Sermon, Hillcrest United Methodist Church, May 2, 2010

Leviticus 8:1-13, 30-36

The Rites of Ordination (Ex 29.1-37)

8:1 The LORD spoke to Moses, saying: 2 Take Aaron and his sons with him, the vestments, the anointing oil, the bull of sin offering, the two rams, and the basket of unleavened bread; 3 and assemble the whole congregation at the entrance of the tent of meeting. 4 And Moses did as the LORD commanded him. When the congregation was assembled at the entrance of the tent of meeting, 5 Moses said to the congregation, "This is what the LORD has commanded to be done."

6 Then Moses brought Aaron and his sons forward, and washed them with water. 7 He put the tunic on him, fastened the sash around him, clothed him with the robe, and put the ephod on him. He then put the decorated band of the ephod around him, tying the ephod to him with it. 8 He placed the breastpiece on him, and in the breastpiece he put the Urim and the Thummim. 9 And he set the turban on his head, and on the turban, in front, he set the golden ornament, the holy crown, as the LORD commanded Moses.

10 Then Moses took the anointing oil and anointed the tabernacle and all that was in it, and consecrated them. 11 He sprinkled some of it on the altar seven times, and anointed the altar and all its utensils, and the basin and its base, to consecrate them. 12 He poured some of the anointing oil on Aaron's head and anointed him, to consecrate him. 13 And Moses brought forward Aaron's sons, and clothed them with tunics, and fastened sashes around them, and tied headdresses on them, as the LORD commanded Moses. (Leviticus 8:1-13, NRSV)

30 Then Moses took some of the anointing oil and some of the blood that was on the altar and sprinkled them on Aaron and his vestments, and also on his sons and their vestments. Thus he consecrated Aaron and his vestments, and also his sons and their vestments.

31 And Moses said to Aaron and his sons, "Boil the flesh at the entrance of the tent of meeting, and eat it there with the bread that is in the basket of ordination offerings, as I was commanded, 'Aaron and his sons shall eat it'; 32 and what remains of the flesh and the bread you shall burn with fire. 33 You shall not go outside the entrance of the tent of meeting for seven days, until the day when your period of ordination is completed. For it will take seven days to ordain you; 34 as has been done today, the LORD has commanded to be done to make atonement for you. 35 You shall remain at the entrance of the tent of meeting day and night for seven days, keeping the LORD's charge so that you do not die; for so I am commanded." 36 Aaron and his sons did all the things that the LORD commanded through Moses. (Leviticus 8:30-36, NRSV)

The following comments are based on those of April 20, 2008 (the Fifth Sunday of Easter, Year Two), when comments were repeated from May 14, 2006 (the Fifth Sunday of Easter, Year Two):

In yesterday’s reading, following the LORD’s instructions about building the tabernacle in the second part of Exodus, we read about how Moses himself set up the tabernacle and consecrated it with it’s furnishings (Exod. 40:18-33), and then how “the glory of the LORD filled the tabernacle” (v. 34; cf. vv. 34-38). In this way the LORD’s Presence was restored with Israel, healing the breach caused by the golden calf incident.

Now the daily readings pass over the descriptions of sacrifices in Leviticus 1-7, to the consecration of Aaron and his sons as priests (Lev. 8:1-13), and, after the animal sacrifices for the occasion (vv. 14-29), to further instructions and acts of consecration for the occasion (vv. 30-36). According to Rabbi J. H. Hertz, “The appointment of Aaron and his sons to the priesthood is commanded in Exod. xxviii; and directions are given in Exod. xxix and xl as to their vestments and installation into their sacred office. The Torah first describes the different classes of offerings before recounting in Leviticus the institution of the Sanctuary-service and the consecration of the priesthood” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on Lev., chap. 8). Baruch J. Schwartz says, “According to [the hypothetical source] P, God, many months earlier, had informed Moses that Aaron and his sons were to become His priests (Exod. ch. 28), and outlined the details of this ceremony (Exod. ch. 29). Now the consecration is to take place. Most of the ch. (vv. 6-30) thus consists of a past-tense repetition of Exod. ch. 29 with minor differences and the added refrain ‘as the LORD had commanded Moses” (The Jewish Study Bible, 2004, on Lev. 8:1-36).

“The LORD spoke to Moses,” we are told, “saying: Take Aaron and his sons with him, the vestments, the anointing oil, the bull of sin offering, the two rams, and the basket of unleavened bread; and assemble the whole congregation at the entrance of the tent of meeting” (Lev. 8:1-3). Rabbi Hertz says of “all the congregation” (JPS 1917, for NRSV “the whole congregation”), “Some commentators (e.g. Ibn Ezra) understand the phrase to mean merely the heads of tribes and the elders; others, that every man was summoned The vast majority would have had to stand outside, probably upon the slope of Mount Sinai, at the foot of which they were encamped” (op. cit., on v. 3). For “the vestments,” says Schwartz, “see Exod. chs. 28, 29”; for “the anointing oil, see Exod., 30:22-23; 37:29”; for “the bull of sin offering (see [Lev.] 4:3)”; and “the two rams, and the basket of unleavened bread [are] as already prescribed in Exod. 29:1-2” (op. cit., on v. 2). And the narrator tells us that “Moses did as the LORD commanded him” (v. 4a). Anticipating his next actions, “Moses said to the congregation, ‘This is what the LORD has commanded to be done’ ” (v. 5). On “this is the thing” (JPS, for NRSV “this is [what . . .]”), the Rabbi says, “The consecration which is to commence is by the expressed will of God. The purpose of the general assembly witnessing the consecration was, likewise, to avoid a revolt against the privileges of Aaron and his sons. An attempt to foment one was made later by Korah (Num. xvi)” (op. cit., on v. 5).

“Then,” says the narrator, “Moses brought Aaron and his sons forward, and washed them with water” (v. 6). They were brought, says the Rabbi, “to the entrance of the Tent of Meeting, where the Laver was placed” (ibid., on v. 6). On “washed,” he adds,

i.e. he commanded them to wash their hands and feet (Ibn Ezra). According to the Sifra [an early rabbinic commentary] the priests were also to bathe first the entire body, as the High Priest did on the Day of Atonement (xvi, 4). Ordinarily they washed only the hands and feet on entering the Sanctuary (Exod. xxx, 19); but on the day of consecration complete immersion was required. The spiritual significance of the act of immersion, as the first stage of their consecration, is obvious. (ibid.)

Attention turns from Aaron and his sons to Aaron himself. “He [i.e., Moses] put the tunic (tn,ToKuha, hakkutōneth) on him, fastened the sash (Fn2b4xa, ’avnēt ) around him, clothed him with the robe (lyf9m04ha, hamm ^e‘ îl, and put the ephod (dpoxeh!&, hā’ēphōd) on him” (v. 7a; cf. 28:4). According to Jacob Milgrom, the “ephod [was] a garment, shaped like an apron, covering the loins and suspended from two shoulder-pieces (Ex. 28:6-14). It must be distinguished from the linen ephod attributed in non-priestly sources to the ordinary priest (1 Sam. 2:18; 22:18; 2 Sam. 6:14) and from the oracular ephod (1 ‘Sam. 23:6, 9; Hos. 3:4)” (HarperCollins Study Bible, rev. ed., 2006, on Lev. 8:7). Moses “then put the decorated band (bw,,He, chēšev) of the ephod around him, tying the ephod to him with it” (v. 7b). Moses “placed the breastpiece (Nw,Hoha, hachōšen, cf. Exod 25:7) on him, and in the breastpiece (Nw,Hoha, hachōšen) he put the Urim (Myr9Uxh!&, hā’ûrîm) and the Thummin (Mym09&Tuha, hattummîm)” (v. 8). According to Milgrom, “the Urim and the Thummim [was] a form of oracle placed inside the pocket-shaped breastpiece worn by the high priest on his chest. Their shape and function are still undetermined” (ibid., on v. 8). For these, the Rabbi refers to his earlier comment.

The Urim and the Thummim, literally ‘the Lights and the Perfections’; which may mean, in accordance with Heb. idiom, ‘perfect lights.’ Were the Urim and the Thummim identical with the breastplate and the twelve brilliant stones, or were they distinct from it? . . . Against [other opinions] it is urged that in chap. xxxix, where the making of the breastplate is given in detail, nothing is said in regard to the fashioning of the Urim and the Thummim. Thus it seems that ‘the Urim and the Thummim’ was the term whereby the twelve stones were denoted. The fact that the breastplate is called ‘the breastplate of judgment’ indicates that the breastplate itself, and not something distinct from it, was the medium of the Divine communications. In Lev. viii, 8, the Urim and the Thummim alone are mentioned, not the precious stones–a strong proof of the identity of both. (op. cit., on Exod. 28:30)

And the clothing of Aaron continues. “And he [i.e., Moses] set the turban (tp,n2@c4m9, mitsnepheth, cf. Exod. 28:4) on his head, and on the turban, in front, he set the golden ornament (bhAz0!ha Cyc9, tsîts hazzāhāv, cf. Exod. 28:36), the holy crown (wd,q0oha rz,n28, nēzer haqqōdeš ), as the LORD commanded Moses” (Lev. 8:9).

“Then,” says the narrator, “Moses took the anointing oil and anointed the tabernacle and all that was in it and consecrated them” (Lev.8:10). “For consecration,” says Milgrom, “see vv. 1-13, 30; Ex. 30:23-24)” (op. cit., on v. 10). “The soothing effect of oil on the skin scorched by the burning sun,” says the Rabbi, “made it symbolize comfort and happiness; while its use for illumination suggested light and life” (op. cit., on v. 10). Moses “sprinkled some of it on the altar seven times, and anointed the altar and all its utensils, and the basin and its base, to consecrate them” (v. 11). According to Rabbi Hertz, “The sanctification of the Altar was appointed for seven days, on each of which the Altar was to be anointed; Exod. xxix, 36” (ibid., on v. 11). Moses “poured some of the anointing oil on Aaron’s head and anointed him, to consecrate him” (v. 12). The Rabbi says, “In other passages (Exod. xxviii, 41; XL, 15; Lev. vii, 36; x, 7) all the priests are referred to as having been anointed. Though Aaron and his sons alike were sprinkled with oil, the High Priest alone had oil poured upon his head” (ibid., on v. 12). According to Schwartz, “In P, the anointing of persons and objects infuses them with holiness (see 6:11). Anointing Aaron and his sons (v. 30) transforms them into God’s personal servants; they belong permanently to the sphere of the divine. All contact with the nonsacred is restricted and any contact with the impure is potentially fatal and muyst be avoided (see 21:1-15)” (op. cit., on vv. 10-13). “And Moses brought forward Aaron’s sons, and clothed them with tunics, and fastened sashes around them, and tied headdresses on them, as the LORD commanded Moses” (v. 13). Schwartz says, “The tunics, sashes, and turbans of Aaron’s sons are for ‘dignity and adornment’ (exod. 28:40); they (and probably Aaron as well) also wore breeches for modesty (Exod. 28:42)” (ibid., on v. 13).

Schwartz outlines “the ceremony of induction into the priesthood,” in which he sees “five elements” (ibid., on Lev. 8:1-36):

            1.         Investiture: The priests are clothed for the first time in the garments required to perform their service (vv. 7-9, 13).

            2.         Invocation: The priests present a burnt offering (vv. 18-21).

            3.         Consecration: The blood of a ram of offering is smeared on the priests’ bodies (vv. 22-24a)

            4.         “Filling the hands”: The priests receive for the first time their allotted share of the sacrifices; they offer a portion to the LORD (vv. 26-29) and eat the remaining meat and loaves (v. 31).

            5.         Anointment: The priests are anointed with the sacred oil, infusing them with holiness (vv. 12, 30).

Afterwards the priests remain within the Tabernacle for seven full days, completing their consecration (vv. 31-36). (ibid., on Lev. 8:1-36)

Schwartz notes that

Three preparatory rituals are also performed, each at the appropriate moment. Before their investiture the priests must be bathed (v. 6); before the first sacrifices to be offered in the divine abode are made, the Tabernacle and its furnishings must be anointed (vv. 10-11); before being used, the altar must be purified (vv. 15-17). The latter two rituals sanctify the Tabernacle itself; its consecration thus takes place simultaneously with that of the priests. (ibid.)

After the interval in the reading, we read that “Moses took some of the anointing oil and some of the blood that was on the altar [due to the sacrifices, vv. 14-29] and sprinkled them on Aaron and his vestments, and also on his sons and their vestments. Thus he consecrated Aaron and his vestments, and also his sons and their vestments” (v. 30). According to Milgrom, “whereas the blood daubing is for purification (vv. 23-24), the blood sprinkling is for consecration (16:19)” (op. cit., on v. 30). “Of the anointing oil, and of the blood” (JPS, for NJPS “some of the anointing oil and some of the blood”), Rabbi Hertz says, “This act was the crowning point of the consecration ceremony; the double sprinkling ‘sanctified’ the priests and their garments, and typified the two main duties of the priesthood–to diffuse the light of godliness, and proclaim the truth that God grants atonement for human wrong-doing” (op. cit., on v. 30).

The narrator continues. “And Moses said to Aaron and his sons, ‘Boil the flesh at the entrance of the tent of meeting, and eat it there with the bread that is in the basket of ordination offerings, as I was commanded, “Aaron and his sons shall eat it”; and what remains of the flesh and the bread you shall burn with fire’ ” (vv. 31-32). According to Schwartz, “The newly ordained priests may now eat of the sacred meat and bread, making sure to consume it all and to observe the time restriction (see Exod. 29:34)” (op. cit., on vv. 31-36). Rabbi Hertz comments on “as I commanded” (JPS, for NRSV “as I was commanded”): “We must understand the subject to be God. Onkelos and Septuagint render the Heb. ‘as I was commanded’ [cf. NRSV]. It involves no change of consonants in the Hebrew Text” (op. cit., on v. 31).

A time restriction is placed on the priests. “You shall not go outside the entrance of the tent of meeting for seven days, until the day when your period of ordination is completed” (v. 33a). And it is explained. “For it will take seven days to ordain you; as has been done today, the LORD has commanded to be done to make atonement for you” (vv. 33b, 34). Commenting on “your ordination will require seven days” (NJPS 1985, 1999, for NRSV “it will take seven days to ordain you”), Schwartz says, “lit. ‘he [Moses] will fill your hands for seven days’; i.e., the ceremony of vv. 22-29 will be repeated on each of the next six days (see Exod. 29:35-37)” (op. cit., on v. 33). On “everything done today” (NJPS, for NRSV “as has been done today”), he explains, “all of the purification and ordination rituals” (ibid., on v. 34). Rabbi Hertz says, “The rites performed on the first day were to be repeated on each of the seven days” (Exod. xxix, 35 f)” (op. cit., on v. 34). The priests are given a serious warning. “You shall remain at the entrance of the tent of meeting day and night for seven days, keeping the LORD’s charge so that you do not die; for so I am commanded” (v. 35). Schwartz says, “If the priests fail to keep the LORD’s charge and exit the Tabernacle during the critical first seven days of their priesthood, the contact between their heightened state of sanctity and the realm of the nonsacred will be fatal” (op. cit., on v. 35). “The warning was frequently given to the priests,” says Rabbi Hertz, “that any breaking of the Divine regulations involved them in the greatest danger” (op. cit., on v. 35). And in conclusion, we are told that “Aaron and his sons did all the things that the LORD commande3d through Moses” (v. 36). They “voluntarily underwent the consecration,” says the Rabbi, “testifying their readiness to enter upon the service of the Most High” (ibid., on v. 36).

Hebrews 12:1-14

The Example of Jesus (Prov 3.11-12)

12:1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.

3 Consider him who endured such hostility against himself from sinners, so that you may not grow weary or lose heart. 4 In your struggle against sin you have not yet resisted to the point of shedding your blood. 5 And you have forgotten the exhortation that addresses you as children--

"My child, do not regard lightly the discipline of the Lord,

or lose heart when you are punished by him;

6 for the Lord disciplines those whom he loves,

and chastises every child whom he accepts."

7 Endure trials for the sake of discipline. God is treating you as children; for what child is there whom a parent does not discipline? 8 If you do not have that discipline in which all children share, then you are illegitimate and not his children. 9 Moreover, we had human parents to discipline us, and we respected them. Should we not be even more willing to be subject to the Father of spirits and live? 10 For they disciplined us for a short time as seemed best to them, but he disciplines us for our good, in order that we may share his holiness. 11 Now, discipline always seems painful rather than pleasant at the time, but later it yields the peaceful fruit of righteousness to those who have been trained by it.

12 Therefore lift your drooping hands and strengthen your weak knees, 13 and make straight paths for your feet, so that what is lame may not be put out of joint, but rather be healed.

14 Pursue peace with everyone, and the holiness without which no one will see the Lord. (Hebrews 12:1-14, NRSV)

The following comments are based on those of February 17, 2010 (Ash Wednesday, Year Two), on comments on Hebrews 12:3-11 from February 5, 2010 (Friday in the week of the Fourth Sunday after the Epiphany, Year Two), and earlier comments as indicated there.

The substance of Hebrews’ presentation of Christ, “who through the eternal Spirit offered himself without blemish to God, [to] purify our conscience from dead works to worship the living God” (Heb. 9:14), and “by a single offering he has perfected for all time those who are sanctified” (10:14), thus establishing the New Covenant once and for all, is completed in chapter 10. The honor roll of heroes and heroines of faith from the Hebrew Bible in chapter 11 shows how they looked forward to us, “so that they would not, apart from us, be made perfect” (11:40). These heroes of faith are now called “witnesses.” “Therefore ( Toigarou:n, Toigaroun),” says the writer, “since we are surrounded by so great a cloud of witnesses (mavrtureV, martyres),” (Heb. 12:1a). The sentence, which will continue below, begins with a compound of three particles. Frederick William Danker defines them: “[toiv (toi) (marker of veracity for a statement), gavr (gar), ou\n (oun)] inferential particle so (then), therefore” (The Concise Greek-English Lexicon of the New Testament, 2009, s.v. toigarou:n, toigaroun). The word occurs twice in the New Testament, here and in 1 Thess. 4:8 (F. Wilbur Gingrich, Shorter Lexicon of the Greek New Testament, 1965, s.v. toigarou:n, toigaroun). About the witnesses, F. F. Bruce asks,

in what sense are they ‘witnesses’? Not, probably, in the sense of spectators, watching their successors as they in turn run the race for which they have entered; but rather in the sense that by their loyalty and endurance they have borne witness to the possibilities of faith. They have borne witness to the faithfulness of God; they were, in a manner of speaking, witnesses to Christ before his incarnation, for they lived in the good of that promise which has been realized in him. ‘The divinely inspired prophets,’ said Ignatius, ‘lived according to Jesus Christ. That is precisely why they were persecuted, being inspired by his grace, so as to convince the disobedient that there is one God , who has manifested himself through Jesus Christ his son . . .’ (Magnesians 8:2). (The Epistle to the Hebrews, NICNT, rev. ed., 1990, p. 333 on Heb. 12:1)

Given the reason stated above–the cloud of witnesses–the author calls for us to imitate their faith and perseverance: “let us also lay aside every weight and the sin that clings so closely (eujperivstatoV, euperistatos) and let us run with perseverance the race that is set before us” (v. 1b). The phrase “that clings so closely” represents an adjective that occurs only here in the New Testament (Gingrich, op. cit., s.v. eujperivstatoV, euperistatos). Danker defines it as “readily encompassing and thus impeding one’s forward progress (but the word is difficult to define precisely)” (op. cit., s.v. eujperivstatoV, euperistatos). Two manuscripts have the similarly sounding word eujperivspastoV (euperispastos), which Danker defines as “easily distracting,” from a related verb and adverb “strip off,” “easy to pull away” (ibid., s.v. eujperivspastoV, euperispastos; cf. the NRSV text note c). According to Bruce M. Metzger, “The reading eujperivspaston [euperispaston] (‘easily distracting’), which occurs in p⁴⁶ and 1739 (and perhaps lies behind it^{d, 65}), is either a palaeographical error or a deliberate modification of eujperivstaton [euperistaton], which is supported by all the other known witnesses” (A Textual Commentary on the Greek New Testament, 1^st ed., 1971, for use with the United Bible Societies Greek New Testament, 3^rd ed., comment on Heb. 12:1).

But the sentence continues with a goal for this perseverance: “looking to Jesus the pioneer (ajrchgovV, archēgos) and perfecter (teleiwthvV, teleiōtēs) of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God” (v. 2). To summarize, then, “therefore” (toigarou:n, toigaroun), that is, because of the Old Testament witnesses, we should put aside hindrances and run with perseverance, looking to Christ. More than an example, he has prepared the way, blazed the trail, so to speak. The term translated “pioneer” here (NRSV, TNIV; “author” AV/KJV), according to Danker, means “ ‘one noted for beginning something,’ originator, founder” (op, cit., s.v. ajrchgovV, archēgos). If Christ is beginning, he is also the completer (“perfecter”) of our faith. The word translated “perfecter,”with the ending -thV (-tēs), compare “-er” as in “baker,” has the form of the word for the agent, the person who does what the related verb means. The related verb here is teleiovw (teleioō ), meaning “ ‘bring to a point at which nothing is missing’,” that is, “of bringing to the point of maturation, complete, to perfect” (ibid., s.v. teleiovw, teleioō, and teleiwthvV, teleiōtēs). Having completed what was required for our redemption, enduring the cross, but anticipating joy, he is now “at the right hand of the throne of God (v. 2). According to Harold W. Attridge, “the combination of pioneer (archegos) and perfecter (teleiotes) involves a wordplay in Greek on ‘first’ (arch-) and ‘last’ (tel-)” (HarperCollins Study Bible, rev. ed., 2006, on Heb. 12:2; cf. Rev. 1:17; 22:13).

Hebrews follows with exhortations to be faithful, to follow the example of Jesus (v. 3), and accept the Lord's discipline as God's children (vv. 4-13). “Consider him who endured such hostility (ajntilogiva, antilogia) against himself from sinners,”says the author, “so that you may not grow weary or lose heart” (v. 3). Danker defines the word translated as “hostility” as “ ‘adversarial stance or position,’ opposition” (op. cit., s.v. ajntilogiva, antilogia). In Jesus’ case, the “hostility” led to his crucifixion. Though the readers have had to endure trials (v. 7), they have not yet had to face martyrdom. “In your struggle against sin you have not yet resisted to the point of shedding your blood” (v. 4). In referring to the “struggle against sin,” the author primarily refers to external opposition. Attridge says, “the struggle is now described with imagery that may evoke a boxing match or a military conflict” (ibid., on v. 4). But given the reference to “the sin that clings so closely” (v. 1) and the following admonitions to endure discipline (vv. 5-11), reference to an internal struggle with sin is not out of the question (cf. Rom. 7:14-25).

The writer to the Hebrew presents a quotation from Proverbs to support his appeal for enduring discipline.

My child, do not despise (sx!7m4T9, tim’ās; ojligwvrei, oligōrei, “regard lightly” Hebrews = LXX) the LORD’s discipline (rsaUm, mûsar; paideiva LXX)

or be weary of his reproof,

for the LORD reproves the one he loves,

as a father the son (NBe, bēn, LXX uiJovV, huios) in whom he delights. (Prov. 3:11-12, NRSV)

At the risk of repetition, consider the following table:

The words “as a father” (bx!k4U, ûk ^e’āv), which express the common father/teacher metaphor of Proverbs, are omitted in the Septuagint translation of this verse (which Hebrews follows), mastigoi: de; pavnta uiJo;n o{n paradevcetai (mastigoi de panta huion hon paradechetai), “and he punishes (or chastises) every son (or child) whom he accepts” (Prov. 3:12b LXX). But the reference to “the son whom he loves” implies “father.”

And so Hebrews exhorts the readers to “Endure trials for the sake of discipline (rsaUm, mûsar; paideiva LXX = Hebrews),” with the reminder that “God is treating you as children” (Heb. 12:7a).In support of this, the writer asks, “for what child is there whom a parent does not discipline? (v. 7b). “For suffering as divine discipline,” says Attridge, “see Prov. 6:23; 2 Macc. 6:12-17; 2 Cor. 6:9; Eph. 6:4” (ibid.., on v. 7). “If you do not have that discipline (paideiva, paideia) in which all children share,” says the writer, “then you are illegitimate and not his children” (v. 8). An a fortiori argument (‘all the more’), presented with a rhetorical question, follows. “Moreover, we had human parents to discipline us, and we respected them. Should we not be even more willing to be subject to the Father of spirits and live?” (v. 9). The question, beginning as it does with the negative particle ouj (ou, ‘not’), implies an affirmative answer. We certainly should “be even more willing to be subject to” God. According to Attridge, “The description of God as Father of spirits resembles traditional expressions for God’s sovereignty over the world of spirits; see 2 Macc. 3:24; Rev. 22:6; 1 Enoch 37:2-4; 38:4; 39:2, 7)” (ibid., on v. 9). The two forms of discipline are compared. “For they disciplined us for a short time as seemed best to them, but he disciplines us for our good, in order that we may share his holiness” (v. 10). On the purpose of the discipline as to “share his holiness,” Bruce says,

Here positive holiness of life is meant; the emphasis is rather different from that found earlier in the epistle where the sanctification procured for believers by the sacrifice of Christ is that cleansing of conscience which fits them to approach God in worship [n. 77: ‘Cf. 9:13; 10:10, 14, 29]. That was the initial gift of holiness, that holiness mentioned here is rather the goal for which God is preparing people–that entire sanctification which is consummated in their manifestation with Christ in glory. But this consummation is not attained ‘sudden, in a minute’; as Paul and Barnabas told the young churches of South Galatia, ‘through many tribulations we must enter the kingdom of God’ (Acts 14:22). (op. cit., p. 334 on Heb. 12:10)

The writer adds a kind of “No pain, no gain” reminder. “Now, discipline always seems painful rather than pleasant at the time, but later it yields the peaceful fruit of righteousness to those who have been trained by it” (v. 11). Cynthia Briggs Kittredge says:

In the family structure of the ancient world, the father’s (parent’s) obligation to punish sons (children) and so recognize their legitimacy is the background of the comparison between suffering and discipline from God. Illegitimate children were not disciplined. The author understands the scripture [Prov. 3:11-12, cited in v. 5] to be speaking to Christians as “sons” or “children” of the Father (cf. 5:8). (NOAB, 3^rd ed., augmented, 2007, on Heb. 12:5-8)

And so the writer draws the conclusion. “Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint, but rather be healed” (vv. 12-13). Attridge says, “Drooping hands and weak knees derive from Isa. 35:3”; and he adds, “For the call to make straight paths, see Prov. 4:26” (op. cit., on vv. 12-13). “Pursue peace with everyone,” says the writer, “and the holiness without which no one will see the Lord” (v. 14). According to Attridge, “Admonitions to pursue peace are common; see, e.g., Ps. 34:14, cited in 1 Pet. 3:11. Pursuit of peace as a means to see the Lord recalls the Beatitudes of Mt. 5:8-9” (ibid., on v. 14). As my friend and mentor Arthur O. Roberts would say, those who place much emphasis on the call for holiness given here should place equal emphasis on the call for peace.

Luke 4:16-30

The Rejection of Jesus at Nazareth (Mt 13.54-58; Mk 6.1-6)

16 When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

18 "The Spirit of the Lord is upon me,

because he has anointed me

to bring good news to the poor.

He has sent me to proclaim release to the captives

and recovery of sight to the blind,

to let the oppressed go free,

19 to proclaim the year of the Lord's favor."

20 And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. 21 Then he began to say to them, "Today this scripture has been fulfilled in your hearing." 22 All spoke well of him and were amazed at the gracious words that came from his mouth. They said, "Is not this Joseph's son?" 23 He said to them, "Doubtless you will quote to me this proverb, 'Doctor, cure yourself!' And you will say, 'Do here also in your hometown the things that we have heard you did at Capernaum.' " 24 And he said, "Truly I tell you, no prophet is accepted in the prophet's hometown. 25 But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up three years and six months, and there was a severe famine over all the land; 26 yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. 27 There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian." 28 When they heard this, all in the synagogue were filled with rage. 29 They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff. 30 But he passed through the midst of them and went on his way. (Luke 4:16-30, NRSV)

The following comments are repeated here from comments on Luke 4:14-30 of April 27, 2009 (Monday in the week of the Third Sunday of Easter, Year One), when comments were repeated from September 25, 2008 (Thursday in the week of the Sunday closest to September 21, Year Two), when comments were repeated from April 23, 2007 (Monday in the week of the Third Sunday of Easter, Year One), when comments were repeated with revision and supplement from April 11, 2005, (Monday in the week of the Third Sunday of Easter, Year One).

After the narrative of Jesus’ temptations, Luke reports his return to Galilee “filled with the power of the Spirit,” and Luke adds that “a report about him spread through all the surrounding country” (Lk. 4:13). This emphasis on the power of the Spirit relates to the earlier report that “the Holy Spirit descended upon him in bodily form like a dove” (3:22; cf. Mk. 1:10) and anticipates the theme of Jesus’ Nazareth sermon (Lk. 4:16-27). It further anticipates the Spirit’s role in Jesus’ ministry (e.g. 10:21; 12:10, 12), and the role of the Spirit in the ministry of the Apostles throughout the Book of Acts.

When Jesus came to Nazareth “he went to the synagogue on the sabbath day, as was his custom” (Lk. 4:16). He stood to read from the Isaiah scroll. Luke’s text of the reading follows the Septuagint (Greek trans.) in the first three lines: “The Spirit of the Lord (pneu:ma kurivou, pneuma kuriou) for “The spirit of the Lord GOD” (hv9hy4 yn!dox3 H1Ur, rûach ’^adōnāy YHWH), and “good news to the poor” (ptwcoi:V, ptōchois) for “good news to the oppressed” (Myv9n!f3, ‘^anāwîm) (Isa. 61:1 LXX & Heb.). The words “he has sent me” (yn9HalAw4, š ^elāchanî) in the line “he has sent me to bring good news to the oppressed” (Isa. 61:1c Heb.) come at the end, and are taken with what follows rather than with what precedes in the Septuagint translation. Luke’s text does the same, but passes over the words “to bind up the brokenhearted” (Isa. 61:1d Heb. & LXX). The next line also follows the Septuagint: “to proclaim (khruvxai, kēryxai) release (a[fesin [a[fesivV], aphesin) to the captives and recovery of sight (ajnavbleyin [ajnavbleyiV], anablepsin) to the blind (tufloi:V, typhlois)” (Lk. 4:18d, e = Isa. 61:1e, f LXX), where the Hebrew text has “to proclaim (xroq4l9, liqrō’) liberty (rOrD4, d ^erôr) to the captives, and to the prisoners (Myr9Usx3l1, la’ ^asûrîm) opening of eyesight (H1Oq-Hq1P4, p ^eqach-qôach)” (Isa. 61:1e, f). For the meaning of H1Oq-Hq1P (p ^eqach-qôach), “opening (of eyesight), an expression that occurs only here in the Hebrew Bible and for which there is some uncertainty, see William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. H1Oq-Hq1P, p ^eqach-qôach).

Luke’s next line, “to let the oppressed go free” (Lk. 4:18f) comes from Isaiah 58:6d: “Is not this the fast that I choose / to loose the bonds of injustice, / to undo the thongs of the yoke, / to let the oppressed go free, / and to break every yoke?” (Isa. 58:6). Jesus closes the reading, returning to Isaiah 61, with the first line of the next verse, “to proclaim the year of the Lord’s favor” (Lk. 4:19 = Isa. 61:2a), omitting Isaiah’s reference to “the day of vengeance of our God” (Isa. 61:2b).

For Luke’s Gospel, this passage from Isaiah, and Jesus’ proclamation, “Today this scripture has been fulfilled in your hearing” (Lk. 4:21), is programmatic. It reminds us again of the Holy Spirit’s role, both in the ministry of Jesus himself and in the ministry, especially in Acts, of the apostles (as noted above). It anticipates Jesus’ healing miracles and his proclamation of salvation. Ironically, his “home-town” audience at Nazareth was unreceptive. At first, they “spoke well of him” (v. 22a), but some question was raised. “Is not this Joseph’s son?” (v. 22b). Jesus, sensing their doubt, replies, “Doubtless you will quote to me this proverb, ‘Doctor, cure yourself!’” (v. 23a). By including Jesus’ reference to earlier work in Capernaum, “And you will say, ‘Do here also in your hometown the things that we have heard you did at Capernaum’ ” (v. 23b), Luke tips his hand, as it were. For reasons noted above and explained in more detail below, he puts this event at Nazareth at the beginning of his narrative of Jesus’ public ministry, though he is aware of earlier work at Capernaum (cf. Mk. 1:21-28; Mt. 4:13; 7:28-29; Lk. 4:31-37).

At this point Jesus includes another “proverb”: “Truly I tell you, no prophet is accepted in the prophet’s hometown” (Lk. 4:24; cf. Mk. 6:4; Mt. 15:57). In Luke’s account, Jesus continues with reference to the times of Elijah and Elisha. “But the truth is,” says Jesus, “there were many widows in Israel in the time of Elijah, when the heaven was shut up three years and six months, and there was a severe famine over all the land; yet Elijah was sent to none of them except to a widow at Zarephath in Sidon” (Lk. 4:25-26). Jesus adds, “There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian” (v. 27). “Traditions of the prophets,” says Marion Lloyd Soards, “illustrate that foreigners sometimes experienced God’s aid when Israel did not” (NOAB, 3^rd ed., 2001, on Lk. 4:24-27). This was enough to enrage the people of Nazareth. “When they heard this, all in the synagogue were filled with rage” (v. 28). According to Soards, “The hostile reaction comes in response to Jesus’ references to Gentiles (vv. 24-27), not to his apparent messianic claims (v. 21)” (ibid., on v. 28). But though the hostility turned to action as “they got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff” (v. 29), Jesus was able to evade them as “he passed through the midst of them and went on his way” (v. 30). Mark’s version of this story (Mk. 6:1-6a; cf. Mt. 13:53-58)–if indeed it reports the same event–lacks this attempted violence. “And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief” (Mk. 6:5, 6a). Matthew simply reports that “he did not do many deeds of power there, because of their unbelief” (Mt. 13:58).

The beginning of each of the Gospels reveals interests and emphases that recur throughout that Gospel’s narrative. In each Gospel, the description of the beginning of Jesus’ public ministry again points to the focus and character of that Gospel’s presentation of Jesus. Matthew starts with the Infancy Narratives (chaps. 1, 2) that we associate with Christmas. After John the Baptist’s ministry, the baptism and temptation of Jesus, he returns to Galilee for ministry, fulfilling prophecy (Mt. 4:15-16, citing Isa. 9:1-2), calls four disciples (Mt. 4:18-22) and tours “throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and sickness among the people” (4:23, cf. vv. 23-25). But this is reported in summary fashion and functions to call a crowd together for the Sermon on the Mount (chaps. 5-7), the first event of Jesus’ ministry that Matthew reports in detail, which points to the extensive accounts of Jesus’ teaching throughout the Gospel. Mark’s introduction is a brief title: “The beginning of the good news of Jesus Christ, the Son of God” (Mk. 1:1). He quickly reports John the Baptist’s life style and preaching, his baptism of Jesus, Jesus’ temptation, and gives a brief summary of Jesus’ preaching (1:14-15). After calling four disciples (1:16-20), Jesus first public act of ministry is teaching in the synagogue at Capernaum, where he is confronted with recognition by the unclean spirit: “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God” (Mt. 1:24, cf. vv. 21-28). John begins with Jesus’ divinity, “the Word was with God, and the Word was God,” his pre-existence, “In the beginning was the Word” (John 1:1), his agency in creation (v. 3, 10), his incarnation (v. 14), his giving of “grace and truth” (v. 17) and revealing of the Father (v. 18), and, of course, “power to become children of God” (v. 12). The Prologue reads like an epitome of the Gospel as a whole, except that the opposition and crucifixion are only anticipated very indirectly: “the world did not know him” (v. 10), “and his own people did not accept him” (v. 11). But here again the first events of his public ministry are opportunities for people to recognize him in the terms of the Prologue, Andrew and another disciple, Peter, Philip and Nathaniel in chapter one, people at the wedding in Cana, where “his disciples believed in him” (2:11), many at the Passover festival in Jerusalem (2:24), though he “would not entrust himself to them” (v. 25), Nicodemus (chap. 3), the Samaritan woman (chap. 4), and so forth. In John, people either recognize Jesus and believe in him, or reject and oppose him.

Luke begins with Infancy Narratives, but they are more focused on ordinary people, for example, shepherds, than Matthew’s. In Luke, the first public act of ministry, after the brief summary in Luke 4:12-13, is found in today’s reading. Luke clearly makes a conscious decision to begin with Jesus’ reading of scripture and his brief sermon in the synagogue at Nazareth, followed by their rejection of his claims. For those who count Mark as one of those who “have undertaken to sent down an orderly account” of the Gospel (Lk. 1:1-2), and see that Luke followed Mark’s account as one of his own sources, the following table will show that though Luke usually keeps to Mark’s sequence, the placement of the Nazareth Sermon is a significant exception. Luke begins with this sermon, which emphasizes the role of the Holy Spirit in Jesus’ ministry, and is continued through Jesus’ ministry and the ministry of the disciples in Acts. With a few exceptions (e.g. Mk. 6:45-8:26, which Luke omits), Luke follows Mark’s order of events in his chapters three through nine (cf. Mk., chaps. 1-9). After a long “Travel Narrative,” with Jesus on the way to Jerusalem (Lk. 9:51-18:14), which presents much of Jesus’ teaching, such as the Parable of the Good Samaritan (10:29-37), the Lord’s Prayer (11:1-4), the Parable of the Rich Fool (12:16-21), the Parable of the Prodigal Son (15:11-32–part of a sequence: the lost sheep, the lost coin, and the lost boy), and so forth, Luke resumes his use of Mark’s narrative order. But just how closely Luke follows the narrative of Mark, chapter one, is indicated in the following table:

Note that Luke adds three sections not included in Mark. Note that the Nazareth Sermon comes much later in Mark (and Matthew as well, 13:53-58), and represents one of only three significant differences in sequence in the table. Luke probably had additional information about this occasion, based in his having investigated everything carefully (Lk. 1:3), for his account differs significantly from that of Matthew and Mark.

We can rejoice in the promises that Jesus quotes from Isaiah, that the gospel is about “release to the captives,” “recovery of sight to the blind,” letting “the oppressed go free,” and also about “the year of the Lord’s favor” (Lk. 4:18-19). We can also rejoice in the promise that he sends the Holy Spirit to help us in our Christian living and witness.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net