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Daily Scripture Readings |
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Friday (November 19, 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/cgi-bin/lectiond.cgi 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, 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). |
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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 102 PM Psalm 107:1-32 Mal. 3:1-12 James 5:7-12 Luke 18:1-8 Elizabeth of Hungary: Psalm 109:20-25 Tobit 12:6b-9; 2 Corinthians 8:7-15; Luke 6:35-38 Eucharistic Readings: Rev. 10:8-11; Psalm 119:65-72 Luke 19:45-48 |
Friday Morning: Psalms 88; 148 Mal. 3:1-12 James 5:7-12 Luke 18:1-8 Evening: Psalms 6; 20 |
Friday Morning Pss.: 130, 148 Ecclus. 50:1,11-24 or Zephaniah 3:8-15 Rev. 17:1-18 Luke 13:31-35 Evening Pss.: 32, 139 |
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Year C Daily Readings Psalm 46 Zechariah 11:1-17 1 Peter 1:3-9 |
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* Friday in the week of the Twenty-fifth Sunday after Pentecost, references for the week of the Sunday closest to November 16, Year Two |
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For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for November 5, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.
Episcopal and Presbyterian Readings:
Malachi 3:1-12
The Coming Messenger
3:1 See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight-indeed, he is coming, says the LORD of hosts. 2 But who can endure the day of his coming, and who can stand when he appears?
For he is like a refiner's fire and like fullers' soap; 3 he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the LORD in righteousness. 4 Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years.
5 Then I will draw near to you for judgment; I will be swift to bear witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired workers in their wages, the widow and the orphan, against those who thrust aside the alien, and do not fear me, says the LORD of hosts.
6 For I the LORD do not change; therefore you, O children of Jacob, have not perished. 7 Ever since the days of your ancestors you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the LORD of hosts. But you say, "How shall we return?"
Do Not Rob God
8 Will anyone rob God? Yet you are robbing me! But you say, "How are we robbing you?" In your tithes and offerings! 9 You are cursed with a curse, for you are robbing me-the whole nation of you! 10 Bring the full tithe into the storehouse, so that there may be food in my house, and thus put me to the test, says the LORD of hosts; see if I will not open the windows of heaven for you and pour down for you an overflowing blessing. 11 I will rebuke the locust for you, so that it will not destroy the produce of your soil; and your vine in the field shall not be barren, says the LORD of hosts. 12 Then all nations will count you happy, for you will be a land of delight, says the LORD of hosts. (Malachi 3:1-12, NRSV)
The following comments are repeated here from November 21, 2008 (Friday in the week of the Sunday closest to November 16, Year Two), when comments were repeated from November 24, 2006 (Friday in the week of the Sunday closest to November 16, Year Two), when comments were repeated with revision and supplement from November 19, 2004, (Friday of the week of the Sunday closest to November 16, Year Two).
As noted Wednesday (two days ago), the body of Malachi consists of six sections: First Oracle, “Affirmation of God’s faithfulness to Israel” (1:2-5); Second Oracle, “The priests have been unfaithful to their covenant” (1:6-2:9); Third Oracle, “The people have been unfaithful to each other” (2:10-16); Fourth Oracle, “Judgment is coming” (2:17-3:5); Fifth Oracle, “A call to repentance” (3:6-12); Sixth Oracle, “The righteous and wicked receive their just deserts” (3:13-4:3 [Heb. 3:13-21] ). The references and the term “oracle” here are based on the analysis of W. Sibley Towner (HarperCollins Study Bible, rev. ed., 2006, on these sections, respectively), and the subheadings are from Gregory Mobley (NOAB, 3rd ed., augmented, 2007, on these sections respectively).
Today’s reading includes God’s response in the fourth section or “Oracle”, and in the fifth section or “Oracle.” In the fourth, the prophet has challenged the people: “You have wearied the LORD with your words” (Mal. 2:17a), and repeating their question: “Yet you say, ‘How have we wearied him?’ ” (v. 17b). The prophet responds: “By saying, ‘All who do evil are good in the sight of the LORD, and he delights in them.’ Or by asking, ‘Where is the God of justice?’ ” (v. 17c, d). Although passed over in the assigned readings, this verse presents the people’s challenge. According to Towner, “In words reminiscent of the skepticism of Eccl. 7:15; 8:14-15, the questioners challenge God’s intention to vindicate goodness and to be just. Yet they themselves have been neither good nor just” (op. cit., on Mal. 2:17).
The LORD himself responds (in the words of the prophet): “See, I am sending my messenger(ykixAl;ma, mal’~kî, Heb.; to;n a[ggelovn mou, ton angelon mou, LXX; cf. comments yesterday on this word) to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant (tyr9B;ha j`xal;ma, mal’ak habberîth) in whom you delight–indeed, he is coming, says the LORD of hosts” (3:1). This verse is cited in the New Testament in reference to John the Baptist. “See, I am sending my messenger (to;n a[ggelovn mou, ton angelon mou) ahead of you, / who will prepare your way before you” (Mt. 11:1; cf. Mk. 1:2; Lk. 1:76; 7:27). Similar language is used by Moses in presenting the LORD’s promise of help in the conquest of Canaan: “I am going to send an angel (j`xAl;ma, mal’~k, Heb.; to;n a[ggelovn mou, ton angelon mou, LXX) in front of you, to guard you on the way and to bring you to the place that I have prepared” (Exod. 23:20). A connection would be facilitated here by the fact that both in Hebrew (j`xAl;ma, mal’~k) and in Greek (a[ggeloV, angelos), the same word can mean either “angel” (as in Exodus 23:20) or “messenger” (as in various Malachi references).
What the coming of the “angel” meant in Exodus was protection along the way to the promised land, and the divine presence. Even so, respect and obedience were demanded. “Be attentive to him and listen to his voice: do not rebel against him, for he will not pardon your transgression; for my name is in him” (Exod. 23:21). But, while Malachi may have the Exodus promise in mind, for him the coming of the “messenger” brings judgment. “But who can endure the day of his coming, and who can stand when he appears?” (Mal. 3:2a). Comparison is made here by some with Isaiah’s announcement of the LORD’s coming for restoration and renewal. “A voice cries out: / ‘In the wilderness prepare the way of the LORD, / make straight in the desert a highway for our God’ ” (Isa. 40:3). According to Mobley, “The identity [here] of the messenger, one who announces the divine procession (Isa. 40:3), is vague” (op. cit., on Mal. 3:1). Towner explains in terms of the Old Testament context. “Before the LORD suddenly comes to his temple, the messenger of the covenant will fully cleanse the levitical priests so that they will at last be able to perform the priestly office in righteousness (v. 3). This will open the way for blessings to flow, just as was promised by Haggai at the time of the reconsecration of the temple (Hag. 2:19). According to Ehud Ben Zvi,
Much of the discussion on the ‘messianic’ tone of Malachi centers on 3:23 [Heb. and NJPS 1985, 1999 = 4:5 NRSV] and this v[erse, i.e. 3:1]. The identity of the messenger in 3:1 has been highly debated. Is My messenger (Heb. ‘malakhi’) Malachi? Or is there at least a pun on the name of the prophet? Is the messenger the angel of the covenant, a zealous, powerful enforcer of the covenant who is like a smelter’s fire and like fuller’s lye (i.e., a purifying, caustic treatment)? Is he Elijah (see v. 23 [Heb. and NJPS 1985, 1999 = 4:5 NRSV] )? Or is Elijah the angel of the covenant? Does the text indicate an expectation of a priestly Messiah? There is a very long history of interpretation on this v[erse], with multiple meanings already in antiquity. (The Jewish Study Bible, 2004, on Mal. 3:1-2)
Ben Zvi takes note of the Christian understanding of the messenger as a reference to John the Baptist. “The New Testament merges this v[erse, i.e. v. 1] with Isa. 40:3 and identifies the expected messenger as John the Baptist (Matt. 11:10; Mark. 1:2; Luke 7:27)” (ibid.).
Judgment, of course, can separate the good from the bad, as Malachi’s next image suggests. “For he [i.e., ‘the messenger of the covenant’] is like a refiner’s fire and like fuller’s soap; he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the LORD in righteousness” (vv. 2b, 3). The result will be that “the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years” (v. 4). But evils will be condemned. “Then I will draw near to you for judgment; I will be swift to bear witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired workers in their wages, the widow and the orphan, against those who thrust aside the alien, and do not fear me, says the LORD of hosts” (v. 5). This has the ring of a plan for social justice. Mobley says, “Contrast [this] with Isa. 40:1-3, where the messenger announced news of comfort. The list of offenses is a common prophetic theme; see Isa. 1:23; Jer. 7:5-10; Ezek. 22:7-13; Zech. 7:9-10” (op. cit., on v. 5).
According to Andrew E. Hill,
Malachi’s fourth oracle, or “disputation” “forecasts a time when covenant loyalty will be a defining trait of postexilic Yehud [Judah] (a theme throughout the book). This eschatological day will also mark the community as true worshipers of Yahweh. As such, this disputation serves as a foil bridging the third (2:10-16) and fifth (3:6-12) oracles indicting the restoration community for faithlessness to God and each other and offers a solution for that offense in the form of divine judgment resulting in the ritual purification of the people” (Malachi, The Anchor Bible, 25D, 1998, p. 285, on Mal. 2:17-3:5)
It is important to understand the meaning of this text in its Old Testament context before we, as Christians, move on to its “fuller sense” in reference to John the Baptist (Mt. 11:10; Mk. 1:2; Lk. 1:17, 76; 7:27).
Mobley entitles the next section, Malachi 3:6-12, “a call to repentance” (op. cit., on Mal. 3:6-12;see above). The LORD, speaking through the prophet, reminds the people of his faithfulness to them. “For I the LORD do not change; therefore you, O children of Jacob, have not perished” (v. 6). And he reminds them that, by and large, they have not reciprocated with faithfulness to him. “Ever since the days of your ancestors you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the LORD of hosts” (v. 7a, b). But the “disputation” style continues. According to the LORD, the people ask, whether in sincerity or not, “How shall we return?” (v. 7c). The LORD’s answer is presented as an example of keeping the law. He seems to provide both the questions, that is, the people’s challenges, and his own responses. “Will anyone rob (fBaq;y9hE, hayiqba‘) God? Yet you are robbing (Myfi6b;qo, qōv‘îm) me! But you say, ‘How are we robbing you (j~Un7fEbaq;, qeva‘nûkā)?’ In your tithes (rWefEm0aha%, hamma‘aśēr) and offerings (hm!&UrT;hav4, hatterûmāh)!” (v. 8). Mobley explains “tithes [as] a tenth of all agricultural produce (see Lev. 27:30-32; Deut. 14:28-29),” and for “offerings” he refers to Num. 18:25-32 (op. cit., on v. 8). “In Deut. 14:18,” says Towner, “the tithe due every third year is designated for the support of resident aliens, widows, orphans, and levitical priests. Failure to pay up amounts to robbing God” (op. cit., on v. 8). The indictment continues: “You are cursed with a curse, for you are robbing me–the whole nation of you!” (v. 9). According to Ben Zvi, “The repeated use of terms translated as defraud and the like (Heb. ‘kaba‘ ’) is a pun on the name Jacob (‘Ya‘akob’) and its negative connotations (cf. Gen. 27:36; Jer. 9:3; Hos. 12:4)” (op. cit., on vv. 8-9). And he adds, “See translators’ note d,” which says, “Heb. qaba‘, a play on the name of Jacob (v. 6); cf. Gen. 27:36” (NJPS 1985, 1999, translators’ note d, on Mal. 3:8).
The LORD challenges the people. “Bring the full tithe (rWefEm0aha%-lKA, kol-hamma‘aśēr) into the storehouse, so that there may be food in my house, and thus put me to the test, says the LORD of hosts; see if I will not open the windows of heaven for you and pour down for you an overflowing blessing” (v. 10). “At the waters of Meribah,” says Towner, “the people ‘tested’ God in the matter of the manna, causing God to be angry (Ps. 95:8-11). Here, however, God invites Israel to put me to the test. The Lord makes a direct causal connection between covenant obedience and showers of blessing” (op. cit., on v. 10). “I will rebuke the locust (lkexo, ’Çk‘ l) for you, so that it will not destroy the produce of your soil; and your vine in the field shall not be barren, says the LORD of hosts” (v. 11). The NRSV text note b on the word “locust” says “b Heb. devourer” (cf. NJPS 1985, 1999, text note g). On “locust,” says Mobley, “see Joel 1:4; 2:25” (op. cit., on v. 11). And the section closes with a promise. “ Then all nations will count you happy, for you will be a land of delight, says the LORD of hosts” (v. 12). According to Towner, “Judah is assured that the test will vindicate God and that all nations will count it happy (see Pss. 41:2; 72:17; Isa. 61:6-9; 62:4). The charge that the Lord delights in evil doers (2:17) is here refuted by the nations, who once again prove to be authentic witnesses to the truth about God’s blessing (cf. 1:14)” (ibid., on v. 12).
James 5:7-12
Patience in Suffering
7 Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. 8 You also must be patient. Strengthen your hearts, for the coming of the Lord is near. 9 Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! 10 As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord. 11 Indeed we call blessed those who showed endurance. You have heard of the endurance of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.
12 Above all, my beloved, do not swear, either by heaven or by earth or by any other oath, but let your "Yes" be yes and your "No" be no, so that you may not fall under condemnation. (James 5:7-12, NRSV)
The following comments are based on the relevant comments on James 5:7-12, 19-20 of September 5, 2009 (Saturday in the week of the Sunday closest to August 31, Year One), when comments were based on earlier comments, as noted there. The following are also based on the comments of November 21, 2008 (Friday in the week of the Sunday closest to November 16, Year Two and earlier.
Yesterday’s reading concluded with warnings to rich people about their greed and trust in “gold and silver” which “have rusted,” producing evidence (the “rust”) against them in the coming judgment (Jas. 5:3). They have failed to heed the Lord’s advice to “store up . . . treasures in heaven” rather than “on earth” (Mt. 6:19-20). More than that, they have defrauded their laborers, keeping back their wages by fraud (v. 4). They are accused of living “in luxury and in pleasure,” of fattening “your hearts in a day of slaughter” (v. 5), and of condemning and murdering “the righteous one” (v. 6; cf. yesterday’s comments).
Today’s reading provides a contrast by beginning with encouragement for faithful people. Encouragement? Yes, but in a rather stern mode. Rather than the presumption and hasty action noted yesterday, James advises patience. “Be patient, therefore, beloved, until the coming of the Lord” (Jas. 5:7a). He presents as an example of patience “the farmer [who] waits for the precious crop from the earth, being patient with it until it receives the early and the late rains” (v. 7b). “You also must be patient,” says James. “Strengthen your hearts, for the coming of the Lord is near” (v. 8). His readers (“beloved,” for ajdelfoiv, adelphoi, lit. “brothers,” cf. NRSV text note b “Gk brothers”) are advised not to complain: “do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors!” (v. 9). “As an example of suffering and patience, beloved (lit. ‘brothers’), take the prophets who spoke in the name of the Lord” (v. 10). According to Sophie Laws, revised by Walter T. Wilson,
Prophecy and martyrdom became closely associated in Jewish tradition, though in the OT only two prophets met violent deaths (see 2 Chr. 24:20-21; Jer. 26:20-23). Jeremiah is, however, an obvious example of a prophet who endured hardship and humiliation; see Jer. 20:1-2; 38:6. (The HarperCollins Study Bible, rev. ed., 2006, on Jas. 5:10)
James links patience to endurance. “Indeed we call blessed those who showed endurance (oiJ uJpomeivnanteV, hoi hypomeinantes). You have heard of the endurance (hJ uJpomonhv, hē hypomonē) of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful” (v. 11). But James connects this patience and endurance with the prophets (v. 10). According to James B. Adamson, Job is “not cited as an example of makrothymia [makroqumiva, ‘patience’ NRSV] proper, but, like Elijah, of not altogether perfectly patient hypomÇn‘ [uJpomonhv, ‘endurance’ NRSV], “that gallant spirit which can breast the tides of doubt and sorrow and disaster, and still hold on, and come out with faith still stronger on the other side” (The Epistle of James, NICNT, 1976, p. 193, on Jas. 5:11, quoting William Barclay). The words “patience,” “steadfastness” and “endurance” are used in the definition of both words, but “forbearance” is added for the former (makroqumiva, makrothymia) and “fortitude” and “perseverance” for the latter, the one used of Job (F. Wilbur Gingrich, Shorter Lexicon of the Greek New Testament, 1965, s.v. uJpomonhv, hypomÇn‘ and makroqumiva, makrothymia). Throughout Job’s dialogues with his “friends,” his attitude was anything but passive submission.
The admonition not to swear provides another echo of the Sermon on the Mount (Mt. 5:33-37). “Above all, my beloved (‘beloved,’ for ajdelfoiv, adelphoi, lit. ‘brothers,’ cf. NRSV text note b ‘Gk brothers’), do not swear, either by heaven or by earth or by any other oath, but let your ‘Yes’ be yes and your “No’ be no, so that you may not fall under condemnation” (Jas. 5:12). Friends (Quakers), who traditionally have taken this literally, have been permitted to “affirm” rather than “swear” in court and with respect to legal documents. They claimed that they always spoke the truth, and to swear that one is now telling the truth is to imply that, otherwise, they often would not. Of the words, Above all, which introduce this verse, Cain Hope Felder says they introduce “the main point, closely aligned with Mt. 5:33-37, and the culmination, stressing the importance of speech-ethics and moral integrity” (NOAB, 3rd ed., 2001, on Jas. 5:12).
Luke 18:1-8
The Parable of the Widow and the Unjust Judge
18:1 Then Jesus told them a parable about their need to pray always and not to lose heart. 2 He said, "In a certain city there was a judge who neither feared God nor had respect for people. 3 In that city there was a widow who kept coming to him and saying, 'Grant me justice against my opponent.' 4 For a while he refused; but later he said to himself, 'Though I have no fear of God and no respect for anyone, 5 yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.’” 6 And the Lord said, "Listen to what the unjust judge says. 7 And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? 8 I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth. (Luke 18:1-8, NRSV)
The following comments are repeated here with editing and supplement from June 4, 2009 (Thursday in the week of the Sunday closest to June 1, Year One), when comments were repeated from November 21, 2008 (Friday in the week of the Sunday closest to November 16, Year Two) and earlier as noted there.
The Parable of the Unjust Judge (Lk. 18:1-8) is one of two together reported only by Luke (cf. the Parable of the Pharisee and the Tax Collector, 18:9-14). Jesus begins his parable about the unjust judge by stating its point at the outset: “their [i.e. the disciples’] need to pray always and not to lose heart” (Lk. 18:1). David L. Tiede, revised by Christopher R. Matthews, on “Not to lose heart,” explains “endurance in prayer” with reference to 11:5-13 (The HarperCollins Study Bible, rev. ed., 2006, on Lk. 18:1). According to Luke, Jesus “said, ‘In a certain city there was a judge who neither feared God nor had respect for people. In that city there was a widow who kept coming to him and saying, “Grant me justice ( =Ekdivkhsovn me, Ekdikēson me) against my opponent.” For a while he refused; but later he said to himself, “Though I have no fear of God and no respect for anyone, yet because this widow keeps bothering me, I will grant her justice (ejkdikhvsw aujthvn, ekdikēsō autēn), so that she may not wear me out ( i{na mh; . . . ”uJpwpiavzh/ me, hina mē . . . hypōpiazē me) by continually coming” ’ ” (vv. 2-5). According to Tiede and Matthews, “One who has not feared God would lack the wisdom to judge equitably (see Prov. 1:7; see also Acts 10:2, 22, 35; 13:16, 26)” (ibid., on v. 2). “A widow,” they add, “had a particular claim for justice in Israel (Deut. 10:;17-18; 24:17; 27:19; Sir. 35:14-15; see also Lk. 2:37; 4:25-26; 7:12; 20:47; 21:22-3; Acts 6:1; 9:39, 41)” (ibid., on v. 3). For “wear me out,” they say, “lit. ‘hit under the eye,’ an image from boxing (see 1 Cor. 9:27)” (ibid., on v. 5). Frederick William Danker defines the verb as “ ‘strike a blow to the eye so as to injure it,’ give a black eye to” (The Concise Greek-English Lexicon of the New Testament, 2009, s.v. uJpwpiavzw [= uJpopiavzw], hypōpiazō [hypopiazō]). The language is graphic, but, one would assume, figurative.
According to William Barclay, the judge in this parable “was clearly not a Jewish judge” (William Barclay, The Gospel of Luke, Daily Study Bible Series, rev. ed., 1956, p. 221, on Lk. 18:1-8). Such a case should have been “taken before the elders, and not into the public courts at all.” Barclay adds that
this judge was one of the paid magistrates appointed either by Herod or by the Romans. Such judges were notorious. Unless a plaintiff had influence and money to bribe his way to a verdict he had no hope of ever getting his case settled. These judges were said to pervert justice for a dish of meat. People even punned on their title. Officially they were called Dayyaneh Gezeroth, which means judges of prohibitions or punishments. Popularly they were called Dayyaneh Gezeloth, which means robber judges. (ibid., p. 222)
Jesus presents an “all the more” (a fortiori, or, in Jewish terms, qal vahomer argument). “And the Lord said, ‘Listen to what the unjust judge says” (v. 6). And Jesus makes his point. “And will not (ouj mhv, ou mē) God grant justice to his chosen ones who cry to him day and night?” (v. 7a). The double negative particles introducing the rhetorical question indicate that Jesus expected an affirmative answer (cf. Danker, op. cit. s.v. mhv, mē, meaning b). Of course, God will grant justice! “Will he delay long in helping them?” asks Jesus (v. 7b). The implied answer is “No!” If even such a judge will respond to the widow’s persistent please for justice, God will all the more respond to his own. “I tell you, he will quickly grant justice (ejkdivkhsiV, ekdikēsis) to them (v. 8a)
Barclay says that we should not always “expect to get whatever we pray for”:
We do not know what is to happen in the next hour, let alone the next week, or month, or year. Only God sees time whole, and therefore, only God knows what is good for us in the long run. That is why Jesus said we must never be discouraged in prayer. That is why he wondered if men’s faith would stand the long delays before the Son of Man should come. We will never grow weary in prayer and our faith will never falter if, after we have offered to God our prayers and requests, we add the perfect prayer, Thy will be done. (op. cit., pp. 222-223)
Most of us face situations from time to time that could become disheartening, and Jesus was anticipating such circumstances to be faced by his disciples. “And yet, when the Son of Man comes, will he find faith on the earth?” (v. 8b). In the situation described by Jesus, the widow certainly deserved justice. But it is only by her persistence, “because this widow keeps bothering me” (v. 5), that she prevails. We could emphasize the need for justice in society, including the appointment of just judges. But Jesus is looking for persistence in our life of faith, persistence in fulfilling our calling and carrying out our mission in the world, and persistence in our hope as we look forward to his coming.
As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for November 5, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.
Ronald D. Worden, Ph.D.
rdworden@hgst.edu