Proverbs 8:22-30, Episcopal Tradition

Wisdom's Part in Creation (Cp Jn 1.1-3)

22 The LORD created me at the beginning of his work,

the first of his acts of long ago.

23 Ages ago I was set up,

at the first, before the beginning of the earth.

24 When there were no depths I was brought forth,

when there were no springs abounding with water.

25 Before the mountains had been shaped,

before the hills, I was brought forth-

26 when he had not yet made earth and fields,

or the world’s first bits of soil.

27 When he established the heavens, I was there,

when he drew a circle on the face of the deep,

28 when he made firm the skies above,

when he established the fountains of the deep,

29 when he assigned to the sea its limit,

so that the waters might not transgress his command,

when he marked out the foundations of the earth,

30 then I was beside him, like a master worker;

and I was daily his delight,

rejoicing before him always, (Proverbs 8:22-30, NRSV)

The following comments are based on those of May 24, 2008 (Saturday in the week of the Sunday closest to May 18, Year Two), when the reading was Proverbs 8:22-36 and comments were based on those of February 25, 2006 (Saturday in the week of the Seventh Sunday after the Epiphany, Year Two), and those of the Feast of St. John in several years, of December 28, 2004 (transferred ), and of December 27 in the years 2005, 2006, 2007 and 2008:

This reading from Proverbs is used on the Feast of St. John. The comments that follow are based on recent comments, on December 27, 2008 (Saturday in the week of the Fourth Sunday of Advent, Reading for the Feast of St. John, Year One), on December 28, 2004 (transferred), and of December 27 in the years 2005, 2006 and 2007, with some editing and supplement. The comments are compared with comments of February 5, 2006 (Saturday in the week of the Seventh Sunday of Advent, Year Two [which did not occur in 2008 due to the early date of Easter] ).

In this passage from Proverbs, “Wisdom” (hm!k4Ho, chōkmāh, Prov. 8:1, 12; LXX, hJ sofiva, hē sophia, both feminine nouns)” is personified and speaks for herself. “The LORD created me (yn9n!qA, qānānî) at the beginning of his work, she says (Prov. 8:22a), elaborating on this as “the first of his acts of long ago” (v. 22b). Michael V. Fox says, “Wisdom recounts her creation and her presence during the creation of the world. She was the very first of God’s creations. An important Jewish interpretation, starting with Gen. Rab. 1.2, 5 and found in the Rashi to Gen. 1:1, uses Prov. ch. 8 to argue that the Torah (identified with wisdom( was created before the world and was used by God in creating it” (The Jewish Study Bible, 2004, on Prov. 8:22-26). Commenting on “created me,” he adds, “Since ancient times, interpreters have disputed whether the verb ‘kanah’ means ‘created’ or ‘acquired’ ” (The Jewish Study Bible, 2004, on Prov. 8:22). William L. Holladay presents the same spelling as two different words, one for each meaning (A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. hn!q!, qānāh I and II), so the choice is a matter of interpretation within the context. Fox says,

The latter [i.e., the meaning ‘acquired’] allows for the possibility that wisdom existed from eternity and was coeval with God. Some Christian groups preferred this, since they identified wisdom with the Logos, which was in turn identified with the Christ. It is, however, clear from v. 23 that wisdom is a created being. In fact, ‘kanah’ refers to acquisition by any means, including creation, as here. (loc. cit.)

Harold C. Washington, while admitting the possibility of translating with “acquired (NOAB, 3^rd ed., augmented, 2007, on Prov. 8:22), nevertheless implies the other view. “Wisdom recounts her divine origin, before anything was created (Sir. 1:4; 24:9). She was with God as a master worker ([Prov. 8:] 30), and thus had a role in creation (Sir. 1:9-10; Wis. 7:22; 9:9)” (ibid., on Prov. 8:22-31). The Sirach passage, however, speaks of “wisdom” as created. “Wisdom (sofiva, sophia) was created ( e[ktistai, ektistai) before all other things, / and prudent understanding (suvnesiV fronhvsewV, synesis phronēseōs) from eternity” (Sir. 1:4). Sirach adds, “It is he [i.e., the Lord, v. 8] who created her (aujthv, autē, feminine pronoun referring to sofiva, sophia, ‘Wisdom’); he saw her and took her measure; / he poured her out upon all his works” (v. 9).

In Proverbs, Wisdom continues, “Ages ago I was set up (yT9k4s0an9, nissaktî ), / at the first, before the beginning of the earth” (Prov. 8:23). “Set up,” say Claudia V. Camp and Carole R. Fontaine, is “used elsewhere only to refer to God’s installing of the king in Zion (Ps. 2:6). The Hebrew verb can also mean ‘to weave’ and a variant form portrays the divine weaving of baby’s sinews in the womb (Ps. 139:13; Job 10:11)” (HarperCollins Study Bible, rev. ed., 2006, on Prov. 8:23). “When there were no depths (tOmhoT4, t ^ehōmôth) I was brought forth (yT9l4lA5OH, chôlāltî ), / when there were no springs abounding with water. / Before the mountains had been shaped (UfBA5F4hA, hotbā‘û, lit. ‘sunk’), / before the hills, I was brought forth (yT9l4lA%OH, chôlāltî )–when he had not yet made the earth and fields, / or the world’s first bits of soil” (vv. 24-26). With reference to “depths, springs,” Camp and Fontaine say, “Water was taken to be the original substance (Gen. 1:2)” (ibid., on vv. 24-25). “Brought forth,” they add, “usually refers to the birthing of a child. If one reads ‘conceived/woven in the womb’ for the ambiguous verbs in vv. 22-23 . . . , then Wisdom is portrayed as born of God as mother (see Isa. 49:14-15; 42:14)” (ibid.; cf. Fox, op. cit., on v. 24). Fox sees here a “background metaphor of divine parenthood [that] is reinforced by v. 30,” that he will discuss (see below) (ibid., on v. 24). “Mountains, hills,” say Camp and Fontaine, are “not just features of the natural landscape, but the home of the gods, and the peaks of the pillars that supported the earth; they are lit. ‘sunk,’ not shaped, and they precede the earth (v. 26)” (loc. cit.).

“When he [i.e., God] established the heavens,” says Wisdom, “I was there, / when he drew a circle on the face of the deep, / when he assigned to the sea its limit, / so that the waters might not transgress his command, / when he marked out the foundations of the earth” (vv. 27-29). According to Fox, “The horizon is pictured as a circle engraved at the join of heaven and earth, as appears to be the case when one is at sea” (op. cit., on v. 27). Camp and Fontaine say, “God is portrayed ordering and regulating, rather than creating substance; in particular God commands and limits the primordial waters as an essential part of maintaining the earth’s viability in the face of ever threatening chaos (cf. Job 38:8-11)” (op. cit. on vv. 27-29). “In several creation traditions found outside of Genesis,” say Camp and Fontaine, “the sea is ever trying to break forth and flood the earth, but God set its boundary (Ps. 104:9), namely the beach (Jer. 5:22), which may also be imagined as a barred door (Job 38:8, 10). These mythological conceptions have Canaanite antecedents” (op. cit., on v. 29).

This reading concludes with what Fox calls, “one of the most disputed verses in the Bible [that] has weighty theological implications” (op. cit., on v. 30). Wisdom says, “then I was beside him, like a master worker (NOmxA, ’āmôn),” says Wisdom, “and I was daily his delight, / rejoicing before him always, / rejoicing in his inhabited world / and delighting in the human race” (vv. 30-31 NRSV). In the Jewish translation, the first line of verse 30 says, “I was with Him as a confidant ((NOmxA, ’āmôn)” (v. 30a NJPS 1985, 1999). Fox comments:

The word translated confidant is ‘ ’amon.’ There are three basic ways of interpreting this word: (1) ‘Artisan’ (which is elsewhere ‘ ’oman’). This translation implies that wisdom aided God in creation. In a similar vein, a midrash likens wisdom (equated with Torah) to a tool God used in creation, as an architect looks at a blue print when constructing a palace (Gen. Rab. 1:2). (c)) ‘Constant(ly), faithful(ly)’; ‘confidant.’ (3) ‘Ward’ or ‘nursling’ (or as a verb, ‘growing up’). Wisdom was with God as His ward, like a child He was caring for. This fits the context best. Nowhere does the chapter imply that Lady Wisdom helped God created the earth. On the contrary, vv. 30-31 emphasize that she played while God worked. Wisdom’s playing before God represents the ‘play’ of the wise, which is study. Cf. Ps. 119:92. (ibid.)

For a different view, see the citation from Washington, above. In any event, it seems evident that the christological understanding presented in Colossians 1:15-17 is related to the presentation of Wisdom in Proverbs 8 as present and participating in God’s creation of the world. I refer, of course to the Wisdom and Word christology that Fox, as a Jew, does not accept.

Isaiah 49:13-23, Presbyterian and Lutheran Traditions

13 Sing for joy, O heavens, and exult, O earth;

                        break forth, O mountains, into singing!

            For the LORD has comforted his people,

                        and will have compassion on his suffering ones.

14 But Zion said, "The LORD has forsaken me,

                        my Lord has forgotten me."

15 Can a woman forget her nursing child,

                        or show no compassion for the child of her womb?

            Even these may forget,

                        yet I will not forget you.

16 See, I have inscribed you on the palms of my hands;

                        your walls are continually before me.

17 Your builders outdo your destroyers,

                        and those who laid you waste go away from you.

18 Lift up your eyes all around and see;

                        they all gather, they come to you.

            As I live, says the LORD,

                        you shall put all of them on like an ornament,

                        and like a bride you shall bind them on.

19 Surely your waste and your desolate places

                        and your devastated land-

            surely now you will be too crowded for your inhabitants,

                        and those who swallowed you up will be far away.

20 The children born in the time of your bereavement

                        will yet say in your hearing:

            "The place is too crowded for me;

                        make room for me to settle."

21 Then you will say in your heart,

                        "Who has borne me these?

            I was bereaved and barren,

                        exiled and put away-

                        so who has reared these?

            I was left all alone–

                        where then have these come from?"

22 Thus says the Lord GOD:

            I will soon lift up my hand to the nations,

                        and raise my signal to the peoples;

            and they shall bring your sons in their bosom,

                        and your daughters shall be carried on their shoulders.

23 Kings shall be your foster fathers,

                        and their queens your nursing mothers.

            With their faces to the ground they shall bow down to you,

                        and lick the dust of your feet.

            Then you will know that I am the LORD;

                        those who wait for me shall not be put to shame. (Isa. 49:13-23 NRSV)

On January 29, 2009 (Thursday in the week of the Third Sunday after the Epiphany, Year One), comments were repeated with some editing from December 29, 2008 (Monday in the week of the First Sunday after Christmas, Holy Infants [transferred from Dec. 28], year One), when comments were based on earlier readings of January 27, 2005 (Thursday in the week of the Third Sunday after the Epiphany, Year One) and of January 25, 2007 (Thursday in the week of the Third Sunday after the Epiphany, Year One). The comments of January 29, 2009 are repeated here with some editing.

This reading appears in a context where the LORD has promised return and restoration for captive Israel “I have kept you and given you / as a covenant to the people, / to establish the land, / to apportion the desolate heritages; / saying to the prisoners, ‘Come out,’ / to those who are in darkness, / ‘Show yourselves’” (Isa. 49:8a, b, c, d, 9a, b). The promise is, “Lo, these shall come from far away, / and lo, these from the north and from the west, / and these from the land of Syene” (v. 12). This leads into the opening verse of today’s lesson, in which the whole cosmos is called upon to praise the LORD for the restoration and return of Israel. “Sing for joy, O heavens, and exult, O earth; / break forth, O mountains, into singing! / For the LORD has comforted his people / and will have compassion on his suffering ones” (Isa. 49:13). But the people express disbelief. “But Zion said, ‘The LORD has forsaken me, / my Lord has forgotten me’" (v. 14). God responds to this pessimistic view. “Can a woman forget her nursing child / or show no compassion for the child of her womb?” (v. 15a, b). Even mothers may forget (v. 15c), but God will not forget Israel. We may take note of the maternal imagery used of God. “See,” says the LORD, “I have inscribed you on the palms of my hands” (v. 16a). According to Victor R. Gold and William L. Holladay, in this way, “God protests his love for Israel” (NOAB, 2^nd ed., 1994, on Isa. 49:14-16). Jerusalem will be rebuilt. “Your builders outdo your destroyers,” she is told, and she will be freed from “those who laid you waste” (v. 17).

“The imagery shifts from builders,” says J. J. M. Roberts, for “children, and the exiles returning to repopulate Jerusalem are portrayed as ornaments of jewelry worn by the city (cf. Lam. 4:1-2)” (HarperCollins Study Bible, rev. ed., 2006, on Isa. 49:18). “Lift up your eyes all around and see; / they all gather, they come to you. / As I live, says the LORD, / you shall put all of them on like an ornament, / and like a bride you shall bind them on” (v. 18). The LORD promises that Israel will be a fully populated, perhaps even overpopulated, land. “Surely your waste and your desolate places / and your devastated land–surely now you will be too crowded for your inhabitants, / and those who swallowed you up will be far away” (v. 19). Israelite children returning from exile will be surprised at this: “The children born in the time of your bereavement / will yet say in your hearing: / “The place is too crowded for me; / make room for me to settle” (v. 20). Benjamin D. Sommer notes that the LORD’s promises to end the devastation of Israel’s land and repopulate it (vv. 19-20), are “a recollection and reversal of the prophecy of doom in 6:10-12” (The Jewish Study Bible, 2004, on Isa. 49:19-20). The LORD predicts Zion’s response (cf. v. 14): “Who has borne me these? / I was bereaved and barren, / exiled and put away–so who has reared these? / I was left all alone–where then have these come from?” (v. 21). Sommer sees here, “a dialogue between God and Zion, which is personified as a bereaved woman. Her ‘children’–the Judeans–have died or been sent into exile. Jerusalem’s population fell after the Babylonians destroyed the city in 586 BCE, and it remained small even when the Persian king Cyrus allowed exiled Judeans to return there” (ibid., on vv. 14-23).

The predicted overpopulation of Judea (v. 20) would raise certain issues, but the good news is the return of the exiles, especially of the children. A few years ago, we were contemplating the loss of children on a day when the newspaper headline said, “An entire generation of children--swept away” (Houston Chronicle for Dec. 28, 2004, in reference to the effects of the tsunami in ten nations of southeast Asia). Israel, depopulated first by the Assyrians, and then (in Judah) by the Babylonians, had lost a generation of children, but the promise is restoration. Early reports about the devastation of the tsunami exceeded 52,000 persons (Yahoo News), some ten times the initial estimates for the 9/11/01 disaster in the U.S., and many more times the final numbers. The devastation of the recent Hurricane Ike did not result in as much human loss of life, but did cause terrible hardship for many. The conquest and exile of Israel, of course, was an unnatural disaster, perpetrated by evil human beings, and hopefully of a kind that will be prevented in the future (in spite of various genocides in recent decades). The death and destruction of the tsunami was not perpetrated by choice and action of evil human beings. We call such things natural disasters--some, including some insurers, call them "Acts of God." For people whose religion teaches that God is almighty and also infinitely good, those in the Judeo-Christian tradition, for example, such surd evils as this tsunami and its devastation pose severe problems, like the perplexity of Job. There often is no immediate comfortable answer. We are left to hold on and continue to believe in the God who "makes all things work together for good" (Rom. 8:28 NRSV text note n). In the meantime, tremendous human needs continue to call for compassionate action.

The assurance of restoration continues, especially the restoration of the children. And it will be "soon" “I will soon lift up my hand to the nations,” says the LORD, “and raise my signal to the peoples; / and they shall bring your sons in their bosom, / and your daughters shall be carried on their shoulders” (v. 22). “The upraised hand and signal will identify an assembly point for the repatriation of dispersed Israelites by Gentiles (cf. 11:11-12; 43:6-7; 60:9; 656:20),” says Joseph Blenkinsopp (NOAB, 3^rd ed., 2001, on Isa. 49:22-26). Israel’s former oppressors must become foster parents–nannies? household slaves?–caring for the former exiles. “Kings shall be your foster fathers, / and their queens your nursing mothers. / With their faces to the ground they shall bow down to you, / and lick the dust of your feet. / Then you will know that I am the LORD; / those who wait for me shall not be put to shame” (v. 23).

John 13:20-35, Episcopal Tradition

20 Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me.”

Jesus Foretells His Betrayal (Mt 26.21-25; Mk 14.18-19; Lk 22.21-23)

21 After saying this Jesus was troubled in spirit, and declared, “Very truly, I tell you, one of you will betray me.” 22 The disciples looked at one another, uncertain of whom he was speaking. 23 One of his disciples-the one whom Jesus loved-was reclining next to him; 24 Simon Peter therefore motioned to him to ask Jesus of whom he was speaking. 25 So while reclining next to Jesus, he asked him, “Lord, who is it?” 26 Jesus answered, “It is the one to whom I give this piece of bread when I have dipped it in the dish.” So when he had dipped the piece of bread, he gave it to Judas son of Simon Iscariot. 27 After he received the piece of bread, Satan entered into him. Jesus said to him, “Do quickly what you are going to do.” 28 Now no one at the table knew why he said this to him. 29 Some thought that, because Judas had the common purse, Jesus was telling him, “Buy what we need for the festival”; or, that he should give something to the poor. 30 So, after receiving the piece of bread, he immediately went out. And it was night.

The New Commandment

31 When he had gone out, Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. 32 If God has been glorified in him, God will also glorify him in himself and will glorify him at once. 33 Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’ 34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. 35 By this everyone will know that you are my disciples, if you have love for one another.” (John 13:20-35, NRSV)

The following comments are based on those of December 27, 2008 (Saturday in the week of the Fourth Sunday of Advent, Reading for the Feast of St. John, Year One), when comments were based on earlier readings from the Feast of St. John, of December 28, 2004 (transferred), and of December 27 in the years 2005, 2006, 2007 and 2008, with some editing and supplement.

As noted above, the reading from Proverbs can be associated with the beginning of John’s Gospel. But the readings move quickly from a connection with the beginning of John’s Gospel to one of the scenes at the Last Supper. Jesus concludes his discussion of the meaning of his action in washing the disciples’ feet with emphasis on the need to receive him: “Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me” (Jn. 13:20). He then deals with a conspicuous example of one who did not (truly) receive him: “Jesus was troubled in spirit, and declared, ‘Very truly, I tell you, one of you will betray me’” (v. 21). The disciples, not knowing of whom he was speaking (v. 22), have the “beloved disciple” ask, “Lord, who is it?” (v. 25). Jesus’ answer is clear enough to himself and Judas, but apparently not to the others. He said, “It is the one to whom I give this piece of bread when I have dipped it in the dish” (v. 26a), and having dipped the piece of bread, “he gave it to Judas son of Simon Iscariot” (v. 26b).

In the Gospel accounts of the Last Supper, only John reports that “Satan entered into him [i.e. Judas]” when Jesus told him, “Do quickly what you are going to do” (v. 27; cf. Mt. 26:21-25; Mk. 14:18-21; Lk. 22:21-25). But in reporting Judas’ earlier betrayal, Luke says that “Satan entered into Judas” (Lk. 22:3) before reporting his approach the the chief priests and officers of the temple police (Lk. 22:3-6), whereas Matthew and Mark simply report the details of the betrayal without reference to Satan (Mt. 26:14-16; Mk. 14:10-11). At the end of the temptation narrative (Mt. 4:1-11; Mk. 1:12-13; Lk. 4:1-13), Matthew simply says that “the devil left him [Jesus], and suddenly angels came and waited on him” (Mt. 4:11), but Luke, keeping track of Satan, as it were, says, “When the devil had finished every test, he departed from him until an opportune time” (Lk. 4:13). Marion Lloyd Soards identifies that “opportune time” with references to Luke 22:3, 28, 53). John, on the other hand, keeps track of Judas, who, “though one of the twelve, was going to betray him” (Jn. 6:71). He notes that Judas, “the one who was about to betray him” (Jn. 12:4), took exception to Mary’s anointing Jesus with “a pound of costly perfume” (v. 3). Though his stated reason for the objection was the possibility of using the perfume’s value in money for the poor (v. 5), his real reason was, according to John, that “he was a thief” (v. 6).

At the Last Supper, others, not understanding the exchange between Jesus and Judas, “thought that, because Judas had the common purse, Jesus was telling him, ‘Buy what we need for the festival’; or, that he should give something to the poor” (Jn. 13:29). So Judas leaves the Supper immediately, and, with perhaps more reference to spiritual darkness than mere nightfall, John says, “And it was night” (v. 30).

Jesus continues with focus on the meaning of what is to follow. “Now the Son of Man has been glorified, and God has been glorified in him,” he says (v. 31). “The departure of Judas,” says Obery M. Hendricks, Jr., “begins the events that will glorify Jesus” (NOAB, 3^rd ed., augmented, 2007, on Jn. 13:31). Hendricks alludes, perhaps, to the common division of the Gospel of John into two sections, entitled “The Book of Signs” (chaps. 1-12), and “The Book of Glory” (chaps. 13-21), as, for example in the commentary of Raymond E. Brown (The Gospel of John I-XII, and The Gospel of John XIII-I, Anchor Bible, vols. 29 and 29A, 1966). Jesus continues: “If God has been glorified in him, God will also glorify him in himself and will glorify him at once” (v. 32), compare the opening of his later prayer, 17:1-5, in which the word “glorify” occurs repeatedly: “After Jesus had spoken these words, he looked up to heaven and said, ‘Father, the hour has come; glorify (dovxason, doxason) your Son so that the Son may glorify (doxavsh/, doxasē(i) ) you” (17:1). “I glorified (ejdovxasa, edoxasa) you on earth by finishing the work that you gave me to do. So now, Father, glorify (dovxason, doxason)) me in your own presence with the glory (dovxh/, doxē(i), dative case of dovxa, doxa) that I had in your presence before the world existed” (vv. 4-5).

For the disciples part, the Lord reminds them that he must leave them. “Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come’” (Jn. 13:33). He later tells them, “I will not leave you orphaned” (14:18), for “the Advocate, the Holy Spirit, who the Father will send in my name, will teach you everything, and remind you of all that I have said to you” (14:25). But, for now, he leaves them with a “new commandment. “ I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another” (13:34-35). Throughout his Gospel, John emphasizes Jesus’ relation to God the Father, and our need to be related to God through him (Jesus). This brings us together as “one” (Jn. 17:22), and keeps us together through love (13:14; 17:21, 26 and passim).

Isaiah 54:1-13, Presbyterian and Lutheran Traditions

The Eternal Covenant of Peace

54:1 Sing, O barren one who did not bear;

burst into song and shout,

you who have not been in labor!

For the children of the desolate woman will be more

than the children of her that is married, says the LORD.

2 Enlarge the site of your tent,

and let the curtains of your habitations be stretched out;

do not hold back; lengthen your cords

and strengthen your stakes.

3 For you will spread out to the right and to the left,

and your descendants will possess the nations

and will settle the desolate towns.

4 Do not fear, for you will not be ashamed;

do not be discouraged, for you will not suffer disgrace;

for you will forget the shame of your youth,

and the disgrace of your widowhood you will remember no more.

5 For your Maker is your husband,

the LORD of hosts is his name;

the Holy One of Israel is your Redeemer,

the God of the whole earth he is called.

6 For the LORD has called you

like a wife forsaken and grieved in spirit,

like the wife of a man’s youth when she is cast off,

says your God.

7 For a brief moment I abandoned you,

but with great compassion I will gather you.

8 In overflowing wrath for a moment

I hid my face from you,

but with everlasting love I will have compassion on you,

says the LORD, your Redeemer.

9 This is like the days of Noah to me:

Just as I swore that the waters of Noah

would never again go over the earth,

so I have sworn that I will not be angry with you

and will not rebuke you.

10 For the mountains may depart

and the hills be removed,

but my steadfast love shall not depart from you,

and my covenant of peace shall not be removed,

says the LORD, who has compassion on you.

11 O afflicted one, storm-tossed, and not comforted,

I am about to set your stones in antimony,

and lay your foundations with sapphires.

12 I will make your pinnacles of rubies,

your gates of jewels,

and all your wall of precious stones.

13 All your children shall be taught by the LORD,

and great shall be the prosperity of your children. (Isaiah 54:1-13, NRSV)

On February 4, 2009 (Wednesday in the week of the Fourth Sunday after the Epiphany, Year One), comments were repeated from January 31, 2007 (Wednesday in the week of the Fourth Sunday after the Epiphany, Year One); they are repeated again here:

Jerusalem is addressed, according to Joseph Blenkinsopp, as “mother of a depressed and dispersed family, and as a woman destined no longer to be forsaken, bereaved, or infertile” (NOAB, 3^rd ed., augmented, 2007, on Isa. 54:1-3). He calls this a “major motif” in this part of Isaiah, with reference to Isaiah 49:14-21, 22, 25; 51:17-20; 52:1-2, 7-10; 60:1-12; 66:7-11. “Sing, O barren one who did not bear,” says the LORD through the prophet; “burst into song and shout, / you who have not been in labor!” (Isa. 54:1a, b, c). Jerusalem has been like a barren, childless woman. But the situation will change. “For the children of the desolate woman will be more / than the children of her that is married, says the LORD” (v. 1d, e). Jerusalem is told to “Enlarge the site of your tent, / and let the curtains of your habitations be stretched out; / do not hold back; lengthen your cords / and strengthen your stakes” (v. 2). It’s like a modern couple who needs a larger house, perhaps a new wing on the present house, because of an expected increase in the family. But the scale is national, not single family, in scope. According to Blenkinsopp, “Jerusalem represented as a tent, reminiscent of the tent in the wilderness, will be repopulated together with the other Judean cities” (ibid.). The metaphor continues. Jerusalem “will spread out to the right and to the left, / and your descendants will possess the nations / and will settle the desolate towns” (v. 3). According to Benjamin D. Sommer, “This passage is based on Jer. 10:17-25, where the Judeans who are about to be exiled lament the loss of their children and the destruction of their tent (symbolizing the Temple), their city and kingdom, and their social structure generally” (The Jewish Study Bible, 2004, p. 893, on Isa. 54:1-5).

The image shifts from mother and children to marriage, to the LORD as the husband and Israel as his unfaithful wife (cf. Hos. 1-3). But Jerusalem will no longer be a forsaken wife. “Do not fear, for you will not be ashamed; / do not be discouraged, for you will not suffer disgrace; / for you will forget the shame of your youth, / and the disgrace of your widowhood you will remember no more” (v. 4). The relationship with the LORD will be restored. “For your Maker is your husband, / the LORD of hosts is his name; / the Holy One of Israel is your Redeemer, / the God of the whole earth he is called” (v. 5). How will it be restored? “ For the LORD has called you,” Zion is told, “like a wife forsaken and grieved in spirit, / like the wife of a man’s youth when she is cast off, / says your God” (v. 6). “For a brief moment I abandoned you,” says the LORD, “but with great compassion I will gather you. / In overflowing wrath for a moment / I hid my face from you, / but with everlasting love I will have compassion on you, / says the LORD, your Redeemer” (vv. 7-8) “After the separation of the exile,” says Blenkinsopp, “there will be a spousal reconciliation between the LORD and Jerusalem (cf. Hos. 1-3)” (ibid., on vv. 4-8).

With the change of stanzas, says Sommer, “God switches from a marital metaphor to a simile based on the story of Noah (Gen. chs. 8-9)” (op. cit., on vv. 9-10). “This is like the days of Noah to me: / Just as I swore that the waters of Noah / would never again go over the earth, / so I have sworn that I will not be angry with you / and will not rebuke you” (v. 9). “The former metaphor implied,” says Sommer,

that the covenant between God and Israel is one of mutual obligation; that allusion to Noah recalls the notion of a covenant of grace, which God unilaterally grants to human beings. Deutero-Isaiah often moves back and forth between portrayals of Israel as God’s spouse and God’s child, hence insisting that both covenant models are valid; see 49:14-21; 50:1-3. (ibid.)

Isaiah continues to describe the blessings awaiting the LORD’s restored spouse. The one who has been afflicted, storm-tossed and not comforted (v. 11a), will have her stones set “in antimony,” and her foundations laid “with sapphires” (v. 11b, c). The once forsaken wife will have “pinnacles of rubies,” gates of jewels,” and a “wall of precious stones” (v. 12). Blenkinsopp compares the “new Jerusalem,” which “is adorned with precious stones and gems by builders supernaturally instructed” (Ezek. 28:13-19), and adds that “Christian apocalyptic literature draws on this imagery to describe the new Jerusalem (Rev. 21:18-21)” (op. cit., on vv. 11-13a). Jerusalem’s “children shall be taught by the LORD,” she is told, “and great shall be the prosperity of [her] children” (v. 13).

Looking beyond the present reading, we note that Jerusalem will be established “in righteousness,” “far from oppression,” “and from fear,” because she will not fear, and terror “shall not come near” her (v. 14). Those who stir up strife with Jerusalem will fall (v. 15). The LORD controls the weapon makers, “the smith / who blows the fire of coals, / and produces a weapon” (v. 16). Jerusalem is promised that “No weapon that is fashioned against you shall prosper, / and you shall confute every tongue that rises against you in judgment” (v. 17a, b). We come to a sense of closure with Jerusalem’s encouragement. “This is the heritage of the servants of the LORD / and their vindication from me, says the LORD” (v. 17c, d).

Isaiah 44:1-8, Episcopal Tradition

God’s Blessing on Israel

44:1 But now hear, O Jacob my servant,

Israel whom I have chosen!

2 Thus says the LORD who made you,

who formed you in the womb and will help you:

Do not fear, O Jacob my servant,

Jeshurun whom I have chosen.

3 For I will pour water on the thirsty land,

and streams on the dry ground;

I will pour my spirit upon your descendants,

and my blessing on your offspring.

4 They shall spring up like a green tamarisk,

like willows by flowing streams.

5 This one will say, “I am the LORD’s,”

another will be called by the name of Jacob,

yet another will write on the hand, “The LORD’s,”

and adopt the name of Israel.

6 Thus says the LORD, the King of Israel,

and his Redeemer, the LORD of hosts:

I am the first and I am the last;

besides me there is no god.

7 Who is like me? Let them proclaim it,

let them declare and set it forth before me.

Who has announced from of old the things to come?

Let them tell us what is yet to be.

8 Do not fear, or be afraid;

have I not told you from of old and declared it?

You are my witnesses!

Is there any god besides me?

There is no other rock; I know not one. (Isaiah 44:1-8, NRSV)

On December 27, 2008 (Saturday in the week of the Fourth Sunday of Advent, Reading for the Feast of St. John, Year One), comments were based, with editing and supplement, on earlier readings for the Feast of St. John, for example, comments of December 28, 2004 (transferred), and of December 27 in the years 2005, 2006 and 2007, and also on relevant comments from January 14 and 15, 2007 (Sunday and Monday in the week of the second Sunday after the Epiphany, Year One) when the readings were, respectively, Isaiah 43:14-44:5 and Isaiah 44:6-8, 21-23, with some editing and supplement. The following comments are based on those earlier comments:

At the close of the previous chapter (Isa. 43), the LORD has a remedy for sins, for which Israel has been punished by captivity. “I, I am He / who blots out your transgressions for my own sake,” says the LORD through the prophet Isaiah, “and I will not remember your sins” (v. 25). The LORD also defends himself for having punished Israel for sins. “Accuse me,” he says, “let us go to trial; / set forth your case, so that you may be proved right” (v. 26). This challenge is followed by evidence, not against the LORD, but against Israel “Your first ancestor sinned,” says the LORD (v. 27a). According to J. J. M. Roberts, the “first ancestor” is “Jacob (Gen. 27-38; Hos. 2-4)” (HarperCollins Study Bible, rev. ed., 2006, on Isa. 43:27). But the LORD continues, through the prophet, “and your interpreters transgressed against me” (v. 27b). Joseph Blenkinsopp suggests that this denunciation of “interpreters” who “transgressed” refers to “optimistic prophets during the time of the monarchy who led the people astray” (NOAB, 3^rd ed., augmented, 2007, on v. 27; cf. Roberts.). “Therefore,” says the LORD, “I profaned the princes of the sanctuary, / I delivered Jacob to utter destruction, / and Israel to reviling” (v. 28).

In the new chapter as today’s reading begins, the word of the LORD returns to the “new thing” (43:19). “But now hear, O Jacob my servant, / Israel whom I have chosen! / Thus says the LORD who made you, / who formed you in the womb and will help you: / Do not fear, O Jacob my servant, Jeshurun whom I have chosen” (44:1-2). According to Roberts, “Jeshurun (Deut. 32:15; 33:5, 26) [is] an old poetic name for Israel, perhaps meaning ‘upright one’ in Hebrew” (on 44:2). The theme of rivers in the desert (41:17-20; 43:19) continues. “For I will pour water on the thirsty land, / and streams on the dry ground” (44:3a, b). But the sense is to some extent metaphorical. “I will pour my spirit upon your descendants, / and my blessing on your offspring” (v. 3c, d). Israel’s children will flourish “like a green tamarisk, / like willows by flowing streams” (v. 4; cf. Ps. 1:3). The people will be proud to claim the LORD as their God. “This one will say, ‘I am the LORD’s,’ another will be called by the name of Jacob, / yet another will write on the hand, ‘The LORD’s,’ / and adopt the name of Israel” (v. 5). To the phrase, “write on the hand,” Blenkinsopp compares words of the Shema, “Bind [these words] as a sign on your hand, fix them as an emblem on your forehead, and write them on the doorposts of your house and on your gates” (Deut. 6:8-9).

Again, the confirmation of these promises is the identity of the LORD God himself. The LORD speaks through the prophet: “Thus says the LORD, the King of Israel, / and his Redeemer (lx2go, gō’ē l), the LORD of hosts: / I am the first (NOwxr9, ri’šôn) and I am the last (NOrH3x1 , ’ach^arôn); / besides me there is no god.” (Isa. 44:6). To this we may compare the words given to John in the Book of Revelation. “ ‘I am the Alpha and the Omega,’ says the Lord God, who is and who was and who is to come, the Almighty” (Rev. 1:8; cf. v. 17; 22:13). The term “redeemer” (lx2go, gō’ēl) is used of Boaz’ role as the “kinsman redeemer” in the book of Ruth (Ruth 4:9-10). It is applied to the “avenger of bloodshed” (1 Kgs. 16:12), but also more generally, it means to “make a claim for a person or thing,” thus to “reclaim him/it”; also to “lay claim to,” that is, “redeem, ransom” as when God redeems or ransoms Israel (Exod. 6:6) (William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. lx1G!, gā’al). Moses is told, “Say therefore to the Israelites, ‘I am the LORD, and I will free you from the burdens of the Egyptians and deliver you from slavery to them. I will redeem (yT9l4x1g!v4, w^egā’altî) you with an outstretched arm and with mighty acts of judgment’” (Exod. 6:6). The whole stanza here (Isa. 44:6-8) serves to validate the earlier promises (43:25-44:5), but also, according to Victor R. Gold and William L. Holladay, to emphasize “God’s uniqueness” (NOAB, 2^nd ed., 1994, on Isa. 44:6-8), in anticipation of the contrast with the futility of idolatry (vv. 9-20). “Who is like me?” asks the LORD. “Let them proclaim it, / let them declare and set it forth before me. / Who has announced from of old the things to come? / Let them tell us what is yet to be” (v. 7). The LORD applies the test of a true prophet stated in Deuteronomy in his challenge to foreign deities: “If a prophet speaks in the name of the LORD but the thing does not take place or prove true, it is a word that the LORD has not spoken. The prophet has spoken it presumptuously; do not be frightened by it” (Deut. 18:21-22). Gold and Holladay suggest that Isaiah 44:7 is “perhaps a reference to God’s promises to the patriarchs (Gen. 12:1-3). Leading into the following satire on idolatry, the LORD emphatically affirms his own uniqueness, and names the Israelites as “my witnesses” (yd!f2, ‘ēdāy). The very continued existence of Israel as a nation over the previous millennium is evidence of God’s providence and care, but the reference is to specific acts of deliverance. “Do not fear, or be afraid; / have I not told you from of old and declared it? / You are my witnesses! / Is there any god besides me? / There is no other rock (rUc, tsûr); I know not one” (Isa. 44:8). According to J. J. M. Roberts, the term “rock” (rUc, tsûr) is “an epithet for God as Israel’s protector (17:10; 26:4; 30:29; Deut. 32:4, 18)” (HarperCollins Study Bible, rev. ed., 2006, on Isa. 44:8). “The Lord alone has demonstrated his control of history,” says Roberts, “by the prophetic word; there is no other god to challenge the Lord (see 41:21-24)” (op. cit., on 44:6-8).

Matthew 18:1-14, Presbyterian and Lutheran Traditions

18:1 At that time the disciples came to Jesus and asked, "Who is the greatest in the kingdom of heaven?" 2 He called a child, whom he put among them, 3 and said, "Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. 4 Whoever becomes humble like this child is the greatest in the kingdom of heaven. 5 Whoever welcomes one such child in my name welcomes me. (Mt. 18:1-5 NRSV)

6 "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. 7 Woe to the world because of stumbling blocks! Occasions for stumbling are bound to come, but woe to the one by whom the stumbling block comes!

8 "If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire. 9 And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire. (Mt. 18:6-9; cf. Mk 9.42-48; Lk 17.1-2 NRSV)

10 "Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven. 12 What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? 13 And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. 14 So it is not the will of your Father in heaven that one of these little ones should be lost. (Mt. 18:10-14; cf. Lk. 15:1-7 NRSV)

The following comments are based on relevant comments on Matthew 18:1-9 and 10-20 from November 19 and 20, 2009 (Thursday and Friday in the week of the Sunday closest to November 16, 2009, and on earlier comments as noted there:

Today’s reading is a little less than half of the fourth major speech of Jesus presented by Matthew, dealing with issues of Christian life especially within the Christian community, that is, the “church” ( ejkklhsiva, ekklēsia). The term “church” ( ejkklhsiva, ekklēsia), which occurs frequently in Acts and the Epistles, occurs only three times in the Gospels, all in Matthew (16:18, twice in 18:17). The NRSV has “member of the church” for ajdelfovV (adelphos, “brother,” Mt. 18:15, 21 AV/KJV) in the context of Matthew 18:17 (cf. TNIV). This speech of Jesus is concluded by Matthew’s typical closing formula, “When Jesus had finished saying these things, he left Galilee and went to the region of Judea beyond the Jordan” (19:1; cf. 7:28-29; 11:1; 13:53; 26:1). I n a separate file, Greatness - Temptations - Lost Sheep, it is evident from the diverse contexts of parallel passages that Matthew has characteristically made a topical arrangement here.

In Mark and Luke, an argument about “which one of them was the greatest” (Lk. 9:46; cf. Mk. 9:33, 34) led to Jesus’ saying about welcoming the child (Lk. 9:47-48; Mk. 9:36-37), in Mark’s case, including the statement about servanthood, “Whoever wants to be first must be last of all and servant of all” (Mk.9:35b). In Matthew, the disciples ask Jesus directly, “Who is the greatest in the kingdom of heaven?” (Mt. 18:1), which prompts Jesus to use a child as an object lesson. “He called a child, whom he put among them” (Mt. 18:2); compare Mark’s longer version, “Then he took a little child and put it among them; and taking it in his arms, he said to them” (Mk. 9:36). Luke refers to the disciples’ argument (Lk. 9:46; cf. Mk. 9:33), “But Jesus, aware of their inner thoughts, took a little child and put it by his side (Lk. 9:47). “Truly I tell you,” says Jesus according to Matthew, “unless you change and become like children, you will never enter the kingdom of heaven’ ” (Mt. 18:3); compare “Jesus answered him, ‘Very truly, I tell you, no one can see the kingdom of without being born from above” (Jn. 3:3); and compare “Jesus answered, ‘Very truly, I tell you, no one can enter the kingdom of God without being born of water and spirit’ ” (Jn. 3:5). According to Dennis C. Duling, in the context of Matthew, “change [means] repent (see 3:2),” and “become like children [means being] without concern for social status (see Mk. 10:15)” (HarperCollins Study Bible, rev. ed., 2006, on Mt. 18:3). In reference to “become like children,” J. Andrew Overman says, “a child’s social status was little better than that of a slave (Gal. 4:1)” (NOAB, 3^rd ed., augmented, 2007, on Mt. 18:3). In John’s Gospel, of course, Jesus refers to the spiritual transformation called being born again/from above.

In Mark and Luke the child brought forward represents those whom the disciples should welcome, that is respect and treat kindly. “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me” (Mk. 9:37; cf Lk. 9:48a. Luke adds the principle that “the least among all of you is the greatest (Lk. 9:48b). Matthew’s variation presents the child as one to be welcomed, but also as an example of humility. “Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me” (Mt. 18:4, 5). Duling comments on, “Whoever becomes humble . . . is the greatest,” saying, “Reversal of status characterizes the kingdom (see 20:26-27; 23:11-12; Mk. 10:43-44; Lk. 14:11; 18:14; 22:26; Jas. 4:6, 10; 1 Pet. 5:5)” (op. cit., on Mt. 18:4).

A common motif holds the larger passage together, the “child” (paidivon, paidion, Mt. 18:2, 3 [plural], 4, 5) and the “little ones” (oiJ mikroiv, hoi mikroi, vv. 10, 14). Dale C. Allison, Jr., notices the change in vocabulary:

This block of moral teaching [Mt. 18:1-14], which presupposes a communal setting, begins by referring to literal children (v. 2), but by vv. 10-14 ‘little ones’ designates believers (cf. 10:42). The transition from one thing to the other is probably marked by the change in vocabulary . . . The former teaches that one should become like little children, for only by this will one enter the kingdom (v. 3). One should humble oneself as a child, for in the kingdom the humble will be great (v. 4; cf. 23:12). (Dale C. Allison, Jr., The Oxford Bible Commentary, 2001, p. 867, on Mt. 18:1-14).

Some professional therapists have much to say about one's “inner child.” An internet search for this phrase will turn up an amazing variety of approaches. One sight offers a test to use in answering the question, “How Old is Your Inner Child?” One question: “What's your preferred Pet?” Some answers: “Hamster,” “Puppy,” and others, including “I live in a community that doesn't allow pets.” Another question: “Finally, what do you want to be when you grow up?” Some answers: “Fireman,” “Princess,” “Not interested in growing up,” “I already am grown up, thank you very much.”

Sorting these approaches out, or even these answers, would take me “out of my area,” so to speak. But Jesus did say, “Become like children.” I sometimes wonder how to relate Jesus' call for self-denial, “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mk. 8:34), with one of the goals of therapy, insight leading to self-actualization. Can denying oneself and finding oneself be related? Jesus said, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me” (Mt. 18:3-5). If we believe that we are made in God's image, and continue to live thanks to his gracious provision for our lives, then we may pray with St. Augustine: “Thou movest us to delight in praising Thee; for Thou hast formed us for Thyself, and our hearts are restless till they find rest in Thee” (from his Confessions, Book 1, Chapter 1, on the Internet at http://www.ccel.org/ccel/schaff/npnf101.vi.I_1.I.html [accessed again Dec. 28, 2009]. Pardon the old-fashioned English! It comes with this older translation.) I would add that, at least for the Christian believer, true wholeness would include respect for our most fervent desires (our “inner child”), and for God's desires for us–his commandments, if you must. God wants what is truly best for us. If we really understood that, we would want it too.

In Matthew, Jesus moves on to warnings about temptations. “If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone (muvloV ojnikovV, mulos onikos) were fastened (kremasqh:/, kremasthē) around your neck and you were drowned in the depth of the sea” (Mt. 18:6; cf. Mk. 9:42; Lk. 17:2). Where the NRSV translations in Matthew and Luke have “stumbling block,” the Greek text has the verb skandalivzw (skandalizō ), “to cause to be brought to a downfall, cause to sin” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2000, s.v. skandalivzw, skandalizō ); compare “But whoso shall offend one of these little ones . . .” (Mt. 18:6 AV/KJV; cf. also “causes . . . to stumble” TNIV). Luke uses the same verb, skandalivzw (skandalizō ), but in his different phrasing, the NRSV translation represents the verb with an English verb, “than for you to cause one of these little ones to stumble” (Lk. 17:2b). J. Andrew Overman apparently finds the “stumbling block” implied by the expression, and refers to it “as an image for causing someone to sin (Sir. 9:5; 25:21; 34:7; 1QS 2:12; T. Reuben 4:7)” (op. cit., on Mt. 18:6). In Matthew the reference to “stumbling blocks” becomes specific in the next verse. “Woe to the world because of stumbling blocks (skavndala, skandala)! Occasions for stumbling (ta; skavndala. ta skandala) are bound to come, but woe to the one by whom the stumbling block to; skavndalon, to skandalon) comes!” (Mt. 18:7). The noun skavndalon (skandalon) is defined as “an action or circumstance that leads one to act contrary to a proper course of action or set of beliefs, temptation to sin, enticement to apostasy, false belief, etc.” (BDAG, s.v. skavndalon, skandalon).

Matthew’s “fastened” (kremasqh:/, kremasthē) replaces Mark’s “hung” (perivkeitai, perikeitai). Both verbs can refer to putting the millstone in place, in Mark, “to be positioned around some object or area, be around, surround” (BDAG, s.v. perivkeimai perikeimai), in Matthew, “to cause to hang, trans. hang (up),” active voice, but here passive, “that a millstone were hung around that person’s neck” (BDAG, s.v. kremavnnumi, kremannumi). “The verb k. [k.] by itself can also mean crucify” [supported by citations from classical Greek], cf. Acts 5:30; 10:39 (ibid.). If Matthew had that association in mind, his change would add a certain severity to the warning. Luke retains Mark’s verb and other wording, but simplifies somewhat “Jesus said to his disciples, ‘Occasions for stumbling are bound to come, but woe to anyone by whom they come! It would be better for you if a millstone were hung around your neck and you were thrown ( e[rriptai, erriptai, for Mark’s bevblhtai, beblētai) into the sea than for you to cause one of these little ones to stumble” (Lk. 17:1-2). Both words for “throw” imply forceful motion, but Luke’s verb rJivptw, (hriptō), “to propel something with a forceful motion, throw” is a little stronger (cf. BDAG, s.v. bavllw, ballō, and rJivptw, hriptō).

In Matthew and Mark, Jesus continues with possible causes of stumbling that one would be better to do without. “If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire” (Mt. 18:8, which combines separate verses for the hand and foot in Mk. 9:43, 44); “And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire” (Mt. 17:9; cf. Mk. 9:47-48, which has “hell, where their worm never dies, and the fire is never quenched” for Matthew’s “the hell of fire”). Mark’s concluding saying about salt (Mk. 9:48-50) is rather different from the saying about salt in Matthew and Luke in a different context (probably from Q; Mt. 5:13; cf. Lk 14:34-35).

Given these warnings about putting stumbling blocks in the way of children (v. 6), and further warnings, “cut it off,” that is, your hand or foot, if it “causes you to stumble” (v. 8), or “if your eye causes you to stumble, tear it out and throw it away” (v. 9), what would Jesus say about the child abuse reported in our world? As noted above, the warning not to “put a stumbling block before one of these little ones who believe in me” (v. 6), according to Allison, refers to members of the Christian community. I should think that the warnings of verses 6-10, though they do directly refer to Christian believers, would appropriately apply also, and perhaps especially, to the treatment of children. Child abuse has been recognized as a horrific problem in our world, a problem that Jesus would surely address with such warnings. According to Allison, the “great millstone” (Mt. 18:6) is called a “donkey millstone” (loc. cit.). It’s a picture of certain drowning.

The parable of the Lost Sheep is found in Matthew (Mt. 18:10-14) and in Luke (Lk. 15:1-7). While the parable itself is similar in both Gospels, more succinct in Matthew, the contexts are different. In Matthew the shepherd leaves “the ninety-nine on the mountains” to search for the lost sheep (Mt. 18:12), but in Luke he leaves them “in the wilderness” (Lk. 15:4), which, given the topography of Israel, might not be very different. In Luke’s version, the shepherd calls his friends and neighbors together to share in the rejoicing (v. 6), and “there will be more joy in heaven over one sinner who repents” (v. 7), but in Matthew’s version, it is only the shepherd whose rejoicing is singled out (Mt. 18:13). For texts of the parallel versions see the separate file mentioned above, Greatness - Temptations - Lost Sheep.

In Matthew the parable begins with an admonition: “Take care that you do not despise one of these little ones (mikroiv, mikroi),” says Jesus; for, I tell you, in heaven their angels continually see the face of my Father in heaven” (Mt. 18:10). The reference to “little ones” recalls the same term in v. 6, where Dennis C. Duling said, “Little ones who believe in me [is] no longer the literal children of vv. 1-4, but believers. It is not clear whether they are missionaries (see 10:42), disciples, recent converts, those of low social or economic status . . . or those weak in faith” (HarperCollins Study Bible, rev. ed., 2006, on Mt. 18:6). J. Andrew Overman sees the “little ones” as “socially inferior or more vulnerable members of the church.” And in reference to “their angels,” he says, “it was believed that one’s guardian represented one in heaven (Acts. 12:15). In Acts, the believers at the home of Mary, John Mark’s mother do not believe Rhoda when she tells them Peter, released from prison, was “standing at the gate” (Acts 12:14). “They said, ‘You are out of your mind!’ But she insisted that it was so. They said, ‘It is his angel’ ” (v. 15). In Luke, Jesus tells the parable of the Lost Sheep on an occasion when “all the tax collectors and sinners were coming near to listen to him” (Lk. 15:1). On that occasion, “the Pharisees and the scribes were grumbling and saying, ‘This fellow welcomes sinners and eats with them’ ” (Lk. 15:1-2). David L. Tiede, revised by Christopher R. Matthews, notes that in Luke, chapter 15, there are “three parables on the lost and found. Only the first has a parallel in Matthew” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 15:1-32). They describe verses 1 and 2 as “the audience for the parables and a definition of the ‘lost’ ” (ibid., on vv. 1-2).

The NRSV text note b on Matthew 18:10 says, “Other ancient authorities add verse 11, For the Son of Man came to save the lost.” Many of the oldest and best manuscripts omit this verse. Bruce M. Metzger puts it this way:

There can be little doubt that the words h\lqen ga;r oJ uiJo;V tou; ajnqrwvpou ( zhthvsai kai;) sw;sai to; ajpolwlovV [ēlthen gar ho huios tou anthrōpou (zētēsai kai) sōsai to apolōlos, cf the text note cited above] are spurious here, being omitted by the earliest witnesses representing several textual types (Alexandrian, pre-Caesarean, Egyptian, Antiochian), and manifestly borrowed by copyists from Lk. 19:10. The reason for the interpolation was apparently to provide a connection between ver. 10 and verses 12-14. (A Textual Commentary on the Greek New Testament, 1971, p. 44, on Mt. 18:11)

The “definition of the ‘lost’ ” seen by Tiede and Matthew in Luke’s present context may also have been a factor.

So we continue with the parable. In Matthew, Jesus says, “What do you (uJmi:n, hymin, ‘you’ plural, dative case due to the idiom, Tiv uJmi:n dokei:; Ti hymin dokei, lit. ‘What does it seem to you?’) think?” (Mt. 18:12a). The question is directed to the disciples (18:1). In Luke, Jesus says, “So he told them [i.e., the Pharisees and scribes who were grumbling about his welcoming and eating with sinners, v. 2] this parable” (Lk. 15:3a). In Matthew’s version of the parable, Jesus says, “If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray” (Mt. 18:12b, 13). While Luke’s version begins with a situation quite similar to that of Matthew’s version, Luke elaborates the shepherd’s rejoicing with friends and neighbors. “Which one of you,” says Jesus in Luke, “having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? When he has found it, he lays it on his shoulders and rejoices. And when he comes home, he calls together his friends and neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost’ ” (Lk. 15:4-6).

And the lessons drawn in the two versions differ. “So,” says Jesus in Matthew, “it is not the will of your Father in heaven that one of these little ones should be lost” (Mt. 18:14). “A shepherd,” says Overman, “a common image for a community leader (Num. 27:17; Jer. 3:15), must seek out even the lowliest person” (op. cit., on Mt. 18:12). In Luke, Jesus says, “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Lk. 15:7). According to Marion Lloyd Soards, “The mention of joy anticipates the declarations of joy in the following two parables, which share the theme of lost and found” (NOAB, 3^rd ed., augmented, 2007, on Lk. 15:6-7). The reference to needing no repentance is ironic for as noted above, in Luke, the parable is a response to the grumbling of the Pharisees and the scribes who were criticizing Jesus for welcoming sinners and eating with them” (15:2).

In Matthew, the Parable of the Lost Sheep emphasizes care for “one of these little ones” (v. 10). It is the third of six paragraphs that make up the fourth major speech of Jesus in Matthew. In Luke, the parable is one of a series of parables and related teachings on discipleship: “Parable on Humility” (Lk. 14:7-14), “Parable of the great dinner” (vv. 15-24; cf. Mt. 22:1-14), “the costs of discipleship” (vv. 25-33; cf. Mt. 10:37-38), “sayings about salt” (14:34-35; cf. Mt. 5:13; Mk. 9:49-50); the “Parable of the Lost Sheep” (15:1-9; cf. Mt. 18:12-14), the “Parable of the Lost Coin” (15:8-10), the “Parable of the Lost Prodigal Son” (15:11-32), and the “Parable of the Dishonest Manager” (16:1-9; titles from Marion Lloyd Soards (NOAB, 3^rd ed., augmented, 2007) on respective units [mostly traditional titles, in any case]). These arrangements reflect the editing and topical arrangement of both evangelists, each in his own way. Parables continue in Luke’s “Travel Narrative,” for example, the “Parable of the Rich Man and Lazarus” (16:9-31) and the “Parable of the Unjust Judge and the Persistent Widow” (18:1-8, also both titles from Soards). But the set of three parables on lost people or things in Luke 15 stands out, emphasizing the Father’s (God’s) concern to redeem the lost. “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Lk. 15:7). In Matthew, the parable underscores God’s concern for every individual person. “It is not the will of your Father in heaven that one of these little ones should be lost” (v. 14). A Gospel song, “The Ninety and Nine,” may be found on the Internet at http://www.scriptureandmusic.com/Music/Text_Files/The_Ninety_And_Nine.html (accessed again, December 28, 2009; you may need to copy and paste the URL). The words are by Elizabeth C. Clephane, in 1868; the hymn tune (his first) by Ira Sankey (who worked with Dwight L. Moody), in 1874.

1 John 5:1-12, Episcopal Tradition

Faith Conquers the World

5:1 Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child. 2 By this we know that we love the children of God, when we love God and obey his commandments. 3 For the love of God is this, that we obey his commandments. And his commandments are not burdensome, 4 for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith. 5 Who is it that conquers the world but the one who believes that Jesus is the Son of God?

Testimony concerning the Son of God

6 This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth. 7 There are three that testify: 8 the Spirit and the water and the blood, and these three agree. 9 If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son. 10 Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son. 11 And this is the testimony: God gave us eternal life, and this life is in his Son. 12 Whoever has the Son has life; whoever does not have the Son of God does not have life. (1 John 5:1-12, NRSV)

This reading from 1 John 5:1-12 is used on the Feast of St. John. The comments that follow have been used for this day in recent years (cf. comments of December 28, 2004 (transferred), and of December 27 in the years 2005, 2006, 2007 and 2008). The comments were also used on April 25, 2007 (Wednesday in the week of the Third Sunday of Easter, Year One). They are repeated here with some editing and supplement:

John begins by repeating themes of believing “that Jesus is the Christ,” of being “born of God” and loving “the parent” (i.e. God the Father), and so loving “the child” (Jesus the Son): “Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child” (1 Jn. 5:1). But this love extends to loving “the children of God,” as well. “By this we know that we love the children of God, when we love God and obey his commandments” (v. 2). According to Pheme Perkins, “Belief in Jesus as the Christ (4:2-3; Jn. 1:12-13; 20:31) and love for fellow believers (4:20-21; Jn. 13:35) are the hallmarks of Johannine Christianity” (NOAB, 3^rd ed., 2001, on 1 Jn. 5:1-3). But as just noted (v. 2), obeying God’s commandments is an essential component of true Christianity as well. “For the love of God is this, that we obey his commandments,” says the Apostle (v. 3a). According to Perkins, verse 2 appears to contradict 4:12 [but] it serves as a polemic against the false teachers. Schism implies hating God’s children (3:11-16)” (ibid., on v. 2).

The apostle, who in his own way has called for obeying God’s commandments–that is, the “new commandment” under Christ (1 Jn. 2:8, cf. v. 7; Jn. 13:34; 15:12, 14)–says, “his commandments are not burdensome” (1 Jn. 5:3b). He explains, “for whatever is born of God conquers the world” (v. 4a). Conquering the world is defined. “And this is the victory that conquers the world, our faith. Who is it that conquers the world but the one who believes that Jesus is the Son of God?” (vv. 4b, 5). Believing that Jesus is the Son of God is the faith, the victory that conquers the world when we “have life in his name” (Jn. 20:31). At this point Perkins refers to 1 Jn. 2:12-14; 4:4 (ibid., on 5:4-5).

With reference to Jesus, the apostle says, “This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood” (v. 6). This, says Perkins, “refers to the death of Jesus as atonement for sin (1:7; 2:2;; 4:10; Jn. 1:29)” (ibid., on vv. 6-8). “There are three that testify,” says the apostle (v. 7): the Spirit and the water and the blood, and these three agree” (vv. 7-8). C. H. Dodd points out that the Epistle here refers to the Gospel of John.1 John 5:6 refers to Jesus’ coming “by water and blood,” and adds reference to the Spirit. Dodd refers to John 1:32-34 (Johannine Epistles, The Moffatt Commentary, 1946, p. 128):

And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.' And I myself have seen and have testified that this is the Son of God." (John 1:32-34 NRSV)

Dodd comments:

Here we have a 'witness' to the fact of the Incarnation, the witness of John the Baptist; but that witness rests on a prior witness of God Himself, in the descent of the Spirit (for the Baptist did not recognize Christ until the divine sign was given). It is in accord with this that our author says that the Spirit is the witness, and (he adds) a witness to be accepted, because the Spirit is truth (cf. John xvi. 13). In history, the descent of the Spirit was evidence of the Messiahship of Jesus. In the present experience of the Church, the activity of the Spirit is evidence of His power to baptize with the Spirit, and therefore of His divine Sonship. (ibid., p. 129)

The footnote to verse 7 in the New Revised Standard Versions explains that the words, “There are three that testify in heaven, the Father, the Word, and the Holy Spirit, and these three are one. And there are three that testify on earth:” are found in “a few other authorities (with variations).” The fact is that most of the oldest and best witnesses to the New Testament text do not include these words, though on the basis of later manuscripts, they are included in the King James Version (1 Jn. 5:7-8). The editors of the United Bible Societies’ Greek New Testament (3rd ed.), Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, and Allen Wikgren, use an upper case “A” to indicate that they are “virtually certain” that these words were not in the original manuscript of First John. Fortunately, the Christian doctrine of the Trinity does not depend on this one passage. But the cross-reference here to John’s Gospel, and the elaboration of these ideas is significant.

“If we receive human testimony,” says the apostle, “the testimony of God is greater; for this is the testimony of God that he has testified to his Son” (v. 9). “Those who believe (oJ pisteuvwn, ho pisteuōn) in the Son of God have the testimony in their hearts,” he adds (v. 10a). “Believe,” here is more than merely accepting the factual truth of certain statements, even the statement that Jesus is the divine Son of God. It means “to entrust oneself to an entity in complete confidence, believe (in), trust, with implication of total commitment to the one who is trusted. In our literature God and Christ are objects of this type of faith that relies on their power and nearness to help, in addition to being convinced that their revelations or disclosures are true” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. pisteuvw, pisteuō, meaning no. (2) ).

The apostle continues: “Those who do not believe in God [text note b, ‘Other ancient authorities read in the Son’] have made him a liar by not believing in the testimony that God has given concerning his Son” (v. 10b). The words, “made him a liar” also appear in 1:10. In neither case, is God in fact made a liar per se, but rather, the one who rebels in this way, who fails to believe in the fully trusting sense, lives as though God is a liar–though of course he is not. “And this is the testimony,” says John: “God gave us eternal life, and this life is in his Son” (v. 11; cf Jn. 3:16, 36). One’s relation to the Son is crucial: “Whoever has the Son has life; whoever does not have the Son of God does not have life” (1 Jn. 5:12; cf. Jn. 3:36).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net