had a bow; a crown was given to him, and he came out conquering and to conquer” (v. 2). According to Metzger, “The white horse symbolizes a conquering power that none can resist (in 19:11-13 the reference is to Christ)” (op. cit., on Rev. 6:2). Ruiz adds that “the crown given to the rider as he is sent forth suggests a guarantee of victory” (op. cit., on v. 2). David E. Aune offers a somewhat different explanation. “The rider on the white horse represents warfare (see 19:11, where, unlike here, the rider on the white horse represents the Messiah); the bow can be a symbol of divine chastisement (Lam. 3:12-13; Hab. 3:9), and his crown indicates victory in war” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 6:2).

The pattern of the first seal is repeated in the second, third and fourth seals. “When he [i.e., the Lamb] opened the second seal,” says John, “I heard the second living creature call out, ‘Come!’ And out came another horse, bright red; its rider was permitted to take peace from the earth, so that people would slaughter one another; and he was given a great sword” (vv. 3-4). According to Bruce M. Metzger, “The red horse symbolizes war and bloodshed” (NOAB, 2^nd ed., 1994, on Rev. 6:4). Ruiz adds that the words, “permitted to take peace from the earth [were] effectively annulling the ‘pax Romana,’ the self-congratulatory designation of Roman imperial rule as ‘the Roman peace’ “ (NOAB, 3^rd ed., augmented, 2007, on Rev. 6:4).

This brings us to the third seal. “When he [i.e., the Lamb] opened the third seal,” says John, “I heard the third living creature call out, ‘Come!’ I looked and there was a black horse! Its rider held a pair of scales in his hand, and I heard what seemed to be a voice in the midst of the four living creatures saying ‘A quart of wheat for a day’s pay, and three quarts of barley for a day’s pay, but do not damage the olive oil and the wine!” (vv. 5-6). According to Metzger, “The black horse symbolizes famine, which follows upon war” (op. cit., on v. 5; cf. Ruiz, op. cit., on v. 5). Ruiz adds, “A quart of wheat . . . three quarts of barley [are to be] sold at exorbitant prices because of war and famine. The prohibition against harming the olive oil and the wine (neither olive trees nor grape vines are newly planted each year) suggests that the famine is limited” (ibid.). According to Aune, “A quart of wheat for a day’s pay represents an exorbitant price for wheat, fifteen times higher than normal; shortages were often caused by hoarding for the purpose of profiteering” (op. cit., on v. 6). He suggests the same for the oil and wine. “Do not damage . . .wine [means] do not fraudulently withhold oil and wine to extort exorbitant prices” (ibid.).

When the Lamb “opened the fourth seal,” says John, “I heard the voice of the fourth living creature call out ‘Come!’ I looked and there was a pale green horse! Its rider’s name was Death, and Hades followed with him; they were given authority over a fourth of the earth, to kill with sword, famine, and pestilence, and by the wild animals of the earth” (vv. 7-8). “The pale green horse,” says Metzger, “symbolizes pestilence and death. A fourth part indicates wide but not total devastation” (op. cit., on v. 8). “Hades,” says Ruiz, is “the Greek god of the underworld” (op. cit., on v. 8). “Death and Hades,” says Aune, “are personified together in Revelation (1:18; 20:13-14), as they are in poetic contexts in the OT (Job 18:13; Isa. 28:15, 18; Hos. 13:14)” (op. cit., on v. 8). “Sword, famine, and pestilence, and . . . wild animals [are] stereotypical horrors of war (see Deut. 32:23-25; Jer. 14:12; 15:3; Ezek. 55:16-17; 14:21; Psalms of Solomon 13:2-3)” (op. cit., on v. 8).

The pattern of the first four seals is varied for the next three. “The fifth and sixth seals,” says Metzger, “describe the prayers of the martyrs in heaven (vv. 9-11) and their effects on earth (vv. 12-17)” (op. cit., on vv. 9-17). “When he opened the fifth seal,” says John, “I saw under the altar the souls of those who had been slaughtered for the word of God and for the testimony they had given” (v. 9). According to Metzger, “The souls of the martyrs are said to be under the altar because they had been martyred for the sake of Christ (Mt. 24:9; Phil. 2:17; 2 Tim. 4:6). According to Aune, “this represents proximity to God” (op. cit., on v. 9). These martyrs do not feel that their situation has been fully resolved, for “they cried out with a loud voice, “Sovereign Lord, holy and true, how long will it be before you judge and avenge our blood on the inhabitants of the earth?’ “ (v. 10). “How long?” says Metzger, “is a cry for divine vindication,” and for “Avenge our blood,” he adds, “vengeance belongs to God (Rom. 12:19)” (op. cit., on v. 10). “God,” says Ruiz, “is the one who takes up the cause of those killed for the sake of justice (Ps. 78:1-10 [LXX])” (op. cit., on v. 10). These martyrs “were each given a white robe and told to rest a little longer, until the number would be complete, both of their fellow servants and of their brothers and sisters, who were soon to be killed as they themselves had been killed” (v. 11). Although these martyrs have been killed, John’s vision clearly assumes continued existence after death. “Rest,” says Aune, is a “metaphor for the repose of death (14:13; Prov. 21:16; Sir. 30:17; 38:23), though this rest will last only until the final consummation (see 2 Esd. 7:75)” (ibid.). Aune adds that “a widespread ancient tradition affirmed a predetermined number of martyrs known only to God (2 Esd. 2:38; 4:36; 1 Enoch 47:4; cf. Rom. 11:25; 1 Clement 2:4; 59:2)” (ibid.).

Throughout much of the Book of Revelation, the plagues and judgments are brought about by the Lamb’s opening of the seals and the blowing of the trumpets and pouring out of bowls by angels. While the Dragon and the two Beasts have their day (chaps. 12-13), there is never really any doubt that they will be “thrown into the lake of fire and sulfur” (Rev. 20:10).” God is in control from the start to the finish. While the Book of Revelation certainly portrays cosmic conflict between the powers of light and the powers of darkness, there is never really any doubt as to the eventual outcome.

Now we come to the opening of the sixth seal. “When he [i.e., the Lamb] opened the sixth seal, I looked, and there came a great earthquake; the sun became black as sackcloth, the full moon became like blood, and the stars of the sky fell to the earth as the fig tree drops its winter fruit when shaken by a gale” (vv. 12-13). Furthermore, “the sky vanished like a scroll rolling itself up, and every mountain and Island was removed from its place” (v. 14). According to Metzger, “The great earthquake and cosmic catastrophes are not to be understood literally, but represent social upheavals and divine judgment on the Day of the Lord (Isa. 34:4; Joel 2:30-31; Am. 8:9" (op. cit., on Rev. 6:12-14). According to Ruiz, “The opening of the sixth seal unleashes a great earthquake, and its catastrophic effects on the cosmos and on human society are described” (op. cit., on Rev. 6:12-17). “The sky vanished like a scroll rolling itself up,” says Aune, is “a simile used in Isa. 34:4 (see also Sibylline Oracles 3:82-83; 8:233; cf. Heb. 1:12), here a preview of the eventual destruction of the heavens (20:11; 21:1)” (op. cit., on Rev. 6. 14). In response to these upheavals, John tells us, “Then the kings of the earth and the magnates and the generals and the rich and the powerful, and everyone, slave and free, hid in the caves and among the rocks of the mountains” (v. 15). All of these were “calling to the mountains and rocks, ‘Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand?’ “ (vv. 16-17). Ruiz says, “All classes of society seek to escape from the wrath of God (Isa. 2:10, 19)” (op. cit., on vv. 15-17; cf. Metzger, op. cit., on vv. 15-17).

Titus 1:1-16, Presbyterian Tradition

Salutation

1:1 Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and the knowledge of the truth that is in accordance with godliness, 2 in the hope of eternal life that God, who never lies, promised before the ages began-- 3 in due time he revealed his word through the proclamation with which I have been entrusted by the command of God our Savior,

4 To Titus, my loyal child in the faith we share:

Grace and peace from God the Father and Christ Jesus our Savior.

Instructions for Titus’ Ministry in Crete

5 I left you behind in Crete for this reason, so that you should put in order what remained to be done, and should appoint elders in every town, as I directed you: 6 someone who is blameless, married only once, whose children are believers, not accused of debauchery and not rebellious. 7 For a bishop, as God's steward, must be blameless; he must not be arrogant or quick-tempered or addicted to wine or violent or greedy for gain; 8 but he must be hospitable, a lover of goodness, prudent, upright, devout, and self-controlled. 9 He must have a firm grasp of the word that is trustworthy in accordance with the teaching, so that he may be able both to preach with sound doctrine and to refute those who contradict it.

10 There are also many rebellious people, idle talkers and deceivers, especially those of the circumcision; 11 they must be silenced, since they are upsetting whole families by teaching for sordid gain what it is not right to teach. 12 It was one of them, their very own prophet, who said,

“Cretans are always liars, vicious brutes, lazy gluttons.”

13 That testimony is true. For this reason rebuke them sharply, so that they may become sound in the faith, 14 not paying attention to Jewish myths or to commandments of those who reject the truth. 15 To the pure all things are pure, but to the corrupt and unbelieving nothing is pure. Their very minds and consciences are corrupted. 16 They profess to know God, but they deny him by their actions. They are detestable, disobedient, unfit for any good work. (Titus 1:1-16, NRSV)

On February 26, 2009 (Thursday in the week of the Last Sunday after the Epiphany, Year One), comments were repeated from December 24, 2007 (Monday in the week of the Fourth Sunday of Advent, Year Two), when comments were repeated from February 22, 2007 (Thursday in the week of the Last Sunday after the Epiphany, the day after Ash Wednesday, Year One), when comments were combined with revision and adaptation from February 10, 2005 (Thursday following Ash Wednesday in the week of the Last Sunday after the Epiphany, Year One), and from December 19, 2005 (Monday in the week of the Fourth Sunday in Advent, Year Two). The combined comments are repeated here:

The standard elements of the salutation in Titus are expanded and adapted to express Christian themes and theology, in a manner similar to that of Romans 1:1-7. The emphasis falls on Paul’s status as “a servant of God and an apostle of Jesus Christ, for the sake of the faith of God's elect and the knowledge of the truth that is in accordance with godliness” (Tit. 1:1). This truth includes “the hope of eternal life that God, who never lies, promised before the ages began” (v. 2), which is embodied in the tradition received by Titus, for “in due time he [i.e., God] revealed his word through the proclamation with which I [i.e., ‘Paul,’ or perhaps one of his close followers] have been entrusted by the command of God our Savior” (v. 3). So far, we have the identification of the sender of the letter, which would correspond to the signature, perhaps with titles added, with which letters are closed in our world.

The designation of the recipient, though brief, alludes to Paul’s relationship with Titus. “To Titus, my loyal child in the faith we share” (v. 4a). Titus was apparently a Gentile convert–a Greek–from Paul’s first missionary journey (Acts 13-14), who accompanied Paul on a visit with church leaders in Jerusalem (Gal. 2:1), who “was not compelled to be circumcised” (Gal 2:3). From other Pauline letters, one gets the impression that Titus, called here “my loyal child in the faith,” was more mature, to some extent, as much Paul’s equal as his “child in the faith.” Margaret M. Mitchell sums up activities of Titus on Paul’s behalf:

In the pastoral ministry to Corinth Titus played a crucial role, first as a key administrator of the collection for the saints in Jerusalem (2 Cor. 8:6, 16-17, 23; 12f:18), and later as Paul’s diplomatic envoy who successfully brokered a reconciliation between the apostle and the church, which had harboured doubts about Paul’s legitimacy and financial responsibility (2 Cor. 2:13; 7:6-7, 13-16). (NOAB, 3^rd ed., augmented, 2007, in the Introduction to Titus)

Mitchell’s characterization of Titus is essentially correct, though we might suppose that the reconciliation preceded the finalization, at least, of the collection (cf. Rom. 15:25-28).

The salutation concludes with Paul’s standard greeting, “Grace and peace from God the Father and Christ Jesus our Savior” (Tit. 1:4b; cf. Phil. 1:2; Col. 1:2b). It is, perhaps, remarkable that in this salutation, in successive verses, the term Savior (swthvr, sōtēr) is used of God (v. 3) and of Christ (v. 4). This term is used of God the Father in the New Testament only eight times (Lk. 1:47; 1 Tim. 1:1; 2:3; 4:10; Tit. 1:3; 2:10; 3:4; Jude 25). The fact that within the Pauline Epistles, the term only occurs in the Pastoral Epistles, and never in the so-called “undisputed letters” of Paul, is taken by some as one of the indications that Paul himself did not write these letters. Raymond F. Collins, for example, says,

Paul used the title ‘Savior’ (sōtēr) only once in his extant writings [i.e., those Collins counts as authentic]. To the Philippians he wrote that ‘our citizenship is in heaven and it is from there that we are expecting a Savior, the Lord Jesus Christ’ (Phil. 3:20). On the other hand, the use of the ‘Savior’ title is one of the characteristic features of the Pastoral Epistles. . . . In 1 Timothy the title is always used in a theological sense [apparently, because in 1 Tim., the term is used of God the Father]. In 2 Timothy it is used in a christological sense [i.e. of Christ]. In Titus the title is used in reference both to God . . . and to Christ Jesus . .  This repetitive but diverse usage suggests that the title is a key element of the soteriology, theology, and Christology of the Pastoral Epistles. (1 & 2 Timothy and Titus; A Commentary, The New Testament Library, 2002, p. 308, in “Excursus 9: “Our Savior”)

Others, however, are not convinced that Paul himself did not write the Pastoral Epistles. “They were written,” says Walter L. Liefeld, not only by Paul the theologian or Paul the churchman, but by Paul the missionary” (1 & 2 Timothy/Titus, The NIV Application Commentary, 1999, p. 38, cf. pp. 24-38). For a vigorous defense of the view that Paul himself wrote the Pastoral Epistles, compare the views of William Hendriksen (Exposition of the Pastoral Epistles, New Testament Commentary, 1957, sixth printing, 1974, pp. 4-33). William Barclay offers a medial position, suggesting that the letters represent Paul’s thinking, based on genuine letter fragments, passed on in their present form by a close follower of Paul:

Clearly, apart from his great public letters, Paul must have had a continuous private correspondence . . . Now it may well be that in the later days there were some fragments of Paul’s correspondence in the possession of some Christian teacher. This Christian teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. This teacher had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he took them and amplified them and made them supremely relevant to his own situation and sent them out to the church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy, but we think that the form of the letters is due to a Christian teacher who summoned the help and the spirit of Paul to his aid, when the Church of his day needed the guidance which only Paul could have given. (The Letters to Timothy, Titus and Philemon, The Daily Study Bible Series, 2^nd ed., 1960, pp. 16-17)

“I left you behind in Crete,” says Paul to Titus, “for this reason, so that you should put in order what remained to be done, and should appoint elders (presbuvteroi, presbyteroi) in every town, as I directed you” (Tit. 1:5). In the account of Paul’s ministry and mission in Acts, the closest he comes to Crete is when, “as the wind was against us,” says Luke, “we sailed under the lee of Crete off Salmone. Sailing past it with difficulty, we came to a place called Fair Havens, near the city of Lasea” (Acts 27:7-8). Some believe that, after two years of house arrest in Rome (Acts 28:30-31, cf. v. 16), Paul was released from prison in A.D. 62 and did further missionary work not recorded in Acts before being arrested again and put to death during the persecution instigated by Nero after the fire in Rome in A.D. 64. Leaving Titus in Crete and other travels mentioned in the Pastoral Epistles (cf. Tit. 1:5; 3:12-13; 2 Tim. 4:10-13) would have taken place between the first and second of two Roman imprisonments of Paul–the second being hypothetical, of course, since it is never mentioned in the New Testament. But in 2 Timothy, which on this theory would be from the second Roman imprisonment, Paul clearly expects to be put to death (cf. 2 Tim. 4:6-8), whereas, in an earlier imprisonment, he is uncertain of the outcome (cf. Phil. 1:20-26).

The content of Paul’s Epistle to Titus is comparable to that of his First Epistle to Timothy, whose task at Ephesus (1 Tim. 1:3-7) was similar to that of Titus on Crete. But Paul seems to use a more fatherly tone with Timothy, and to spell things out in more detail. While Paul also gives instructions to Titus, he comes a little closer, at least, to treating him as an equal.

As noted above, Titus is directed to “appoint elders in every town” on the Island of Crete (Tit. 1:5). The qualifications listed, “someone who is blameless, married only once, whose children are believers, not accused of debauchery and not rebellious” (v. 6), when combined with the qualifications for a bishop (vv. 7-9), are comparable to the qualifications for a bishop given in 1 Timothy (1 Tim. 3:2-7). The “bishop” ( ejpivskopoV, episcopos, v. 7), “as God’s steward, must be blameless; he must not be arrogant or quick-tempered or addicted to wine or violent or greedy for gain; but he must be hospitable, a lover of goodness, prudent, upright, devout, and self-controlled. He must have a firm grasp of the word that is trustworthy in accordance with the teaching, so that he may be able both to preach with sound doctrine and to refute those who contradict it” (vv. 7-9). Apparently, the terms “elder” (presbuvteroV, presbyteros, Tit. 1:5) and “bishop” ( ejpivskopoV, episcopos, v. 7), sometimes translated “overseer” (cf. NRSV text note d), are used here of the same office. Compare the reference to elders “who labor in preaching and teaching” in 1 Timothy (1 Tim. 5:17). To Timothy, Paul gives similar, but separate, credentials for “bishops” ( ejpivskopoi, episcopoi) (1 Tim. 3:1-7) and “deacons” (diavkonoi, diakonoi) (1 Tim. 3:8-13). To Titus, he gives one set of credentials (Titus 1:5-9) for persons who are first called “elders” (presbuvteroi, presbyteroi) (Titus 1:5) and then called “bishops” ( ejpivskopoi, episkopoi) (v. 7). “Elder and bishop (v. 7) are two terms for the same office in the church” (John Knox and William A. Beardslee, NOAB, 2^nd ed., on Tit. 1:5). Later, of course, presbuvteroV (presbyteros) became the normal designation of a “priest” in the Greek Orthodox Church. In the instructions to Timothy and Titus, I should think that Paul adapted his advice to the respective circumstances in Ephesus and in Crete

In the situation of the Pastoral Epistles, church order has not developed to the point represented by the letters of Ignatius of Antioch (early 2^nd century), when, at least from his perspective, the presbytery should be subordinated to the bishop for the sake of unity and harmony.

Wherefore it is fitting that ye also should run together in accordance with the will of the bishop who by God’s appointment rules over you. Which thing ye indeed of yourselves do, being instructed by the Spirit. For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord. (The Epistle of Ignatius to the Ephesians, Chapter IV, from The AnteNicene Christian Fathers, I, now in the Christian Classics Ethereal Library at http://www.ccel.org/ccel/schaff/anf01.v.ii.iv.html (accessed again December 18, 2009).

Titus is instructed to rebuke “many rebellious people, idle talkers and deceivers, especially those of the circumcision [i.e. Jews]” (Tit. 1:10). Paul refers to sophists of the worst kind who “are upsetting whole families by teaching for sordid gain what it is not right to teach” (v. 11). He cites a line from what he calls “one of them, their very own prophet, who said”: “Cretans are always liars, vicious brutes, lazy gluttons” (v. 12). According to Mitchell, this criticism is “supported by a hexameter from the Cretan poet Epimenides (ca. 600 BCE)” (op. cit., on Tit. 1:12). According to Knox and Beardslee, “In ancient parlance ‘to Cretanize’ was to be a liar” (op. cit., on v. 12). “That testimony is true,” says Paul. “For this reason rebuke them sharply, so that they may become sound in the faith” (v. 13). And he warns against “Jewish myths,”for they are “not [to pay] attention to Jewish myths or to commandments of those who reject the truth” (v. 14; cf. 1 Tim. 1:4), an instruction that reminds us of later Gnostic speculations which elaborate the stories of Genesis, altering them to suit their theology. Titus, and we as well, should help people “become sound in the faith” (v. 13). William Barclay hears an echo of Jesus in verse 15. “To the pure all things are pure, but to the corrupt and unbelieving nothing is pure. Their very minds and consciences are corrupted” (v. 15). “So Paul strikes out the great principle–To the pure all things are pure. He had already said that even more definitely in Romans 14:20. To those who were constantly involved in questions about clean and unclean foods, he said: ‘All things are pure.’ It may well be that this phrase is not only a proverb; it may actually be a saying of Jesus. When Jesus was speaking about these countless Jewish rules and regulations, He said: ‘There is nothing from without a man, that entering into him can defile him; but the things which come out of him, those are they that defile the man’ (Mark 7:15)” (The Letters to Timothy, Titus and Philemon, The Daily Study Bible, 2^nd ed., 1960, p. 279, on Tit. 1:13-16). The chapter concludes with Paul’s assessment of these heretics. “They profess to know God, but they deny him by their actions. They are detestable, disobedient, unfit for any good work” (v. 16).

Matthew 25:31-46, Episcopal and Lutheran Traditions

The Judgment of the Nations

31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. 32 All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, 33 and he will put the sheep at his right hand and the goats at the left. 34 Then the king will say to those at his right hand, 'Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; 35 for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, 36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.' 37 Then the righteous will answer him, 'Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? 38 And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? 39 And when was it that we saw you sick or in prison and visited you?' 40 And the king will answer them, 'Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.' 41 Then he will say to those at his left hand, 'You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; 42 for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.' 44 Then they also will answer, 'Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?' 45 Then he will answer them, 'Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.' 46 And these will go away into eternal punishment, but the righteous into eternal life.” (Matthew 25:31-46, NRSV)

On July 26, 2009 (the Sunday closest to July 27, Year One), comments were repeated from July 16, 2008 (Wednesday in the week of the Sunday closest to July 13, Year Two), when comments were repeated with editing and supplement from December 22, 2007 (Saturday in the week of the Third Sunday of Advent, Year Two), when comments were repeated from July 29, 2007 (the Sunday closest to July 27, Year One), when comments combined material, some repeated from time to time, with some further editing from July 14, 2004, in an email sent July 12, 2004 for July 12-18, from July 24, 2005 (the Sunday closest to July 27, Year One), from December 17, 2005 (Saturday in the week of the third Sunday in Advent, Year Two), and from July 19, 2006 (Wednesday in the week of the Sunday closest to July 13, Year Two). The combined comments are repeated here:

Following the Parables of the Ten Maidens (Mt. 25:1-13) and the Talents (vv. 14-30), Matthew presents the scene of judgment “when the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory” (Mt. 25:31). Apart from general references to judgment at the coming of the Son of Man (e.g., Mt. 16:27; Mk. 8:38b; Lk. 9:26b; cf. Mt. 7:23; Lk. 13:27-28), and a verse in John (Jn. 5:29; cf. Mt. 25:46), there are no parallel passages to this reading from Matthew.

At that time, says Jesus, “All the nations ( e[qnh, ethnē ) will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats” (v. 32). For “all the nations,” J. Andrew Overman compares the same phrase in the Great Commission, “make disciples of all nations [pavnta ta; e[qnh, panta ta ethnē], and suggests, “A better translation would be ‘all the people of the world’” (NOAB, 3^rd ed., augmented, 2007, on v. 32). “For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil” (2 Cor. 5:10).

People will be separated by putting “the sheep at his right hand and the goats at the left” (v. 33). The king [the Son of Man = Jesus] will commend one group and condemn the other for doing, or not doing, essentially the same things. “Come, you that are blessed by my Father,” he will say to the “sheep,” the ones at his right hand, “inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink. I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me. I was in prison and you visited me” (vv. 34-36). According to Overman, “the list of works of mercy ends with an unusual one, visiting prisoners, perhaps based on Isa. 61:1" (ibid., on Mt. 25:35-36). The “sheep,” that is, “the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?’ “ (vv. 37-39). The king’s answer, according to Jesus, is, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me” (v. 40).

When he turns to those on his left hand, the “goats,” the opposite is true. What he says to the other group, and their response, is a negative mirror image of what he says to the first group (vv. 41-43). The other group has not done these things. They ask, “When was it that we [did not do these things]?” (v. 44), and the answer takes a similar form. They have not done it “to one of the least of these” (v. 45), and so “these will go away into eternal punishment, but the righteous into eternal life” (v. 46). “You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink,” and so forth (vv. 41-44). They also ask, “When?” and the answer has the same form. “Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me” (v. 45). The scene concludes with the separation of these from the righteous. “And these will go away into eternal punishment, but the righteous into eternal life” (v. 46). Compare Jesus statement to the Jews in the discussion that follows his healing of the lame man, John 5:28-29, where Jesus says, “Do not be astonished at this; for the hour is coming when all who are in their graves will hear his voice and will come out–those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation” (Jn. 5:28-29; cf. also Mk. 8:38b; Mt. 16:27; Lk. 9:26b).

It is a sobering thought that the criterion is expressed in Matthew in terms of sins of omission, not brutal atrocities. But doesn’t our neglect of those less fortunate have something of the same effect? We can only be thankful for God’s grace and longsuffering! “For his steadfast love (mercy AV/KJV) endures forever” (the refrain in the second line of each of 26 verses in Ps. 136).

Luke 1:1-25, Presbyterian Tradition

1:1 Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, 2 just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3 I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, 4 so that you may know the truth concerning the things about which you have been instructed.

The Birth of John the Baptist Foretold

5 In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. 6 Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. 7 But they had no children, because Elizabeth was barren, and both were getting on in years.

8 Once when he was serving as priest before God and his section was on duty, 9 he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. 10 Now at the time of the incense offering, the whole assembly of the people was praying outside. 11 Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12 When Zechariah saw him, he was terrified; and fear overwhelmed him. 13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14 You will have joy and gladness, and many will rejoice at his birth, 15 for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. 16 He will turn many of the people of Israel to the Lord their God. 17 With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.” 18 Zechariah said to the angel, “How will I know that this is so? For I am an old man, and my wife is getting on in years.” 19 The angel replied, “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. 20 But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur.”

21 Meanwhile the people were waiting for Zechariah, and wondered at his delay in the sanctuary. 22 When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. 23 When his time of service was ended, he went to his home.

24 After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, 25 “This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people.” Luke 1:1-25, NRSV)

The following comments are based on those of December 24, 2007 (Monday in the week of the Fourth Sunday of Advent, Year Two), when comments were repeated from December 19, 2005 (Monday in the week of the Fourth Sunday of Advent, Year Two):

The Prologue of Luke: Dedication to Theophilus

Luke begins his Gospel with a dedication to Theophilus, “I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus (kravtiste Qeovfile, kratiste Theophile) (Lk. 1:3). We may compare a similar reference to Theophilus in Acts 1:1. The name Theophilus (QeovfiloV, Theo-philos) means “Friend” or “Lover” of God. It could refer to a real person, an acquaintance, perhaps patron, of Luke, or to an ideal, perhaps hypothetical, Christian reader of Luke-Acts. David L. Tiede, revised by Christopher R. Matthews, says that “Theophilus . . . who bears a common Greek name also used by Jews, may be Luke’s literary patron but is otherwise unknown” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 1:3). They also point out that “some take the name to be symbolic of any interested reader” (ibid.). Beverly Roberts Gaventa says, “Following a literary custom of his day, Luke gives his work [i.e., Acts] a formal dedication” (HarperCollins Study Bible, rev. ed., 2006, on Acts 1:1). Marion Lloyd Soards says that Luke may be addressing “a person of prominent social standing, since Theophilus is designated ‘most excellent’ [kravtistoV, kratistos], terminology typically applied to persons of high official or socioeconomic status” (NOAB, 3^rd ed., augmented, 2007, on Lk. 1:3).

Luke’s prologue to his Gospel, 1:1-4, is one long complex sentence, as indicate by the punctuation (K. Aland et al., The Greek New Testament, 3^rd ed., 1975; AV/KJV; NRSV), though Today’s New International Version (TNIV)–perhaps in a concession to limited modern attention spans–divides it into two sentences (vv. 1-2 and 3-4). The dedication (v. 3) is the main clause, with the main verb e[doxe kajmoiv (edoxe kamoi, lit. ‘it seemed [good] to me,’ cf. AV/KJV), “I decided” (NRSV, cf TNIV), but it includes the subordinate phrase with a circumstantial participle, “after investigating (parhkolouqhkovti, parēkolouthēkoti) everything carefully from the very first,” The initial subordinate clause provides background circumstances, “Since ( =Epeidhvper, Epeidēper, ‘whereas, inasmuch as, since,’ Frederick William Danker, The Concise Greek-English Lexicon of the New Testament, 2009, s.v. ejpeidhvper, epeidēper) many have undertaken (ejpeceivrhsan, epecheirēsan, aorist tense verb) to set down (ajnatavxasqai, anataxasthai) an orderly account ( dihvghsiV, diēgēsis) of the events that have been fulfilled (ta; peplhroforhmevna . . . pragmavta, ta peplērophorēmena . . . pragmata) among us” (v. 1). Luke is clearly aware of previous Gospel accounts, Mark, for example, and likely the so-called “Q” source, among others. According to Danker, the noun dihvghsiV (diēgēsis) is a “record, [used] of a literary account” (ibid., s.v. dihvghsiV (diēgēsis), related to the verb dihgevomai (diēgeomai), “ ‘make a detailed account about an event or circumstance,’ recount, relate, tell ” (ibid., s.v. dihgevomai, diēgeomai). The compound verb (participle) translated “have been fulfilled” means to “ ‘reach a point at which nothing is lacking,’ of events or matters of interest, come to fruition” (ibid, s. v. plhroforevw, plērophoreō ). It’s a compound of plhrhV (plērēs), “filled up, full,” and forevw (phoreō ), “bear constantly, wear” (ibid.). It’s as if Luke has in mind the whole of his Luke-Acts account as the fulfilment of prophecy.

Another subordinate clause (v. 2) refers to Luke’s sources. His “orderly account” was “set down . . . just as they [i.e., accounts of the events fulfilled among us] (v. 1) “just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word” (v. 2). Tiede and Matthews says, “Eyewitnesses (stressed by ancient historians), who are also servants of the word, have handed on traditions about Jesus. The author does not claim to be an eyewitness” (op. cit., on v. 2). Some have tried to suggest that Luke puts himself in the “third generation,” so to speak, that is, that the first level of tradition was the eyewitnesses, the second level was the servants of the word, and that Luke himself is within the third level of tradition. But the eyewitnesses and servants of the word may be considered the same–at the same level–as Tiede and Matthews suggest. Since according to the account in Acts, when Paul was arrested in Jerusalem and kept in custody first there and then in Caesarea (Acts 23-26), Luke was with him but not in custody, he would have had opportunity for the kind of careful investigation he professes to have made (Lk. 1:3).

The purpose of all of this is stated, “so that ( i{na, hina) you may know the truth (ajsfavleia, asphaleia, “certainty,” Danker, op. cit., s.v. ajsfavleia, asphaleia) concerning the things about which you have been instructed (kathchvqhV, katēchēthēs). “The truth (Greek asphaleia),” say Tiede and Matthews, “emphasized in Greek by its position at the end of the sentence, connotes the security offered by the narrative” (ibid., on v. 4).

The Birth of John the Baptist Foretold

Luke then continues with the story of Zechariah and Elizabeth, who would become the parents of John the Baptist. “In the days of King Herod of Judea,” he says, “there was a priest named Zechariah, who belonged to the priestly order ( ejfhmeriva, ephēmeria) of Abijah” (v. 5a). With apparent reference to the complex sentence that forms the prologue (vv. 1-4), Tiede and Matthew point out that “Luke’s style abruptly shifts and imitates that of the Greek OT (the Septuagint)” (ibid., on 1:5-2:52). We might suggest that when composing freely on his own, as in the prologue, Luke is capable of a rather sophisticated level of writing in Greek–his native language, to be sure–but for much of the material in the Gospel and in Acts, the first part at least, his writing style reflects that of his sources, though he is clearly willing and able to “correct” or “improve” such sources as Mark’s Gospel. “In the days of King Herod of Judea,” says Soards, “refers broadly to 37-4 BCE. The specific time in view in this story is probably 7-6 BCE (See Mt. 2:1, 15)” (op. cit., on v. 5). The term “priestly order” ( ejfhmeriva, ephēmeria), related to ejfhvmeroV (ephēmeros), “for the day,” referred to “a class of priests who performed daily . . . duties for a fixed period in the temple at Jerusalem, division . . . There were 24 such divisions, each one of which took care of the temple duties for one week (1 Chron. 23:6; 28:13 al.)” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. ejfhmeriva, ephēmeria). Of the twenty-four priestly orders, according to Elwyn E. Tilden and Bruce M. Metzger, “Abijah’s was the eighth (1 Chr. 24:10)” (NOAB, 2^nd ed., 1994, on Lk. 1:5).

Zechariah’s “wife was a descendant of Aaron, and her name was Elizabeth” (v. 5b). So, as Tiede and Matthew observe, “John’s parents both came from priestly families” (op. cit., on v. 5). The parents are described as a part of the righteous remnant of Israel. “Both of them were righteous before God,” says Luke, “living blamelessly according to all the commandments and regulations of the Lord” (v. 6). According to Tiede and Matthews, “Zechariah and Elizabeth are portrayed as the epitome of faithful Israel” (ibid., on v. 6). But there was a problem, for “they had no children, because Elizabeth was barren, and both were getting on in years” (v. 7). Tiede and Matthews say, the phrases, “no children [and] on in years recall the stories of Sarah and Abraham (Gen. 18:11) and Hannah and Elkanah (1 Sam. 1-2). See also Judg. 13:2-25” (ibid., on v. 7). According to Soards, “The mention of Elizabeth, the righteousness of the couple, their childlessness, and their advanced age all anticipate the appearance of the angel and are not directly related to Zechariah’s Temple service. The description also echoes images and lines from the Hebrew Bible (Gen. 15:3; 16:1; 25:2; 29:31; Judg. 13:2-3; 1 Sam. 1:2; Ex. 30:6-8)” (op. cit., on vv. 5-7)

“Once,” we are told, “when he [i.e., Zechariah] was serving as priest before God and his section ( ejfhmeriva, ephēmeria) was on duty, he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense” (vv. 8-9). Tiede and Matthews say, “Each group[ of priests was probably on duty for a week twice each year” (op. cit., on v. 8). They add, “Individuals chosen by lot were understood to be divinely appointed (see Acts 1:24-26). Only priests could enter the sanctuary and approach the divine presence” (ibid., on v. 9). But according to Soards, “The privilege of offering the incense was normally granted only once in a lifetime” (op. cit., on v. 9). Luke’s emphasis is not on the privilege as such, but rather Zechariah’s encounter with the angel Gabriel on that occasion. “Now at the time of the incense offering,” says Luke, “the whole assembly of the people was praying outside. “The people,” say Tiede and Matthews, “share in the bloodless sacrifice of incense by praying” (op. cit., on v. 10). “Then there appeared to him an angel of the LORD, standing at the right side of the altar of incense” (v. 11). Later, the angel gives his name, Gabriel, to Zechariah (v. 19, cf. v. 26; the angel that appears to Joseph, Mt. 1:20-24; 2:13, 19, remains unnamed).

Zechariah reacts to the appearance of Gabriel with fear. “When Zechariah saw him, he was terrified; and fear overwhelmed him” (Lk. 1:12). “Fear,” say Tiede and Matthews, is “a common human reaction to divine manifestations (Isa. 6:5-6)” (ibid., on v. 12). But Zechariah is reassured by Gabriel. “But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John ( =IwavnnhV, Iōannēs)” (v. 13). According to Soards, “The name John (Heb. ‘J[eh]ohanan’) means ‘God has shown favor’ ” (op. cit., on v. 13). “You will have joy and gladness,” says Gabriel, “and many will rejoice at his birth, for he will be great in the sight of the Lord” (vv. 14, 15a). Tilden and Metzger vv. 14-17 a “canticle in honor of John” (op. cit., on vv. 14-17). Zechariah is told that John will be a Nazirite. “He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit” (v. 15b). Soards compares Num. 6:1-4; Judg. 13:4-5; and 1 Sam. 1:11 LXX). “He will turn many of the people of Israel to the Lord their God,” says Gabriel. “with the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord” (vv. 16-17). “He will go before him,” say Tilden and Metzger means, “he will be the forerunner of the Messiah (Mal. 4:5-6; Mt. 11:14)” (op. cit., on v. 17; cf Soards on v. 17). According to Tiede and Matthews, “The spirit and power of Elijah defines John’s prophetic task of turning many of the people of Israel to repentance (3:3; Mal. 4:5-6)” (op. cit., on v. 17).

Zechariah’s response is, perhaps, not what we might have expected, but certainly understandable, given the circumstances. “Zechariah said to the angel, ‘How will I know that this is so? For I am an old man, and my wife is getting on in years’ ” (v. 18). Tiede and Matthews say, “Zechariah’s question expresses doubt (see also Sarah in Gen. 18:12-14; cf. Mary in v. 34), though as a priest he should perhaps recall the biblical precedents pertinent to his situation” (ibid., on v. 18). In response, “the angel replied, ‘I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news” (v. 19). “Gabriel,” says Soards, “means ‘God is my hero’ and is one of two angels named in the Hebrew Bible (Dan. 8:16; 9:21)” (op. cit., on v. 19). Tiede and Matthews call him “an official emissary of God’s court (see v. 26; Dan. 8:16; 9:21; cf. Tob. 12:15)” (op. cit., on v. 19). “But now,” says Gabriel, “because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur” (v. 20). As we know, Zechariah will regain his ability to speak when he confirms the child’s name (vv. 63-64).

“Meanwhile,” says Luke, “the people were waiting for Zechariah, and wondered at his delay in the sanctuary. When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak” (vv. 21-22). According to Tilden and Metzger, “he could not speak,” means that “he was unable to pronounce the priestly blessing for which the people were waiting” (op. cit., on v. 22). “the people perceive that Zechariah has seen a vision,” say Tiede and Matthews, “but his muteness keeps Gabriel’s message a secret until Zechariah speaks prophetically (vv. 67-79). And Luke tells us, “When his time of service was ended, he [i.e., Zechariah] went to his home” (v. 23).

Although it is not yet public knowledge, we learn that the promise of a child is fulfilled. “After those days his wife Elizabeth conceived and for five months she remained in seclusion. She said, ‘This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people’ ” (vv. 24-25). “Among the Jews,” say Tilden and Metzger, “barrenness was regarded as a sign of divine disfavor and therefore a disgrace (see Gen. 16:2 n.; 30:23; 1 Sam. 1:1-18; Ps. 128:3)” (op. cit., on v. 25; cf. Soards, op. cit., on v. 25). The note on Genesis 16:2, by Bernhard W. Anderson, says, “In antiquity both barrenness and fertility were traced to God ([Gen.] 20:17-18; 30:2; 33:5; 1 Sam. 1:6)” (NOAB, 2^nd ed., 1994, on Gen. 16:2). So, Elizabeth welcomes the news, and the pregnancy, as the Lord’s blessing that took away her disgrace (v. 25).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net