Isaiah’s promise is that “a remnant will return” (Isa. 10:21). “In Hebrew this is the same as the name of Isaiah’s son Shear-yashub; in 7:3-4 it stands in an oracle of encouragement, but here in an oracle of doom” (Victor R. Gold and William L. Holladay, NOAB). “For though your people Israel were like the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness. For the Lord GOD of hosts will make a full end, as decreed, in all the earth” (Isa. 10:22-23). But a glimmer of hope appears in the midst of judgment. “O my people, who live in Zion, do not be afraid of the Assyrians when they beat you with a rod and lift up their staff against you as the Egyptians did. For in a very little while my indignation will come to an end, and my anger will be directed to their destruction” (vv. 24-25). The nation that was the LORD’s ax, his rod (v. 15), will come under the lashes of his whip (v. 26). “On that day his burden will be removed from your shoulder, and his yoke will be destroyed from your neck” (v. 27).

The Presbyterian reading today (Isa. 11:1-9) anticipates the Episcopal reading for Monday, the messianic king, the “shoot . . . from the stump of Jesse,” the “branch . . . out of his roots” (Isa. 11:1) and the “peaceable kingdom” in which “the wolf shall live with the lamb” (v. 6). The lectionary readings differ in these two traditions for several days, but come together again on Christmas Eve. The Presbyterian Epistle and Gospel for today are the Episcopal Epistle and Gospel for tomorrow. A few other overlappings will follow.

Recent Epistle readings have been drawn from Second Peter, chapters one and two (Mon.-Fri., Dec. 13-17). With much that is parallel in Jude and Second Peter, we continue today in Jude, reminding us (as they did their generation) that the Apostles predicted that there would be “scoffers, indulging their own ungodly lusts” (Jude 17-18; cf. 2 Pet. 3:2-3). Both exhort us to differ from these “scoffers,” but Jude adds that we should “build yourselves up on your most holy faith; pray in the Holy Spirit; keep yourselves in the love of God; look forward to the mercy of our Lord Jesus Christ that leads to eternal life. And have mercy on some who are wavering; save others by snatching them out of the fire; and have mercy on still other with fear, hating even the tunic defiled by their bodies” (vv. 20-23). Peter’s continuation emphasizes the certainty of the Lord’s coming (2 Pet. 3:10), in spite of apparent delays (vv. 8, 9), and our need to lead “lives of holiness and godliness” (v. 11). Where Jude’s doxology speaks of “him [God] who is able to keep you from falling, and to make you stand without blemish in the presence of his glory with rejoicing” (Jude 24), Peter urges us to “strive to be found by him at peace, without spot or blemish” (2 Pet. 3:14).

Luke moves from Jesus’ infancy and youth (chap. 2) to the beginning of his story of Jesus’ ministry as an adult. Chapter 3 begins with reference to the historical setting, “the fifteenth year of the reign of Tiberius” (Lk. 3:1, referring to A.D. 26 or 27, Elwyn E. Tilden and Bruce M. Metzger, NOAB), and to various rulers at the time. The description of John the Baptist and the summary of his message has parallels in Matthew and Mark (Lk. 3:2-6; cf. Mk. 1:2-6; Mt. 3:1-6). But Luke extends the quotation from Isaiah 40 by quoting verses 4 and 5 (Lk. 3:5-6):

 Every valley shall be lifted up,

 and every mountain and hill be made low;

 the uneven ground shall become level,

 and the rough places a plain.

 Then the glory of the LORD shall be revealed,

 and all people shall see it together. (Isa. 40:4, 5a,b)

 Every valley shall be filled,

 and every mountain and hill shall be made low,

 and the crooked shall be made straight,

 and the rough ways made smooth;

 and all flesh shall see the salvation of God. (Lk. 3:5-6)

Luke continues with John’s preaching of repentance (Lk. 3:7-9; Mt. 3:7-10). The Matthean parallel was included for Thursday, December 16. Repentance is necessary. Being children of Abraham is not enough. The ax “lying at the root of the trees” is to remove any hindrance to obedience and spiritual growth.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com