Exodus 18:13-27

13 The next day Moses sat as judge for the people, while the people stood around him from morning until evening. 14 When Moses' father-in-law saw all that he was doing for the people, he said, "What is this that you are doing for the people? Why do you sit alone, while all the people stand around you from morning until evening?" 15 Moses said to his father-in-law, "Because the people come to me to inquire of God. 16 When they have a dispute, they come to me and I decide between one person and another, and I make known to them the statutes and instructions of God." 17 Moses' father-in-law said to him, "What you are doing is not good. 18 You will surely wear yourself out, both you and these people with you. For the task is too heavy for you; you cannot do it alone. 19 Now listen to me. I will give you counsel, and God be with you! You should represent the people before God, and you should bring their cases before God; 20 teach them the statutes and instructions and make known to them the way they are to go and the things they are to do. 21 You should also look for able men among all the people, men who fear God, are trustworthy, and hate dishonest gain; set such men over them as officers over thousands, hundreds, fifties and tens. 22 Let them sit as judges for the people at all times; let them bring every important case to you, but decide every minor case themselves. So it will be easier for you, and they will bear the burden with you. 23 If you do this, and God so commands you, then you will be able to endure, and all these people will go to their home in peace."

24 So Moses listened to his father-in-law and did all that he had said. 25 Moses chose able men from all Israel and appointed them as heads over the people, as officers over thousands, hundreds, fifties, and tens. 26 And they judged the people at all times; hard cases they brought to Moses, but any minor case they decided themselves. 27 Then Moses let his father-in-law depart, and he went off to his own country. (Exodus 18:13-27, NRSV)

The following comments are based on those of April 7, 2008 (Monday in the week of the Third Sunday of Easter, Year Two), when comments were repeated with editing and supplement from May 1, 2006 (Monday in the week of the Third Sunday of Easter, Year Two).

In today’s reading, Jethro gives Moses valuable advice on the art of delegation. The code of laws given at Sinai (Ex. 20-23) still lies in the future, and Moses appears to act as judge for all. “The next day,” after the arrival of Jethro with Moses’ family, as reported in yesterday’s reading, we are told that Moses resumes his daily routine, as he “sat as judge (FPo8w4l9, lišpōt, infinitive, lit. ‘to judge’) for the people, while the people stood around him from morning until evening” (Exod. 18:13). Commenting on “as magistrate” (NJPS 1985, 1999, for NRSV “as judge”), Jeffrey H. Tigay says, “better, ‘to judge’ the people’s disputes” (The Jewish Study Bible, 2004, on Exod. 18:13). “Sat,” says Edward L. Greenstein, was “according to ancient custom (e.g., Judg. 4:5), illustrated already in Ugaritic epic (mid-second millennium BCE)” (HarperCollins Study Bible, rev. ed., 2006, on Exod. 18:13). According to the narrator, “When Moses’ father-in-law saw all that he was doing for the people, he said, ‘What is this (hz0,ha rbADAha, haddāvār) that you are doing for the people? Why do you sit alone, while all the people stand around you from morning until evening?’ ” (v. 14). “This,” says Greenstein, is “Hebrew ‘this thing (lit. word),’ a pun on dispute (v. 16) [NRSV for the same word, RbADA, dāvār]” (ibid., on v. 14). In reply to Jethro, “Moses said to his father-in-law, ‘Because the people come to me to inquire of God’ ” (v. 15). Commenting on “to inquire of God,” Rabbi J. H. Hertz says, “See Gen. XXV, 22. The phrase may mean to obtain from God a legal decision; see Num. IX, 8. In Israel, justice was considered as belonging to God; see Deut. I, 17” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on Exod. 18:15). According to Tigay, “Moses would either consult God for a verdict (cf. 22:8) or decide based on prior rulings by God (cf. the laws generated by Moses’ continued consultation with God in Lev. 24:10-23; Num. 9:1-14; 15:32-36; chs 27, 36). The judicial role of the prophets Deborah and Samuel (Judg. 4:4-5; 1 Sam. 7:15-17) may also have involved oracular consultation of God” (op. cit., on v. 15). “When they [i.e., the people] have a dispute (RbADA, dāvār [cf. the note above]),” says Moses, “they come to me and I decide between one person and another, and I make known to them the statutes and instructions of God” (v. 16). “Naturally,” says Rabbi J. H. Hertz, “the Israelites, like every group constituting a human society, had such definite rules (e.g. against theft and violence) long before the promulgation of the Decalogue” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, p. 289, on Exod. 18:16). According to Greenstein, “Moses legislates ad hoc, case by case, in advance of the code that will issue from the Sinai revelation (chs. 20-23)” (op. cit., on vv. 13-16).

 “What (rbADAha, haddāvār, lit. ‘the thing’] you are doing is not good,” says Jethro (v. 17). Greenstein says, “What, Hebrew ‘the thing’ (see [his] note on 18:14 [cited above])” (op. cit., on v. 17). “You will surely wear yourself out (lBoT9 lbo8n!, nāvōl tibbōl),” continues Jethro, “both you and these people with you. For the task is too heavy for you; you cannot do it alone” (v. 18). The verb translated “wear yourself out” is strengthened (“surely”) by the infinitive absolute form (lbo8n!, nāvōl ), compare Gesenius (E. Kautzsch, ed., and A. E. Cowley, trans., Gesenius’ Hebrew Grammar, 2^nd English ed., 1910, reprinted 1985, sec. 113 n). “Wear . . . out,” says Greenstein, is “the less common form of the Hebrew verbal root, punning on the verbs ‘to be foolhardy’ (e.g., Deut. 32:6; 1 Sam. 25:25) and ‘to confound’ (e.g., Gen. 11:7, 9)” (op. cit., on v. 18). And Jethro proceeds to give Moses some fatherly advice. “Now listen to me. I will give you counsel, and God be with you! You should represent the people before God, and you should bring their cases (Myr9bAD4ha, hadd ^evārîm, cf. notes above) before God; teach (hT!8r4haz4h9v4, w ^ehizhartāh, lit. ‘warn’) them the statutes (Myq09Huha, hachuqqîm) and instructions (tro7OTha, hattôrōth) and make known to them the way they are to go and the things they are to do” (vv. 19-20). Of “the way,” Greenstein says, “Israel’s actual way in the wilderness is attributed to Jethro’s eyes (Num. 10:31)” (op. cit., on v. 20). According to Rabbi Hertz, “Jethro conceives the activity of Moses as that of instructor” (op. cit., on v. 20). As Jethro sees it, Moses needs help. “You should also look for (hz@8H$T,, tech ^ezeh) able men among all the people, men who fear God, are trustworthy, and hate dishonest gain; set such men over them as officers over thousands, hundreds, fifties and tens” (v. 21). The Rabbi says of “provide” (JPS 1917, for NRSV “look for”), “The Heb. is an unusual word for ‘look out,’ select, appoint. It is used of prophetic vision; ‘select by the prophetic insight which God has given thee’ (Rashi)” (ibid., on v. 21). According to Tigay, “Jethro defines the ideal qualities of character required of judges. Fear God, men of conscience. . . . Trustworthy men, or ‘men of truth,’ Spurn ill-gotten gain [‘hate dishonest gain’ NRSV], unsusceptible to bribes (23:8)” (op. cit., on v. 21 NJPS). He adds: “In recounting this event in Deut. 1:13, 15) Moses lists intellectual qualifications. Maimonides, in defining the qualifications for judges, holds that the qualities of both lists, character as well as intellect, are required (Hilkhot Sanh. 2.7)” (ibid.).

Moses should delegate the handling of many matters to them, and reserve his time and energy for deciding “important” cases. “Let them sit as judges for the people at all times,” says Jethro; “let them bring every important case (ldoGAha rbADAha-lKA, kol-haddāvār haggādōl) to you, but decide every minor case (NFoq0!ha rbADAha-lkAv4, w ^ekol-haddāvār haqqātōn) themselves. So it will be easier for you, and they will bear the burden with you” (v. 22). Of “major” (NJPS, for NRSV “important”), Tigay says “according to v. 26, ‘difficult’ [hw,q!, qāšeh]” (ibid., on v. 22). According to Tigay, “Jethro advises Moses to continue consulting God in cases without legal precedent, but to make the resulting laws and . . . teachings (v. 20 [NJPS; ‘statutes (Myq09Hu, chuqqîm) and instructions (troOT, tôrōth)’ NRSV]) public, to reduce the need for adjudication and enable him to delegate authority to officials who could judge most remaining cases, leaving only the difficult ones for him (cf. Deut. 17:8-13)” (ibid., on vv. 19-22). “If you do this,” explains Jethro, “and God so commands you, then you will be able to endure (dmo7f3, ‘ ^amōd, lit. ‘to stand’), and all these people will go to their home in peace” (v. 23). Rabbi Hertz says, “Jethro’s suggestions required Divine sanction” (op. cit., on v. 23). “Endure,” says Greenstein, is “lit. ‘stand,’ punning perhaps on sat/sit (vv. 13-14)” (op. cit., on v. 23).

And we are told that Moses heeded his father-in-law’s advice. “So Moses listened to his father-in-law and did all that he had said” (v. 24). He “chose able men from all Israel and appointed them as heads over the people, as officers over thousands, hundreds, fifties, and tens” (v. 25). And the system worked in the manner that Jethro had directed. “And they judged the people at all times; hard cases (hw,q0!ha rbADAha, haddāvār haqqāšeh, cf. note on v. 22, above) they brought to Moses, but any minor case (NFoq0!ha rbADAha-lkAv4, w ^ekol-haddāvār haqqātōn) they decided themselves” (v. 26). And with that, “ Then Moses let his father-in-law depart (Hl0away4v1, way ^ešallach), and he went off to his own country” (v. 27). “Let . . . depart,” says Greenstein, is “the same Hebrew verb rendered let . . . go in the liberation formula” (op. cit., on v. 27, with ref. to his note on 3:19).

Tigay comments, “Remarkably, the judicial institution was ascribed to a priest of the Midianites, a nation with whom the Israelites later had hostile relations” (op. cit., on vv. 13-27). According to Rabbi Hertz, citing McNeile, “The wise plan devised by Jethro has never become antiquated. The statesman-like principle of decentralization–the delegation of responsibility–is as important to-day as in the time of Moses” (op. cit., on v. 27). Tigay notes that, “according to Num. 10:29-32,” which he regards as “from a different source, Moses sought to persuade Jethro to remain with the Israelites and share God’s bounty with them in the promised land, but he declined” (op. cit., on v. 27).

1 Peter 5:1-14

Tending the Flock of God

5:1 Now as an elder myself and a witness of the sufferings of Christ, as well as one who shares in the glory to be revealed, I exhort the elders among you 2 to tend the flock of God that is in your charge, exercising the oversight, not under compulsion but willingly, as God would have you do it--not for sordid gain but eagerly. 3 Do not lord it over those in your charge, but be examples to the flock. 4 And when the chief shepherd appears, you will win the crown of glory that never fades away. 5 In the same way, you who are younger must accept the authority of the elders. And all of you must clothe yourselves with humility in your dealings with one another, for

"God opposes the proud,

but gives grace to the humble."

6 Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time. 7 Cast all your anxiety on him, because he cares for you. 8 Discipline yourselves, keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour. 9 Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering. 10 And after you have suffered for a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, support, strengthen, and establish you. 11 To him be the power forever and ever. Amen.

Final Greetings and Benediction

12 Through Silvanus, whom I consider a faithful brother, I have written this short letter to encourage you and to testify that this is the true grace of God. Stand fast in it. 13 Your sister church in Babylon, chosen together with you, sends you greetings; and so does my son Mark. 14 Greet one another with a kiss of love.

Peace to all of you who are in Christ. (1 Peter 5:1-14, NRSV)

The following comments are based on those on 1 Peter 5:1-11 of May 3, 2009 (the Fourth Sunday of Easter, Year One), when comments on 1 Peter 5:1-14 of April 7, 2008 (Monday in the week of the Third Sunday of Easter, Year Two), when comments on 1 Peter 5:1-14 were repeated from April 29, 2007 (the Fourth Sunday of Easter, Year One), and earlier comments as noted there.

Today’s reading brings 1 Peter to a close. Addressing Christian churches in five provinces of northern and western Asia Minor, he identifies with their leadership. “Now as and elder myself (sumpresbuvteroV, sympresbyteros) and a witness (martuV, martys) of the sufferings of Christ, as well as one who shares in the glory to be revealed, I exhort the elders (presbuvteroi, presbyteroi) among you,” Peter begins (1 Pet. 5:1). According to David L. Balch, revised by Paul J. Achtemeier, who sees here “elements of a congregational code” added “to elements of a household code (2:13-37),” “an elder myself [is] a rare self-reference by the author (see 1:1; 2:11)” (HarperCollins Study Bible, rev. ed., 2006, on 1 Pet. 5:1-5 and 5:1). Peter addresses the “elders” (presbuvteroi, presbyteroi), church leaders here, though the same term occasionally refers to those older in age (e.g. 1 Tim. 5:1, 2). Against other (unnamed) commentaries, who see only a loose connection between the present passage and preceding passages, J. D. N. Kelly finds that

Actually the paragraph is much more closely integrated both with what precedes and with what follows (cf. ‘therefore’ in 6) than is commonly allowed. The writer has deliberately placed his special instructions to leaders and the community as a whole here because, in the testing situation with which all his previous exhortations have been concerned, effective and disinterested pastoral leadership and mutual respect between members are absolutely indispensable. [The conjunction] so (ou\n oun) underlines that the counsel which follows is the practical corollary of the advice and encouragement he has been trying throughout to give. (The Epistles of Peter and Jude, p. 196).

Peter’s sentence continues: “[I exhort you] to tend the flock (poimavnate to; . . . poivmnion, poimanate to . . . poimnion) of God that is in your charge, exercising the oversight, not under compulsion but willingly, as God would have you do it–not for sordid gain but eagerly” (v. 2). The English infinitive, “to tend,” represents the aorist tense imperative poimavnate (poimanate, ‘you [plural], tend [the flock]’). According to Kelly, the advice to “tend the flock of God that is in your charge” (1 Pet. 5:2) represents a situation that “demands urgent action” because the imperative verb (poimavnate, poimanate) “is the ingressive aorist” [i.e. “begin tending the flock”] (ibid., pp. 199-200). Peter implies the metaphor of the “shepherd” (poimhvn, poimēn; cf. ajrcpoivmhn, archipoimēn, ‘chief shepherd,’ v. 4) as “pastor” (from Latin pāstor, ‘shepherd.’). The words “exercising the oversight” translate the participle ejpiskopou:nteV (episkopountes), from the verb ejpiskopevw (episkopeō), “oversee, care for,” which is related to the noun ejpivskopoV (episkopos), “overseer, bishop.” This phrase is missing from a few of the older and better manuscripts; if present in the original text of 1 Peter, it would suggest similar functions for the “bishop” or “overseer” and the “elder” (cf. Titus 1:5, 7).

“Do not lord it over (mhd= wJV katakurieuvonteV, mēd’ hōs katakyrieuontes) those in your charge,” says Peter, “but be examples to the flock” (v. 3). There is emphasis here on the concept of servant leadership (cf. Mk. 10:42-45). The participle translated “lord it over” combines katav (kata) with the verb form related to kuvrioV (kyrios, “lord”) and, according to Frederick William Danker, means “ ‘treat another as subject,’ dominate, control, in administrative capacity” (The Concise Greek-English Lexicon of the New Testament, 2009, s.v. katakurieuvw, katakyrieuō ). According to Balch and Achtemeier, “The command not to lord it over others prohibits the kind of harsh authority some have experienced from outsiders (see 2:18)” (op. cit., on 5:3). “And when the chief shepherd (ajrcipoivmhn, archipoimēn) appears,” says Peter, you will win the crown of glory that never fades away” (v. 4). As earlier in the letter, Peter appeals to the example of Christ, who is “the chief shepherd”(ajrcipoivmhn, archipoimēn), a term that appears only here in the New Testament (though five other nouns are compounds with ajrci-, archi-, including ajrciereuvV, archiereus, “high priest, chief priest” and ajrcitelwvnhV, architelōnēs, “head/chief tax collector”). “And when the chief shepherd (ajrcipoivmhn, archipoimēn) appears, you will win (komiei:sqe, komieisthe) the crown of glory that never fades away (to;n ajmaravntinon, ton amarantinon, accusative case of the adjective ajmaravntinoV, amarantinos). The adjective, says Danker, a “by-form of ajmavrtantoV [amartantos]” is defined as “of amaranth, unfading . . . The unfading characteristic of the plant known as amaranth is here extended to an eschatological amaranthine wreath of glory” (ibid., s.v. ajmaravntinoV, amarantinos). The appearance of this word here, and that of the related ajmavrantoV (amarantos, “unfading”) in 1 Peter 1:4 are the only instances of these words in the New Testament; but the related verb maraivnw (marainō, “fade away, wither”) occurs in James 1:11).

As he continues, Peter says, “In the same way, you who are younger (newvteroi, neōteroi), must accept the authority of the elders (presbuvteroi, presbyteroi)” (1 Pet. 5:5a). While the term “elders” clearly refers to church leaders in verse 1, it may rather refer in verse 5 to older people whose authority the “younger” are to accept (cf. NRSV text note c). Peter H. Davids lists possible meanings in this context and concludes that the term “younger” (newvteroi, neōteroi) is not a term for “deacons” or other lower church officers. “There is little evidence that “younger men” ever meant deacons or other lower officials in the church” (Peter H. Davids, The First Epistle of Peter, NICNT, 1990, p. 183 on 1 Pet. 5:5). There is a transition from instruction to church leaders, “elders,” to the whole Christian community. The younger people are advised to “accept the authority of the elders,” whether that means the authority of the ruling elders or of the older people. The transition is clear in the continuation. “And all of you must clothe yourselves with humility in your dealings with one another” (v. 5b), which is supported by the quotation from Proverbs 3:34:

“God opposes the proud,

but gives grace to the humble.” (1 Pet. 5:5c NRSV, citing Prov. 3:34 LXX)

So the call for humility is repeated. “Humble yourselves therefore under the might hand of God,” says Peter, “so that he may exalt you in due time” (v. 6). “On exalting the humble,” say Balch and Achtemeier, “see Lk. 14:11; 18:14; Phil. 2:8” (op. cit., on v. 6). Peter encourages the readers. “Cast all your anxiety (mevrimna, merimna) on him [i.e., God, v. 6], because he cares for you” (v. 7). For “anxiety,” Balch and Achtemeier say, “see Mt. 6:25-34,” to which we may add the parallel Luke 12:22-32. Both passages use the related verb. “Therefore I tell you, do not worry (mh; merimna:te, mērimnate) about your life, . . .” (Mt. 6:25 = Lk. 6:22). Peter challenges the readers. “Discipline yourselves, keep alert” (v. 8a). Why? Because “like a roaring lion your adversary the devil prowls around, looking for someone to devour” (v. 8b). And Peter repeats, but with an added concept. “Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering” (v. 9). According to Balch and Achtemeier, “resisting the devil, God’s enemy, points to the larger struggle between good and evil within which the Christians are to understand their suffering” (op. cit., on vv. 8-9). Peter closes the body of his letter with a promise. “And after you have suffered for a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, support, strengthen, and establish you” (v. 10). “Four parallel verbs,” say Balch and Achtemeier,” reinforce the expectation that he may exalt you (v. 6)” (ibid., on v. 10). And ascription to God closes the body of the letter, “To him be the power forever and ever. Amen” (v. 11, cf. 4:11c). The earlier ascription marks a transition from a series of admonitions to a focus on the topic, “suffering as a Christian” (cf. the NRSV section title, in some printings).

This brings us to the Final Greetings and Benediction (NRSV, section title, some printings). “Through Silvanus, whom I consider a faithful brother,” says Peter, “I have written this short letter to encourage you and to testify that this is the true grace of God. Stand fast in it” (v. 12). “Silvanus” is considered a variation on the name for “Silas,” a frequently mentioned companion and fellow-worker with Paul. According to Allan J. McNicol, “Silvanus (Silas) is mentioned in the Letters of Paul (1 Thess. 1:1; 2 Thess. 1:1; 2 Cor. 1:19) and in 1 Peter 5:12). Except in 2 Cor. 1:19, he is connected with the writing of the letters. He is either a co-author (in the case of Paul) or a secretary or courier (in the case of 1 Peter)” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Silas, Silvanus). But according to Balch and Achtemeier, “Silvanus is the letter bearer, not the author’s secretary; see acts 15:22 (‘Silas’); 1 Thess. 1:1; 2:Thes. 1:1 (op. cit., on v. 12). Another admonition finds its way into the closing, “Stand fast in it [i.e. ‘the true grace of God’]” (v. 12b). Further greetings are from “Babylon” and “Mark.” “Your sister church ^f in Babylon, chosen together with you, sends you greetings; and so does my son Mark” (v. 13). For “your sister church,” the NRSV text note f says, “Gk She who is.” “Babylon,” of course is a common way that early Christians referred to Rome (cf. Rev. 17:5, 18; cf. Balch and Achtemeier, op. cit., on v.13). Greetings are also sent from “my son Mark” (v. 13b). According to M. Eugene Boring, “Silvanus and Mark were companions of Paul (Acts 15:22; 2 Cor. 1:19; Philem. 24)” (NOAB, 3^rd ed., augmented, 2007, on 1 Pet. 5:12). According to Papias, Bishop of Hierapolis (near Colossae) in the 2^nd century, Mark was Peter’s interpreter, and when Peter died (as a martyr) Mark wrote down what Peter had been preaching. Papias quotes a “presbyter,” who said,

Mark having become the interpreter of Peter, wrote down accurately whatsoever he remembered. It was not, however, in exact order that he related the sayings or deeds of Christ. For he neither heard the Lord nor accompanied Him. But afterwards, as I said, he accompanied Peter, who accommodated his instructions to the necessities [of his hearers], but with no intention of giving a regular narrative of the Lord’s sayings. Wherefore Mark made no mistake in thus writing some things as he remembered them. For of one thing he took especial care, not to omit anything he had heard, and not to put anything fictitious into the statements. (Papias, Fragment no. VI, Ante-Nicene Fathers, vol. 1, on the Internet web site Christian Classics Ethereal at http://www.ccel.org/ccel/schaff/anf01.vii.ii.vi.html, accessed again April 19, 2010).

Assuming the accuracy of this testimony of Papias–and there is little good reason to doubt it, though some have attempted to explain it away–Mark spent considerable time with Peter, as is assumed in the reference in Peter’s Letter. “Greet one another with a kiss of love,” says Peter (v. 14a). According to Balch and Achtemeier, “The kiss of love (see Rom. 16:16) is familial, i.e., for members of the household of God ([1 Pet.] 4:17)” (op. cit., on 1 Pet.

Matthew (1:1-17) 3:1-6

Today’s Gospel reading offers a choice, the Genealogy of Jesus in Matthew (Mt. 1:1-17, but note the parentheses) or John the Baptist’s appearance (Mt. 3:1-6).

The Genealogy of Jesus the Messiah (Ruth 4.18-22; 1 Chr 2.1-15; Lk 3.23-38)

1:1 An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham.

2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Aram, 4 and Aram the father of Aminadab, and Aminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of King David.

And David was the father of Solomon by the wife of Uriah, 7 and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, 8 and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, 9 and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, 10 and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amosthe father of Josiah, 11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.

12 And after the deportation to Babylon: Jechoniah was the father of Salathiel, and Salathiel the father of Zerubbabel, 13 and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, 14 and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, 15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah.

17 So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations. (Matthew 1:1-17, NRSV)

The following comments are repeated here from April 7, 2008 (Monday in the week of the Third Sunday of Easter, Year Two), when they were repeated from May 1, 2006 (Monday in the week of the Third Sunday of Easter, Year Two).

The purpose of this genealogy is clearly to establish the fact that Jesus, descended from Abraham and from David through the line of Judean kings, is the rightful heir to the throne of Israel and is, in fact, the Messiah (so stated in Mt. 1:16, 17). It differs from the genealogy presented by Luke (Lk. 3:23-38), which reads backwards from Jesus (v. 23) to David (v. 31) to Abraham (v. 34) and on to Adam and God (v. 38), mentions none of the Judean kings except David–using a different line of descent–and essentially goes back to the creation story. Matthew emphasizes Jesus’ Jewishness, but Luke emphasizes Jesus humanity as a descendant of Adam. In using the line of Judean kings, Matthew’s genealogy of Jesus skips a few: Ahaziah, (Queen) Athaliah, Jehoash, Amaziah (cf. 1 Chron. 3:11). One would like to explain these omissions as skipping over the worst rulers. Queen Athaliah was the daughter of Ahab and Jezebel and under her influence, according to Ian W. Provan, King Jehoram “followed Ahab and his successors into idolatry and the worship of Baal” (NOAB, 3^rd ed., augmented, 2007, on 2 Kgs. 8:16-19), as did their son, King Ahaziah (2 Kgs 8:25-27, cf. 9:27). Jehoram is included in Matthew’s genealogy (“Joram” Mt. 1:8), but the later king, Amaziah, who “did what was right in the sight of the LORD, yet not like his ancestor David” (2 Kgs. 14:3), is omitted. Perhaps the best explanation for the omissions is that of J. Andrew Overman, “some names have been omitted . . . to form the pattern [i.e. the series of ‘fourteens’], which is presumably created as a memory aid” (NOAB, 3rd ed., 2001, on Mt. 1:17).

Another difference in Matthew’s version of the genealogy is the inclusion of five women, Tamar (Mt. 1:3; cf. Gen. 38), Rahab, the prostitute of Jericho, and Ruth, the Moabitess (v. 5), “the wife of Uriah” (i.e. Bathsheba) (v. 6), and Mary, the mother of Jesus (v. 16). Rosemary M. Dowsett finds intriguing “the inclusion of five women, five mothers, each of whom, in a beautiful way, is a sign of the grace of the gospel: God’s good news for sinners” (The IVP Women’s Bible Commentary, 2001, p. 521 on Mt. 1:1-17). After summarizing the experiences of these women, she asks:

What is Matthew doing in including these women in the genealogy of Jesus? He is celebrating the thread of God’s grace in the Old Testament, a thread that is quite as much in evidence in the lives of women as in those of men. He is showing how God turns tragedy into triumph, even as he does with his Son. No one, man or woman, is condemned beyond hope, no one need feel so dirty, so worthless, so powerless, that there is no possibility of being drawn within the Lord’s circle of compassion and merciful concern. (ibid., p. 522)

We might add that, though Matthew’s Jesus limits his ministry for a time to “the house of Israel” (Mt. 10:5-6), Matthew includes four non-Israelite women, as well as the Gentile Magi, at the beginning of his Gospel, anticipating the commission to “make disciples of all nations ( e[qnh, ethnē, sometimes translated ‘Gentiles’)” (28:19) with which the Gospel closes.

The Proclamation of John the Baptist (Mk 1.2-8; Lk 3.1-20)

3:1 In those days John the Baptist appeared in the wilderness of Judea, proclaiming, 2 "Repent, for the kingdom of heaven has come near." 3 This is the one of whom the prophet Isaiah spoke when he said,

"The voice of one crying out in the wilderness:

'Prepare the way of the Lord,

make his paths straight.' "

4 Now John wore clothing of camel's hair with a leather belt around his waist, and his food was locusts and wild honey. 5 Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, 6 and they were baptized by him in the river Jordan, confessing their sins. (Matthew 3:1-6, NRSV)

The following comments are base on relevant comments from those on Matthew 3:1-12 of September 11, 2009 (Friday in the week of the Sunday closest to September 7, Year One), when comments were based on December 18, 2008 (Thursday in the week of the Third Sunday of Advent, Year One), when comments were based on those of April 7 and 8, 2008 (Monday and Tuesday in the week of the Third Sunday of Easter, Year Two), when comments on Matthew 3:1-6 and vv. 7-12, respectively, were repeated with some editing from earlier comments, as noted there. The present comments on Matthew 3:1-12 are based on those comments. Parallel passages from Matthew, Mark and Luke are presented in the separate file, John the Baptist.

“In those days,” says Matthew, “John the Baptist appeared in the wilderness of Judea, proclaiming, ‘Repent, for the kingdom of heaven has come near’ ” (Mt. 3:1-2; cf. Mk. 1:2; Lk. 3:3). From the outset, Matthew locates the work of John “in the wilderness of Judea” (Mt. 3:1; cf. Mk. 1:4; compare “all the region around the Jordan,” Lk 3:3). Matthew’s statement follows immediately upon his infancy narratives, which conclude when Joseph, having heard from an angel of the death of Herod the Great, who had wanted to kill Jesus (Mt. 2:19-20), returned with his family, Mary and Jesus, from Egypt back to Israel (vv. 21-22), where “he made his home in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, ‘Hie [i.e., Jesus] will be called a Nazorean’ ” (Mt. 2:23; cf. Judg. 13:5, 7, where Samson is called a nazirite). So Matthew’s reference to “those days” is quite general, and his account has passed over several, perhaps twenty-eight to thirty, years. At this point Matthew begins to follow sources, including Mark’s Gospel, which announces his title, “The beginning of the good news [‘Or gospel,’ NRSV text note a] of Jesus Christ, the Son of God” (Mk. 1:1). One could not say that Mark’s title epitomizes in one phrase the infancy narratives of either Matthew or Luke, but they share a common sense of Jesus’ true identity, right from the start. The opening line of Matthew’s Gospel serves a similarly introductory function to that of Mark. “An account of the genealogy of Jesus the Messiah, the Son of David, the Son of Abraham” (Mt. 1:2). But neither Matthew nor Mark presents the precise historical setting within the life of Judea, Galilee and other Jewish territory and the Roman Empire, as does Luke (Lk. 3:1-2). The beginning for Mark, the new beginning for Matthew and Luke, is marked by the appearance and preaching of John the Baptist.

Mark’s Gospel introduces John the Baptist with quotation of scripture, “See, I am sending my messenger ahead of you, / who will prepare your way” (v. 2; cf. Mal. 3:1); “the voice of one crying in the wilderness: / ’Prepare the way of the Lord; / make his paths straight’” (v. 3, cf. Isa. 40:3). Richard A. Horsley says, “That this is not all a quotation from Isaiah [Mark’s reference, v. 2] suggests that it is rooted in a popular (non-scribal) oral conflation of ‘prophecies’ ” (NOAB, 3^rd ed., augmented, 2007, on Mk. 1:2-3). Matthew “corrects” the quotation by eliminating the part from Malachi. “This (ou|toV, houtos, masculine singular pronoun, ‘he,’ ‘this one’) is the one of whom the prophet Isaiah spoke when he said, ‘The voice of one crying out in the wilderness: / “Prepare the way of the Lord, / make his paths straight”.’ ” (Mt. 3:3, citing Isa. 40:3). Luke first defines John’s preaching: “He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins” (Lk. 3:3), and follows with an expanded version of the quotation from Isaiah (Lk. 4-6, citing Isa. 40:3-5). Dennis C. Duling counts Matthew’s citation of Isaiah here as the “sixth formula quotation,” following, with some abbreviation, the pattern set by the first (Mt. 1:22-23, citing Isa. 7:14) (HarperCollins Study Bible, rev. ed., 2006, on Mt. 3:3; cf. his comments on 1:22-23).

Where Mark summarizes John’s preaching, “John the baptizer appeared . . . proclaiming a baptism of repentance for the forgiveness of sins” (Mk. 1:4), Matthew uses a direct quotation, “Repent for the kingdom of heaven has come near” (Mt. 3:2). Matthew later quotes the same as a summary of Jesus’ ministry, “Repent for the kingdom of heaven has come near” (Mt. 4:17), where Mark also quotes Jesus, with a different wording, “The time is fulfilled, and the kingdom of God has come near; repent and believe in the good news” (Mk. 1:15). In the first instance Luke follows Mark with a summary of John’s preaching, “proclaiming a baptism of repentance for the forgiveness of sins” (Lk. 3:3). In the second instance, Mark’s summary quotation of Jesus’ preaching is not repeated by Luke, who reports Jesus return to Galilee (Lk. 4:14) where “he began to teach in their synagogues” (v. 15), and presents Jesus’ appearance in the synagogue of Nazareth as the opening of his public ministry (Lk. 4:16-30).

Both Matthew and Luke provide extended quotations of John’s preaching (Mt. 3:7-12; Lk. 3:7-17). But first, Matthew offers a description of John’s clothing and food. “Now John wore clothing of camel’s hair with a leather belt around his waist and his food was locusts and wild honey” (Mt. 3:4; cf. Mk. 1:6). This reminds us of Elijah’s clothing (2 Kgs. 1:8; cf. Zech. 13:4), and suggests John’s prophetic function. Matthew takes note of the crowds who gathered to hear the preaching of John. “Then the people of Jerusalem and all (pa:sa, pasa, feminine singular) Judea were going out to him, and all (pa:sa, pasa, feminine singular) the region along the Jordan” (Mt. 3:5; cf. Mk. 1:5a; cf. also Lk. 3:3, 7). The word “all” refers to the regions, not the people, but the the effect is essentially the same: “the people of “all Judea,” compare “and people from the whole Judean countryside and all the people of Jerusalem” (Mk. 1:5). And Matthew complete the thought by saying “they [i.e., the people] were baptized by him in the river Jordan, confessing their sins” (Mt. 3:7; cf. M. 1:5b). Luke has implied as much by describing John’s work as “proclaiming a baptism of repentance for the forgiveness of sins” (Lk. 3:3).

A more extended account of John’s preaching is found only in Matthew and Luke (Mt. 3:7-10; Lk. 3:7-9), supplemented in Luke by a series of questions from the crowd answered by John (Lk. 3:10-14), but that gets into tomorrow’s reading.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net