Daily Scripture Readings     

Tuesday (August 31, 2010)*

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) ‡

http://www.satucket.com/lectionary/index.htm

http://www.pcusa.org/cgi-bin/lectiond.cgi

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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, Year C (now current). “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).

Unless otherwise indicated, the scripture texts quoted are from The New Revised Standard Version (Nashville, TN: Thomas Nelson Publishers), 1989.

Tuesday

AM Psalm 26, 28

PM Psalm 36, 39

Job 12:1, 13:3-17, 21-27

Acts 12:1-17

John 8:33-47

Aidan, & Cuthbert, of Lindisfarne

http://www.satucket.com/lectionary/Aidan.htm

http://www.satucket.com/lectionary/Cuthbert.htm

Psalm 104: 32-35

Isaiah 55:6-12; Romans 12:6-13; John 10:25b-30

Eucharistic Readings:

1 Cor. 2:11-16; Psalm 145:8-15;

Luke 4:31-37

Tuesday

Morning: Psalms 12; 146

Job 12:1, 13:3-17, 21-27

Acts 12:1-17

John 8:33-47

Evening: Psalms 36; 7

Tuesday

Morning Pss.: 54, 146

Judges 18:1-15

Acts 8:1-13

John 5:30-47

Evening Pss.: 28, 99

 

Year C Daily Readings

Psalm 119:65-72

Isaiah 2:12-17

Titus 1:1-9

* Tuesday in the week of the Fourteenth Sunday after Pentecost, references for the week of the Sunday closest to August 31, Year Two

 

For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for August 17, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

 

Episcopal and Presbyterian Readings:

 

Job 12:1; 13:3-17, 21-27

 

     12:1 Then Job answered: (Job 12:1, NRSV)

 

13:3 But I would speak to the Almighty,

and I desire to argue my case with God.

4 As for you, you whitewash with lies;

all of you are worthless physicians.

5 If you would only keep silent,

that would be your wisdom!

6 Hear now my reasoning,

and listen to the pleadings of my lips.

7 Will you speak falsely for God,

and speak deceitfully for him?

8 Will you show partiality toward him,

will you plead the case for God?

9 Will it be well with you when he searches you out?

Or can you deceive him, as one person deceives another?

10 He will surely rebuke you

if in secret you show partiality.

11 Will not his majesty terrify you,

and the dread of him fall upon you?

12 Your maxims are proverbs of ashes,

your defenses are defenses of clay.

 

13 "Let me have silence, and I will speak,

and let come on me what may.

14 I will take my flesh in my teeth,

and put my life in my hand.

15 See, he will kill me; I have no hope;

but I will defend my ways to his face.

16 This will be my salvation,

that the godless shall not come before him.

17 Listen carefully to my words,

and let my declaration be in your ears. (Job 13:3-17, NRSV)

 

21 withdraw your hand far from me,

and do not let dread of you terrify me.

22 Then call, and I will answer;

or let me speak, and you reply to me.

23 How many are my iniquities and my sins?

Make me know my transgression and my sin.

24 Why do you hide your face,

and count me as your enemy?

25 Will you frighten a windblown leaf

and pursue dry chaff?

26 For you write bitter things against me,

and make me reap the iniquities of my youth.

27 You put my feet in the stocks,

and watch all my paths;

you set a bound to the soles of my feet. (Job 13:21-27, NRSV)

 

The following comments are repeated here with editing and supplement from September 2, 2008, (Tuesday in the week of the Sunday closest to August 31, Year Two), when comments were repeated from September 5, 2006 (Tuesday in the week of the Sunday closest to August 31, Year Two):

 

As noted yesterday Job’s speech in response to Zophar fills three chapters (12-14) and is divided between the part addressed to the friends (Job 12:1-13:19) and the part addressed to God (13:20-14:22). Today’ reading covers the middle section, overlapping the end of the part addressed to Job’s friends and the beginning of the part addressed to God. While addressing them, he expresses his desire to speak directly to God. “But I would speak to the Almighty (yDa6wa, šadday), / and I desire to argue my case with God (lxe6, ’ēl)” (Job 13:3). He tells his friends their advice is worthless. “As for you, you whitewash with lies; / all of you are worthless physicians” (v. 4). Their advice is worse than no advice at all. “It you would only keep silent,” says Job, “that would be your wisdom!” (v. 5). Job, of course, speaks ironically, but there is wisdom in his charge. Sometimes when one visits the seriously ill or one grieving the loss of a loved one, one’s very presence is enough, more than anything that might be said. “In Egypt,” says James L. Crenshaw, “ ‘the silent one’ indicated a professional sage, a person who governed the passions” (The HarperCollins Study Bible, rev. ed., 2006, on Job 13:5). According to Mayer Gruber, “This [i.e., the reference to silence] reflects a common wisdom notion, seen in Prov. 17:28: ‘Even a fool, if he keeps silent, is deemed wise; / Intelligent, if he seals his lips’ ” (The Jewish Study Bible, 2004, on Job 13:5). Or, as is often attributed to Mark Twain, “It is better to be silent and thought a fool than to open one’s mouth and remove all doubt.”

 

Job calls for his arguments to be heard. “Hear now my reasoning, / and listen to the pleadings of my lips” (v. 6). “Will you speak falsely for God,” Job asks, “and speak deceitfully for him?” (v. 7). Gruber says, “Job’s plea that his friends listen is logical, given that when each friend replies to Job, he is not actually replying to what Job had just said, and sometimes the friends even put false statements into Job’s mouth (e.g., 22:13)” (ibid., on vv. 4-6). “Will you show partiality toward him [i.e., toward God],” asks Job, “will you plead the case for God?” (v. 8). Leong Seow says, “Several expressions in vv. 6-8 suggest legal terminology (e.g., pleadings, speak falsely, plead the case)” (The New Oxford Annotated Bible [NOAB], 3rd. edition, augmented 2007, on Job 13:1-12). Job implies that God may turn on his friends. “Will it be well with you when he searches you out? / Or can you deceive him, as one person deceives another? (v. 9). Job answers his own question. “He will surely rebuke you / if in secret you show partiality” (v. 10). Guber reminds us–as we know– that “Job is ultimately proven correct in 42:7” (op. cit., on vv. 9-10). They should fear God’s terrible majesty. “Will not his majesty terrify you, / and the dread of him fall upon you?” (v. 11). Job calls their wise sayings, “maxims,” “proverbs of ashes,” and their “defenses,” presumably, defenses of God’s side in the matter, “defenses of clay” (v. 12).

 

As Job gathers his courage (defiance?) to confront God directly, he calls for silence. “Let me have silence, and I will speak, / and let come on me what may” (v. 13). He is determined to face God down, as it were. “I will take my flesh in my teeth, / and put my life in my hand” (v. 14 NRSV based on the LXX; Heb. ‘Why should I take my flesh in my teeth, / and put my life in my hand?’ NRSV text note a). At this point in Job we come to a passage that, in its traditional reading, that of NRSV text note d, Job. 13:15a, has been a comfort to many: “Though he kill me, yet I will trust (lHe5yaxE, ’ayachēl) in him (vl, lô, qerē reading, cf. ‘mlt Mss Vrs ut Q’ BHS 1974, apparatus to Job 13:15). The NRSV text, based on the kethiv [written text] says “See, he will kill me (yn9leF;q4y9, yiqtelēnî); I have no (xlo, lō’ ) hope (lHe5yaxE, ’ayachēl, ‘I have [no] hope’). The difference is one vowel letter (xl, l’, written text; vl, lw, alternative to be read). The traditional text, “Though he slay me, yet will I trust in him” (Job 13:15a AV/KJV) is reflected in Today’s New International Version, “Though he slay me, yet will I hope in him,” and the NJPS 1985, 1999 translation, marginal note, “Though He slay me, yet will I trust in Him” (note c-c), explained as the qere (scribal suggested reading). The kethib reading (what is written) is used in the NJPS text, “He may well slay me; I may have no hope.” This negative version is relegated to the margin by the TNIV, “Or He will surely slay me; I have no hope – / yet I will”(note a). Adam Clarke was aware of these alternatives, but preferred the positive version. “Our translators [i.e. AV/KJV] have followed the best reading” (Commentary, vol. III, p. 70 on Job 13:15). Others will regard the perhaps more desperate reading as fitting the context better. Either way, Job has a certain confidence: “but I will defend my ways to his face. / This will be my salvation (hfAUwy4, yešû‘~h),” add Job, “that the godless shall not come before him” (vv. 15b, 16). Job continues to address the friends, as indicated by the second person plural pronoun. “Listen carefully to my words, and let my declaration be in your ears (Mk,%ynez4xAB;, be’oznêkem, ‘in your [pl.] ears’). In the interval in the lectionary reference, Job says he is ready to face God, in court, as it were. “I have indeed prepared my case,” he says; I know that I shall be vindicated. / Who is there that will contend with me? / For then I would be silent and die” (vv. 18-19).

 

As Job begins to address God directly, he has two requests. “Only grant two things to me,” he says, “then I will not hide myself from your face (j~yn,Pam9, mippanêkā; note the second person singular pronoun ‘your’)” (v. 20). According to Crenshaw, “Agur in Prov. 30:7-9 also asks two things of God: to banish deception from him and to give him neither poverty nor riches” (op. cit., on v. 20). As the lectionary reference resumes, Job continues: “withdraw your hand far from me, / and do not let dread of you terrify me. Then call, and I will answer; / or let me speak, and you reply to me” (vv. 21-22). “God’s power,” says Gruber, “again is invoked by Job, and cast in a negative light” (op. cit., on vv. 18-22).

 

So much for the form of encounter which Job desires. His first question of substance follows. “How many are my iniquities and my sins?” he asks; “Make me know my transgression and my sin” (v. 23). Job has claimed to be innocent, and as we know, God has pronounced him so in heaven. But in the midst of his suffering and when confronted with the accusation of his “friends,” he surely has some doubts. He wants God to clarify the situation. “Why do you hide your face, / and count me as your enemy?” he asks (v. 24). According to Seow, “Job’s personal name [bOy0x9, ’iyyôb], attested in various texts from the second millennium BCE, etymologically means ‘Where is the Father?’ (A reference to God). The form in Hebrew may, however, be taken to mean ‘one who is treated as an enemy’ (see 13:24)” (op. cit., on Job 1:1). Job continues to question God. “Will you frighten a windblown leaf / and pursue dry chaff?” (v. 25). He says, “you write bitter things against me, / and make me reap the iniquities of my youth” (v. 26), perhaps, says Seow, referring “to aspects of his sentence, which he deduces to have been written on account of offenses he committed as a youth (cf. Ps. 25:7)” (ibid., on v. 26). According to Crenshaw, “Job does not claim to be sinless, but he does assert that he has integrity, having done nothing to deserve such foul treatment” (op. cit., on v. 26). Job feels imprisoned. “You put my feet in the stocks, / and watch all my paths; / you set a bound to the soles of my feet” (v. 27). According to Gruber, “Job returns to the theme of 7:12-21, that God watches people too closely; this is further developed at the beginning of the following chapter” (op. cit., on v. 27). Tomorrow’s reading will move to chapter 14; but in the verse passed over by the lectionary reference, Job complains, “One wastes away like a rotten thing, / like a garment that is moth-eaten” (13:28).

 

Acts 12:1-17

 

James Killed and Peter Imprisoned

 

            12:1 About that time King Herod laid violent hands upon some who belonged to the church. 2 He had James, the brother of John, killed with the sword. 3 After he saw that it pleased the Jews, he proceeded to arrest Peter also. (This was during the festival of Unleavened Bread.) 4 When he had seized him, he put him in prison and handed him over to four squads of soldiers to guard him, intending to bring him out to the people after the Passover. 5 While Peter was kept in prison, the church prayed fervently to God for him.

 

Peter Delivered from Prison

 

            6 The very night before Herod was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison. 7 Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, "Get up quickly." And the chains fell off his wrists. 8 The angel said to him, "Fasten your belt and put on your sandals." He did so. Then he said to him, "Wrap your cloak around you and follow me." 9 Peter went out and followed him; he did not realize that what was happening with the angel's help was real; he thought he was seeing a vision. 10 After they had passed the first and the second guard, they came before the iron gate leading into the city. It opened for them of its own accord, and they went outside and walked along a lane, when suddenly the angel left him. 11 Then Peter came to himself and said, "Now I am sure that the Lord has sent his angel and rescued me from the hands of Herod and from all that the Jewish people were expecting."

            12 As soon as he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying. 13 When he knocked at the outer gate, a maid named Rhoda came to answer. 14 On recognizing Peter's voice, she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate. 15 They said to her, "You are out of your mind!" But she insisted that it was so. They said, "It is his angel." 16 Meanwhile Peter continued knocking; and when they opened the gate, they saw him and were amazed. 17 He motioned to them with his hand to be silent, and described for them how the Lord had brought him out of the prison. And he added, "Tell this to James and to the believers." Then he left and went to another place. Acts 12:1-17, NRSV)

 

The following comments are repeated here with some editing from October 4, 2009 (the Sunday closest to October 5, Year One), when comments were repeated from July 14, 2009 (Tuesday in the week of the Sunday closest to July 13, Year One), when comments were repeated with editing and supplement from November 2, 2008 (Tuesday in the week of the Sunday closest to August 31, Year Two), when comments were repeated with editing and supplement from July 17, 2007 (Tuesday in the week of the Sunday closest to July 13, Year One), when comments were repeated with editing and supplement from September 5, 2006 (Tuesday in the week of the Sunday closest to August 31, Year Two), when comments were repeated from July 12, 2005 (Tuesday of the week of the Eighth Sunday after Pentecost, Year One).

 

After a period of relative calm and expansion for the church in Judea–after the conversion of Saul–persecution resumes, led this time by King Herod. “About that time King Herod laid violent hands upon some who belonged to the church” (Acts 12:1). This time, notes Christopher R. Matthews “persecution touches the apostles” (NOAB, 3rd ed., augmented, 2007, on Acts 12:1-19). Herod Agrippa I, a grandson of Herod the Great who was raised and educated in Rome, was the king of Judea, appointed by Claudius from A.D. 41 to his [Agrippa’s] death in 44. He was also king of Galilee, Perea and other territories. This reign interrupted the series of Roman Governors (Prefects and Procurators) who governed Judea from A.D. 6 to 66. One of these was Tiberius Julius Alexander (46-48), a Jew whose culture and loyalties were fully Roman. Luke tells us that Herod “had James, the brother of John, killed with the sword.” (v. 2). And “after he saw that it pleased the Jews, he proceeded to arrest Peter also” (v. 3a). In an aside, Luke tells us that “this was during the festival of Unleavened Bread)” (v. 3b); thus, says Matthews, “Peter, like Jesus, is arrested at Passover season (v. 4), the festival of Unleavened Bread (v. 3)” (ibid., on v. 3). When Peter was seized, we are told, Herod “put him in prison and handed him over to four squads of soldiers to guard him” (v. 4a). Beverly Roberts Gaventa explains the reference to “four squads of soldiers,” as “one for each watch of the night” (HarperCollins Study Bible, rev. ed., 2006, on Acts 12:4). This phrase, says Matthews, “emphasizes the impossibility of escape (similarly v. 6)” (op. cit., on v. 4).

 

One might wonder whether Agrippa really thought he was pleasing the Jews by killing James (v. 2) and arresting Peter (v. 3). Luke points out that Agrippa was “intending to bring him [Peter] out to the people after the Passover” (v. 4b). But, as we know, this plan was frustrated, in answer to the prayers of the church. “While Peter was kept in prison,” we are told, “the church prayed fervently to God for him” (v. 5). And we know that Peter, like Paul and Silas later (Acts 16:25-30), was miraculously delivered from prison, Peter by an angel, and Paul and Silas by an earthquake.

 

In the present account, Luke tells us that, “the very night before Herod [Agrippa] was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison” (v. 6). Matthew explains “bring him out [as] for execution” (ibid., on v. 6). “Suddenly,” we are told, “an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, ‘Get up quickly.’ and the chains fell off his wrists” (v. 7). Among other similarities to accounts of the appearance of angels in this account, Gaventa finds a kind of parallel to the appearance of the Christmas angels: “On angels as agents of rescue, see 5:19; 1 Kings 19:5; Dan. 3:19-28; Mt. 18:10; cf. Acts 8:26; 10:3, 7, 22; 11:13; 27:23. The wording here is very close to that of Lk. 2:9. Light accompanies the divine presence; see 9:3; 26:13” (op. cit., on v. 7).

 

The angel tells Peter, “Fasten your belt and put on your sandals,” and when Peter does so, the angel says, “Wrap your cloak around you and follow me” (v. 8). Peter does not yet realize what is happening. Although “he went out and followed him [i.e., the angel], he did not realize that what was happening with the angel's help was real; he thought he was seeing a vision” (v. 9). They pass two guards, and as they approach “the iron gate leading into the city,” it opens “of its own accord” and they find themselves outside, but then “suddenly the angel left him” (v. 10). At this point Peter realizes what has happened. “Then Peter came to himself and said, ‘Now I am sure that the Lord has sent his angel and rescued me from the hands of Herod and from all that the Jewish people were expecting” (v. 11).

 

“As soon as he realized this,” says Luke, “he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying” (v. 12). Apparently, the believers were praying for his deliverance from prison. Peter makes his presence known by knocking, and “when he knocked at the outer gate, a maid named Rhoda came to answer” (v. 13). “On recognizing Peter’s voice,” says Luke, “she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate” (v. 14). But this news did not get her expected response. “They said to her, ‘You are out of your mind!’ ” (v. 15a). “But she insisted,” we are told, “that it was so” (v. 15b). Still in disbelief—if we can put it that way—the believers in Mary’s house said, “It is his angel” (v. 15c). “Meanwhile,” says Luke, “Peter continued knocking; and when they opened the gate, they saw him and were amazed” (v. 16). Gaventa notes that “an iron gate did not prevent Peter’s escape from Herod, but incredulity nearly prevents his welcome by those who are praying for him” (op. cit., on vv. 13-16). We can joke about the fact that group gathered there could not believe that God had answered their prayer. Rhoda, of course, was the exception. Peter’s appearance resolved the doubts, and “he motioned to them with his hand to be silent, and described for them how the Lord had brought him out of the prison” (v. 17a). And, before leaving for “another place,” Peter says, “Tell this to James and to the believers” (v. 17b). One James, the son of Zebedee, was killed by Herod (v. 2), but another, the brother of Jesus, will preside over the Jerusalem Council in chapter 15. Matthews says, “James, the brother of Jesus next in age . . . soon emerges as the leader of the Jerusalem church (15:13; see Gal. 1:19; 2:12)” (op. cit., on v. 17, with reference to 1:14, where he refers to Mt. 13:35; Mk. 6:3).

 

John 8:33-47

 

33 They answered him, "We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, 'You will be made free'?"

            34 Jesus answered them, "Very truly, I tell you, everyone who commits sin is a slave to sin. 35 The slave does not have a permanent place in the household; the son has a place there forever. 36 So if the Son makes you free, you will be free indeed. 37 I know that you are descendants of Abraham; yet you look for an opportunity to kill me, because there is no place in you for my word. 38 I declare what I have seen in the Father's presence; as for you, you should do what you have heard from the Father."

 

Jesus and Abraham

 

            39 They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would be doing what Abraham did, 40 but now you are trying to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. 41 You are indeed doing what your father does." They said to him, "We are not illegitimate children; we have one father, God himself." 42 Jesus said to them, "If God were your Father, you would love me, for I came from God and now I am here. I did not come on my own, but he sent me. 43 Why do you not understand what I say? It is because you cannot accept my word. 44 You are from your father the devil, and you choose to do your father's desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. 45 But because I tell the truth, you do not believe me. 46 Which of you convicts me of sin? If I tell the truth, why do you not believe me? 47 Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God." (John 8:33-47, NRSV)

 

The following comments are repeated here from February 12, 2010 (Friday in the week of the Fifth Sunday after the Epiphany, Year Two), when comments were based on those of March 20, 2009 (Friday in the week of the Third Sunday of Lent, Year One), when they were repeated from earlier as noted there.

 

Jesus’ controversy with the Jewish leaders continues at a heated pitch. But, in the closing word of yesterday’s reading, we are told that “As he [i.e., Jesus] was saying these things, many believed in him” (Jn. 8:30). And Jesus responds to those who “believe in him,” “Then Jesus said to the Jews who had believed in him (aujtw:/, autÇ(i), dative case, no preposition), ‘If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free’ ” (Jn. 8:31-32). In reference to “those Jews who had believed him,” Raymond E. Brown says,

 

That the remarks that follow are directed to believers is very hard to reconcile with the sharp disagreement uttered by these ‘believers’ in vs. 33 and their desire to kill Jesus in vs. 37. Some have pointed out that it is said that these ‘Jews’ believed him (dative); it is not said they believed in him (eis [eijV] with the accusative, which is a stronger expression [cf. Jn. 3:16]). Yet Dodd [Brown cites C. H. Dodd, ‘A l’arrière plan d’un dialogue johannique,’ RHPR, 37 (1957), p. 6] insists that the variation is meaningless here; and even if a partial faith is meant, this can scarcely be reconciled with a desire to kill Jesus a few lines later. Almost certainly the words of Jesus in this section were addressed to the same type of disbelievers that we have been encountering all along. However, when the editorial vs. 30 was inserted to break up the discourse, it was necessary to add a phrase in v. 31 introducing Jesus’ words. Seeing the reference in 30 that there were some who believed in Jesus, the composer of 31 (the final redactor?) though it reasonable to make them the audience for what would follow and saw no contradiction in describing these believers as ‘Jews.’ There was a strain of Johannine material or a stage of Johannine editing in which ‘the Jews’ was used simply to describe the inhabitants of Jerusalem or Judea and did not necessarily refer to the authorities hostile to Jesus. (The Gospel according to John, I-XII, Anchor Bible, vol. 29, 1966, pp. 354-355, on Jn. 8:31)

 

David K. Rensberger, revised by Harold W. Attridge, makes a more direct connection. “This increasingly hostile dialogue involves Jews who had believed in Jesus” (HarperCollins Study Bible, rev. ed., 2006, on Jn. 8:31-59). “The truth,” they add, is “Jesus himself (14:6; also that to which Jesus testifies (18:37), God’s word, which he makes known (17:14, 17). See also 1 Jn. 2:21; 2 Jn. 1” (ibid., on v. 32). But, as noted yesterday, Brown explains that “the ‘truth’ meant is the revelation of Jesus,” and “the hackneyed use of this phrase in political oratory in appealing for national or personal liberty is a distortion of the purely religious value of both truth and freedom in this passage” (op. cit., p. 355, on v. 32).

 

As today’s reading begins, the narrative continues. The Jews (believers? leaders?) “answered him, ‘We are descendants (spevrma, sperma, lit. ‘seed’) of Abraham and have never been slaves to anyone (oujdeni; dedouleuvkamen pwvpote, oudeni dedouleukamen pÇpopte). What do you mean by saying, “You will be made free”?’ ” (v. 33). According to Obery M. Hendricks, Jr., this is “an inaccurate claim (see Ex. 13:3)” (NOAB, 3rd ed., augmented, 2007, on 8:33). Hendricks alludes to the statement of Moses, “Remember this day on which you came out of the house of slavery (Myd9bAfE tyBem9, mibb‘yth ‘ av~dîm, LXX ejx oi[kou douleivaV, ex oikou douleias), because the LORD brought you out from there by strength of hand; no leavened bread shall be eaten” (Deut. 13:3). In the Jews’ denial of ever having been slaves, the verb dedouleuvkamen (dedouleukamen) echoes the Septuagint translation with ejx oi[kou douleivaV (ex oikou douleias) of Moses’ words Myd9bAfE tyBem9 (mibb‘yth ‘ av~dîm), “from the house of slavery.”

 

But “Jesus answered them” [not with reference to the words of Moses, but their present intentions], “Very truly, I tell you, everyone who commits sin is a slave ( dou:loV, doulos) to sin” (v. 34). He contrasts himself to them. “The slave does not have a permanent place in the household; the son has a place there forever” (v. 35, cf. Exod. 21:2; Deut. 15:12; Gal. 4:21-5:1; Heb. 3:3-6). “So (ou\n, oun),” says Jesus, “if the Son makes you free, you will be free indeed” (v. 36). Brown translates, “Consequently (ou\n, oun), if the Son sets you free, / you will really be free” (op. cit., p. 352). And he comments, “The sequence is from vs. 34: since it is a question of being free from the slavery of sin, only the Son has that power” (ibid., p. 356, on v. 36). But Jesus, in saying that the one who “commits sin is a slave (dou:loV, doulos) to sin” (v. 34), implies that their search for an opportunity to kill him amounts to sin. “I know that you are descendants of Abraham; yet you look for an opportunity to kill me, because there is no place in you for my word (lovgoV, logos)” (v. 37). Brown says of the phrase, “a chance to kill me,” his translation (ibid., p. 352) for “an opportunity to kill me” (NRSV), “This theme last appeared in vii 19, 20, 25. Although these discourses at Tabernacles are loosely connected, some themes run throughout” (ibid., p. 356, on v. 37). If they were to accept Jesus’ “word” (lovgoV, logos) in faith, they might share in his promise. As Paul says, “For this reason it [righteousness] depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (for he is the father of all of us, as it is written, ‘I have made you the father of many nations’)” (Rom. 4:16-17a). Jesus reminds his hearers, “I declare what I have seen in the Father’s presence; as for you, you should do what you have heard from the Father” (v. 38).

 

In response, the Jews say, “Abraham is our father” (v. 39a). After discussing possible texts and meanings of verse 38, including, “You are doing exactly what you have heard from your father [the devil, cf. v. 44],” Brown says of “our father is Abraham” (his translation of part of v. 39a, ibid., p. 352, for “Abraham is our father,” NRSV), “The interpretation of this depends on the meaning of the second line of v. 38. If the reference there is to the devil, then ‘the Jews’ say this by way of protest. If the reference there is to Jesus’ Father, then here the Jews are saying that they want nothing to do with his ‘father’ for they have Abraham” (ibid., on v. 39). Jesus denies their claim that Abraham is their father. “Jesus said to them, ‘If (Eij, Ei) you were ( ejste, este) Abraham's children, you would be doing ( ejpoiei:te, epoieite, imperfect tense) what Abraham did, but now you are trying to kill me, a man (a[nqrwpoV, anthrÇpos) who has told you the truth that I heard from God. This is not what Abraham did’ ” (vv. 39b-40). According to Bruce M. Metzger,

 

It appears that the original text of this verse involved a mixed conditional sentence, with ei . . . ejste [ei . . . este] in the protasis [‘if clause’] and ejpoiei:te [epoieite] in the apodosis [‘then clause’] (‘If you are really Abraham’s children, [then] you would be doing the works of Abraham’). The variant readings arose in an effort to make a more grammatically ‘correct’ condition . . . (A Textual Commentary on the Greek New Testament, 1971, p. 225, on Jn. 8:39)

 

Brown, who outlines the textual evidence in a similar manner, translates, “If you are really [for ‘were’ NRSV] Abraham’s children . . .” (op. cit., p. 352). “The idea,” he adds, “is that the Jews are really Abraham’s children, but are denying it by their actions” (ibid., p. 357, on v. 39). Brown comments on “I am a man,” (v. 40), where he supplies “I am” for the sense (cf. “a man,” NRSV): “This unqualified use of anthrÇpos [a[nqrwpoV] for Jesus without any implication of uniqueness is not encountered elsewhere in the NT . . . Some theologians have been disturbed by its implications, perhaps because of a crypto-monophysitic strain in their thought. Actually, however, this verse has no great theological import, for ‘a man’ here is simply a semitism for ‘someone’ (BDF, sec. 3012)” (ibid., on v. 40). Compare wyx9 (’îš), as defined by William L. Holladay (A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10th corrected impression 1988, s.v. wyx9, ’ îš, meaning no. 8). “That Abraham would not kill a divine messenger,” adds Brown, “may be a general inference from Abraham’s character, or perhaps a specific reference to a scene like that of Gen. xviii where he welcomed divine messengers” (loc. cit.).

 

Jesus explains his charge, anticipating his later charge that their father is the devil (v. 44) “You are indeed doing what your father does” (v. 41a). In response, “they said unto him, ‘We are not illegitimate children; we have one father, God himself’ ” (v. 41b). “The language [i.e., ‘not illegitimate children’], say Rensberger and Attridge, “may reflect charges that Jesus was illegitimate” (op. cit., on v. 41). Jesus emphasizes his identity as from God. “If God were your Father,” he says, “you would love me, for I came ( ejxh:lqon, ex‘lthon, aorist tense verb) from God ( ejk tou: qeou:, ek tou theou) and now I am here. I did not come on my own, but he sent me” (v. 42). According to Brown,

 

The phrase ‘from God’ found its way into the Nicene creed in the expression ‘God from God.’ Theologians have used this passage as a description of the internal life of the Trinity indicating that the Son proceeds from the Father. However, the aorist tense indicates that the reference is rather to the mission of the Son, i.e., the Incarnation. (op. cit., on v. 42).

 

Jesus explain’s his opponents’ problem “Why do you not understand what I say? It is because you cannot accept (ajkouvein, akouein, lit. ‘hear’) my word” (v. 43). The problem is not their ability to understand, but rather, their willingness to understand. On “hearing,” Brown’s translation for “accept” (NRSV), he says, “This is akouein [ajkouvein] with the accusative, a construction that usually refers to physical hearing, rather than to listening with understanding. They have become so obdurate that they cannot even hear him; they are deaf” (ibid., on v. 43).

 

At this point we come to the climax of Jesus’ charges against the Jews. “You are from your father the devil, and you choose to do your father's desires. He was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies” (v. 44). This statement emphasizes in extreme form the either-or contrast; one is either on the side of God and light, or the side of the devil and darkness (12:35-36). In the present context, according to Hendricks, the Jews’ “desire to kill Jesus forfeits their claim to be heirs of Abraham’s faith and true children of God” (op. cit., on Jn. 8:39-47). “But because I tell the truth,” says Jesus, “you do not believe me” (Jn. 8:45). He challenges them. “Which of you convicts me of sin?” he asks. “If I tell the truth, why do you not believe me?” (v. 46). Rensberger and Attridge refer to 2 Corinthians 5:21; Hebrews 4:15; and 1 John 3:5 (op. cit., on v. 46). These texts emphasize Jesus’ sinlessness. And, for today’s reading, Jesus presents a final challenge (though the hostile dialogue continues). “Whoever is from God hears the words of God. The reason you do not hear them is that you are not from God” (v. 47).

 

John Marsh comments as follows:

 

At this point Jesus offers his opponents an argument that would destroy the validity of all that he had said. Could they but show him to be a sinner, then they could reply to his own argument in his own way. If he had sinned, he would be a slave; if a slave, then he would not be a true son of Abraham; and if not a true son of Abraham, then without any claim to be a true son of the Father. But they do not produce any such argument. And again Jesus asks why. Why do they not believe him since they cannot produce any evidence of his falsity? The answer is tragically simple: they are not of God. If they were, they would listen to him: their unwillingness and inability to listen to him shows that they are not of God. (Saint John, Westminster Pelican Commentaries, 1968, p. 366, on Jn. 8:37-47)

 

If they were “from God,” they would hear “the words of God.” But they “are not from God” (v. 47).

 

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for August 17, 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