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Daily
Scripture |
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Tuesday
(November 2, 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 |
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 ( |
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Tuesday AM Psalm 61, 62 PM Psalm 68:1-20(21-23)24-36 Ecclus. 43:1-22 Rev. 14:14-15:8 Luke 13:1-9 All Faithful Departed (All Souls'): Psalm 130 or 116:10-17 Wisdom 3:1-9 or Isaiah 25:6-9; 1 Thessalonians 4:13-18 or 1
Corinthians 15:50-58; John 5:24-27 Eucharistic Phil. 2:5-11; Psalm 22:22-28 Luke 14:15-24 |
Tuesday Morning: Psalms 42; 146 Ecclus. 43:1-22 or Zeph. 1:14-18 Rev. 14:14-15:8 Luke 13:1-9 Evening: Psalms 102; 133 |
Tuesday Morning Pss.: 12, 146 Ecclus. 6:5-17 or Micah 3:1-8 Rev. 7:9-17 Luke 10:1-16 Evening Pss.: 36, 7 |
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Year C Daily Psalm 50 Zechariah 7:1-14 Jude 5:-21 |
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* Tuesday in
the week of the Twenty-third Sunday after Pentecost, references for the week
of the Sunday closest to November 2, Year Two |
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For the Lutheran
Episcopal and Presbyterian
Ecclesiasticus (Sirach) 43:1-22
The Splendor of the Sun
43:1 The pride of the higher realms is the clear vault of the sky,
as glorious to behold as the sight of the heavens.
2 The sun, when it appears, proclaims as it rises
what a marvelous instrument it is, the work of the Most High.
3 At noon it parches the land,
and who can withstand its burning heat?
4 A man tending a furnace works in burning heat,
but three times as hot is the sun scorching the mountains;
it breathes out fiery vapors,
and its bright rays blind the eyes.
5 Great is the Lord who made it;
at his orders it hurries on its course.
The Splendor of the Moon
6 It is the moon that marks the changing seasons,
governing the times, their everlasting sign.
7 From the moon comes the sign for festal days,
a light that wanes when it completes its course.
8 The new moon, as its name suggests, renews itself;
how marvelous it is in this change,
a beacon to the hosts on high,
shining in the vault of the heavens!
The Glory of the Stars and the Rainbow
9 The glory of the stars is the beauty of heaven,
a glittering array in the heights of the Lord.
10 On the orders of the Holy One they stand in their appointed places;
they never relax in their watches.
11 Look at the rainbow, and praise him who made it;
it is exceedingly beautiful in its brightness.
12 It encircles the sky with its glorious arc;
the hands of the Most High have stretched it out.
The Marvels of Nature
13 By his command he sends the driving snow
and speeds the lightnings of his judgment.
14 Therefore the storehouses are opened,
and the clouds fly out like birds.
15 In his majesty he gives the clouds their strength,
and the hailstones are broken in pieces.
17a The voice of his thunder rebukes the earth;
16 when he appears, the mountains shake.
At his will the south wind blows;
17b so do the storm from the north and the whirlwind.
He scatters the snow like birds flying down,
and its descent is like locusts alighting.
18 The eye is dazzled by the beauty of its whiteness,
and the mind is amazed as it falls.
19 He pours frost over the earth like salt,
and icicles form like pointed thorns.
20 The cold north wind blows,
and ice freezes on the water;
it settles on every pool of water,
and the water puts it on like a breastplate.
21 He consumes the mountains and burns up the wilderness,
and withers the tender grass like fire.
22 A mist quickly heals all things;
the falling dew gives refreshment from the heat. (Ecclesiasticus 43:1-22, NRSV)
The following comments are repeated here with editing and supplement from November 4, 2008 (Tuesday in the week of the Sunday closest to November 2, Year Two), when comments were repeated from June 3, 2007 (Trinity Sunday, Year One), when comments were based on comments–several repeated among these dates– from November 3, 2004 (Wednesday of the week of the Sunday closest to November 2, Year Two), from May 1, 2005 (the Sixth Sunday of Easter, Year One), from May 22, 2005 (Trinity Sunday, Year One), from November 7 and 8, 2006 (Tuesday and Wednesday in the week of the Sunday closest to November 2, Year Two), and from May 13, 2007 (the Sixth Sunday of Easter, Year One):
This passage praises God for his creation, including the
universe, and especially the sun. This falls within the larger context of what
Bruce M. Metzger and Roland E. Murphy entitle, “In praise of God, the
omnipotent and omniscient Creator” (The
New Oxford Annotated Bible [NOAB],
2nd. ed., 1994, on Ecclus. 42:15-43:33). Harold C. Washington follows them, but
simplifies the title to “in praise of God and the wonders of creation,” (NOAB,
3rd ed., 2001, on Ecclus. 42:15-43:33). Ben Sira says he “will now
call to mind the works of the Lord / and will declare what [he has] seen” (Ecclus.
42:15a, b). “By the word of the Lord ( ejn lovgoiV [plural] kurivou,
en logois kyriou),” says Ben Sira, “his works are made; / and all his
creatures do his will” (v. 15c, d NRSV). This creation “by the words [plural in
the LXX] of the Lord” reminds us of the Prologue to the Gospel of John,
especially John 1:3, 10). According to Burton L. Mack, revised by Benjamin G.
Wright, the larger passage here is “a hymn of praise to the Lord and his
creation. It consists of a concise poem on the inscrutable knowledge and power
of the creator (42:15-21) followed by a lengthy poem on the wonders of the
natural order (42:22-43:26) and concludes with an invitation to join the author
in singing the Lord’s praises (43:27-33). The initial verses of the second of
these sections lead up to today’s reading. “How desirable are all his works,”
says Ben Sira, “and how sparkling they are to see!” (42:22). “All these things
live forever,” he says; “each creature is preserved to meet a particular need”
(42:23). In fact, “all things come in pairs, one opposite the other, / and he
has made nothing incomplete” (42:24). And so, “each supplements the virtues of
the other [its opposite?]. / Who could ever tire of seeing his glory?” (42:25).
According to Metzger and Murphy, “The beauty and splendor of his [i.e., God’s] works are increased by their
purposefulness (v. 23), and their polarity (v. 24; see 33:15)” (The New Oxford Annotated Bible [NOAB], 2nd. ed., 1994, on Ecclus.
42:22-25).
The present reading begins with a list of the works of the Lord “that begins,” as Mack and Wright put it, “with the sun as the highest visible creature, descends through moon, stars, and geophysical phenomena (rainbow, lightning, clouds, wind, snow, frost, ice, and dew), to end with a notice about the ocean as the deep” (ibid., on 42:22-43:33). The sun heads Ben Sira’s list. “The pride of the higher realms is the clear vault of the sky, / as glorious to behold as the sight of the heavens. / The sun, when it appears, proclaims as it rises / what a marvelous instrument it is, the work of the Most High. / At noon it parches the land, / and who can withstand its burning heat?” (Ecclus. 43:1-3). Ben Sira compares the heat of the sun to the heat of a furnace. “A man tending a furnace works in burning heat, / but three times as hot is the sun scorching the mountains; / it breathes out fiery vapors, / and its bright rays blind the eyes” (v. 4). If the author only knew! we might exclaim, but that would be unfair to expect the author to know what modern science knows about the sun and other heavenly stars. Ben Sira concludes a stanza on the sun with praise for the Lord, who made and controls the sun. “Great is the Lord who made it; / at his orders it hurries on its course” (v. 5). Compare the rhetorical question addressed by God to Job. “Where is the way to the dwelling of light, / and where is the place of darkness, / that you may take it to its territory / and that you may discern the paths to its home? / Surely you know, for you were born then, / and the number of your days is great!” (Job. 38:19-21).
Next the Ben Sira focuses on “The Splendor of the Moon” (NRSV subtitle, some printings). “It is the moon,” he says, “that marks the changing seasons, / governing the times, their everlasting sign” (Ecclus. 43:6). As Mack and Wright point out, “Ben Sira assumes a lunar calendar. Cf. 33:8” (ibid., on 43:6). The cycles of the moon determine Jewish festal days: “From the moon comes the sign for festal days, / a light that wanes when it completes it course” (43:7). If the waning of the moon is a weakness, nevertheless the power of renewal is attributed to the moon. “The new moon, as its name suggests, renews itself;h / how marvelous it is in this change, / a beacon to the hosts on high, / shining in the vault of the heavens” (43:8 NRSV). NRSV text note h says, “Heb: Gk The month [mhvn, mēn] is named after the moon [lit. ‘it’ aujth:V, autēs = selhvnh, selēnē, ‘moon’ v. 6].”
The “glory of the stars” is praised as “the beauty of heaven,/a glittering array in the heights of the Lord” (43:9). Their control by “the Holy One” and their fixed position is noted. “On the orders of the Holy One they stand in their appointed places; / they never relax in their watches” (43:10). This figurative reference to the stars “relaxing,” is, of course, not an indication of worshiping the stars, or even of astrology. The God of Israel is clearly in charge in the heavens. The rainbow also calls upon us to glorify God. “Look at the rainbow, and praise him who made it; / it is exceedingly beautiful in its brightness” (43:11). It is beautiful to behold, for “It encircles the sky with its glorious arc; / the hands of the Most High have stretched it out” (43:12).
This brings us to what Metzger and Murphy call “a list of various things in nature that fulfill the divine will” (op. cit., on 43:13-26). “By his command he [i.e., God] sends the driving snow / and speeds the lightnings of his judgment” (43:13). “Therefore,” says Ben Sira, “the storehouses (qhsauroiv, thēsauroi) are opened, / and the clouds fly out like birds” (43:14). “It was common in antiquity,” say Mack and Wright, “to imagine storehouses in the heavens, beyond the horizon, where the Lord kept the winds, clouds, and storms until he needed them. He then opened the doors and sent them out to perform their missions” (op. cit., on 43:14). Compare reference to the “storehouses (tOr8c;xo, ’ōtsrôth, LXX qhsauroiv, thēsauroi) of the snow,” and “of the hail” which God has “reserved for the time of trouble, / for the day of battle and war” (Job. 38:22-23). “In his majesty he gives the clouds their strength,” says Ben Sira, “and the hailstones are broken in pieces” (Ecclus. 43:15).
God sends thunderstorms. “The voice of his thunder rebukes
the earth; / when he appears, the mountains shake. / At his will the south wind
blows; / so do the storm (kataigivV, kataigis) from the north and the whirlwind (sustrofh;
pneuvmatoV, systrophē
pneuvmatos)” (43:17a, 16, 17b). The NRSV line sequence, with verse
17a before verse 16 alters the sequence of the numbered Septuagint text.
Compare God’s answer to Job “out of the whirlwind” (hrAfAs0;ha, hasse‘ārāh,
LXX laivlapoV kai; nefw:n, lailapos kai nephōn,
‘storm and clouds’) (Job 38:1). Ben Sira continues: “He [i.e., God] scatters
the snow like birds flying down, / and its descent is like locusts alighting”
(Ecclus. 43:17c, d). The storm and its effects are not threatening in this
context, but “The eye is dazzled by the beauty of its [i.e., the snow’s]
whiteness, / and the mind is amazed as it falls” (43:18). God “pours frost over
the earth like salt, / and icicles form like pointed thorns” (43:19). Again,
Ben Sira marvels at the beauty of nature, rather than shrinking from the
freezing cold. But he does note that “the cold north wind blows, / and ice
freezes on the water; / it settles on every pool of water, and the water puts
it on like a breastplate” (43:20). Compare the blessing in the Song of the
Three Jews, “Bless the Lord, Ice and cold; / sing praise to him and highly
exalt him forever” (The Prayer of Azariah and the Song of the Three Jews, 49).
According to Ben Sira, although God “consumes the mountains and burns up the
wilderness, / and withers the tender grass like fire,” there is a cure for this
devastation, for “A mist quickly heals all things; / the falling dew gives
refreshment from the heat” (Ecclus. 43:21-22).
The focus in this reading has been on the glories and wonders of God’s creation. The continuation focuses on the greatness of God himself. But that brings us to tomorrow’s reading.
Zephaniah 1:14-18 (Presbyterian and Lutheran traditions–This passage is not included in the Daily Office Lectionary of the Book of Common Prayer.)
The Great Day of the LORD (Cp Am 5.18-20)
14 The great day of the LORD is near,
near and hastening fast;
the sound of the day of the LORD is bitter,
the warrior cries aloud there.
15 That day will be a day of wrath,
a day of distress and anguish,
a day of ruin and devastation,
a day of darkness and gloom,
a day of clouds and thick darkness,
16 a day of trumpet blast and battle cry
against the fortified cities
and against the lofty battlements.
17 I will bring such distress upon people
that they shall walk like the blind;
because they have sinned against the LORD,
their blood shall be poured out like dust,
and their flesh like dung.
18 Neither their silver nor their gold
will be able to save them
on the day of the LORD’s wrath;
in the fire of his passion
the whole earth shall be consumed;
for a full, a terrible end
he will make of all the inhabitants of the earth. (Zephaniah 1:14-18, NRSV)
The following comments are repeated here with editing and supplement from November 4, 2008 (Tuesday in the week of the Sunday closest to November 2, Year Two), when comments were repeated with editing and supplement from November 7, 2006 (Tuesday in the week of the Sunday closest to November 2, Year Two).
The day of the LORD was introduced in yesterday’s reading
(Zeph. 1:7) as a day of judgment and punishment. Today’s reading begins by
announcing that “the great day of the LORD is near, / near and hastening fast”
(v. 14a, b). Its sound will be threatening, for “the sound of the day of the
LORD is bitter, / the warrior cries aloud there” (v. 14c, d). In fact, “That
day,” says the prophet, “will be a day of wrath, / a day of distress, and
anguish, / a day of ruin and devastation, / a day of darkness and gloom,/ a day
of clouds and thick darkness” (v. 15). If this description is partly
figurative, the prophet continues describing warfare quite literally: “a day of
trumpet blast and battle cry / against the fortified cities / and against the
lofty battlements” (v. 16)). What is being described, says Gregory Mobley, is
“the Day of the Lord as divine warfare” (The
New Oxford Annotated Bible [NOAB],
3rd. edition, augmented 2007, on Zeph. 1:14-18 [not 14-23, since the chapter
ends with v. 23 in Heb., LXX and NRSV]). Mobley adds that Zephaniah elaborates
the preaching of Amos (Am. 5:18-20; 8:9-14) that the day of the LORD
will be dreadful for
Zephaniah describes terrible distress. The LORD, speaking through Zephaniah, says, “I will bring such distress upon people / that they shall walk like the blind” (Zeph. 1:17a, b). Why? “Because they have sinned against the LORD.” And so, their blood shall be poured out like dust, / and their flesh like dung” (v. 17c, d, e). For “walk like the blind,” Kent Harold Richards says, “See Deut. 28:29; Isa. 59:10” (The HarperCollins Study Bible, rev. ed., 2006, on Zeph. 1:17-18). In a time of such distress, their wealth will be useless. “Neither their silver nor their gold / will be able to save them / on the day of the LORD’s wrath,” says the LORD through the prophet (Zeph. 1:18a, b, c). Again the cause is stated: “in the fire of his [i.e., God’s] passion / the whole earth will be consumed; / for a full, a terrible end / he will make of all the inhabitants of the earth” (v. 18, d, e, f, g). For “end,” Hicks and Brueggemann say “compare Ezek. 7:2-7” (op. cit., on v. 18; cf. Mobley, op. cit., on v. 18). Ben Mason says, “it seems to be those who confide in human resources–here their wealth–who are singled out, but the effect of vv. 2-3 [cf. comments Sunday, Oct. 31, 2010] and 17-18 is therefore to make the threats of vv. 4-16 against the people of Jerusalem for specific sins applicable to all people of all times” (The Oxford Bible Commentary, 2001, p. 605, on Zeph. 1:2-18).
Revelation 14:14-15:8
Reaping the Earth’s Harvest
14 Then I looked, and there was a white cloud, and seated on the cloud was one like the Son of Man, with a golden crown on his head, and a sharp sickle in his hand! 15 Another angel came out of the temple, calling with a loud voice to the one who sat on the cloud, “Use your sickle and reap, for the hour to reap has come, because the harvest of the earth is fully ripe.” 16 So the one who sat on the cloud swung his sickle over the earth, and the earth was reaped.
17 Then another angel came out of the temple in heaven, and he too had a sharp sickle. 18 Then another angel came out from the altar, the angel who has authority over fire, and he called with a loud voice to him who had the sharp sickle, “Use your sharp sickle and gather the clusters of the vine of the earth, for its grapes are ripe.” 19 So the angel swung his sickle over the earth and gathered the vintage of the earth, and he threw it into the great wine press of the wrath of God. 20 And the wine press was trodden outside the city, and blood flowed from the wine press, as high as a horse’s bridle, for a distance of about two hundred miles.
The Angels with the Seven Last Plagues
15:1 Then I saw another portent in heaven, great and amazing: seven angels with seven plagues, which are the last, for with them the wrath of God is ended.
2 And I saw what appeared to be a sea of glass mixed with fire, and those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. 3 And they sing the song of Moses, the servant of God, and the song of the Lamb:
“Great and amazing are your deeds,
Lord God the Almighty!
Just and true are your ways,
King of the nations!
4 Lord, who will not fear
and glorify your name?
For you alone are holy.
All nations will come
and worship before you,
for your judgments have been revealed.”
5 After this I looked, and the temple of the tent of witness in heaven was opened, 6 and out of the temple came the seven angels with the seven plagues, robed in pure bright linen, with golden sashes across their chests. 7 Then one of the four living creatures gave the seven angels seven golden bowls full of the wrath of God, who lives forever and ever; 8 and the temple was filled with smoke from the glory of God and from his power, and no one could enter the temple until the seven plagues of the seven angels were ended. (Revelation 14:14-15:8, NRSV)
The following comments are based on those on Revelation 15:1-8 of November 6, 2009 (Friday in the week of the Sunday closest to November 2, Year One), and the comments on Revelation 15:1-8 of June 14, 2009 (the Sunday closest to June 15, Year One, and on the comments on the full reading today of November 4, 2008 (Tuesday in the week of the Sunday closest to November 2, Year Two), and earlier comments as noted in these readings.
As yesterday’s reading closed, John heard a voice from heaven saying, “Write this: Blessed are the dead who from now on die in the Lord,” and the response of the Spirit, “Yes . . . they will rest from their labors, for their deeds will follow them” (Rev. 14:13). “Their deeds,” says Bruce M. Metzger, are “the fruits of Christian character (Gal. 5:22-23)” (NOAB, 2nd ed., 1994, on Rev. 14:13). The announcements noted in yesterday’s reading, by the angel with “an eternal gospel” (Rev. 14:6), an angel announcing the fall of Babylon (v. 8), the angel who announces judgment on “those who worship the beast and its image, and receive a mark on their foreheads or on their hands” (v. 9, cf. vv. 9-11), and the call for “the endurance of the saints” (v. 12), are followed in today’s reading with a description of harvest. “Then I looked,” says John, “and there was a white cloud, and seated on the cloud was one like the Son of Man, with a golden crown on his head, and a sharp sickle in his hand! Another angel came out of the temple, calling with a loud voice to the one who sat on the cloud, ‘Use your sickle and reap, for the hour to reap has come, because the harvest of the earth is fully ripe.’ So the one who sat on the cloud swung his sickle over the earth, and the earth was reaped” (vv. 14-16). But this is no ordinary harvest scene. According to Metzger, “the final judgment of God (Joel 3:13)” is pictured here, “involving the ingathering of the saints by one like the Son of Man (vv. 14-16)” (ibid., on vv. 14-20). This anticipates the vision of the redeemed (15:2-4) who “sing the song of Moses . . . and the song of the Lamb” (15:3). Overall, the reading alternates between the redeemed (14:14-16; 15:2-4) and those who are judged (14:17-20; 15:5-8).
John’s picture of judgment continues. “Then another angel came out of the temple in heaven, and he too had a sharp sickle. Then another angel came out from the altar, the angel who has authority over fire, and he called with a loud voice to him who had the sharp sickle, “Use your sharp sickle and gather the clusters of the vine of the earth, for its grapes are ripe” (vv. 17-18). “So the angel swung his sickle over the earth and gathered the vintage of the earth, and he threw it into the great wine press of the wrath of God. And the wine press was trodden outside the city, and blood flowed from the wine press, as high as a horse’s bridle, for a distance of about two hundred miles” (vv. 19-20).
The image changes from grain harvest (vv. 14-16) to what Metzger calls a “vintage scene; these two scenes,” he adds, “correspond to the parable in Mt. 13:24-30, 37-43)” (ibid., on vv. 18-20). “Metaphorically,” says Jean-Pierre Ruiz, “wine is frequently associated with blood (Gen. 49:11; Deut. 32:14; Sir. 39:26; 1 Macc. 6:34). Here the enormous quantity of blood suggests the vast extent of the divine judgment (cf. Isa. 63:3-6). Mention of the horse’s bridle here,” says Ruiz, “foreshadows the combat in 19:11-21” (NOAB, 3rd ed., 2001, on Rev. 14:20).
As we move on to Revelation 15, we approach what appear to be the final judgments. “Then,” says John, “I saw another portent (shmei:on, s‘meion) in heaven, great and amazing: seven angels with seven plagues, which are the last, for with them the wrath of God is ended” (Rev. 15:1). The word shmei:on (s‘meion), often translated “sign,” that is, “a sign or distinguishing mark whereby something is known, sign, token, indication” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed., 2000, s.v. shmei:on, s‘meion, meaning no (1) ), can be used in the stronger sense of “portent,” that is “an event that is an indication or confirmation of intervention by transcendent powers, miracle, portent,” in particular, “portent [that is] terrifying appearances in the heavens, never before seen as portents of the last days” (BDAG, meaning no. (2) (b) ). In this way, what Bruce M. Metzger calls “the seven bowls of the wrath of God”(15:1-16:21) are introduced, to be followed by “the fall of Babylon, which is Rome” (17:1-18:24) (subheadings in , NOAB, 2nd ed., 1994, for these sections; followed by Jean-Pierre Ruiz, NOAB, 3rd ed., augmented, 2007, on the same sections). This is the third series of seven judgments (chaps. 15, 16; cf. the “seals,” 6:1-8:1, and the “trumpets,” 8:1-9:21; 11:14-29). But before the seven angels emerge from “the temple of the tent of witness in heaven” (v. 5) to “pour out on the earth the seven bowls of the wrath of God” (16:1), we get a “preparatory vision of the victorious martyrs in heaven (8:3-5)” (Metzger, op. cit., on 15:2-4; cf. Ruiz, op. cit., on 15:2-4).
But today’s reading is introductory; the first bowl of wrath is poured out in 16:2. “And I saw what appeared to be a sea of glass mixed with fire,” says John, “and those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands” (15:2). This begins what, as noted above, Metzger calls a “preparatory vision of the victorious martyrs in heaven. With reference to “the sea of glass mixed with fire” (15:2), referring to what is “in front of the throne . . . something like a sea of glass, like crystal” (4:6), we are reminded of Ezekiel’s vision in which, “over the heads of the living creatures there was something like a dome, shining like crystal, spread out above their heads” (Ezek. 1:22). In Ezekiel’s vision this dome was underneath the throne (v. 26). And the throne is for “the appearance of the likeness of the glory of the LORD” (Ezek. 1:28), a phrase “which,” according to David L. Peterson, “again emphasizes that the prophet did not see God directly” (HarperCollins Study Bible, rev. ed., 2006, on Ezek. 1:28). John tells us that “those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands” (v. 2b), were singing “the song of Moses, the servant of God, and the song of the Lamb” (v. 3a). Metzger explains the “Song of Moses” [as] Deut. 32 with Ex. 15:1-18 (op. cit., on Rev. 15:3; cf. Ruiz, op. cit., on Rev. 15:3). Although it is called “the song of Moses,” celebrating God’s deliverance as Moses did, its wording reflects wording of many passages from Exodus, Deuteronomy, Psalms, Amos and elsewhere (cf. notes in The Greek New Testament, edited by Kurt Aland and others, UBS, 4th rev. ed., 1993, on Rev. 15:3). The “Song of Moses” as presented in Exodus 15:1-18 and / or Deuteronomy 31:30-32:47 is not quoted directly, but its theme of judgment on the LORD’s enemies is clearly echoed here in the martyrs’ singing of “the song of Moses, the servant of God, and the song of the Lamb” (Rev. 15:3a):
Great and amazing are your deeds,
Lord God the Almighty!
Just and true are your ways,
King of the nations!
Lord, who will not fear
and glorify your name?
For you alone are holy.
All nations will come
and worship before you,
for your judgments have been revealed. (Rev. 15:3b-4, NRSV)
The judgment of the seven bowls is introduced in a most
solemn manner. “After this,” says John, “I looked, and the temple of the tent
of witness in heaven was opened” (v. 5). Ruiz cites “The temple . . .
was opened” with reference to 11:19, “On opening the heavenly gates as a
prelude to judgment, see 3 Macc. 6:18-19. In
The tent of witness, or the tent of testimony, is a common title in the Old Testament for the tabernacle in the wilderness (Numbers 9:15; 17:7; 18:2). . . .
It is from within
the tabernacle that the seven avenging angels come forth. In the centre of the
Barclay adds that “the robes of the angels are symbolic of three things. (a) Their dress is priestly dress. . . . (b) Their dress is royal dress. . . . (c) Their dress is heavenly dress (ibid.).
It is “one of the four living creatures” who gives “the bowls full of the wrath of God who lives forever and ever” to the seven angels (v. 7; cf. 4:6). “The temple was filled with smoke from the glory of God and from his power,” says John, “and no one could enter the temple until the seven plagues of the seven angels were ended” (v. 8). Richard Bauckham comments:
That no one can enter the temple until these plagues are ended [v. 8] stresses their finality and also contrasts with 7:9-17. Unlike the series of seals and the series of trumpet-blasts, which both had interludes between the fifth and sixth judgements, expressing and interpreting the delay of final judgement, this series has no such interlude. (The Oxford Bible Commentary, 2001, p. 1299, on Rev. 15:5-16:1)
The “smoke from the glory of God” which fills the temple reminds us of Isaiah’s vision of God in the temple (Isa. 6:1-4; cf. Metzger, op. cit., on Rev. 15:8). One could read the Book of Revelation as picturing a perpetual battle between the forces of good and the forces of evil. There are the churches that are faithful to some extent, but less than perfect. There are struggles on earth with suffering for the martyrs, the woman and the child–not to mention those who refuse the mark of the beast! But there is devastating judgement for God’s enemies, and, from start to finish, the final outcome is never in doubt. Paul J. Achtemeier, Joel B. Green, and Marianne Meye Thompson characterize the Book of Revelation as follows:
Put differently, the visions and
heavenly journeys described in Revelation have as their main content not so
much the heavenly world or the future. Rather, the main content of those
visions consists of the world of the
Luke 13:1-9
Repent or Perish
13:1
At that very time there were some present who told him about the Galileans whose
blood Pilate had mingled with their sacrifices. 2 He asked them, “Do you think
that because these Galileans suffered in this way they were worse sinners than
all other Galileans? 3 No, I tell you; but unless you repent, you will all
perish as they did. 4 Or those eighteen who were killed when the
The Parable of the Barren Fig Tree
6 Then he told this parable: “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. 7 So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’ 8 He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it. 9 If it bears fruit next year, well and good; but if not, you can cut it down.’” (Luke 13:1-9, NRSV)
The following comments are repeated here with editing and supplement from November 4, 2008 (Tuesday in the week of the Sunday closest to November 2, Year Two), when comments were repeated with editing and supplement from November 7, 2006 (Tuesday in the week of the Sunday closest to November 2, Year Two), when comments were combined with revision and supplement from November 2, 2004, (Tuesday in the week of the Sunday closest to November 2, Year Two), and from May 16, 2005 (Monday in the week of the Sunday closest to May 18, Year One).
The reading from Luke does not have evident close parallels in Matthew or Mark, though we might compare the Cursing of the Fig Tree (Mt. 21:18-19; Mk. 11:12-14) to the Parable of the Barren Fig Tree here (Lk. 11:6-9; cf. Kurt Aland, Synopsis of the Four Gospels, 1982, rev. printing 1985, sec. 272, p. 238).
Following the sayings on interpreting the time (Lk.
12:54-56) and on settling with your opponent (Lk. 12:57-59), from yesterday’s
Gospel reading, Luke says, “At that very time there were some present who told
him about the Galileans whose blood Pilate had mingled with their sacrifices”
(Lk. 13:1). “That very time” is rather indefinite, generally, we may say during
Jesus’ journey from Galilee to
Jesus illustrates his teaching with a parable. “A man had a
fig tree planted in his vineyard,” he says, “and he came looking for fruit on
it and found none” (v. 6). We may compare the report that Jesus himself, when
coming from
A tree that has received special
treatment from its owner has not borne fruit. Now he seeks to rid the vineyard
of this worthless tree and plant something else that will use the space more
profitably. The vinedresser, however, intercedes to give the tree one last
opportunity. If it does not bear fruit in the coming year after additional care
and treatment, it will then be cut down. . . . It is therefore
best to interpret it as symbolizing a last opportunity for the nation of
The parable of the fig
tree illustrates the call for repentance, and could apply to any hearer of Jesus’
message. “If it bears fruit next year, well and good; but if not, you can cut
it down” (v. 9). Another fig tree parable suggests that the time for repentance
is over (Mt. 21:18-22; Mk. 11:12-14, 20-26). It is encouraging to remember that
these calls to repentance and warnings come from the God who “is patient with
you, not wanting any to perish, but all to come to repentance” (2 Peter 3:9). Fruit
bearing is a natural result of the proper conditions. Paul contrasts the works
of the flesh (Gal. 5:19-21) with the fruit of the Spirit (Gal. 5:22-23).
“If we live by the Spirit, let us also be guided by the Spirit” (Gal. 5:25).
As noted above, for the Lutheran
Ronald D. Worden, Ph.D.