1 Samuel 2:1b-10, Episcopal and Lutheran Traditions (Cp Lk 1.46-55)

This reading is presented in the following table for comparison with Mary’s Song of Praise, the Magnificat:

The following comments on 1 Samuel 2:1b-10 are repeated here from December 20, 2009, two days ago, when it was the Presbyterian reading. Reference to previous sources is made there:

Given its place within the narrative of 1 Samuel, one is surprised to find the Song of Hannah classified as a “community song of thanksgiving” (Bernard W. Anderson, Out of the Depths; The Psalms Speak for Us Today, 2^nd ed., 1983, p. 236). In chapter 1 she is distressed about her barren condition (1 Sam. 1:5-8, 10-11), but Eli the priest comforts her, “Go in peace; the God of Israel grant the petition you have made to him” (v. 17). So in the course of time a child is born whom she names Samuel, “for she said, ‘I have asked him of the LORD’” (v. 20). So one might expect her song to be an “Individual Song of Thanksgiving” such as Psalms 57, 85, 28 and others (cited by Anderson in chapter 4). Her personal situation of childlessness has been overcome. But the child she has born will be an important leader in Israel, the last judge, and the “king-maker” who anoints two kings, first Saul (1 Sam. 10:1; cf. 11:15). So perhaps it should not be surprising that Hannah’s song has the ring of a Community Song of Thanksgiving. “My heart exults (ClafA, ‘ālats, ‘rejoices’; LXX =Esterewvqh, Estereōthē, ‘is made strong/confirmed’; in the LORD,” she prays; “my strength is exalted (hmArA, rāmāh; LXX uJywvqh, hypsōthē) in my God” (2:1b, c). The thought and tone as Mary begins her Magnificat are similar, but the vocabulary is different. “My soul magnifies (Megaluvnei, Megalynei [Lat., Magnificat]) the Lord, / and my spirit rejoices (hjgallivasen, ēgalliasen) in God my Savior (swth:ri mou, sōtēri mou)” (Lk. 1:46b, 47a). “My mouth derides my enemies,” sings Hannah, “because I rejoice (yT9H4maWA, śāmachtî; LXX eujfravnqhn, euphranthēn, a synonym of hjgallivasen, ēgalliasen, Lk. 1:47) in my victory (j~t,fAUwyB9, bîšû‘ātekā; LXX ejn swthriva/ sou, en sōtēria(i) sou)” (1 Sam. 2;1c, d). There is rejoicing in salvation/victory in both texts.

“There is no Holy One (wOdqA, qādôš; LXX a”gioV, hagios) like the LORD,” sings Hannah, “no one besides you; / there is no Rock (rUc, tsûr) like our God” (1 Sam. 2:2); compare Mary’s lines, “for the Mighty One (oJ duvnatoV, ho dynatos) has done great things for me, / and holy (a”gioV, hagios) is his name” (Lk. 1:49). William L. Holladay says that rUc (tsûr) means “rock = God 1 Sam. 2:2 and often” (A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. rUc, tsûr). “Talk no more so very proudly (hhAbog4 hhAbog4 UrBdat4 UBr4Ta-lxa, ’al-tarbû t^edabb^erû g^evōhāh g^evōhāh [sic, repeated word, not so in some mss.]; LXX mh; kauca:sqe kai; mh; lalei:te uJyhlav, mē kauchasthe kai mē laleite hypsēla),” sings Hannah, “let not arrogance (qtAfA, ‘ātāq; LXX megalorrhmovsunh, megalorrēmosynē [= megalorrhmoniva, megalorrēmonia, ‘big talking, LSJ, s.v. both]) come from your mouth; / for the LORD is a God of knowledge, / and by him actions are weighed. / The bows of the mighty are broken, / but the feeble gird on strength (ly9HA, chāyil; LXX duvnamiV, dynamis)” (2 Sam. 2:3-4); compare Mary’s lines, “He has shown strength (kravtoV, kratos) with his arm; / he has scattered the proud (uJperhvfanoi, hyperēphanoi) in the thoughts of their hearts” (Lk. 1:51). Similar thoughts continue with different vocabulary.

“Those who were full have hired themselves out for bread,” sings Hannah, “but those who were hungry (Myb9fer4, r ^e‘ēvîm; LXX oiJ peinw:nteV, hoi peinōntes [cf. Mt. 5:6; Lk. 6:21]) are fat with spoil” (1 Sam. 2:5); cf. Mary’s lines, “he has filled the hungry (peinw:nteV, peinōntes) with good things, / and sent the rich away empty” (Lk. 1:53). Note the same word here in the Septuagint and in Luke for “the hungry.” In Mary’s song any reference to the anticipated childbirth is at most, very indirect, “for he has looked with favor on the lowliness of his servant (hJ douvlh aujtou:, hē doulē autou). / Surely, from now on all generations will call me blessed; / for the Mighty One has done great things for me” (Lk. 1:48, 49a); in Hannah’s, however, she says, “the barren has borne seven, / but she who has many children [Peninnah?] is forlorn” (1 Sam. 2:5c, d).

Hannah’s song continues: “The LORD kills and brings to life; / he brings down to Sheol and raises up. / The LORD makes poor and makes rich; / he brings low, he also exalts” (1 Sam. 2:6-7); cf Mary’s lines, “He has brought down the powerful from their thrones, / and lifted up the lowly” (Lk. 1:52). “He raises up the poor from the dust,” sings Hannah; “he lifts the needy from the ash heap, / to make them sit with princes / and inherit a seat of honor. / For the pillars of the earth are the LORD’s / and on them he has set the world” (1 Sam. 2:8). Steven L. McKenzie says, “God’s concern for the poor and oppressed is a common theme in the Bible” (NOAB, 3^rd ed., augmented, 2007, on 1 Sam. 2:8).

Hannah’s song contrasts the “faithful” and “the wicked”: “He [i.e., God] will guard the feet of his faithful ones, / but the wicked shall be cut off in darkness; / for not by might does one prevail” (1 Sam. 2:9). She even looks beyond the time of Samuel’s service as judge: “The LORD will judge the ends of the earth; / he will give strength to his king, / and exalt the power of his anointed” (v. 10). Mary too perhaps looked beyond the promised childbirth to what her son would do and be for the world at large. “Surely from now on all generations will call me blessed” (Lk. 1:48b).

2 Samuel 7:18-29, Presbyterian Tradition

David’s Prayer in Response to Nathan’s Prophecy of his Everlasting Dynasty

18 Then King David went in and sat before the LORD, and said, "Who am I, O Lord GOD, and what is my house, that you have brought me thus far? 19 And yet this was a small thing in your eyes, O Lord GOD; you have spoken also of your servant's house for a great while to come. May this be instruction for the people, O Lord GOD! 20 And what more can David say to you? For you know your servant, O Lord GOD! 21 Because of your promise, and according to your own heart, you have wrought all this greatness, so that your servant may know it. 22 Therefore you are great, O LORD God; for there is no one like you, and there is no God besides you, according to all that we have heard with our ears. 23 Who is like your people, like Israel? Is there another nation on earth whose God went to redeem it as a people, and to make a name for himself, doing great and awesome things for them, by driving out before his people nations and their gods? 24 And you established your people Israel for yourself to be your people forever; and you, O LORD, became their God. 25 And now, O LORD God, as for the word that you have spoken concerning your servant and concerning his house, confirm it forever; do as you have promised. 26 Thus your name will be magnified forever in the saying, 'The LORD of hosts is God over Israel'; and the house of your servant David will be established before you. 27 For you, O LORD of hosts, the God of Israel, have made this revelation to your servant, saying, 'I will build you a house'; therefore your servant has found courage to pray this prayer to you. 28 And now, O Lord GOD, you are God, and your words are true, and you have promised this good thing to your servant; 29 now therefore may it please you to bless the house of your servant, so that it may continue forever before you; for you, O Lord GOD, have spoken, and with your blessing shall the house of your servant be blessed forever." (2 Samuel 7:18-29, NRSV)

On August 4, 2009 (Tuesday in the week of the Sunday closest to August 3, Year One), comments were repeated from August 7, 2007 (Tuesday in the week of the Tenth Sunday after Pentecost, references for the week of the Sunday closest to August 3, Year One), when comments were repeated with editing and supplement from December 22, 2005 (Thursday in the week of the Fourth Sunday of Advent, Year Two); the comments are repeated again here:

David now responds in prayer to the LORD’s promises, including that of an everlasting dynasty (2 Sam. 7:5-16) delivered by Nathan the prophet (v. 17). Steven L. McKenzie compares this prayer of David to “Solomon’s prayers in 1 Kings 3:6-9 and 8:22-53” (NOAB, 3^rd ed., augmented, 2007, on 2 Sam. 7:18-29). We are first told that “King David went in and sat (bw,y0eva, wayyēšev) before the LORD” (v. 18a), which P. Kyle McCarter explains: “David went in (i.e. into the tent, 6:17; 7:2) and sat before the LORD (i.e., in front of the ark). But it was not customary to sit during prayer, so the meaning may be that David remained ‘before the Lord’ after others departed” (HarperCollins Study Bible, rev. ed., 2006, on 2 Sam. 7:18). “Who am I, O Lord GOD,” says David, and what is my house (yt9yBe, bêthî; ty9Ba, bayith = ‘family’), that you have brought me thus far?” (v. 18b). (For the four meanings of “house,” ty9Ba, bayith, in this chapter, see yesterday’s comments, Monday, December 21, 2009.) “David’s humility,” says Shimon Bar-Efrat, “is shared by other leaders in the Bible, including Moses (Exod. 3:11), Gideon (Judg. 6:15), and Saul (1 Sam. 9:21)” (The Jewish Study Bible, 2004, on 2 Sam. 7:18). “You [God] have spoken also of your servant’s house (yt9yBe, bêthî; ty9Ba, bayith = ‘dynasty’) for a great while to come,” says David (v. 19a). And he adds a request, “May this be instruction (hrAOT, tôrāh; cf. ‘law’ NJPS 1985, 1999) for the people, O Lord GOD!” (v. 19b). P. Kyle McCarter says of “May this be instruction for the people,” that it was “perhaps originally ‘ and you have shown me the generation to come,’ on the basis of the Hebrew and Greek texts of 1 Chr. 17:17” (HarperCollins Study Bible, rev. ed., 2006, on 2 Sam. 7:19). That would continue the expression of gratitude rather than introducing a note of instruction or legislation. In any event, David’s expression of gratitude continues. “And what more can David say to you? For you know your servant, O Lord GOD! Because of your promise, and according to your own heart, you have wrought all this greatness, so that your servant may know it” (vv. 20-21). Bar-Efrat identifies the phrase, “this great thing” (NJPS, for “all this greatness” NRSV), as “the promise of a lasting dynasty” (op. cit., on v. 21). On the phrase, “according to your own heart,” McCarter says, “See 1 Sam. 13:14. The point is that the Lord has acted at his own initiative and not in response to some gesture by David, such as his offer to build a temple (see v. 2)” (op. cit., on v. 21).

David’s praise of the LORD continues, but McCarter sees this part as “An expansion of David’s prayer, replete with stereotypical language by the Deuteronomistic Historian . . . whose purpose was to incorporate the Lord’s benefaction toward the house of David into the larger context of his graciousness toward Israel as a whole” (ibid., on vv. 22-26). If there is noone like the LORD, says David (v. 22), there is also no nation like Israel, as David emphasizes by asking: “Who is like your people, like Israel? Is there another nation on earth whose God went to redeem it as a people, and to make a name for himself, doing great and awesome things for them, by driving out before his people nations and their gods?” (v. 23). “Redeemed,” says Bar-Efrat, pointing out the obvious, means “[the exodus] from slavery in Egypt,” and “[driving out]” means “from the land of Canaan,” or the conquest (op. cit., on v. 23), “And you established your people Israel for yourself,” says David, “to be your people forever; and you, O LORD became their God” (v. 24; cf. Exod. 6:7 and Deut. 19:10-15, cited here by McKenzie, op. cit.).

David then turns to the LORD’s promises, calling upon him to do as he has promised: “And now, O LORD God, as for the word that you have spoken concerning your servant and concerning his house, confirm it forever; do as you have promised” (v. 25). By keeping his promises to Israel, says David, the LORD’s own “name will be magnified forever in the saying, ‘The LORD of hosts is God over Israel’; and the house of your servant David will be established before you” (v. 26). David repeats the promise to him of a house. “For you, O LORD of hosts, the God of Israel, have made this revelation to your servant, saying, ‘I will build you a house’ ” (v. 27a; cf. v. 11b). The promise gives David courage to pray with boldness, as he does here; “therefore your servant has found courage to pray this prayer to you” (v. 27b). “Your servant,” says McKenzie, is “a way of referring to oneself before a superior” (ibid., on vv. 27-29). As his prayer draws to a close, David affirms the Lord in direct address, “And now, O Lord GOD (hvhy yn!dox3, ’ ^adōnāy YHWH), you are (xUh-hTaxa, ’attah-hû’ ) God (Myh9lox<h!&, hā’ ^elōhîm)” (v. 28a), and he affirms the reliability of the Lord’s promise, for “your words are true, and you have promised this good thing to your servant” (v. 28b). David closes with a prayer for blessing, saying, “now therefore may it please you to bless the house of your servant, so that it may continue forever before you; for you, O Lord GOD, have spoken, and with your blessing shall the house (ty9Ba, bayith = ‘dynasty’) of your servant be blessed forever” (v. 29). As noted yesterday, the promise here of an everlasting dynasty has fueled Jewish messianic expectations and Christian eschatological hopes for Christ’s everlasting kingdom.

Titus 2:1-10, Episcopal and Lutheran Traditions

Instructions about What Titus Must Teach

2:1 But as for you, teach what is consistent with sound doctrine. 2 Tell the older men to be temperate, serious, prudent, and sound in faith, in love, and in endurance.

3 Likewise, tell the older women to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good, 4 so that they may encourage the young women to love their husbands, to love their children, 5 to be self-controlled, chaste, good managers of the household, kind, being submissive to their husbands, so that the word of God may not be discredited.

6 Likewise, urge the younger men to be self-controlled. 7 Show yourself in all respects a model of good works, and in your teaching show integrity, gravity, 8 and sound speech that cannot be censured; then any opponent will be put to shame, having nothing evil to say of us.

9 Tell slaves to be submissive to their masters and to give satisfaction in every respect; they are not to talk back, 10 not to pilfer, but to show complete and perfect fidelity, so that in everything they may be an ornament to the doctrine of God our Savior. (Titus 2:1-10, NRSV)

The following comments on Titus 2:1-10 are repeated here from December 20, 2009, two days ago, when it was the Presbyterian reading. Reference to previous sources is made there

The following comments are base on relevant comments on Titus 2:1-15 from February 27, 2009 (Friday in the week of the Last Sunday after the Epiphany, Year One), when comments were repeated from February 23. 2007 (Friday in the week of the Last Sunday after the Epiphany, Year One), when comments were combined with revision and adaptation from February 11, 2005 (Friday after Ash Wednesday in the week of the Last Sunday after the Epiphany, Year One), from comments on Titus 2:1-10 of December 20, 2005 (Tuesday in the week of the Fourth Sunday in Advent, Year Two), and from comments on Titus 2:11-15 selected from comments on 2:11-3:8 from December 21, 2005 (Wednesday in the week of the fourth Sunday in Advent, Year Two):

Paul instructs Titus to promote sound doctrine (Titus 2:15; cf. 1:9) as he did Timothy (1 Tim. 1:3, cf. 4:1-5). He has instructions for the older men (presbuvtai, presbytai, Tit. 2:2, cf. presbuvteroV, presbyteros, 1 Tim. 5:1) and older women (presbuvtideV, presbytides, Tit. 2:3, cf. presbuvterai, presbyteras, 1 Tim. 5:2). The older men are “to be temperate, serious, prudent, and sound in faith, in love, and in endurance” (Tit. 2:2). The older women are “to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good” (v. 3). There is a purpose in this: “so that they may encourage the young women to love their husbands, to love their children, to be self-controlled, chaste, good managers of the household, kind, being submissive to their husbands, so that the word of God may not be discredited” (vv. 4-5). The motive here is not just good for goodness sake, but to live in a manner that will not discredit the Christian community.

There are brief instructions for younger men as well (Tit. 2:6-8; cf. 1 Tim. 5:1). They are to be “self-controlled.” But Titus himself–the “yourself” of verse 7 is singular–is to be “in all respects a model of good works,” perhaps especially as a role model for the younger men. In his teaching he is to “show integrity, gravity, and sound speech that cannot be censured” (vv. 7-8), again for the purpose of not discrediting the Christian community at a time when they were a minority group and, if not yet, soon to come under severe and sustained persecution.

There is also instruction for slaves (Tit. 2:9-10; cf. 1 Tim 6:1-2). While we might wish that Paul could have prevented slavery in his world, he never addresses the issue directly, though he does encourage Philemon to accept Onesimus back “no longer as a slave but more than a slave, a beloved brother” (Philemon 16). The slaves are “to be submissive to their masters and to give satisfaction in every respect” (Tit. 2:9). The slaves “are not to talk back, not to pilfer, but to show complete and perfect fidelity” (vv. 9b, 10a), again not merely for goodness sake, but “so that in everything they may be an ornament to the doctrine of God our Savior” (v. 10b). We note the term “Savior” being applied to God again (cf. 1:3).

There is, of course, intrinsic value in a Christian lifestyle that expresses mutual love and concern among fellow Christians. “This is my commandment, that you love one another as I have loved you” (Jn. 15:12). “Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. . . . Love does no wrong to a neighbor; therefore, love is the fulfilling of the law” (Romans 13:8, 10). But one has a sense that the reading from Titus, perhaps especially in some of the details, is being as sensitive to how the Christian community appears to the world at large, the Roman Empire, as it is to how Christian love and respect would function in an ideal world.

Galatians 3:1-14, Presbyterian Tradition

Law or Faith (Cp Rom 4.1-25)

3:1 You foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly exhibited as crucified! 2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing what you heard? 3 Are you so foolish? Having started with the Spirit, are you now ending with the flesh? 4 Did you experience so much for nothing?-if it really was for nothing. 5 Well then, does God supply you with the Spirit and work miracles among you by your doing the works of the law, or by your believing what you heard?

6 Just as Abraham “believed God, and it was reckoned to him as righteousness,” 7 so, you see, those who believe are the descendants of Abraham. 8 And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, “All the Gentiles shall be blessed in you.” 9 For this reason, those who believe are blessed with Abraham who believed.

10 For all who rely on the works of the law are under a curse; for it is written, “Cursed is everyone who does not observe and obey all the things written in the book of the law.” 11 Now it is evident that no one is justified before God by the law; for “The one who is righteous will live by faith.” 12 But the law does not rest on faith; on the contrary, “Whoever does the works of the law will live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us-for it is written, “Cursed is everyone who hangs on a tree”- 14 in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith. (Galatians 3:1-14, NRSV)

The following comments are based on comments on Galatians 3:6:14 from August 16, 2009 (the Sunday closest to August 17, Year One), when comments were repeated with editing and supplement from those on Galatians 3:1-14 of earlier dates as noted there:

The Book of Galatians has been analyzed as comparable to a lawyer’s speech in court (H. D. Betz, Galatians, a commentary on Paul’s letter to the churches in Galatia, Hermeneia, 1979). Betz compares the argument of the book to the practice of rhetoric in the Greco-Roman world, and sees the narrative portion, 1:13-2:14 as the background of the situation (the narratio in ancient rhetoric), 2:15-21 as a concise statement of the argument or thesis (the propositio), and chapters 3 and 4 as the arguments (probatio). Whether these technical terms from ancient legal rhetoric are necessary or not, it does appear that we have a series of arguments by which Paul seeks to defend his understanding of the gospel. In the three paragraphs of today’s reading, Paul develops three arguments in support of his gospel. As he begins the first argument, he chides the Galatian people. “You foolish Galatians! Who has bewitched you?” (Gal 3:1a). In reference to his ministry there, Paul says, “It was before your eyes that Jesus Christ was publicly exhibited as crucified!” (v. 1b). “Did you receive the Spirit by doing the works of the law,” he asks, “or by believing what you heard?” (v. 2). The chiding continues. “Are you so foolish? Having started with the Spirit, are you now ending with the flesh?” (v. 3). “Ending with the flesh,” says Shiela Briggs, is “an oblique reference to circumcision” (NOAB, 3^rd ed., augmented, 2007, on Gal. 3:3). Emphasizing the value of their original experience under his ministry, Paul asks, “Did you experience so much for nothing?–if it really was for nothing” (v. 4). Paul asserts that his preaching, and the response of the Galatian people, were moved by the Spirit of God. Paul asks, “Does God supply you with the Spirit and work miracles among you by your doing the works of the law, or by your believing what you heard?” (v. 5). Their own experience should prove to them the value and sufficiency of Paul’s gospel.

The second argument uses Genesis 15:6; cf. Rom. 4:3, 16) to assert that Abraham’s “righteousness” was prior to his circumcision, and therefore not based on “works of the law.” “Just as Abraham ‘believed (ejpivsteusen, episteusen) God, and it was reckoned to him as righteousness (dikaiosuvnh, dikaiosynē )’,” says Paul, “so, you see, those who believe (oiJ ejk pivstewV, hoi ek pisteōs, lit. ‘those of faith/belief’) are the descendants of Abraham” (vv. 6-7, citing Gen. 15; 6; cf. Rom. 4:3). The Genesis text says, “And he believed (Nm9x$h@v4, w^ehe’ ^emin; LXX ejpivsteusen, episteusen) the LORD; and the LORD reckoned it to him as righteousness (hq!d!c4, ts ^edāqāh; LXX dikaiosuvnh, dikaiosynē )” (Gen. 15:6). In his application of the Genesis text Paul refers to those who believe as “people of faith” (oiJ ejk pivstewV, hoi ek pisteōs) (v. 7, above; cf. ‘men of faith,’ the translation of Betz, op. cit., p. 137). This point is based on the promise to Abraham. “And the scripture,” says Paul, “foreseeing that God would justify the Gentiles by faith ( ejk pivstewV, ek pisteōs), declared the gospel beforehand to Abraham, saying, ‘All the Gentiles (pavnta ta; e[qnh, panta ta ethnē ) shall be blessed in you” (v. 8, referring to Gen. 12:3). In the Genesis text the LORD promises Abram that “in you all the families of the earth (hm!d!x3h! tHoP4w4m9 lko, kōl mišp^echōth hā’ ^adāmāh; LXX pavsai aiJ pulai; th:V gh:V, pasai hai pylai tēs gēs) shall be blessed” (Gen. 12:3b). It’s fair to say that Paul’s term “Gentiles” would be included in the Genesis phrase, “all the families of the earth.” “For this reason,” says Paul as he concludes the second argument, “those who believe (oiJ ejk pivstewV, hoi ek pisteōs, lit. ‘the people of faith,’ cf. above) are blessed with Abraham who believed (su;n tw:/ pistw:/ =Abraavm, syn tō(i) pistō(i) Abraam, lit. ‘with the faith of Abraham’). Through a faith like Abraham’s, says Paul elsewhere, Gentiles become children of Abraham, who receive “the promise . . . to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (for he is the father of all of us, as it is written, ‘I have made you the father of many nations’)” (Rom. 4:16-17, citing Gen. 17:10).

In beginning the third argument, Paul points out that “all who rely on the works of the law are under a curse; for it is written, ‘Cursed is everyone who does not observe and obey all the things written in the book of the law’ ” (Gal. 3:10, citing Deut. 27:26). The third argument combines Deut. 27:26; Lev. 18:5; Hab. 2:4 (LXX) and Deut. 21:23 to show that “no one is justified before God by the law, for ‘The one who is righteous will live by faith’ ” (Gal. 3:11, citing Hab. 2:4). “But the law does not rest on faith,” says Paul; on the contrary, ‘Whoever does the works of the law will live by them’ ” (Gal. 3:12, citing Lev. 18:5). Christ redeemed us from the curse of the law,” says Paul, “by becoming a curse for us–for it is written, ‘Cursed is everyone who hangs on a tree’ ” (Gal. 3:13). According to Bruce M. Megzger and John Reumann, in the climax of this series, “the tree in Deut. 21:23 is referred to Jesus’ cross” (NOAB, 2^nd. ed., 1994, on Gal. 3:13). This was “in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith” (v. 14). So the promises to Abraham, including the first, “in you all the families of the earth shall be blessed” (Gen. 12:3), are for the Galatian Gentile converts to Christ.

Luke 1:26-38, Episcopal and Lutheran Traditions

The Annunciation

26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 28 And he came to her and said, "Greetings, favored one! The Lord is with you." 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel said to her, "Do not be afraid, Mary, for you have found favor with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. 33 He will reign over the house of Jacob forever, and of his kingdom there will be no end." 34 Mary said to the angel, "How can this be, since I am a virgin?" 35 The angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God." 38 Then Mary said, "Here am I, the servant of the Lord; let it be with me according to your word." Then the angel departed from her. (Luke 1:26-38, NRSV)

The following comments on Luke 1:16-38 are repeated here from December 20, 2009, two days ago, when it was the Presbyterian reading. Reference to previous sources is made there

The following comments are based on those of December 24, 2008 (Wednesday in the week of the Fourth Sunday of Advent, Year One), when comments were repeated from December 21, 2008, when comments were based with editing and supplement on those of December 21, 2006 (Thursday in the week of the Third Sunday of Advent, Year One, ref. for Dec. 21), when comments were used from December 22, 2004 (Wednesday in the week of the Fourth Sunday of Advent, Year One) and from December 20, 2005 (Tuesday in the week of the Fourth Sunday of Advent, Year Two); they are also based on those of December 22, 2004, (Wednesday in the week of the Fourth Sunday of Advent, Year One), when comments were also used from December 20, 2005.

The reading from Luke presents the Annunciation: the angel Gabriel visits Mary and announces the coming events, her conception (Lk. 1:31), when “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (v. 35), and the birth of Jesus (v. 31). The time is set “in the sixth month,” which would be six months after the conception of John, the child promised earlier to Zachariah and Elizabeth (vv. 13-20). We note that “after those days,” that is, after Zechariah’s time of service in the temple when he was told of the coming birth of John, “his wife Elizabeth conceived, and for five months she remained in seclusion (v. 24). So, a month later, the angel Gabriel, who had visited Zechariah and informed him about John’s coming birth (vv. 11-20), now comes to Mary. “In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin (parqevnoV, parthenos, cf. Isa. 7:14 LXX) engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary” (vv. 26-27). David L. Tiede, revised by Christopher Matthews, says, “Virgin emphasizes Mary’s youth and underlines the divine origin of Jesus (vv. 34-35; see also Isa. 7:14; Mt. 1:20-23).” Tiede and Matthews add that “Jesus’ royal lineage is traced through Joseph to David (see 2:4; 3:23; 2 Sam. 7:12; 1 Chr. 17:11)” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 1:27). The angel, we are told, “came to her [i.e., to Mary] and said “Greetings (Cai:re, Chaire), favored one (kecaritwmevnh, kecharitōmenē)! The Lord is with you’ ” (v. 28). Gabriel uses a common greeting, Cai:re (Chaire), defined as “welcome, good day, hail (to you), I am glad to see you (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. caivrw, chairō, meaning no. (2) ). Jesus used this greeting, Caivrete (Chairete, 2^nd person plural) when he met the two Marys returning from the tomb (Mt.28:9). It’s ironic–to say the least–that Judas, when betraying Jesus, used the same greeting, “Greetings (Cai:re, Chaire), Rabbi!” (Mt. 26:49), and that the Roman soldiers mocked him with it, saying “Hail (Cai:re, Chaire), King of the Jews!” (Mt. 27:29). Gabriel’s other word, describing Mary as “favored,” is used twice in the New Testament. Paul says that God “destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, to the praise of his glorious grace (cavritoV, charitos, gen. of cavriV, charis) that he freely bestowed (ejcarivtwsen, echaritōsen) on us in the Beloved” (Eph. 1:5-6). The verb means “to cause to be the recipient of a benefit, bestow favor on, favor highly, bless, in our literature only with reference to the divine cavriV [charis, ‘grace’]” (BDAG, s.v. caritovw, charitoō ). So the perfect passive participle, as applied to Mary, means that she is the recipient of divine favor, “highly favored, blessed.”

We are not informed that Mary was fearful at the appearance of the angel (cf. Zachariah, v. 12), but “she was much perplexed (dietaravcqh, dietarachthē) by his words and pondered what sort of greeting this might be” (v. 29). The word translated “was much perplexed” occurs only here in the New Testament. The verb means “confuse, perplex (greatly),” and in the passive form in Luke 1:29 the phrase means “she was greatly perplexed at the saying” (BDAG, s.v. diataravssw, diatarassō ). Gabriel, perhaps anticipating a fearful reaction, reassures her: “Do not be afraid, Mary, for you have found favor (cavriV, charis) with God” (v. 30). And Gabriel explains: “And now, you will conceive in your womb and bear a son, and you will name him Jesus” (v. 31). Jesus ( =Ihsou:V, Iēsous) is the Greek form of “Joshua” (f1UwOhy4 or f1wuOhy4, y ^ehôšûa‘ or y ^ehôšua‘ ); the word =Ihsou:V (Iēsous) in Hebrews 4:8 actually means the Joshua of the Hebrew Bible, the successor of Moses and leader of Israel in the book of Joshua. Marion Lloyd Soards says, “Jesus [is] the Greek form of the Hebrew name Joshua, meaning ‘God has saved’ (see Mt. 1:21)” (NOAB, 3^rd ed., augmented, 2007, on Lk. 1:31). “He [i.e., Mary’s child to be, Jesus] will be great,” says Gabriel, “and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David” (v. 32). “The Son of the Most High,” says Soards, “implies both divinity (see Sir. 4:10) and royal authority (see 2 Sam. 7:13-16; cf. Lk. 2:35, 76; 6:35; 8:28; Acts 7:48; 16:7)” (ibid., on v. 32). Gabriel continues, “He will reign over the house of Jacob forever, and of his kingdom there will be no end” (v. 33). According to Tiede and Matthews, “His [i.e., Jesus’] kingdom with no end is the fulfillment of the promise to David (2 Sam. 7:16; 1 Chr. 17:14; Isa. 9:7; see also Dan. 7:14)” (op. cit., on v. 33).

At this point, if not already, Mary must have had many questions. She asks, “How can this be, since I am a virgin?” (v. 34). The last phrase of her question is literally, “I do not know a man” (NRSV text note b). According to Tiede and Matthews, “Mary’s question, unlike Zechariah’s (see note on 1:18), is not taken as doubt (see vv. 38, 45)” (ibid., on v. 34). In the earlier note, Tiede and Matthews say, “Zechariah’s question [1:18] 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).

Gabriel’s response explains what we have come to call “the virgin birth,” but which some say we should call “the virgin conception.” “The Holy Spirit will come upon ( ejpeleuvsetai ejpiv, epeleusetai epi) you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God” (v. 35). “This verse, interprets what is said in vv. 31-33,” say Tiede and Matthews. “Luke uses come upon to describe to describe the action of the Holy Spirit at Pentecost in Acts 1:8. . . . This holy Son of God, i.e., conceived apart from natural means, surpasses David and his royal heirs, who were adopted sons of God (Ps. 2:7)” (ibid., on v. 35). Gabriel also tells Mary of Elizabeth’s good news. “And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren” (v. 36). This is a miracle in itself, given Elizabeth’s “old age.” When Gabriel says, “For nothing will be impossible with God” (v. 37), he perhaps uses the miracle of Elizabeth’s conception to encourage Mary, who, without hesitation or shrinking from the thought, says, “Here am I, the servant of the Lord; let it be with me according to your word,” at which point “the angel departed from her” (v.38). We would all do well to respond to the Lord’s callings and promptings as Mary did on this occasion.

Luke 1:57-66, Presbyterian Tradition

The Birth of John the Baptist

57 Now the time came for Elizabeth to give birth, and she bore a son. 58 Her neighbors and relatives heard that the Lord had shown his great mercy to her, and they rejoiced with her.

59 On the eighth day they came to circumcise the child, and they were going to name him Zechariah after his father. 60 But his mother said, “No; he is to be called John.” 61 They said to her, “None of your relatives has this name.” 62 Then they began motioning to his father to find out what name he wanted to give him. 63 He asked for a writing tablet and wrote, “His name is John.” And all of them were amazed. 64 Immediately his mouth was opened and his tongue freed, and he began to speak, praising God. 65 Fear came over all their neighbors, and all these things were talked about throughout the entire hill country of Judea. 66 All who heard them pondered them and said, “What then will this child become?” For, indeed, the hand of the Lord was with him. (Luke 1:57-66, NRSV)

The following comments are based on those of December 6, 2009 (the Second Sunday of Advent, Year Two), comments that were based on those of December 9, 2007 (the Second Sunday of Advent, Year Two; cf. comments for the Presbyterian reading of December 22, 2007), when comments were based on those of December 4, 2005 (the Second Sunday of Advent, Year Two), and comments on Luke 1:57-66 from December 22, 2005 (Friday in the week of the Fourth Sunday of Advent, Year Two), when comments were repeated from an E-mail sent December 22, 2003, for December 23, 2003.

While serving his turn in the temple of Jerusalem, Zechariah was informed by “an angel of the Lord” that his “wife Elizabeth will bear you a son, and you will call his name John” (Lk. 1:13, cf. vv. 8-20). When Zechariah expresses some disbelief, “How will I know that this is so? For I am an old man, and my wife is getting on in years” (v. 18), the angel, Gabriel, says “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” (v. 20). And when Zechariah emerged from the temple, Gabriel’s prediction was realized, for “he could not speak to them [i.e., to the people]” (v. 22).

Before reporting the birth of John, Luke’s narrative reports the annunciation, the announcement of Jesus’ birth, to Mary (vv. 26-38), and Mary’s visit to Elizabeth (vv. 39-56), including Mary’s song of praise, known as the Magnificat (vv. 46-55). So, as today’s reading begins, we come to the birth of John. “Now the time came for Elizabeth to give birth, and she bore a son” (Lk. 1:57). According to David L. Tiede, revised by Christopher R. Matthews, “The episodes of ch. 1 are timed by the months of Elizabeth’s pregnancy (vv. 24, 26, 36)” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 1:57). Elizabeth’s “neighbors and relatives heard that the Lord had shown his great mercy to her, and they rejoiced with her” (v. 58). “The birth,” say Tiede and Matthews, “is seen as a sign of the Lord’s mercy” (ibid., on v. 58). They refer to their earlier note: “Childlessness was considered a disgrace (see Gen. 16:4; 30:23) requiring God’s intervention” (ibid., on v. 25).

As was custom for Jewish infant boys, Zechariah and Elizabeth made preparation to circumcise the child, which would include naming him. “On the eighth day,” says Luke, “they came to circumcise the child, and they were going to name him Zechariah after his father” (v. 59). The Hebrew Bible passages that command circumcision do not include the command to name the child (cf. Gen. 17:12; 21:4; Lev. 12:3). But Jewish custom is to name the child at the time of his circumcision. In answer to the question, “Why do we wait until the circumcision to name a boy?” Rabbi Menachem Posner answers as follows:

When a child is circumcised he is entered into G-d's covenant with Abraham and his descendants, he joins a chain linking him to the very beginning of our nation. It is only fitting to give him his Jewish name after he has become a full-fledged member of the Jewish nation.

Perhaps another reason why we postpone naming a child until the circumcision is because the first ‘Jewish name’ was given in conjunction with this mitzvah. As we read in Genesis (17:5, 10):

‘And your name shall no longer be called Abram, but your name shall be Abraham. . . . This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised. . . .’ (on the Internet at “Ask the Rabbi,” chabad.org, http://www.chabad.org/library/article_cdo/aid/612216/jewish/Why-do-we-wait-until-the-circumcision-to-name-a-boy.htm; copy and paste the URL in your browser)

Those who were going to name the boy Zechariah, did not include the parents, for “his mother said, ‘No; he is to be called John’ ” (Lk. 1:60). “In Luke,” say Tiede and Matthews, “the mothers, Mary (see v. 31) and Elizabeth, name the children (cf. Mt. 1:21, 25)” (op. cit., on v. 60). According to G. W. H. Lampe, “The name is given by inspiration; Elizabeth can know it only supernaturally, and the story implies that Zechariah is deaf as well as dumb” (Peake’s Commentary on the Bible, 1962, reprint 1972, p. 825, sec. 719 i, on Lk. 1:59-74; cf. Tiede and Matthews, op. cit., on v. 62). Luke tells us, “They said to her [i.e., to Elizabeth], ‘None of your relatives has this name’ ” (v. 61). So “then they began motioning to his father to find out what name he wanted to give him” (v. 62). And Zechariah fulfills Gabriel’s command (v. 13). He asks for a writing tablet and writes, ‘His name is John’ ” (v. 63a). The people there (neighbors? cf. v. 58) are surprised, for, we are told, “All of them were amazed” (v. 63b). And as the angel said, “you will become mute, unable to speak, until the day these things occur” (v. 20), Luke says, “Immediately his mouth [i.e., John’s mouth] was opened and his tongue freed, and he began to speak, praising God” (v. 64). By this act he confirmed his faith and submission to God’s plan. And fear–reverential fear–spread: “Fear (fovboV, phobos) came over all their neighbors, and all these things were talked about throughout the entire hill country of Judea” (v. 65). According to Marion Lloyd Soards, “Fear (rendered ‘awe’ in 5:26) designates humble, reverent recognition of the limits of human understanding and power before God (2:9; 7:16; Acts 2:43, 46-47; 5:5, 11; 19:17)” (NOAB, 3^rd ed., augmented, 2007, on v. 65). According to Tiede and Matthews, “The neighbors’ fear expresses their awareness of divine action” (op. cit., on v. 65). They refer to their earlier comment, “Fear [is] a common human reaction to divine manifestations (Isa. 6:5-6)” (ibid., on 1:12). In the present context, they add, regarding “Throughout . . . Judea,” that, “as here, Luke often indicates in summary fashion the wide circulation of news” (ibid., on v. 65, with ref. to 4:14-15). The reaction of the people is explained. “All who heard them pondered them and said, ‘What then will this child become?’ For, indeed, the hand of the Lord was with him” (v. 66).

Parents look forward to the child's first words, don't they? They marvel at simple expressions. But when an older man is struck dumb for a while, his later utterances may count as something of a miracle. But his first spoken words of which we know are the prophecy known as the Benedictus (Lk. 1:67-79). (The Benedictus is the reading for Friday in the week of the Fourth Sunday of Advent, Year Two, which will be superceded by the Christmas week readings this year. For brief comments on the Benedictus, see the Presbyterian reading in the Archive for December 23, 2007 (the Fourth Sunday of Advent, Year Two).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net