Isaiah 26:1 On that day this song will be sung in the land of Judah:

We have a strong city; he sets up victory like walls and bulwarks.

2 Open the gates, so that the righteous nation that keeps faith may enter in.

3 Those of steadfast mind you keep in peace--in peace because they trust in you.

4 Trust in the LORD forever, for in the LORD GOD you have an everlasting rock.

5 For he has brought low the inhabitants of the height; the lofty city he lays low.

He lays it low to the ground, casts it to the dust.

6 The foot tramples it, the feet of the poor, the steps of the needy. (Isa. 26:1-6 NRSV)

These verses are called a "song of victory," "a processional psalm, sung on entering Jerusalem, the strong city (v. 1)" and compared to Psalm 24:7-10 (Victor R. Gold and William L. Holladay, NOAB). Opening the gates (Isa. 26:2) echoes "Lift up your heads, O gates!" (Ps. 24:7, 9) "and be lifted up, O ancient doors!" (Ps. 24:7, 9). The entrance is for "the King of glory" in the Psalm, that is, for "the God of Israel" (Robert C. Dentan, NOAB, commenting on the Psalm), but for "the righteous nation" in the Isaiah passage, looking forward to Israel's redemption and return from captivity.

7 The way of the righteous is level; O Just One, you make smooth the path of the

                 righteous.

8 In the path of your judgments, O LORD, we wait for you;

your name and your renown are the soul's desire.

9 My soul yearns for you in the night, my spirit within me earnestly seeks you.

For when your judgments are in the earth, the inhabitants of the world learn

                 righteousness. (Isa. 26:7-9 NRSV)

The chapter continues with an "apocalyptic psalm" (Gold and Holladay), which credits God, "the Just One, with preparing the way as "you make smooth the path of the righteous" (Isa. 26:7). The singer waits for God (v. 8) and yearns for him "in the night" (v. 9). These readings and those for yesterday fit within what has been called the "Isaiah Apocalypse" (chaps. 24-27, Gold and Holladay.

16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view,we know him no longer in that way. 17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

6 As we work together with him, we urge you also not to accept the grace of God in vain. 2 For he says,

                          "At an acceptable time I have listened to you,

                             and on a day of salvation I have helped you."

             See, now is the acceptable time; see, now is the day of salvation! (2 Cor. 5:16-6:2 NRSV)

In this passage Paul brings an extensive discussion in reflexion on his ministry to a climax. After telling the story of his recent relationship to the Corinthian church in chapters one and two, he breaks of to discuss his ministry beginning in chapter three, a ministry "of a new covenant, not of letter but of spirit" (2 Cor. 3:6), "a treasure in clay jars" (4:7), a ministry which tries "to persuade others" (5:11), before resuming the narrative (7:5). It is a "ministry of reconciliation" (5:18), so that "if anyone is in Christ, there is a new creation" (v. 17). "So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God" (v. 20). The "clay jar" (4:7) becomes Paul's "earthly tent" (5:1), his clothing (5:2-4), all representing his frail humanity, his mortality, but he looks forward "to be further clothed, so that what is mortal may be swallowed up by life" 5:4). We recognize that Paul was utterly committed to his ministry for Christ, a worthy model for us.

12 Again Jesus spoke to them, saying, "I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life." 13 Then the Pharisees said to him, "You are testifying on your own behalf; your testimony is not valid." 14 Jesus answered, "Even if I testify on my own behalf, my testimony is valid because I know where I have come from and where I am going, but you do not know where I come from or where I am going. 15 You judge by human standards; I judge no one. 16 Yet even if I do judge, my judgment is valid; for it is not I alone who judge, but I and the Father who sent me. 17 In your law it is written that the testimony of two witnesses is valid. 18 I testify on my own behalf, and the Father who sent me testifies on my behalf." 19 Then they said to him, "Where is your Father?" Jesus answered, "You know neither me nor my Father. If you knew me, you would know my Father also." (Jn. 8:12-19 NRSV)

In John's Gospel, the occasion of Succoth (the Feast of Tabernacles), which featured the drawing and pouring out of water, provides a setting for Jesus claim, "Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, 'Out of the believer's heart shall flow rivers of living water'" (Jn. 7:37-38). As discussion and debate with Pharisees continues, the emphasis upon light, "I am the light of the world" (8:12), leads to the healing of the blind man (chap. 9), with its question about who was really blind, the blind man whom Jesus healed, or the unbelieving Pharisees (9:40-41). And the Feast of Dedication (10:22), which we know as Hanukkah, the Festival of Lights, continues the reference to "light." The Feeding of the 5000 in John, chapter six, followed by Jesus' claim, "I am the bread of life" (6:35) and comparison with the "manna in the wilderness" (v. 49) reminds some of the Christian Eucharist and associations with the Passover. But the reference to Moses (v. 32) suggests an association with Shavuot (the Feast of Weeks, remembered by Christians as Passover), at which Jews celebrate the giving of Torah:

Shavuot is the holiday Jews universally accept as the day when G-d gave the Jewish people the Torah following Moses’ descent from Mount Sinai. However, nowhere in the Torah is the holiday of Shavuot actually linked to Matan Torah, the giving of the Torah. (http://www.everythingjewish.com/Shavuot/origins.htm)

John's Gospel seems to progress through the Jewish calendar: Passover and/or Shavuot (chap. 6), Sukkoth (chap. 7), discussion of light and blindness (chaps. 8, 9), Hanukkah (chap. 10), and Passover again, in relation to the Christian Holy Week. Jesus uses these connections to present himself as the one sent by the Father (8:16). "If you knew me, you would know my Father also" (8:19).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com