Leviticus 23:1-22

Appointed Festivals

23:1 The LORD spoke to Moses, saying: 2 Speak to the people of Israel and say to them: These are the appointed festivals of the LORD that you shall proclaim as holy convocations, my appointed festivals. (Leviticus 23:1-2, NRSV)

The Sabbath, Passover, and Unleavened Bread (Num 28.16-25)

3 Six days shall work be done; but the seventh day is a sabbath of complete rest, a holy convocation; you shall do no work: it is a sabbath to the LORD throughout your settlements.

4 These are the appointed festivals of the LORD, the holy convocations, which you shall celebrate at the time appointed for them. 5 In the first month, on the fourteenth day of the month, at twilight, there shall be a passover offering to the LORD, 6 and on the fifteenth day of the same month is the festival of unleavened bread to the LORD; seven days you shall eat unleavened bread. 7 On the first day you shall have a holy convocation; you shall not work at your occupations. 8 For seven days you shall present the LORD's offerings by fire; on the seventh day there shall be a holy convocation: you shall not work at your occupations. (Leviticus 23:3-8, NRSV)

The Offering of First Fruits

9 The LORD spoke to Moses: 10 Speak to the people of Israel and say to them: When you enter the land that I am giving you and you reap its harvest, you shall bring the sheaf of the first fruits of your harvest to the priest. 11 He shall raise the sheaf before the LORD, that you may find acceptance; on the day after the sabbath the priest shall raise it. 12 On the day when you raise the sheaf, you shall offer a lamb a year old, without blemish, as a burnt offering to the LORD. 13 And the grain offering with it shall be two-tenths of an ephah of choice flour mixed with oil, an offering by fire of pleasing odor to the LORD; and the drink offering with it shall be of wine, one-fourth of a hin. 14 You shall eat no bread or parched grain or fresh ears until that very day, until you have brought the offering of your God: it is a statute forever throughout your generations in all your settlements. (Leviticus 23:9-14, NRSV)

The Festival of Weeks (Ex 34.22; Num 28.26-31; Deut 16.9-10)

15 And from the day after the sabbath, from the day on which you bring the sheaf of the elevation offering, you shall count off seven weeks; they shall be complete. 16 You shall count until the day after the seventh sabbath, fifty days; then you shall present an offering of new grain to the LORD. 17 You shall bring from your settlements two loaves of bread as an elevation offering, each made of two-tenths of an ephah; they shall be of choice flour, baked with leaven, as first fruits to the LORD. 18 You shall present with the bread seven lambs a year old without blemish, one young bull, and two rams; they shall be a burnt offering to the LORD, along with their grain offering and their drink offerings, an offering by fire of pleasing odor to the LORD. 19 You shall also offer one male goat for a sin offering, and two male lambs a year old as a sacrifice of well-being. 20 The priest shall raise them with the bread of the first fruits as an elevation offering before the LORD, together with the two lambs; they shall be holy to the LORD for the priest. 21 On that same day you shall make proclamation; you shall hold a holy convocation; you shall not work at your occupations. This is a statute forever in all your settlements throughout your generations.

22 When you reap the harvest of your land, you shall not reap to the very edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and for the alien: I am the LORD your God. (Leviticus 23:15-22, NRSV).

The following comments are based on those of April 25, 2008 (Friday in the Fifth Week of Easter, Year Two), when comments were repeated from May 19, 2006, Friday in the week of the Fifth Sunday of Easter, Year Two).

Appointed Festivals

As this reading begins, we are told that “The LORD spoke to Moses, saying: Speak to the people of Israel and say to them: These are the appointed festivals of the LORD that you shall proclaim as holy convocations, my appointed festivals” (Lev. 23:1-2). According to Rabbi J. H. Hertz, “This chapter [i.e., Lev. 23] gives a comprehensive description of the sacred seasons in the Jewish year. There is no mention of the New Moon, because it was not necessarily a day of cessation from work, and was not ranked as one of the ‘holy convocations.’ The sacrifices for each Festival are given in Num. xxviii” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on Lev., chap. 23). John E. Hartley points out “that the audience of this group of speeches [i.e., those in Lev. 23] and the ones following in chaps. 24-26 differs from those in chaps. 21-22, for here Moses is to address the congregation, while in chaps. 21-22 he was commanded to speak to the priests, Aaron and his sons. This change in audience signals a shift from regulations specifically for the priests (chaps. 21-22) to matters for the whole congregation (chaps. 23-26)” (Leviticus, Word Biblical Commentary, 4, 1992, p. 370 on Lev.. 23:1-44). Hartley notes that the “calendar” in this chapter “sets the dates and the duration of five annual festivals,” including “some sacrificial regulations for these high days” (p. 390, but see below for the “count”).

The Sabbath, Passover, and Unleavened Bread (Num 28.16-25)

4 These are the appointed festivals of the LORD, the holy convocations, which you shall celebrate at the time appointed for them. 5 In the first month, on the fourteenth day of the month, at twilight, there shall be a passover offering to the LORD, 6 and on the fifteenth day of the same month is the festival of unleavened bread to the LORD; seven days you shall eat unleavened bread. 7 On the first day you shall have a holy convocation; you shall not work at your occupations. 8 For seven days you shall present the LORD's offerings by fire; on the seventh day there shall be a holy convocation: you shall not work at your occupations. (Leviticus 23:3-8, NRSV)

At the beginning of this calendar, there is brief reference to the sabbath. “Six days shall work be done; but the seventh day is a sabbath of complete rest” (Lev. 23:3). Rabbi Hertz says that the Sabbath is mentioned

in this connection . . . according to the Rabbis, to emphasize the fact that the seventh day of the week must always be ‘a sabbath of solemn rest’–even when it coincides with a Festival, on which day, otherwise, only manual labour is prohibited, but not such as is necessary for the preparation of meals. (op. cit., on Lev. 23:3)

Hartley says that the establishment of the Sabbath day “has been a tremendous liberating force for humans. God frees all of his people, master and servant, mistress and maid, rich and poor, noble and peasant, from the bondage of daily work in order to enjoy the fruits of their labors and to worship Yahweh, their Creator and their Redeemer” (op. cit., p. 390). “Rest,” he adds, “is an essential feature of the Sabbath,” and “Rest, like that of the Sabbath, is the goal of one’s spiritual journey. It symbolizes the security and the blessings that a person has because of a relationship with God.” Hartley also notes the use of “rest” as a theme in Matthew 11:28-30 and Hebrews 4:1-11.

Then the instructions turn to the annual festivals. “These are the appointed festivals of the LORD,” says Moses, speaking, of course, for the LORD, “the holy convocations, which you shall celebrate at the time appointed for them” (v. 4). According to Baruch J. Schwartz, “The repetition of the caption (see v. 2) gives the impression that the inclusion of the weekly Sabbath among the ‘sacred times’ was not part of an earlier version of the ch.” (The Jewish Study Bible, 2004, on Exod. 23:4). In a later note, he states this as a fact. “The Sabbath law in v. 3 was not originally part of the ch.; see v. 4 n” (ibid., on v. 38).

Next (First?) on the list (the calendar) is the Feast of Passover. “ In the first month [‘Abib’ or Nissan], on the fourteenth day of the month, at twilight, there shall be a passover offering (HsaP,, pesach) to the LORD, and on the fifteenth day of the same month is the festival of unleavened bread (tOc0m0aha, hammatstsôth) to the LORD; seven days you shall eat unleavened bread (tOc0ma, matstsôth)” (vv. 5-6). Rabbi Hertz comments on “at dusk is the LORD’s passover” (JPS 1917, for NRSV “at twilight, there shall be a passover offering”), “Better, towards even is a passover unto the LORD (Friedländer); i.e. a paschal offering in honour of the LORD” (op. cit., on v. 5). And on “feast of unleavened bread ” (JPS, for NRSV “festival of unleavened bread”), the Rabbi says, “Only the 15^th day of the month is ‘the feast of unleavened bread,’ so called because the partaking of matzah (hvcm lw hcm [matstsāh šel mitswāh]) is obligatory on the eve thereof, although unleavened bread is eaten for seven days and the seventh day is a ‘holy convocation’ ” (ibid., on v. 6). “On the first day,” says Moses, “you shall have a holy convocation (wd,qo-xrAq4m9, miqrāh-qōdeš); you shall not work (UW&f3t1& xlo, lō’ ta‘ ^aśû) at your occupations (hdAbof3 tk,xl,m4-lKA, kol-m ^ele’keth ‘ ^avōdāh)” (v. 7). On “servile work” (JPS, for NRSV “your occupations”), Rabbi Hertz says, “lit. ‘work of labour,,’ the usual work which one does on an ordinary week day. It implies a less strict abstinence from labour than was demanded for the Sabbath (v. 3) and the Day of Atonement (v. 28), and does not include the prohibition of preparing food” (ibid., on v. 7). “For seven days,” says Moses, you shall present the LORD’s offerings by fire; on the seventh day there shall be a holy convocation (wd,qo-xrAq4m9, miqrāh-qōdeš); you shall not work (UW&f3t1& xlo, lō’ ta‘ ^aśû) at your occupations (hdAbof3 tk,xl,m4-lKA, kol-m ^ele’keth ‘ ^avōdāh)” (v. 8). According to Jacob Milgrom,

Passover and the Festival of Unleavened Bread were originally discrete festivals. The Passover was observed at home (Ex. 12) and the pilgrimage to the local sanctuary took place on the seventh day (Ex. 13:6). When worship was centralized , the Passover sacrifice was observed at the Jerusalem temple and the pilgrimage was transferred to the first day, thus amalgamating the two festivals (Deut. 16:1-8). (HarperCollins Study Bible, rev. ed., 2006, on Lev. 23:5-8)

But according to Bernard W. Anderson, “Passover and the festival of unleavened bread are treated here (as in other calendars( as two phases of one celebration (see Ex. 12:14-20 n.)” (NOAB, 2^nd ed., 1994, on Exod. 23:5-8). In his earlier note, he essentially agrees with Milgrom. “The festival of unleavened bread, originally an agricultural festival held at the time of barley harvest, was also converted into an historical commemoration and came to be closely connected with the passover (Deut. 16:1-8; Ezek. 45:21-25)” (ibid., on Exod. 12:14-20). So the Passover and the Festival of Unleavened Bread are, in a sense, combined, as one of five annual festivals. These festivals celebrate the departure from Egypt and are described at some length in Exodus (Exod. 12:1-13-16).

The Offering of First Fruits

At this point we come to “The Offering of First Fruits” (the NRSV section title in some printings). “The LORD spoke to Moses,” we are told: “Speak to the people of Israel and say to them: When you enter the land that I am giving you and you reap its harvest, you shall bring the sheaf of the first fruits (tyw9xr2 rm,fo, ‘ōmer rē’šîth) of your harvest to the priest” (vv. 9-10). The priest “shall raise the sheaf (rm,fohA, hā‘ōmer) before the LORD, that you may find acceptance; on the day after the sabbath the priest shall raise it” (v. 11). By counting the offering of “the sheaf of the first fruits” of the harvest to the priest as part of the Feast of Unleavened Bread and marking the beginning of the fifty-day interval to the Feast of Weeks, Hartley sees five annual festivals described in this chapter (loc. cit.).The Rabbi gives a separate heading to verses 9-14, “The Omer” (op. cit., on Lev. 23:9-14). Both note Rabbinic controversy over the meaning of the phrase, “on the day after the sabbath” (v. 11).

The interpretation of this phrase was the subject of heated controversy in early Rabbinic times between the Pharisees and the Sadducees. The latter took the word ‘sabbath’ in its usual sense, and maintained that the Omer [‘sheaf’ NRSV] was to be brought on the morrow of the first Saturday in Passover. The Pharisees argued that ‘sabbath’ (tbwh) here means, ‘the day of cessation from work’; and the context shows that the Feast of Unleavened Bread is intended; therefore, the Omer was to be brought on the 16^th of Nisan. This is supported by the Septuagint, which renders ‘on the morrow of the first day’, and by Josephus. ‘The offerings of the sheaf took place on the 16^th, the first busy work-day of the harvest, in relation to which the preceding day might well be called a Sabbath or rest-day. (Hertz, p. 520 on Lev. 23:11, cf. Hartley, p. 391)

“On the day when you raise the sheaf,” says Moses, “you shall offer a lamb a year old, without blemish, as a burnt offering to the LORD” (v. 12). According to the Rabbi, “The offering in connection with the bringing of the Omer is here specified, as it finds no mention in Num. xxviii” (ibid., on v. 12). Moses continues: “And the grain offering with it shall be two-tenths of an ephah of choice flour mixed with oil, an offering by fire of pleasing odor to the LORD; and the drink offering with it shall be of wine, one-fourth of a hin” (v. 13). An “ephah” was 20.878 quarts, and a “hin” was 1.012 gallons (“Weights and Measures” in NOAB, 3^rd ed., augmented, 2007, pp. 534-5 Essays). The people are told, “You shall eat no bread or parched grain or fresh ears until that very day, until you have brought the offering of your God: it is a statute forever throughout your generations in all your settlements” (v. 14). Rabbi Hertz says “Josh. v, 11 contains a historical reference to this regulation” (op. cit., on v. 14). Hartley notes the connection thus made between the Feast of Unleavened Bread and the Feast of Weeks. “This regulation forms a historical tie with the Exodus and the Passover” (op. cit., p. 391).

The Festival of Weeks (Ex 34.22; Num 28.26-31; Deut 16.9-10)

“And from the day after the sabbath,” says Moses, “from the day on which you bring the sheaf of the elevation offering, you shall count off seven weeks; they shall be complete. You shall count until the day after the seventh sabbath, fifty days; then you shall present an offering of new grain (hwAdAH4 hHAn4m9, minchāh ch ^edāšāh) to the LORD” (vv. 15-16). “New grain,” says Milgrom, is “wheat” (op. cit., on v. 16). The Feast of Weeks comes fifty days after “the day on which you bring the sheaf of the elevation offering” (Lev. 23:15). They are to “count off seven weeks . . . complete” (= 49 days), but count “until the day after the seventh sabbath, fifty days” (v. 16; so 49 days + 1 = 50 days). This feast is sometimes called Pentecost (e.g. Acts 2:1) from the Greek word for “fifty”). According to Rabbi Hertz, the Festival of Weeks is

one of the three agricultural festivals . . . Jewish tradition . . . connects it with the Covenant on Mount Sinai, and speaks of the festival as . . . ‘the Season of Giving of our Torah’. The Israelites arrived at Sinai on the New Moon. On the second of the month, Moses ascended the mountain; on the third, he received the people’s reply; on the fourth, he made the second ascent and was commanded to institute three days of preparation, at the conclusion of which the Revelation took place. Hence its association with the Feast of Weeks, which became the Festival of Revelation. (op. cit., on Lev. 23:15-21)

Again, the instructions are quite specific. “You shall bring from your settlements two loaves of bread as an elevation offering, each made of two-tenths of an ephah; they shall be of choice flour, baked with leaven, as first fruits to the LORD” (v. 17). Of “your dwellings” (JPS, for NRSV “your settlements”), the Rabbi says, “The Rabbis explain this as meaning that the corn must have grown in the Holy Land” (ibid., on v. 17). “You shall present with the bread seven lambs a year old without blemish, one young bull, and two rams; they shall be a burnt offering to the LORD, along with their grain offering and their drink offerings, an offering by fire of pleasing odor to the LORD. You shall also offer one male goat for a sin offering, and two male lambs a year old as a sacrifice of well-being” (vv. 18-19). According to Milgrom, “the sacrifices are enumerated since they differ slightly from those specified in Num. 28:26-31” (op. cit., on vv. 18-19). “These offerings,” says Rabbi Hertz, “are additional to those mentioned in Num. xxviii, 27” (op. cit., on v. 19). Moses continues: “The priest shall raise them (Jyn96hev4, w ^ehēnîph) with the bread of the first fruits Myr9KuB9ha, habb ^ekurîm) as an elevation offering (hpAUnT4, t ^enûphāh) before the LORD, together with the two lambs; they shall be holy to the LORD for the priest” (v. 20). Of “first fruits,” Schwartz says, “the word ‘fruit’ is misleading; the reference here is to the new crop of wheat (see Exod. 23:16; 34:22) from which these loaves are produced; see also [Lev.] 2:14-17” (op. cit., on v. 20). Of “to the LORD for the priest,” says the Rabbi, “they are devoted to God by being eaten by the priest; cf. Num. v, 8, for a similar usage” (op. cit.,on v.20). “On that same day,” says Moses, “you shall make proclamation; you shall hold a holy convocation; you shall not work at your occupations. This is a statute forever in all your settlements throughout your generations” (v. 21). One would assume that “on that same day,” here, would be “the day after the seventh sabbath” (v. 16). But in Jewish interpretation, discussed in detail by Schwartz, “Only with the acceptance of the rabbinic interpretation of ‘the day after the sabbath’ (see v. 11) and the establishment of the calendar did it become possible to specify a fixed date (6 Sevan [the 3^rd month, May-June]) for this holy day; prior to this the fiftieth day would have fallen on a different date each year” (op. cit., on vv. 15-16).

On the connection between the Feast of Passover/Unleavened Bread and the Feast of Weeks, Rabbi Hertz says,

The paragraph dealing with the Feast of Weeks has no introductory formula, ‘The Lord spake unto Moses’, such as we find in connection with the other Festivals, because it was conceived as the complement of the Passover, and not something independent of it. . . . ‘We count the days that pass since the preceding Festival, just as one who expects his most intimate friend on a certain day counts the days and even the hours’ (Maimonides). In other words, the Deliverance from bondage was not an end in itself; it was the prelude to Sinai (Exod. iii, 12). Liberty without law is a doubtful boon, whether to men or nations. (op. cit., on v. 15).

We Christians, of course, see Pentecost as a very important day in our calendar, the day when the Apostles “were filled with the Holy Spirit” (Acts 2:4), and thus prepared for their mission. Perhaps there is a lesson for us in this perspective of the Jews on the connection between the Passover and the giving of the Torah at the Feast of Weeks, a connection between the outpouring of the Holy Spirit at Pentecost as the reason, or surely one of the reasons, for the crucifixion and resurrection of “our paschal lamb, Christ” (1 Cor 5:7 NRSV, ‘Christ our passover’ AV, ‘Christ our Passover lamb’ NIV).

The reading concludes with a stipulation about landowners leaving grain in the field for the poor to glean, as Ruth does in the fields of Boaz. “When you reap the harvest of your land, you shall not reap to the very edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and for the alien: I am the LORD your God” (v.22).

2 Thessalonians 2:1-17

The Man of Lawlessness

2:1 As to the coming of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters, 2 not to be quickly shaken in mind or alarmed, either by spirit or by word or by letter, as though from us, to the effect that the day of the Lord is already here. 3 Let no one deceive you in any way; for that day will not come unless the rebellion comes first and the lawless one is revealed, the one destined for destruction. 4 He opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, declaring himself to be God. 5 Do you not remember that I told you these things when I was still with you? 6 And you know what is now restraining him, so that he may be revealed when his time comes. 7 For the mystery of lawlessness is already at work, but only until the one who now restrains it is removed. 8 And then the lawless one will be revealed, whom the Lord Jesus will destroy with the breath of his mouth, annihilating him by the manifestation of his coming. 9 The coming of the lawless one is apparent in the working of Satan, who uses all power, signs, lying wonders, 10 and every kind of wicked deception for those who are perishing, because they refused to love the truth and so be saved. 11 For this reason God sends them a powerful delusion, leading them to believe what is false, 12 so that all who have not believed the truth but took pleasure in unrighteousness will be condemned. (2 Thessalonians 2:1-12, NRSV)

The following comments are based on comments on 2 Thessalonians 2:1-3, 13-17 of December 13, 2009 (the Third Sunday of Advent, Year Two), on relevant comments on 2:1-12 and13-3:5 of December 11 and 12, 2008 (Thursday and Friday in the week of the Second Sunday of Advent, Year One), and earlier comments as indicated there.

Paul promised in his first letter to the Thessalonians that “the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever” (1 Thess. 4:16-17). In the first letter, he added an implicit warning to be ready, “For you yourselves know very well that the day of the Lord will come like a thief in the night” (1 Thess. 5:2). This promise apparently left some with an intense focus on an immediate Second Coming. In his Second Letter, Paul reassures them: “As to the coming (parousiva, parousia) of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters, not to be quickly shaken in mind or alarmed, either by spirit or by word or by letter, as though from us, to the effect that the day of the Lord is already here” (2 Thess. 2:2). “Let no one deceive you in any way,” says Paul; for that day will not come unless the rebellion (ajpostasiva, apostasia) comes first and the lawless one (oJ a[nqrwpoV th:V ajnomivaV, ho anthrōpos tēs anomias) is revealed, the one destined for destruction (oJ uiJo;V th:V ajpwleivaV, ho huios tēs apōleias)” (v. 3). According to Abraham Smith, “though the identity of the lawless one is unknown, some identify him as a false prophet or an emperor” (NOAB, 3^rd ed., augmented, 2007, on 2 Thess. 2:3).In other words, says Paul, the parousia hasn’t happened yet, and will not happen before certain events, the “rebellion” and the revealing of the “lawless one.” This “lawless one” is described further. “He opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, declaring himself to be God” (v. 4; Smith compares “Isa. 14:13; Ezek. 28:2; Dan. 11:36,” ibid., on v. 4). With a rhetorical question that expects an affirmative answer–introduced by the negative particle ouj (ou)–Paul reminds the Thessalonians that he has told them about these things. “Do you not (ouj, ou) remember that I told you these things when I was still with you? (v. 5). Paul continues to refresh their memory. “And you know,” he says, “what is now restraining him (to; katevcon, to katechon, ‘the thing [neuter] restraining [him]’), so that he (aujtovn, auton, masculine pronoun) may be revealed when his time comes” (v. 6). This thing that restrains seems to be a person or personality, referred to as first neuter gender, then masculine, as is made explicit in Paul’s continuation. “For the mystery of lawlessness (musthvrion . . . th:V ajnomivaV, mystērion . . . tēs anomias) is already at work, but only until the one who now restrains it (oJ katevcwn a[rti, ho katechōn arti, ‘the person [masculine] now restraining [it]’) is removed” (v. 7). According to Jouette M. Bassler, “the author does not say what (and who; see v. 7) is now restraining him. Suggestions include the Roman Empire and emperor, God and a divine decree, and Paul and his preaching; but the ambiguity may be intentional. The restraining force emphasizes the necessary delay of the day of the Lord” (HarperCollins Study Bible, rev. ed., 2006, on 2 Thess. 2:6; cf. W. Neil, Peake’s Commentary on the Bible, 1962, reprint 1972, sec. 873 d, p. 1000, on 2 Thess. 2:1-12).

As for the “lawless one” himself (v. 3), when the time comes “then the lawless one will be revealed, whom the Lord Jesus will destroy with the breath of his mouth, annihilating him by the manifestation of his coming (parousiva, parousia)” (v. 8). As to the identity of the “lawless one,” according to Warren A. Quanbeck and William A. Beardslee, “There are three main conjectures, none of which is entirely satisfactory: (a) The Roman Empire and emperor; (b) A supernatural power; ( c) Satan himself” (NOAB, 2^nd ed., 1994, on 2 Thess. 2:1-12). However, we are warned about what his coming will bring. “The coming of the lawless one is apparent in the working of Satan, who uses all power, signs, lying wonders, and every kind of wicked deception for those who are perishing, because they refused to love the truth and so be saved” (vv. 9-10). Those so deceived by these works of Satan will come under God’s judgment. “For this reason,” says Paul [‘because they refused to love the truth and so be saved,’ v. 10], “God sends them a powerful delusion, leading them to believe what is false, so that all who have not believed the truth but took pleasure in unrighteousness will be condemned” (vv. 11-12).

Whatever this evil power is, we should be grateful for “what is now restraining him” (v. 6), and that “the Lord Jesus will destroy [the lawless one]” (v. 8). While some believe they see contradictory “eschatological timetables” implied for these two passages, it is likely that Second Epistle offers a clarification of the First. Paul had to leave Thessalonica early, ahead of persecution (Acts 17:10-15). First Thessalonians was written soon after, very likely within weeks of his departure. So, in a sense, both Epistles may be seen as clarification of misunderstandings at Thessalonica.

After a brief comparison of 1 Thessalonians and 2 Thessalonians, Beverly Roberts Gaventa asks a question: “How do we account for this curious combination of similarities in the structure and language of these letters, on the one hand, and the differences in content and tone, on the other?” (First and Second Thessalonians, Interpretation, 1998, p. 93 in the Introduction to 2 Thess.). As noted above, some of these issues can be resolved by Paul’s hasty departure, and the need to explain misunderstandings. But one of these issues, what some see as significant differences related to Paul’s teaching about the Second Coming of Christ, that is, about eschatology, comes to the fore in chapter 2. Gaventa admits that she belongs to “an increasing number of scholars, myself included [she says, who] find themselves unable to reconcile 2 Thessalonians with 1 Thessalonians and, indeed, with the remainder of the Pauline letter corpus” (ibid.).

Paul J. Achtemeier, Joel B. Green and Marianne Meye Thompson respond to those who find the teaching about the second coming of Christ in Second Thessalonians so different from that of First Thessalonians that they must be from different authors by admitting that “The signs that will precede Christ’s second coming named in 2 Thess. 2:1-12 are nowhere else mentioned by Paul, and the fact that such observable events seem to contradict Paul’s claim in the first letter that there would be no such signs (1 Thess. 5:2) may point to someone other than Paul as author” (Introducing the New Testament, 2001, p. 443). But they add:

Yet both ideas–observable events preceding the coming of the Messiah and the suddenness of the events–are held in apocalyptic Judaism, which influenced Paul and other early Christians in these matters. Paul is apparently reminding his readers of what he told them when he was with them (2:5). Also to be noted are the different situations addressed. In the first letter the problem is potential despair over the long delay in Christ’s return; in the second letter the problem is anxiety about the fact that Christ may already have returned. The two problems require different solutions. (ibid., pp. 443-444).

The “anxiety about the fact that Christ may already have returned” is indicated in Paul’s instruction “not to be quickly shaken in mind or alarmed, either by spirit or by word or by letter, as though from us, to the effect that the day of the Lord is already here” (2 Thess. 2:2, cited above). It seems that someone else has written a letter pretending to be from Paul but misrepresenting his teaching, which leads him to authenticate this letter (2 Thess. 3:17): “I, Paul, write this greeting with my own hand. This is the mark in every letter of mine; it is the way I write.” F. F. Bruce notes that some repetition has been seen as an indication of “a separate letter,” but he adds, “It is more satisfactory to recognize in this thanksgiving the resumption of the introductory thanksgiving of 1:3, just as 1 Thess. 2:13 resumes the introductory thanksgiving of 1 Thess. 1:2” (1 & 2 Thessalonians, Word Biblical Commentary, 45, 1982, p. 189 on 2 Thess. 2:13-17). Bruce notes that the thanksgiving is

to God that he has chosen these Thessalonians believers–not simply that he chose them in Christ before all worlds but that his eternal choice of them has now been manifested in time by their wholehearted response to the gospel. This response was made when in due course they heard his call–“those whom he predestined; he also called” (Rom. 8:30)–and his call to them proved to be effectual in faith and life.

It is a travesty of God’s electing grace to suppose that, because he chooses some for salvation, all the others are thereby consigned to perdition. On the contrary, if some are chosen for special blessing, it is in order that others may be blessed through them and with them. This is a constant feature in the pattern of divine election throughout the Bible story, from Abraham onward. Those who are chosen constitute the firstfruits, bearing the promise of a rich harvest to come. (ibid., p. 191)

“So then, brothers and sisters,” continues Paul, “stand firm and hold fast to the traditions (paradovseiV, paradoseis) that you were taught by us, either by word of mouth or by our letter” (2 Thess. 2:15). For traditions passed on by Paul, compare “For I handed on (parevdwka, paredōka, the verb related to paravdosiV, paradosis) to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures” (1 Cor. 15:3). “For “stand firm,” Bassler refers to 1 Thessalonians 3:8; she adds that “the traditions include ethical (see [2 Thess.] 3:6 and doctrinal (see 2:5-6 teachings able to refute the erroneous views shaking the church” (op. cit., on 2:15).

Paul concludes the chapter with a prayer. “Now may our Lord Jesus Christ himself and God our Father, who loved us and through grace gave us eternal comfort and good hope, comfort your hearts and strengthen them in every good work and word” (vv. 16-17). According to Smith, “The wish-prayer (cf. 1:11-12) introduces ideas that develop in subsequent parts of the letter, noting God’s role in strengthening the community (2:17; cf. 3:3) and a concern about ‘work’ (2:17; cf. 3:8-12)” (op. cit., on vv. 16-17).

Matthew 7:1-12

Judging Others (Lk 6.37-42)

7:1 "Do not judge, so that you may not be judged. 2 For with the judgment you make you will be judged, and the measure you give will be the measure you get. 3 Why do you see the speck in your neighbor's eye, but do not notice the log in your own eye? 4 Or how can you say to your neighbor, 'Let me take the speck out of your eye,' while the log is in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor's eye. (Matthew 7:1-5, NRSV)

Profaning the Holy

6 "Do not give what is holy to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you. (Matthew 7:6, NRSV)

Ask, Search, Knock (Lk 11.9-13)

7 "Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. 8 For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 9 Is there anyone among you who, if your child asks for bread, will give a stone? 10 Or if the child asks for a fish, will give a snake? 11 If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him! (Matthew 7:7-11, NRSV)

The Golden Rule (Lk 6.31)

12 "In everything do to others as you would have them do to you; for this is the law and the prophets. (Matthew 7:12, NRSV)

The following comments are based on those of September 29, 2009 (Tuesday in the week of the Sunday closest to September 28, Year One), on relevant comments from those on Matthew 7:7-14 of May 5, 2009 (the Fifth Sunday of Easter, Year One), on comments of April 25, 2008 (Friday in the Fifth Week of Easter, Year Two), and on earlier comments as indicated there. For parallel passages for this reading, see the separate file, On Judging, etc.

            On Judging Others

To Matthew’s brief injunction, “Do not judge, so that you may not be judged” (Mt. 7:1, Luke’s parallel adds “do not condemn, and you will not be condemned.” and “Forgive, and you will be forgiven” (Lk. 6:37). Both Gospels have the passive voice in the motive for not judging, “so that you may not be judged” (Mt.), “and you will not be judged” (Lk.). It has been suggested that the passive voice is a Jewish circumlocution, one of various ways to avoid saying God’s name. The meaning would be, “Do not judge, so that God will not judge you!” The point is graphically illustrated by the reference to the log and the speck (below).

The principle of getting back what one gives is expressed in both Gospels, but with a difference. “For with the judgment you make you will be judged, and the measure you give will be the measure you get” (Mt. 7:2);, says Jesus in Matthew’s Gospel, but after advising forgiveness (Lk. 6:37) and generous giving, Luke’s version expresses the principle in positive terms: “A good measure, pressed down, shaken together, running over, will be put into your lap; for the measure you give will be the measure you get back” (Lk. 6:38). And before Luke’s version moves on to the speck in one’s eye, a short parable is presented: “He also told them a parable: ‘Can a blind person guide a blind person? Will not both fall into a pit? A disciple is not above the teacher, but everyone who is fully qualified will be like the teacher’ ” (Lk. 6:39-40; cf. Mt. 15:14; 10:24-25). But both versions share the advice to remove the log from one’s own eye before attempting to remove the speck from the neighbor’s eye. “Why do you see the speck in your neighbor’s eye,” says Jesus, “but do not notice the log in your own eye?” (Mt. 7:3 = Lk. 6:41). The two versions are the same in Greek except for a minor difference in word order with repetition of the definite article thvn (tēn), and different words for “own” in the phrase, “in your own eye” (ejn tw:/ sw:/ ojfqalmw:/, en tō(i) sō(i) ophthalmō(i), Mt.; ejn tw:/ ijdivw/ ojfqalmw:/, en tō(i) idiō(i) ophthalmō(i) ) (Mt. 7:3-5; Lk. 6:41-42). The continuation is also almost, but not quite, identical. “Or how can you say to your neighbor, ‘Let me take the speck out of your eye,’ while the log is in your own eye?” (Mt. 7:4); “Or how can you say to your neighbor, ‘Friend, let me take out the speck in your eye,’ when you yourself do not see the log in your own eye?” (Lk. 6:42a). And the concluding statement is identical in both versions. “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye” (Mt. 7:5 = Lk. 6:42b, again with minor differences in word order). The word order difference in Greek suggests Matthew’s emphasis on “your own eye” as the locus of the log, whereas Luke’s word order emphasizes the “log” that is in your own eye. Paul expands on the theme of not judging. “Therefore you have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself, because you, the judge, are doing the very same things. You say, ‘We know that God’s judgment on those who do such things is in accordance with truth.’ Do you imagine, whoever you are, that when you judge those who do such things and yet do them yourself, you will escape the judgment of God?” (Rom. 2:1-3).

            On Profaning the Holy

“Do not give what is holy to dogs,” says Jesus; “and do not throw your pearls before swine, or they will trample them under foot and turn and maul you” (Mt. 7:6). This saying has no parallel in the canonical Gospels, but is quoted in some early Christian writings. In the Didache, at the end of a paragraph on the Eucharist, it says, “But let none eat or drink of your Eucharist except those who have been baptized in the Lord’s Name. For concerning this also did the Lord say, ‘Give not that which is holy to the dogs’ ” (Didache ix, 5, trans., Kirsopp Lake, Loeb Classical Library). The saying appears in the Gospel of Thomas, “<Jesus said:> Do not give what is holy to the dogs, lest they cast it upon the dungheap (kopriva [kopria] ). Do not throw your pearls (margarivthV [margaritēs] ) to the swine, lest they make it . . . .” (GT 93, trans., Bruce W. Metzger, his ellipsis). The saying is also attributed to the Gospel according to Basilides, “the earliest of the Alexandrian Gnostics . . . [who] flourished . . . about 120-140” (“Basilides,” Catholic Encyclopedia, on the Internet at http://www.newadvent.org/cathen/02326a.htm, accessed again, May 7, 2010). Dennis C. Duling reminds us that “Dogs [is] an insult; see [Mt.] 15:26-27; Deut 23:18; Phil. 3:2; Rev. 22:15,” and Swine [is] considered unclean by Israelites, see [Mt.] 8:31; Lev. 11:7-8; Isa. 65:4; 2 Pet. 2:22 . . .” (HarperCollins Study Bible, rev. ed., 2006, on Mt. 7:6).

Is Jesus telling us that there are some people with whom we should not share the gospel (“what is holy”)? The later application to the Eucharist (in the Didache, see above), is surely not the meaning in the context of the Sermon on the Mount in Matthew. In the Gospel of Thomas, the negative cast of the saying is sharper, perhaps to exclude all but the true “gnostics.” William Barclay, suggesting minor alteration in the transmission of this saying, calls it “a good example of the Hebrew habit of parallelism” (The Gospel of Matthew, rev. ed., 1975, The Daily Study Bible, vol. 1, p. 267). He prints the saying in two lines:

Give not that which is holy unto the dogs;

Neither cast ye your pearls before swine

“With the exception of two words,” says Barclay,

the parallelism is complete. Give is paralleled by cast; dogs by swine; but holy is not really balanced by pearls. There the parallelism breaks down. It so happens that there are two Hebrew words which are very like each other, especially when we remember that Hebrew has no written vowels. The word for holy is kadosh (K D SH); and the Aramaic word for an ear-ring is kadasha (K D SH). The consonants are exactly the same, and in primitive written Hebrew the words would look exactly the same. Still further, in the Talmud, ‘an ear-ring in a swine’s snout’ is a proverbial phrase for something which is entirely incongruous and out of place. It is by no means impossible that the original phrase ran:

Give not an ear-ring unto the dogs;

Neither cast ye your pearls before swine,

in which case the parallelism would be perfect. (ibid., pp. 267-268)

Barclay suggests that “if that is the real meaning of the phrase, it would simply mean that there are certain people who are not fit, not able, to receive the message which the Church is so willing to give. It would not then be a statement of exclusiveness; it would be the statement of a practical difficulty of communication which meets the preacher in every age” (p. 268).

On Asking, Searching, Knocking

“Ask and it will be given you,” says Jesus; “search, and you will find; knock, and the door will be opened for you” (Mt. 7:7). Except for the introductory phrase, Luke’s version of this saying is the same: “So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you” (Lk. 11:9). The reason stated by Jesus is also the same in Matthew and Luke. “For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened” (Mt. 7:8; Lk. 11:10). The manuscript tradition has some variation in the forms of “be opened” in Luke (ajnoighvsetai, anoigēsetai, future passive; aJnoivgetai, anoigetai, present passive; ajnoicqhvsetai, anoichthēsetai, aorist passive), but the variations are perhaps due to scribes substituting, consciously or subconsciously, the “futuristic use of the present” (cf. Blass-Debrunner-Funk [BDF], A Greek Grammar of the New Testament and Other Early Christian Literature, 1961, 3^rd impression, 1967, sec. 323) or the gnomic (i.e., valid for all time) aorist (BDF, sec. 333).

In support of his statement that requests (prayers) will be answered, Jesus asks, “Is there anyone (tivV ejstin . . . a[nqrwpoV, tis estin . . . anthrōpos) among you who, if your child asks for bread, will give a stone? Or if the child asks for a fish, will give a snake? (Mt. 7:9-10). Luke’s version of the question has minor differences: “Is there anyone among you (tivna . . . to;n patevra, tina . . . ton patera) who, if your child asks for a fish, will give a snake instead of a fish? Or if the child asks for an egg, will give a scorpion?” (Lk. 11:11-12). At the beginning, the translators have resolved the difference in Greek sentence construction into essentially the same English. However, the differences in the objects requested and given are of interest.

            bread, stone (Mt. 7:9)             fish, snake (Lk. 11:11)

            fish, snake (Mt. 7:10)             egg, scorpion (Lk. 11:12)

The word “scorpion” (skorpivoV, skorpios) occurs five times in the New Testament (Rev. 9:3, 5, 7; Lk. 10:19; 11:12). It is paired with “snake” (o[fiV, ophis) in Deut. 8:15 LXX (Hebrew brAq4fa, ‘aqrāv and wHAnA, nāchāš), which may have influenced Luke to use it here. Jesus assures us that God is more willing than a human father to give us “good things”: “If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things [‘the Holy Spirit,’ Lk.] to those who ask him!” (Mt. 7:11; cf. Lk. 11:13). For many of us, we welcome this encouragement to ask, don’t we? We are reminded, of course, that we are to ask in Jesus’ name (Jn. 14:13-14), which implies that we should ask for what God would have us request.

On the Golden Rule

Both versions of the sermon include the Golden Rule. “In everything,” says Jesus, “do to others as you would have them do to you; for this is the law and the prophets” (Mt. 7:12). Luke’s version of the Golden Rule is very brief. “Do to others as you would have them do to you” (Lk. 6:31). Previous sections of Matthew’s sermon have had their parallels elsewhere, but, for the moment, at least, the two sermons come together. In Matthew’s version of the Golden Rule, Jesus presents it as the epitome of “the law and the prophets.” Parallels to this have been found in other cultures, including that of ancient China, for example, “Try your best to treat others as you would wish to be treated yourself, and you will find that this is the shortest way to benevolence” (Confucianism, Mencius, VII.A.4, cited by World Scripture, The Golden Rule, on the Internet at http://www.unification.net/ws/theme015.htm, accessed again May 7, 2010). Hillel is credited with a version of the Golden Rule. It is said that

A certain heathen came to Shammai and said to him, ‘Make me a proselyte, on condition that you teach me the whole Torah while I stand on one foot.’ Thereupon he repulsed him with the rod which was in his hand. When he went to Hillel, he said to him, ‘What is hateful to you, do not do to your neighbor: that is the whole Torah; all the rest of it is commentary; go and learn.’ (Talmud, Shabbat 31a, cited by ibid.)

There are many who would tell us how to live. I believe that Christianity provides a form of redemption that brings the power to live in that way.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net