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Daily Scripture Readings |
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Friday (July 9, 2010)* |
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Daily Office Lectionary, The Book of Common Prayer, the Episcopal Church in the U.S.A., 1979; cf. The Revised
Common Lectionary (RCL), Abingdon Press, 1992 |
Daily Lectionary, Book of Common Worship, the Presbyterian Church in the U.S.A., 1993 |
Daily Lectionary, Book
of Worship Inter-Lutheran Commission on Worship, c. 1978 (2002
printing) ‡ |
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http://www.satucket.com/lectionary/index.htm http://www.pcusa.org/lectionary YOU MAY NEED TO COPY AND PASTE THESE URLs IN YOUR BROWSER |
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‡ Daily Lectionary, Evangelical Lutheran Worship,
ELCA, 2006. In the Evangelical
Lutheran Worship book of 2006, the Daily Lectionary (pp. 1121-1153) is
revised to correlate with the Sunday Lectionary (the Revised Common
Lectionary) on the three year cycle: Year A, Year B (now current), Year C. “The
readings are chosen so that the days leading up to Sunday (Thursday through
Saturday) prepare for the Sunday readings. The days flowing out from Sunday
(Monday through Wednesday) reflect upon the Sunday readings” (p. 1121). |
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Unless otherwise indicated, the scripture
texts quoted are from The New Revised Standard Version (Nashville, TN:
Thomas Nelson Publishers), 1989. |
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Friday AM Psalm 16, 17 PM Psalm 22 Deut. 31:7-13, 24-32:4 Rom 10:1-13 Matt. 24:15-31 Eucharistic Readings: Psalm 51:1-12 Hosea 14:1-9; Matthew 10:16-23 |
Friday Morning: Psalms 84; 148 Deut. 31:7-13, 24-32:4 Rom 10:1-13 Matt. 24:15-31 Evening: Psalms 25; 40 |
Friday Morning Pss.: 88, 148 Num. 20:1-13 Rom. 5:12-21 Matt. 20:29-34 Evening Pss.: 6, 20 |
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Year C Daily Readings Psalm 25:1-10 Genesis 41:37-49 Acts 7:9-16 |
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* Friday in the week of the Sixth Sunday after Pentecost,
references for the week of the Sunday closest to July 6, Year Two |
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Episcopal
and Presbyterian Readings:
Deuteronomy
31:7-13, 24-32:4
7 Then Moses summoned Joshua and said to him in
the sight of all Israel: “Be strong and bold, for you are the one who will go
with this people into the land that the LORD has sworn to their ancestors to
give them; and you will put them in possession of it. 8 It is the LORD who goes
before you. He will be with you; he will not fail you or forsake you. Do not
fear or be dismayed.”
The Law to Be Read Every Seventh Year
9 Then Moses wrote down this law, and gave it to
the priests, the sons of Levi, who carried the ark of the covenant of the LORD,
and to all the elders of Israel. 10 Moses commanded them: “Every seventh year,
in the scheduled year of remission, during the festival of booths, 11 when all
Israel comes to appear before the LORD your God at the place that he will
choose, you shall read this law before all Israel in their hearing. 12 Assemble
the people-men, women, and children, as well as the aliens residing in your
towns-so that they may hear and learn to fear the LORD your God and to observe
diligently all the words of this law, 13 and so that their children, who have
not known it, may hear and learn to fear the LORD your God, as long as you live
in the land that you are crossing over the Jordan to possess.” (Deuteronomy
31:7-13, NRSV)
24 When Moses had finished writing down in a
book the words of this law to the very end, 25 Moses commanded the Levites who
carried the ark of the covenant of the LORD, saying, 26 “Take this book of the
law and put it beside the ark of the covenant of the LORD your God; let it
remain there as a witness against you. 27 For I know well how rebellious and
stubborn you are. If you already have been so rebellious toward the LORD while
I am still alive among you, how much more after my death! 28 Assemble to me all
the elders of your tribes and your officials, so that I may recite these words
in their hearing and call heaven and earth to witness against them. 29 For I
know that after my death you will surely act corruptly, turning aside from the
way that I have commanded you. In time to come trouble will befall you, because
you will do what is evil in the sight of the LORD, provoking him to anger
through the work of your hands.”
The Song of Moses
30 Then Moses recited the words of this song, to
the very end, in the hearing of the whole assembly of Israel:
32:1 Give ear, O heavens, and I will speak;
let the earth hear the words of my mouth.
2 May my teaching drop like the rain,
my speech condense like the dew;
like gentle rain on grass,
like showers on new growth.
3 For I will proclaim the name of the LORD;
ascribe greatness to our God!
4 The Rock, his work is perfect,
and all his ways are just.
A faithful God, without deceit,
just and upright is he; (Deuteronomy 31:24-32-4,
NRSV)
The
following comments are based on those of July 11, 2008 (Friday in the week of
the Sunday closest to July 6, Year Two), when they were repeated with editing
and supplement from July 14, 2006 (Friday in the week of the Sunday closest to
July 6, Year Two), when comments were revised and supplemented from July 9,
2004 in an email sent July 8, 2004, for July 8-9.
This is
the third of four daily readings from Deuteronomy, before moving into the Book
of Joshua on Sunday. This reading begins as Moses summons Joshua and, “in the
sight of all Israel,” says to him, “Be strong and bold, for you are the one who
will go with this people into the land that the LORD has sworn to their
ancestors to give them; and you will put them in possession of it. It is the
LORD who goes before you. He will be with you; he will not fail you or forsake
you. Do not fear or be dismayed” (Deut. 31:7-8). These words are echoed in the
LORD’s charge to Joshua in Joshua 1:1-9, especially verses 5-7.
In
Deuteronomy 31:9-13, according to Bernhard W. Anderson, “a covenant ceremony,
to be held every seven years, is instituted” (NOAB, 2nd ed.,
1994, on Deut. 31:9-13). “Then,” we are told, “Moses wrote down this law, and
gave it to the priests, the sons of Levi, who carried the ark of the covenant
of the LORD, and to all the elders of Israel” (v. 9). According to Anderson,
“the belief is expressed that the whole Deuteronomic law was written by Moses”
(ibid., on v. 9). “Every seventh year,” commands Moses, “in the scheduled year
of remission, during the festival of booths, when all Israel comes to appear
before the LORD your God at the place that he will choose, you shall read this
law before all Israel in their hearing. Assemble the people–men, women, and
children, as well as the aliens residing in your towns–so that they may hear
and learn to fear the LORD your God and to observe diligently all the words of
this law” (Deut. 31:10-12). A further purpose is stated, “so that their
children, who have not known it, may hear and learn to fear the LORD your God
as long as you live in the land that you are crossing over the Jordan to
possess” (v. 13). Professor Anderson sees the reference to “this law” (txZZzo0ha hr!OTha, hattôrāh
hazzō’th, Deut. 31:9) as “the whole Deuteronomic law, and “this book
of the law” (hz0,ha hr!OTh rp,se, sēpher hattôrāh hazzeh, Deut 31:26) as “Deuteronomy”
(ibid., on vv. 9, 26).
In the
interval in today’s reading, the LORD calls Moses and Joshua to “the tent of
meeting” (vv. 14-15). The LORD predicts the future unfaithfulness of Israel
(vv. 16-22) and gives them a “song” to “be a witness for me [i.e., the LORD]
against the Israelites” (v. 19, cf. v. 21). As the interval concludes, we are
told, “Then the LORD commissioned Joshua son of Nun and said, ‘Be strong and
bold, for you shall bring the Israelites into the land that I promised them; I
will be with you’ ” (v. 23, cf. vv. 7-8; Num. 27:15-23).
As the
reading resumes, S. Dean McBride Jr. says, “Preceding themes of the written law
(vv. 9-13) and of the Song of Moses as witness (vv. 16:22) are here resumed and
conflated; see also 32:44-47” (The
HarperCollins Study Bible, rev. ed., 2006, on Deut. 31:24-29). “When Moses
had vanished writing down in a book the words of this law to the very end,”
says the narrator, “Moses commanded the Levites who carried the ark of the
covenant of the LORD, saying, ‘Take this book of the law (hz0,ha hr!OTh rp,se, sēpher hattôrāh hazzeh) and put it beside the ark of the covenant of the LORD your
God; and let it remain there as a witness against you’ ” (vv. 24-26). As
noted above, Anderson understands this as the Book of Deuteronomy. Rabbi J. H.
Hertz sees it as “the entire Book of the Law, which contained both the laws of
the Sinai Covenant and those of the Covenant in the Plains of Moab (xxviii,
69),” which he adds “was placed by the side of the Ark (Koenig)” (Pentateuch
& Haftorahs, 2nd ed., 24th printing, 1981, p. 890
on Num. 31:26). Moses anticipates Israel’s later rebellions. “For I know well
how rebellious and stubborn you are. If you already have been so rebellious
toward the LORD while I am still alive among you, how much more after my
death!” (v. 27). So he says, “Assemble to me all the elders of your tribes and
your officials, so that I may recite these words in their hearing and call
heaven and earth to witness against them” (v. 28). And he explains, “For I know
that after my death you will surely act corruptly, turning aside from the way
that I have commanded you. In time to come (Mym9y0!ha tyr96H3xa, ’acharîth
hayyāmîm) trouble will befall you,
because you will do what is evil in the sight of the LORD, provoking him to
anger through the work of your hands” (v. 29). Rabbi Hertz says, “in the end of days” (JPS 1917, for NRSV
“in time to come”), is “a phrase indicating some distant future; Gen. XLIX, 1.
The apostasy here predicted became widespread in the days of some of the
Judges; cf. Judges II, 11-16; III, 7” (ibid., on v. 29).
Today’s
reading concludes with an introduction of the Song of Moses (31:30-32:43) and
its opening lines. “Then,” we are told, “Moses recited the words of this song,
to the very end, in the hearing of the whole assembly of Israel” (31:30). Rabbi
Hertz says, “Moses began his ministry at the Red Sea with a song of praise and
triumph, and he ends his life of service to God and Israel with another hymn of
joy on the banks of the Jordan, and in view of the Promised possession” (ibid.,
p. 896, on Deut. 32:1-44). The song begins by calling on the heavens and the
earth to hear, not merely Israel. “Give ear, O heavens, and I will speak; / let
the earth hear the words of my mouth” (32:1). Moses expresses the desire that
his teaching be well received and produce the desired effects. “May my teaching
drop like the rain, / my speech condense like the dew; / like gentle rain on
grass, / like showers on new growth” (v. 2). The Rabbi explains: “The message
conveyed by the Song shall, like rain and dew falling on plants, penetrate to
the hearts of the Israelites; refresh, stimulate, and give birth to a new
spiritual life. The Song, therefore, is not only one of warning, but of comfort
also, to awaken new hope in a suffering Israel” (ibid., on v. 2). Bernard M.
Levinson, who sees the song as “a late insertion that reflects upon Israel’s
history, probably presupposing the exile,” characterizes its form as “a revised
and expanded prophetic lawsuit” (NOAB, 3rd ed., 2001, on
Deut. 31:30-32:43). He describes the language of verse 2 as “wisdom themes”
with which “the original prophetic lawsuit has been combined” (on v. 2).
The
poetic introduction to the song announces that Moses “will proclaim the name of
the LORD; / ascribe greatness to our God!” (v. 3). “This v[erse],” says the
Rabbi, “states the reason of the invoking of heaven and earth in v. 1,
and the wish expressed in v. 2. He will proclaim the Name of the LORD; i.e.
His character as revealed in His dealings with Israel” (op. cit., on v. 3).
Today’s
reading breaks off before the reference to Israel as God’s “degenerate children
[who] have dealt falsely with him” (v. 5a), concluding by describing the LORD
as “the Rock (rUc00ha, hatstsûr), his work is perfect, / and all his ways are
just. / A faithful God, without deceit, just and upright is he” (v. 4). Although
Levinson says, “Rock, more accurately, ‘Mountain,’ a title applied to
the high god of ancient Canaan . . . and to the biblical God
(vv. 15, 18, 30-31, 37; Isa 44:8; Ps. 78:35),” William L. Holladay defines the
word as “boulder, (large) rock” (A Concise Hebrew and Aramaic Lexicon
of the Old Testament, 1971, 10th corrected impression, 1988,
s.v. rUc, tsûr,
I). Quoting Stanley, the Rabbi says, “Nine times in the course of this single
hymn is repeated this most expressive figure, taken from the granite crags of
Sinai, and carried thence through psalms and hymns of all nations, like one of
the huge fragments which it represents, to regions as remote in aspect as in
distance from its original birth-place.” And the Rabbi adds, “It denotes the
Divine unchangeableness and its refuge for men. Ages pass away, but the rock remains
a place of safety in time of storm and flood” (op. cit., on v. 4). According to
Driver, cited by the Rabbi, “This v[erse] gives a concise and forcible
declaration of the ethical perfection of God, maintained by Him uniformly in
His moral government of the world” (ibid.).
Romans
10:1-13
10:1 Brothers and sisters, my heart’s desire and
prayer to God for them is that they may be saved. 2 I can testify that they
have a zeal for God, but it is not enlightened. 3 For, being ignorant of the
righteousness that comes from God, and seeking to establish their own, they
have not submitted to God’s righteousness. 4 For Christ is the end of the law
so that there may be righteousness for everyone who believes.
Salvation Is for All
5 Moses writes concerning the righteousness that
comes from the law, that “the person who does these things will live by them.”
6 But the righteousness that comes from faith says, “Do not say in your heart,
‘Who will ascend into heaven?’ “ (that is, to bring Christ down) 7 “or ‘Who will
descend into the abyss?’ “ (that is, to bring Christ up from the dead). 8 But
what does it say?
“The word is near you,
on your lips and in your heart”
(that is, the word of faith that we proclaim);9 because if you
confess with your lips that Jesus is Lord and believe in your heart that God
raised him from the dead, you will be saved.10 For one believes with the heart
and so is justified, and one confesses with the mouth and so is saved. 11 The
scripture says, “No one who believes in him will be put to shame.” 12 For there
is no distinction between Jew and Greek; the same Lord is Lord of all and is
generous to all who call on him. 13 For, “Everyone who calls on the name of the
Lord shall be saved.” (Romans 10:1-13, NRSV)
Paul
remains concerned for his fellow Israelites, for the salvation of Israel: “my
heart’s desire and prayer to God for them is that they may be saved” (Rom.
10:1; cf. 9:2-3). Although “they have a zeal for God,” says Paul, he adds that
“it is not enlightened” (v. 2). He explains: “For, being ignorant of the
righteousness that comes from God, and seeking to establish their own, they
have not submitted to God’s righteousness” (v. 3). “In Paul’s view,” says Neil
Elliott, “Israel was ignorant in failing to submit to God’s
righteousness, i.e., the righteousness offered through the ‘faith of Jesus
Christ’ ” (NOAB, 3rd ed., augmented, 2007, on Rom.
10:3). He explains the phrase, “faith of Jesus Christ” by reference to his
earlier note on 3:22, “the righteousness of God through faith in Jesus Christ ( dia; pivstewV jIhsou: Cristou:, dia pisteōs Iēsou Christou)”: He says, “The
alternative translation in note a, the faith of Jesus Christ [a
different interpretation of the genitive case, ‘of Jesus Christ’], is
increasingly preferred. It conforms this phrase to identically structured phrases
in 3:3 (‘the faithfulness of God’) and 4:12, 16 (‘the faith
of . . . Abraham’) and reflects the importance for Paul of
Jesus’ faithful obedience (5:19; Phil. 2:8)” (ibid., on 3:22; cf. Ben
Witherington III, with Darlene Hyatt, Paul’s Letter to the Romans; A
Socio-Rhetorical Commentary. 2004, p. 101, on Rom. 3:22). Paul concludes
his paragraph by saying, “For Christ is the end (tevlovV, telos) of the law
so that there may be righteousness for everyone who believes” (10:4). According
to Elliott, “the end of the law almost certainly means its goal, not its
termination (3:31; 7:12, 16, 22; 9:30-32)” (on v. 4). The word tevlovV, (telos,
‘end’) is defined as “a point of time marking the end of a duration, end,
termination, cessation” for Romans 9:4 (Bauer-Danker-Arndt-Gingrich
[BDAG, s.v. tevlovV, telos, meaning no. (1) ), but a cross-reference
points to meaning no. (3): “the goal toward which a movement is being
directed, end, goal, outcome,” indicated for Mt. 26:58, Js.
5:11 and other New Testament references (ibid., on meaning no. (3) ).
“How did
the most religious of all peoples come to reject their own Messiah?” That was
Paul’s question, as framed by C. K. Barrett (The Epistle to the Romans,
Harper’s New Testament Commentaries, 1957, p. 195, on Romans 10:1-13). Paul’s
answer, already given (ibid.), is found in 9:31-32: “Israel, who did strive for
the righteousness that is based on the law, did not succeed in fulfilling that
law. Why not? Because they did not strive for it on the basis of faith, but as
if it were based on works.” “I can testify,” says Paul, “that they have a zeal
for God, but it is not enlightened. “R. Judah b. Tema said : Be bold as a
leopard, and light as an eagle, and swift as a gazelle, and strong as a lion to
do the will of thy Father which is in heaven” (Mishnah, Aboth [trans., R.
Travers Herford; ed. R. H. Charles] 5:23, on the Internet Web Site, Wesley
Center for Applied Theology, edited by Edited by Diane Morgan for the Wesley
Center for Applied Theology at Northwest Nazarene University at http://tcoto.klaxo.net/apo/pseudo/pirke-aboth.htm, accessed again July 8, 2010; you may need to copy and paste the
URL in your browser). Barrett cites this saying and says, “the words of Judah
b. Tema . . .
are no more than characteristic of Judaism at its best. No nation
had given itself to God with such devoted and courageous zeal as Israel; yet it
was also true that the eternal decree which had determined Israel’s unbelief
could be traced in sins and errors for which Israel was responsible–an interplay
of predestination and human responsibility characteristic of the Bible, and not
to be disposed of in the interests of simplicity on one side or the other. (op.
cit., p. 196, on Rom. 10:2)
Earlier,
when Paul quoted Malachi (Rom. 9:13, citing Mal. 1:2-3), the issue for Malachi
was the status of Israel and Edom as nations in the fifth century B.C., not
that of the persons Jacob and Esau, who lived a millennium earlier. For Paul it
was an example illustrating an abstract principle, God’s sovereignty and his
right to choose. Douglas J. Moo’s attempt to make the issue in chapter nine the
personal salvation of Jacob and/or Esau (Romans: The NIV Application
Commentary, 1996, pp. 305-307, on Rom. 9:6-13) in the interest of a
“generally (though not consistently) Calvinistic . . .
soteriology” (p. 308) remains unconvincing. But the issue does become personal
salvation in chapter ten.
By
saying, “Moses writes concerning the righteousness that comes from the law,
that ‘the person who does these things will live”(Rom. 11:5, citing Lev. 18:5),
Paul supports his claim that salvation is for all. His interpretation of texts
from Leviticus and Deuteronomy, is compared with the Old Testament texts in the
following table:
|
Texts from Leviticus and Deuteronomy |
Interpreted about Christ by Paul |
|
You shall keep my statutes and my ordinances; by doing so one
shall live: I am the LORD. (Lev. 18:5 NRSV) 11 Surely, this commandment that I am commanding you today is
not too hard for you, nor is it too far away. 12 It is not in heaven, that
you should say, “Who will go up to heaven for us, and get it for us so
that we may hear it and observe it?” 13 Neither is it beyond the sea, that
you should say, “Who will cross to the other side of the sea for us, and
get it for us so that we may hear it and observe it?” 14 No, the word is
very near to you; it is in your mouth and in your heart for you to
observe. (Deut. 30:11-14 NRSV) |
10:5 Moses writes
concerning the righteousness that comes from the law, that “the person who
does these things will live by them.” 6 But the righteousness that comes from faith says, “Do not
say in your heart, ‘Who will ascend into heaven?’ ” (that is, to
bring Christ down) 7 “or ‘Who will descend into the abyss?’ “ (that is,
to bring Christ up from the dead). 8 But what does it say? “The word is near you, on your lips and in your
heart” (that is, the word of faith that we proclaim); (Rom. 10:5-8
NRSV) |
Rabbi J.
H. Hertz comments on this passage from Deuteronomy: “God’s commandment is not
too hard nor distant; but nigh, clear, and practicable. Sheer life and death,
good and evil, are set before Israel. Obedience means blessing; disobedience,
destruction” (Pentateuch & Haftorahs, 2nd ed., 24th
printing, 1981, on Deut. 30:11-14). But when Paul quotes Deuteronomy saying,
“Do not say in your heart, ‘Who will ascended into heaven?’ ” (that is, to
bring Christ down)” (Rom. 10:6), and adds, “or ‘Who will descend into the
abyss?’ (that is, to bring Christ up from the dead)” (v. 7), he
substitutes Christ for “this commandment that I am commanding you today”
(Deut:30:11); when Moses continues, “It [i.e., the commandment] is not in
heaven, that you should say, ‘Who will go up to heaven for us, and get it for
us so that we may hear it and observe it?” (v. 12), the same substitution
applies. T. W. Manson agrees: “Paul reinterprets Dt. 30:11-14 so that Christ
takes the place of the ‘commandment’ or ‘word’ of God.” In Deuteronomy, Moses
continues, “No, the word (rbaDAha, haddāvar) is very near to you; it is in your mouth
and in your heart for you to observe” (Deut. 30:14). The “word” in the
Deuteronomy text, as indicated above, means the commandment. For Paul, it is
“the word of faith that we proclaim;” it is “near you, / on your lips and in
your heart” (Rom. 10:8).
Rabbi
Hertz comments on Deuteronomy 30:14: “The word of God is on the lips of fathers
and children, teachers and taught. Man can carry the Torah, unlike the
Sanctuary, everywhere with him. ‘When thou walkest, it shall lead thee, when
thou liest down, it shall watch over thee; and when thou awakest, it shall talk
with thee’ (Prov. vi, 22).” And he adds, “R. Jose the son of Kisma applied
those words to the Torah, thus: when thou walkest, it shall lead thee–in
this world; when thou liest down, it shall watch over thee–in the grave;
and when thou wakest, it shall talk with thee–in the world to come”
(ibid., p. 882, on Deut. 30:14). According to G. A. Smith, as cited here by
Rabbi Hertz, in the words “that thou mayest do it [Deut. 30:14 JPS
1917], Moses does not say it is easy, ‘but more justly and finely, that
it carries with it the conscience and provocation to its fulfilment by
man’ ” (ibid.).
As noted
above, Manson says, in verses 6 to 10 “Paul reinterprets Dt. 30:11-14 so that
Christ takes the place of the ‘commandment’ or ‘word’ of God.” Manson adds,
“What Christ brings is appropriated by those who accept and acknowledge him as
Lord” (Peake’s Commentary on the Bible, 1962, reprinted 1972, sec. 824 i,
p. 948, on Rom. 10:6-10). Barrett explains Paul’s use of these Old Testament
texts:
In this passage, the
Deuteronomic writer claims that the law is not too difficult to fulfil. Like
the author of Leviticus (see v. 5), he to speaks of ‘doing’, and adds that
there is no reason why the law should not be done. In point of fact, it is
doubtful whether he did think of the law in a strictly ‘nomistic’ [=
legalistic?] way. Deuteronomy is full of the notion that God’s relations with
his people rest upon grace. Paul, however, strikes out a fresh interpretation
of the passage which seems to have no Jewish parallel, though it is worth
noting that in I Bar. iii. 29 f. the words of Deuteronomy are taken to apply to
‘Wisdom’. So here, Paul supposes that they refer to Christ, though he takes the
speaker to be the righteousness of God (v. 6), here described as the
righteousness which has its root in faith. (op. cit., pp.198-199, on Rom. 10:5)
As noted
above, Paul speaks here about personal salvation. His prayer for the Jews is
“that they may be saved” (10:1). Verses nine to thirteen state some conditions:
“if you confess with your lips that Jesus is Lord and believe in your heart
that God raised him from the dead, you will be saved” (v. 9). That’s the way it
works, says Paul. “For one believes with the heart and so is justified, and one
confesses with the mouth and so is saved” (v. 10). It is the same for the Jew
and the Greek (v. 12). Two quotations from the Septuagint are used to
demonstrate this point. “No one who believes in him will be put to shame” (v.
11; cf. 9:33) is cited from Isaiah 28:16 LXX, “he that believeth on him shall
not be put to shame” (“in the style of the English Revised Version” [ERV],
1881, as used by Robert G. Bratcher, Old Testament Quotations in the New
Testament, 3rd ed., 1987, p. 43); Hebrew text (as in the ERV):
“he that believeth shall not make haste.” “For, ‘Everyone who calls on
the name of the Lord shall be saved’” (Rom. 10:13). “Then everyone who calls on
the name of the LORD shall be saved” (Joel 2:32 [3:5 in Hebrew]). Bratcher
cites the ERV: “Whosoever shall call upon the name of the Lord shall be saved”
(Joel 3:5 LXX); “Whosoever shall call upon the name of the Lord shall be
delivered” (Joel 3:5 Hebrew text). The Septuagint translates Flem0Ay9 (yimmālët,
“get oneself to safety,” “be delivered”) with swqhvsetai (sōthësetai “shall be saved”).
Two key
points have been made about salvation, which requires (1) believing with the
heart, and (2 confessing with the mouth (Rom. 10:9-10). “With the heart man
believeth unto righteousness” (v. 10, ASV, as cited by Wilbur T. Dayton, Romans,
Wesleyan Bible Commentary, V, p. 67), “For one believes with the heart and so
is justified” (NRSV). Dayton calls this “first and fundamental,” but the
second, “and with the mouth confession is made unto salvation” (ASV), “and one
confesses with the mouth and so is saved” (NRSV), “is really not separable from
it” (i.e., the first) (ibid.).
Matthew
24:15-31
The Desolating Sacrilege
15 "So when you see the desolating sacrilege
standing in the holy place, as was spoken of by the prophet Daniel (let the
reader understand), 16 then those in Judea must flee to the mountains; 17 the
one on the housetop must not go down to take what is in the house; 18 the one
in the field must not turn back to get a coat. 19 Woe to those who are pregnant
and to those who are nursing infants in those days! 20 Pray that your flight
may not be in winter or on a sabbath. 21 For at that time there will be great
suffering, such as has not been from the beginning of the world until now, no,
and never will be. 22 And if those days had not been cut short, no one would be
saved; but for the sake of the elect those days will be cut short. 23 Then if
anyone says to you, ‘Look! Here is the Messiah!' or ‘There he is!'--do not
believe it. 24 For false messiahs and false prophets will appear and produce
great signs and omens, to lead astray, if possible, even the elect. 25 Take
note, I have told you beforehand. 26 So, if they say to you, ‘Look! He is in
the wilderness,' do not go out. If they say, ‘Look! He is in the inner rooms,'
do not believe it. 27 For as the lightning comes from the east and flashes as
far as the west, so will be the coming of the Son of Man. 28 Wherever the
corpse is, there the vultures will gather.
The Coming of the Son of Man
29 "Immediately after the suffering of
those days
the sun will be darkened,
and the moon will not give its light;
the stars will fall from heaven,
and the powers of heaven will be shaken.
30 Then the sign of the Son of Man will appear in heaven, and then
all the tribes of the earth will mourn, and they will see ‘the Son of Man
coming on the clouds of heaven' with power and great glory. 31 And he will send
out his angels with a loud trumpet call, and they will gather his elect from
the four winds, from one end of heaven to the other. (Matthew 24:15-31, NRSV)
Matthew
24:15-31
The Desolating Sacrilege
15 "So when you see the desolating
sacrilege standing in the holy place, as was spoken of by the prophet Daniel
(let the reader understand), 16 then those in Judea must flee to the mountains;
17 the one on the housetop must not go down to take what is in the house; 18
the one in the field must not turn back to get a coat. 19 Woe to those who are
pregnant and to those who are nursing infants in those days! 20 Pray that your
flight may not be in winter or on a sabbath. 21 For at that time there will be
great suffering, such as has not been from the beginning of the world until
now, no, and never will be. 22 And if those days had not been cut short, no one
would be saved; but for the sake of the elect those days will be cut short. 23
Then if anyone says to you, ‘Look! Here is the Messiah!' or ‘There he is!'--do
not believe it. 24 For false messiahs and false prophets will appear and
produce great signs and omens, to lead astray, if possible, even the elect. 25
Take note, I have told you beforehand. 26 So, if they say to you, ‘Look! He is
in the wilderness,' do not go out. If they say, ‘Look! He is in the inner
rooms,' do not believe it. 27 For as the lightning comes from the east and
flashes as far as the west, so will be the coming of the Son of Man. 28
Wherever the corpse is, there the vultures will gather.
The Coming of the Son of Man
29 "Immediately after the suffering of those
days
the sun will be darkened,
and the moon will not give its light;
the stars will fall from heaven,
and the powers of heaven will be shaken.
30 Then the sign of the Son of Man will appear in heaven, and then
all the tribes of the earth will mourn, and they will see ‘the Son of Man
coming on the clouds of heaven' with power and great glory. 31 And he will send
out his angels with a loud trumpet call, and they will gather his elect from
the four winds, from one end of heaven to the other. (Matthew 24:15-31, NRSV)
The following comments are repeated here from December 14, 2009
(Monday in the week of the Third Sunday of Advent, Year Two), when comments
were repeated with editing and supplement from July 11, 2008 (Friday in the
week of the Sunday closest to July 6, Year Two), when comments were repeated
with editing and supplement from December 17, 2007 (Monday in the week of the
Third Sunday of Advent, Year Two), when comments were repeated from July 14,
2006 (Friday in the week of the Sunday closest to July 6, Year Two), when they
were combined with revision from July 9, 2004, in an email sent July 8, 2004,
for July 8-9, and from December 12, 2005 (Monday in the week of the Third
Sunday of Advent, Year Two).
For recent comments on Mark 3:14-27, see the Archive for August
24, 2009 (Monday in the week of the Sunday closest to August 24, Year One). For
recent comments on Luke 21:20-29, see the Archive for June 20, 2009 (Saturday
in the week of the Sunday closest to June 15, Year One); for recent comments on
Luke 17:20-37, see the Archive for June 3, 2009 (Wednesday in the week of the
Sunday closest to June 1, Year One).
This is the second of four readings from Jesus’ eschatological
discourse in Matthew.(chap. 24; six readings if chap. 25 were to be included). An
outline of the discourse with references to parallel passages is found in the
table in the separate file Eschatological Speech Outline. Parallel
passages for today’s reading are found in the separate file Eschatological
Speech Middle.
We are presented with more of “the sign[s] of your coming and of
the end of the age” (Mt. 24:3), in particular, “the desolating sacrilege.” In
Mark’s version, Jesus says, “But when you see the desolating sacrilege (to; bdevlugma th:V ejrhmwvsewV, to bdelygma tēs erēmōseōs) set up
where it ought not to be (let the reader understand), then those in Judea must
flee to the mountains” (Mk. 13:14). Mark’s phrase uses the definite article,
referring to the phrase “a desolating sacrilege” (bdevlugma ejrhmwvsewV, bdelygma
erēmōseōs) in 1 Maccabees 1:54, in the report of the
atrocities inflicted upon Jerusalem by the Hellenistic Syrian Antiochus IV
Epiphanes, who desecrated the Jerusalem temple in 167 B.C. (1 Macc. 1:41-64). “Now
on the fifteenth day of Chislev, in the one hundred forty-fifth year [note b
‘167 B.C.’], they erected a desolating sacrilege (bdevlugma ejrhmwvsewV, bdelygma
erēmōseōs) on the altar of burnt offering” (1 Macc. 1:54a
NRSV). Daniel refers to this event in the form of prophecy, and the Septuagint
translation uses the same phrase. “The prince who is to come [clearly Antiochus
IV Epiphanes]” (Dan. 9:26) “shall make a strong covenant with many for one
week, and for half of the week he shall make sacrifice and offering cease; and
in their place shall be an abomination that desolates (Mmewom4 Myc9UQ0w9, šiqqûtsîm
mešōmēm), until the decreed end is poured out upon the
desolation” (v. 27). The Septuagint translation of the phrase, “an abomination
that desolates,” is bdevlugma tw:n
ejrhmwvsewn (Dan. 9:27 LXX and
Theodotion; cf. Dan. 11:31 and 12:11 in Hebrew, LXX and Theodotion). Matthew’s
version of Jesus’ saying makes the reference to Daniel explicit and makes it
clear that the “desolating sacrilege” is to be placed in the temple. “So when
you see the desolating sacrilege standing in the holy place [i.e. the temple
sanctuary], as was spoken of by the prophet Daniel (let the reader understand),
then those in Judea must flee to the mountains” (Mt. 24:15-16; cf. Dan. 9:27;
11:31; 12:11).
Luke’s Gospel has no reference to the “desolating sacriledge. In
the parallel to Mark 13:14 and Matthew 24:15, Luke does refer to desolation,
but it is the effect when Jerusalem is “surrounded by armies”: “When you see
Jerusalem surrounded by armies, then know that its desolation (hJ ejrhvmwsiV aujth:V, hē
erēmōsis autēs) has come near” (Lk. 21:20). As noted earlier
(cf. the Archive for June 20, 2009), we may assume that Mark’s Gospel was one
of Luke’s sources. Luke has added the reference to “Jerusalem surrounded by
armies”–anticipated, of course, by Jesus, but for Luke, at the time of his
writing, already history. He is not inventing sayings for Jesus, but rather,
understanding what Jesus said in the light of subsequent events.
The desolating sacrilege (Mt. 24:14; Mk. 13:13:14b), which has its
prototype in the actions of Antiochus IV Epiphanes, noted above, and which led
to the Maccabean revolt and eventual independence and sovereignty for Judea for
a few decades, has been related by some to later events. The very presence of
the Roman armies in Jerusalem, with eagle standards, not to mention their role
as foreign dominators, would call to mind the period of Syrian oppression and
the Maccabean war. Their presence would be provocative. One “near miss,” we
might call it, was Emperor Caligula’s (Caius’) attempt to erect statues in the
temple in Jerusalem. Lambert Dolphin tells this story, “The Destruction of the
Second Temple (on his Internet Website http://ldolphin.org/;
the article is at http://www.templemount.org/destruct2.html#anchor596423, accessed again December 14, 2009; you may need to copy and paste
the URL in your browser):
Shortly after the death and resurrection of Jesus, the mad Emperor
Gaius Julius Caesar Germanicus - nicknamed Caligula ("little boots")
- attempted to desecrate the Temple. Everywhere else in the Roman empire
subjugated peoples had been forced to conform to the cult of Rome and
acknowledge not only Caesar as Lord but also fall into line by adopting the
Roman pantheon of gods. The Jews had been left alone and it was time they began
to conform. Caligula gave an order to set up his statue in the Holy of Holies
in the Temple:
Now Caius Caesar did so grossly abuse the fortune he had arrived
at, as to take himself to be a god, and to desire to be so called also, and to
cut off those of the greatest nobility out of his country. He also extended his
impiety as far as the Jews. Accordingly he sent Petronius with an army to
Jerusalem to place his statues in the temple, and commanded him that, in case
the Jews would not admit of them, he should slay those that opposed it, and
carry all the rest into captivity. (Flavius Josephus, Antiquities, 15,
403 ff.)
The Roman writer Tacitus adds that Caius commanded the Jews to
place his effigies in the Temple. Josephus records that the Jews pleaded with
Petronius not to do this. The Jews in their stubborn monotheism were willing to
sacrifice their whole nation before they would allow the Temple to be defiled.
Petronius marveled at their courage and ceased with the process so
confrontation was temporarily averted. An enraged Caligula commanded that
Petronius be put to death. Josephus records that Caligula himself died soon
thereafter and due to bad weather at sea, the letter ordering Petronius' death
arrived three weeks after the news arrived of Caligula's death. Petronius was
not executed and the Temple was spared this particular abomination.
As Josephus tells the story,
Hereupon Caius, taking it very heinously that he should be thus
despised by the Jews alone, sent Petronius to be president of Syria, and
successor in the government to Vitellius, and gave him order to make an
invasion into Judea, with a great body of troops; and if they would admit of
his statue willingly, to erect it in the temple of God; but if they were
obstinate, to conquer them by war, and then to do it. (Antiquities, 18.8.2,
trans., William Whiston, Josephus,
Complete Works, 1867 . . . 1960, repr. 1984, p. 389;
on the Internet web site, perseus.tufts.edu, at http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0146%3Abook%3D18%3Asection%3D224,
accessed again July 8, 2010)
Petronius at first attempted to carry out Caesar’s order, but he
met with serious objections by the Jews. So he procrastinated, and after
several further exchanges, though Caligula (Caius) sent a further inquiry, he
was prevented by the death of the Emperor from the necessity of following the
order.
This was the epistle which Caius wrote to. Petronius; but
Petronius did not receive it while Caius was alive, that ship which carried it
sailing so slow, that other letters came to Petronius before this, by which he
understood that Caius was dead; for God would not forget the dangers Petronius
had undertaken on account of the Jews, and of his own honor. But when he had
taken Caius away, out of his indignation of what he had so insolently attempted
in assuming to himself divine worship, both Rome and all that dominion
conspired with Petronius, especially those that were of the senatorian order,
to give Caius his due reward, because he had been unmercifully severe to them;
for he died not long after he had written to Petronius that epistle which
threatened him with death. (Josephus, Antiquities, 305; on the internet at http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0146%3Abook%3D18%3Asection%3D305,
accessed July 8 2010; you may need to copy and paste the URL in your browser.)
Philo also tells this story, and both he and Josephus say that it
was fortunate that Caligula died before the order was carried out.
All of the Synoptic Gospels continue Jesus’ eschatological
discourse with the warning that “those in Judea must flee to the mountains”
(Mt. 24:16; cf. Mk. 13:14b; Lk. 21:21a). Luke adds that “those inside the
city”–now surrounded by armies (v. 20)–“must leave it, and those out in the
country must not enter it” (Lk. 21:21b, c). In view of the danger “the one on
the housetop must not go down to take what is in the house” (Mt. 24:17; cf. Mk.
13:15). For the same reason, “the one in the field must not turn back to get a
coat” (Mt. 24:18; cf. Mk. 13:16). Although Luke omits some of these details, he
describes the time as “days of vengeance, as a fulfillment of all that is
written” (Lk. 21:22). “Woe to those who are pregnant,” says Jesus, “and to
those who are nursing infants in those days!” (Mt. 24:19; Mk. 13:17; Lk.
20:23a). Where Mark presents Jesus’ simple warning to “pray that it [i.e. this
‘flight,’ as Matthew spells out] not be in winter” (Mk. 13:18), Matthew
elaborates, as noted, and adds, reflecting his sensitivity to Jewish issues, to
pray that it may not “be on a sabbath” (Mt. 24:20). Winter and the sabbath,
says J. Andrew Overman, would be times “when food could be scarce or
unavailable” (NOAB, 3rd ed., augmented, 2007, on Mt. 24:20).
Each of the Synoptic Gospels records Jesus warning about times of great
suffering. “For at that time,” says Jesus, according to Matthew, “there will be
great suffering, such as has not been from the beginning of the world until
now, no, and never will be” (Mt. 24:21; cf. Mk. 13:19). “And if those days had
not been cut short,” adds Jesus, “no one would be saved, but for the sake of
the elect those days will be cut short” (Mt. 24:22); Mark’s version is similar
but more explicit about the Lord’s action–implied by the passive voice in
Matthew. “And if the Lord had not cut short those days, no one would be
saved; but for the sake of the elect, whom he chose, he has cut short those
days” (Mk. 13:20). Luke briefly presents the warning about “great distress on
the earth and wrath against the people” (Lk. 21:23b), but adds details that
reflect the Roman conquest of Jerusalem, saying, “they will fall by the edge of
the sword and be taken away as captives among all nations; and Jerusalem will
be trampled on by the Gentiles, until the times of the Gentiles are fulfilled”
(Lk. 21:24).
At this point Jesus warns about false messiahs and false prophets.
“Then if anyone says to you, ‘Look! Here is the Messiah!’ or ‘There he is!–do
not believe it. For false messiahs and false prophets will appear and produce
great signs and omens, to lead astray, if possible, even the elect” (Mt.
24:23-24; cf. Mk. 13:21-22). “Take note,” he adds, “I have told you beforehand”
(Mt. 24:25). Mark’s version of this is similar: “But be alert; I have already
told you everything” (Mk. 13:23). As for false Messiahs and false prophets
among the Jews of Jesus’ day, several are described by Josephus. Some of these
stories are retold by Richard Horsley in Bandits, Prophets and Messiahs
(1988). In a general sense there have been numerous desolating sacrileges
throughout history and in our own time
In another context, Luke has Jesus warn about misguided
expectations as to the coming of the “Son of Man.” Having been asked about the
coming of the kingdom of God (Lk. 17:20), and in reference to “the days of the
Son of Man” (v. 22), Jesus says to his disciples, “They will say to you, ‘Look
there!’ or ‘Look here!’ Do not go, do not set off in pursuit. For as the
lightning flashes and lights up the sky from one side to the other, so will the
Son of Man be in his day” (Lk.17:23-24; cf. Mt. 24:26-27).
And the discourse moves on to the coming of the Son of Man. The
proverbial saying, “Wherever (‘Where’ Lk) the corpse is, there the vultures
will gather” (Mt. 24:28; Lk. 17:37b), is likely a secular proverb that Jesus
used to make a point about the signs, true or false, of the coming of the Son
of Man. One could imagine its use in various contexts. Jesus suggests signs in
the heavens that will precede the coming of the Son of Man. “But in those
days,” says Jesus, according to Mark, “after that suffering, the sun will be
darkened, / and the moon will not give its light, / and the stars will be
falling from heaven, / and the powers in the heavens will be shaken” (Mk.
13:24-25; cf. Mt. 24:29). Luke’s version is similar, but adds “distress among
nations confused by the roaring of the sea and the waves” (Lk. 21:25). And Luke
adds that “people will faint from fear and foreboding of what is coming upon
the world, for the powers of the heavens will be shaken” (v. 26). And the three
Synoptic Gospels all describe the coming of the Son of Man–the parousia,
as we call it. “Then the sign of the Son of Man will appear in heaven, and then
all the tribes of the earth will mourn, and they will see ‘the Son of Man
coming on the clouds of heaven’ with power and great glory. And he will send
out his angels with a loud trumpet call, and they will gather his elect from
the four winds, from one end of heaven to the other” (Mt. 24:30-31; cf. Mk.
13:26-27; Lk. 21:27). Luke adds a word of assurance. “Now when these things
begin to take place, stand up and raise your heads, because your redemption is
drawing near” (Lk. 21:28). Every day, it seems, the news comes of abominable
atrocities, but we “wait for the promise of his coming” (2 Pet. 3:4). But the
main point remains that we do not know the time of the Son of Man’s coming (Mt.
24:36; Mk. 13:32), and we are well advised to be ready at all times.
As noted
above, for the Lutheran Readings for today, and comments on them, see the
Episcopal Readings in the file for June 25, 2010, two weeks ago. These
traditions differ in relating readings to the weeks following Pentecost.
Ronald D.
Worden, Ph.D.
rdworden@hgst.edu
deanworden@comcast.net