·
25 James Otis Sargent Huntington, Priest and
Monk, 1935
·
26 Isaac Watts,
Hymnwriter, 1748
·
28 Kamehameha and Emma, King and Queen of Hawaii, 1864, 1885
·
1 Nicholas Ferrar,
Deacon, 1637 was an English scholar, courtier and businessman ordained deacon in the Church of England. He lost much of his fortune in the Virginia Company and retreated with his extended family in 1626 to the
manor of Little Gidding in Huntingdonshire for his remaining years, in an informal spiritual
community following High
Anglican practice.[1]
·
2 Channing Moore Williams, Missionary Bishop
in China and Japan, 1910
OLD TESTAMENT: Jeremiah 23: 1 - 6 (RCL)
Jere 23:1 (NRSV)
Woe to the shepherds who destroy and scatter the sheep of my pasture! says the
LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the
shepherds who shepherd my people: It is you who have scattered my flock, and
have driven them away, and you have not attended to them. So I will attend to
you for your evil doings, says the LORD. 3 Then I myself will gather the
remnant of my flock out of all the lands where I have driven them, and I will
bring them back to their fold, and they shall be fruitful and multiply. 4 I
will raise up shepherds over them who will shepherd them, and they shall not
fear any longer, or be dismayed, nor shall any be missing, says the LORD.
5 The days are
surely coming, says the LORD, when I will raise up for David a righteous
Branch, and he shall reign as king and deal wisely, and shall execute justice
and righteousness in the land. 6 In his days Judah will be saved and Israel
will live in safety. And this is the name by which he will be called: "The
LORD is our righteousness."
2 Samuel 5: 1 - 3 (Roman Catholic)
2Sam 5:1 (NRSV)
Then all the tribes of Israel came to David at He'bron, and said, "Look,
we are your bone and flesh. 2 For some time, while Saul was king over us, it
was you who led out Israel and brought it in. The LORD said to you: It is you
who shall be shepherd of my people Israel, you who shall be ruler over
Israel." 3 So all the elders of Israel came to the king at He'bron; and
King David made a covenant with them at He'bron before the LORD, and they
anointed David king over Israel.
PSALM: Luke 1: 68 - 79 (RCL)
Luke 1:68 (NRSV)
"Blessed be the Lord God of Israel,
for he has looked
favorably on his people and redeemed them.
69 He has raised
up a mighty savior for us
in the house of
his servant David,
70 as he spoke
through the mouth of his holy prophets from of old,
71 that we would
be saved from our enemies and from the hand of all who hate us.
72 Thus he has
shown the mercy promised to our ancestors,
and has remembered
his holy covenant,
73 the oath that
he swore to our ancestor Abraham,
to grant us 74
that we, being rescued from the hands of our enemies,
might serve him
without fear, 75 in holiness and righteousness
before him all our
days.
76 And you, child,
will be called the prophet of the Most High;
for you will go
before the Lord to prepare his ways,
77 to give
knowledge of salvation to his people
by the forgiveness
of their sins.
78 By the tender
mercy of our God,
the dawn from on
high will break upon us,
79 to give light
to those who sit in darkness and in the shadow of death,
to guide our feet
into the way of peace."
Note: In Canada, Canticle
19 from the BAS should be used.
Canticle
16 The
Song of Zechariah Benedictus
Dominus Deus (ECUSA BCP)
Luke 1: 68‑79
Blessed be the
Lord, the God of Israel; *
he has come to his people and set them free.
He has raised up
for us a mighty savior, *
born of the house of his servant David.
Through his holy
prophets he promised of old,
that he would save
us from our enemies, *
from the hands of all who hate us.
He promised to show
mercy to our fathers *
and to remember his holy covenant.
This was the oath
he swore to our father Abraham, *
to set us free from the hands of our
enemies,
Free to worship him
without fear, *
holy and righteous in his sight
all the days of our life.
You, my child,
shall be called the prophet of the Most High, *
for you will go before the Lord to prepare
his way,
To give people
knowledge of salvation *
By the forgiveness of their sins.
In the tender
compassion of our God *
The dawn from on high shall break upon us,
To shine on those
who dwell in darkness
and the shadow of
death, *
and to guide our feet into the way of peace.
Psalm 46 (C of E, alt. for RCL)
Psal 46:1 (NRSV)
God is our refuge and strength,
a very present
help in trouble.
2 Therefore we
will not fear, though the earth should change,
though the
mountains shake in the heart of the sea;
3 though its
waters roar and foam,
though the
mountains tremble with its tumult. [Se'lah]
4 There is a river
whose streams make glad the city of God,
the holy
habitation of the Most High.
5 God is in the
midst of the city; it shall not be moved;
God will help it
when the morning dawns.
6 The nations are
in an uproar, the kingdoms totter;
he utters his
voice, the earth melts.
7 The LORD of
hosts is with us;
the God of Jacob
is our refuge. [Se'lah]
8 Come, behold the
works of the LORD;
see what
desolations he has brought on the earth.
9 He makes wars
cease to the end of the earth;
he breaks the bow,
and shatters the spear;
he burns the
shields with fire.
10 "Be still,
and know that I am God!
I am exalted among
the nations,
I am exalted in
the earth."
11 The LORD of
hosts is with us;
the God of Jacob
is our refuge. [Se'lah]
46 Deus noster
refugium (ECUSA BCP)
1 God is
our refuge and strength, *
a
very present help in trouble.
2 Therefore
we will not fear, though the earth be moved, *
and
though the mountains be toppled into the
depths of the sea;
3 Though
its waters rage and foam, *
and
though the mountains tremble at its tumult.
4 The
Lord of hosts is with us; *
the
God of Jacob is our stronghold.
5 There
is a river whose streams make glad the city of God, *
the
holy habitation of the Most High.
6 God is
in the midst of her;
she shall not be
overthrown; *
God
shall help her at the break of day.
7 The
nations make much ado, and the kingdoms are shaken; *
God
has spoken, and the earth shall melt away.
8 The
Lord of hosts is with us; *
the
God of Jacob is our stronghold.
9 Come
now and look upon the works of the Lord, *
what
awesome things he has done on earth.
10 It is he who makes war to cease in all the
world; *
he
breaks the bow, and shatters the spear,
and
burns the shields with fire.
11 "Be still, then, and know that I am God;
*
I
will be exalted among the nations;
I
will be exalted in the earth."
12 The Lord of hosts is with us; *
the
God of Jacob is our stronghold.
Psalm 122: 1 - 5 (Roman Catholic)
Psal 122:1 (NRSV)
I was glad when they said to me,
"Let us go to
the house of the LORD!"
2 Our feet are
standing
within your gates,
O Jerusalem.
3 Jerusalem--built
as a city
that is bound
firmly together.
4 To it the tribes
go up,
the tribes of the LORD,
as was decreed for
Israel,
to give thanks to
the name of the LORD.
5 For there the
thrones for judgment were set up,
the thrones of the
house of David.
NEW TESTAMENT: Colossians 1: 11 - 20 (all)
Colo 1:11 (NRSV)
May you be made strong with all the strength that comes from his glorious
power, and may you be prepared to endure everything with patience, while
joyfully 12 giving thanks to the Father, who has enabled you to share in the
inheritance of the saints in the light. 13 He has rescued us from the power of
darkness and transferred us into the kingdom of his beloved Son, 14 in whom we
have redemption, the forgiveness of sins.
15 He is the image
of the invisible God, the firstborn of all creation; 16 for in him all things
in heaven and on earth were created, things visible and invisible, whether
thrones or dominions or rulers or powers--all things have been created through
him and for him. 17 He himself is before all things, and in him all things hold
together. 18 He is the head of the body, the church; he is the beginning, the
firstborn from the dead, so that he might come to have first place in
everything. 19 For in him all the fullness of God was pleased to dwell, 20 and
through him God was pleased to reconcile to himself all things, whether on
earth or in heaven, by making peace through the blood of his cross.
Vv. 15-20 is
a hymn about Christ (“He”); he is how we see (and access) God (“image”). Angelology was
popular at the time; “thrones ...” (v. 16)
were orders of angels; each was “created”, had its origin “in him”, and exists
“for him”; any power they have is subordinate to Christ’s. The whole of
creation, both heavenly and earthly, were created “through him” (v. 16),
with his participation. He is the “firstborn” (v. 18),
the inheritor from the Father, of created-ness; he governs it and
is the cohesive power of the universe (v. 17).
He existed “before all things”, before the first creative act. Greeks saw the
“head” (v. 18)
as the body’s source of life and growth. Christ is this to the Church, and
“head” of it in the modern sense. He is “the beginning”, the nucleus of
restoration of humanity to union with God, of the new created-ness .
In his death (“blood of his cross”, v. 20),
resurrection, and ascension to the Father, he is the forerunner (“firstborn”,
v. 18)
of our elevation to being with the Father, of our reconciliation with
the Father (v. 20).
Christians at Colossae tried to find ultimate power and truth in various
deities, but in Christ all power and ultimate truth is present (v. 19).
Author's note:
Sometimes I have material left over when I edit Comments down to fit the available space. This page presents notes that landed on the clipping room floor. Some may be useful to you. While I avoid technical language in the Comments (or explain special terms), Clippings may have unexplained jargon from time to time.
A hypertext Glossary of Terms is
integrated with Clippings. Simply click on any highlighted word in the text and
a pop-up window will appear with a definition. Bibliographic references are
also integrated in the same way.
Jeremiah 23:1-6
The following was written for Comments but
was dropped for lack of space:
Josiah’s ascent to the throne of Judah was the start of
religious reform. He removed all traces of foreign worship, centralized worship
in Jerusalem, and renewed the spirit of the Sinai covenant. But by 612 BC, two
great powers, Egypt and Babylon, vied for dominance over the Near East. From
Josiah’s death in 609 to the end of the Kingdom of Judah, kings, rather than
being guardians of God’s justice, bent to foreign influence. Chapters 21 and 22 include
prophecies about these bad times; there Jeremiah predicts the fate of kings
Jehoahaz, Jehoiakim and Jehoiakin. In 597, the Babylonians took Jerusalem and
installed a puppet king, Zedekiah, but when he rebelled, they destroyed the
city, deporting many to Babylon and causing others to emigrate to other lands.
Josiah died from a wound received
fighting the Egyptians at the Battle of Megiddo, in 609 BC. 2 Kings 23:29-30 says:
“In his days Pharaoh Neco king of Egypt went up to the king of Assyria to the
river Euphrates. King Josiah went to meet him; but when Pharaoh Neco met him at
Megiddo, he killed him”.
21:1ff: Probably written before the siege of 588 BC. [ NJBC]
21:11-22:30: To the last five kings of Judah.
21:11-12: A general address to kings. [ NJBC]
21:13-14: To Jerusalem: the inviolability of the city, due to the
presence of God, is no longer!
22:1-5: Kings have a duty to provide justice.
22:3: “And do no wrong ...”: Covenantal duties.
22:3: “shed innocent blood”: Probably child sacrifice.
22:6-7: To Jerusalem.
22:8-9: Idolatry is rupture of the covenant. [ NJBC]
22:10-12: On Jehoahaz, called “Shallum” in v. 11.
He was anti-Egyptian. His reign lasted only three months. [ NJBC]
22:13-19: On Jehoiakim. Chosen by Pharaoh Neco, he was pro-Egyptian.
[ NJBC]
22:13: “work for nothing, and does not give them their wages”:
This was against the Law: see Leviticus 19:13 and
Deuteronomy 24:14-15.
[ NJBC]
22:14: “I will build myself”: i.e. luxurious buildings, built at
the people’s expense. [ NJBC]
22:15: Jehoiakim was unlike his father Josiah, who was a fine
example of a covenant king. [ NJBC]
22:18-19: Divine judgement. [ NJBC]
22:19: So far as is known, Jehoiakim died a natural death.
22:20-30: On Jehoiakin. [ NJBC]
22:20-23: The verbs are in the feminine, so Jeremiah speaks to
Jerusalem and her people. [ NJBC]
22:20: Consider your ruin from all the surrounding heights. [ NJBC]
22:24-26: The first address to Jehoiakin, in 597 BC. [ NJBC]
22:24: “Coniah”: An abbreviation for Jeconiah, another name for
Jehoiakin, as 37:1 indicates:
“Zedekiah son of Josiah, whom King Nebuchadrezzar of Babylon made king in the
land of Judah, succeeded Coniah son of Jehoiakim”. [ NJBC]
22:24: “the signet ring”: It was the king’s official stamp, so it
was safeguarded. God abandons him to his own fate. [ NJBC]
22:26: “mother”: i.e. the queen mother. It seems that a queen
mother enjoyed an official role at court; however, we do not know what it was.
An indication of this role is found in 1 Kings 15:13:
“He [King Asa, son of David] also removed his mother Maacah from being queen
mother, because she had made an abominable image for Asherah; Asa cut down her
image and burned it at the Wadi Kidron”. See also 2 Kings 10:13;
2 Chronicles 15:16;
Jeremiah 13:18; 29:2.
[ NJBC]
22:26: “there you shall die”: i.e. in Babylon. He was released by
Evil-Merodach, king of Babylon, but chose to remain there, as 2 Kings 25:27-30 and
Jeremiah 52:31-34 tell
us. [ NJBC]
22:27-30: To Jehoiakin, as though already in exile.
22:30: “childless”: 1 Chronicles 3:17-18 says
that Jehoiakin fathered sons, but none of his descendants became king; however,
Zerubbabel (see 1 Chronicles 3:19)
, his grandson, returned as high commissioner. [ NJBC]
23:3: “be fruitful and multiply”: Genesis 1:28 says:
“God blessed them, and God said to them, ‘Be fruitful and multiply, and fill
the earth and subdue it; and have dominion over the fish of the sea and over
the birds of the air and over every living thing that moves upon the earth’”.
23:5: “The days are surely coming”: Another formal announcement
introduced in this way; 7:32 says:”Therefore,
the days are surely coming, says the Lord,
when it will no more be called [the pagan altar at] Topheth, or the valley of
the son of Hinnom, but the valley of Slaughter: for they will bury in Topheth
until there is no more room”. [ NJBC]
23:5: “righteous”: The Hebrew can also mean legitimate
heir. [ NJBC]
23:5: “Branch”: Isaiah 11:1 foretells:
“A shoot shall come out from the stump of Jesse, and a branch shall grow out of
his roots”. Later this was a term for the Messiah: Zechariah 3:8 tells
us: “they are an omen of things to come: I am going to bring my servant the
Branch”. [ NJBC]
23:5: “reign as king and deal wisely”: See also Isaiah 9:2-7 (“The
people who walked in darkness have seen a great light ...”). [ NOAB]
23:7-8: These verses are loosely connected with the foregoing.
They also occur in 16:14-15,
where they are out of context. A prediction of return from exile. [ NJBC]
Messianism is the absolute
fulfilment of sacred kingship, as the means chosen by Yahweh to realize the blessings
of the covenant. This had been defined in Nathan’s prophecy (see 2 Samuel 7)
and was repeated in the royal psalms (see Psalms 2; 45; 72; 89; 110).
For prophets recalling this ideal in terms found in this passage, see
Isaiah 9:5-6 (“For
a child has been born for us, a son given to us ...”); 11:9;
Micah 5:1-5 (“...
from you shall come forth for me one who is to rule in Israel ...”); Amos 9:11;
Hosea 3:5.
Jeremiah predicts the restoration of David’s dynasty not so much politically as
on the level of the religious and moral obligations of the Sinai covenant. [ NJBC]
Luke 1:68-79
There are several liturgical translations of
this passage, including two in the BAS –
one metrical and one not.
Comments: The tense in Greek shows that they describe how
God characteristically acts and what he is inaugurating in Jesus: The
tenses are aorist, and are
seen to be gnomic and inceptive. [ NJBC]
Verse 67: Just as Elizabeth spoke of the greatness of Jesus (in
vv. 41-44),
so too does Zechariah. [ NJBC]
Verse 68: “Blessed ...”: This imitates the style of hymns of praise
in Psalms 41:13; 72:18; 103:1; 106:48; 113:2;
1QH (*Qumran Hymns) 13:20; 18:14; 19:27-28. [ BlkLk] 1QH 13:20 ( Vermes 5:20) says: “... Be
blessed Lord, because you did not desert the orphan nor have you slighted the
wretch.” 1QH 18:14 (Vermes 10:14) says: “Be blessed, Lord, God of compassion
and of abundant favour, because you have made me know these things so that I
may recount your marvels, and I do not keep silent day and night.” 1QH 19:27-28
(Vermes 11:27-28) says: “... Be blessed Lord, because you have given your
servant the insight of knowledge to understand your wonders and your deeds
without number through the abundance of your favour.” [ Martinez]
Verse 68: “God of Israel”: The entire canticle stays within the
orbit of Judaism and God’s dealings with the elect people. [ NJBC]
Verse 68: “looked favourably”: The Greek word can also be
translated blessed: in the sense that God is present, and not in a
neutral way. See Exodus 3:16 ( Yahweh’s instructions to Moses
after he identifies himself); 4:31 and
Isaiah 10:12.
[ JBC]
Verse 68: “redeemed”: BlkLk says
that the Greek literally means made redemption for.
Verse 69: “a mighty saviour”: BlkLk translates the Greek
as a horn of salvation (a literal translation) and notes the
occurrence of this phrase in 2 Samuel 22:3 and
Psalm 18:2 (although
not in the NRSV), which he sees as the sources of this song. These are the only
places where this phrase occurs.
Verse 69: “saviour”: See also Psalms 92:10-11; 132:17-18 (“...
I will cause a horn to sprout up for David ...”); 1 Samuel 2:1 (Hannah’s
prayer). [ NOAB] [ JBC]
Verse 69: “David”: This fleshes out what Gabriel has said in
v. 32.
[ NJBC] See also Acts 4:25 (after
the Council releases Peter and John).
Verse 71: “saved from our enemies”: Old Testament prophecies that
tell of salvation from enemies include Psalms 18:17 and 106:10.
[ BlkLk] In 2:1-20,
Jesus is pacific. God conquers enemies by bringing them peace.
Verse 73: “to ... Abraham”: In Genesis 17:7, Yahweh renames Abram Abraham and
promises: “I will establish my covenant between me and you, and your offspring
after you throughout their generations, for an everlasting covenant, to be God
to you and to your offspring after you”. See also 26:24.
[ BlkLk]
Verse 74: For a prophecy in similar language, see Jeremiah 30:8.
From the 700s on, expectation of spiritual restoration included deliverance
from enemies and could hardly be distinguished from it. [ BlkLk]
Verse 76: “you will go before the Lord ...”: An echo of Gabriel’s
words in vv. 16-17.
There is also an echo of Malachi 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”. [ NJBC]
See also Malachi 4:5 (the
promise to send Elijah); Isaiah 40:3 and
Luke 7:26.
[ NOAB] [ BlkLk]
Verse 77: Mark 1:4 says:
“John the baptizer appeared in the wilderness, proclaiming a baptism of
repentance for the forgiveness of sins”. See also Luke 3:1-20.
[ NOAB] [ NJBC]
Verse 77: “by the forgiveness of their sins”: Jeremiah 31:34 had
promised that knowledge of God, given via a new covenant of a new kind, would
be made possible by the forgiveness of sins. In Acts 5:31,
Luke links the Kingdom with the forgiveness of sins. [ BlkLk]
Verse 78: See Malachi 4:2 (“the
sun of righteousness shall rise”) and Ephesians 5:14.
[ NOAB] A close parallel is to
be found in *Tosefta Zebahim 9:8: this verse incorporates two
key words in v. 78, anatelei (arise)
and eusplanchnia (mercy): “And after these things the Lord
himself will arise (anatelei) for you, the light of righteousness, with
healing and mercy (eusplanchnia) in his wings.” [ NJBC]
Verse 78: “the dawn”: We are familiar with various names for Jesus,
but not this one. It seems that it did not catch on in the
early Church. NOAB offers
another interpretation: “the dawn” will be when God fulfils his purpose to
bless mankind. BlkLk offers he
who has risen although he does comment on the contrast between “dawn”
and “darkness” (v. 79)
and suggests that the author may have had Isaiah 42:7 (“to
open the eyes that are blind, ... from the prison those who sit in darkness”)
and Isaiah 9:1-2 (“...
The people who walked in darkness have seen a great light; those who lived in a
land of deep darkness – on them light has shined”) in mind. It is possible that
the Greek word is the one the Septuagint translation
uses for a Hebrew word meaning sprout or growth and
used of a future ruler descended from Jesse in Jeremiah 23:5 (“Branch”);
Zechariah 3:8; 6:12.
Verse 79: “sit in darkness and in the shadow of death”: A
combination of Isaiah 9:1-2 and 42:7 (in
the Septuagint translation).
See also Isaiah 59:8;
Matthew 4:16;
Luke 4:18.
[ NOAB] [ BlkLk]
Colossians 1:11-20
NJBC considers that Colossians was
composed after Paul’s lifetime about 70-80 AD by someone who knew the Pauline
tradition. NOAB and CAB discuss the problem of
authorship but do not, in their introductions to the book, state whether they
consider Paul to have been the author or not. See the Clipping below
on vv. 26-28 for a hint of CAB’s
view.
Verse 9: “knowledge”: Greeks were keen on knowledge, of a
speculative nature rather than practical. [ NJBC]
Verse 9: “knowledge ... wisdom ... understanding”: The
corresponding Greek terms are found frequently in the Qumran literature, e.g.
- 1QH (Hymns) 9:19-21 (Vermes: 1:19-21), where the three
are connected with the revelation of mysteries (see also Colossians 1:27-28; 2:2-3)
- 1QS (Rule of the Community) 4:2-8, a passage which
recounts the way of the Spirit of Truth. and includes humility and
forbearance, understanding, knowledge, wisdom, zeal for ordinances, firm
inclination and discretion regarding revelation of the mysteries. [ NJBC]
Verse 10: Ephesians 4:1 says
“I therefore, the prisoner in the Lord, beg you to lead a life worthy of the
calling to which you have been called”. In 1 Thessalonians 2:12,
Paul writes that he is “urging and encouraging you and pleading that you lead a
life worthy of God, who calls you into his own kingdom and glory”. [ CAB]
Verse 11: “made strong”: i.e. by God’s power.
Verses 12-13: Ephesians 1:11 contains
some of the same terminology: “In Christ we have also obtained an inheritance,
having been destined according to the purpose of him who accomplishes all
things according to his counsel and will”. [ CAB]
Verse 12: “inheritance”: In the Old Testament, the Promised Land:
see Joshua 14-19.
Verse 12: “saints”: Humans as well as heavenly beings may be
included. [ NJBC]
Verses 12-13: “share in the inheritance of the saints in the light ...
darkness”: This calls to mind teachings in the Qumran literature, for
example the ethical dualism of light and darkness and of portion or lot (NRSV:
“inheritance”): see 1QM (War Scroll) 13:9-10; 1QH (Hymns) 11:22-23; 14:12-13;
19:11-12 (Vermes: 3:22-23; 6:12-13; 11:11-12). There the portion is
the predetermined destiny meted out to humans. [ NJBC]
Verse 13: “rescued us”: i.e. from Satan’s power. [ NOAB]
Verse 14: “the forgiveness of sins”: The Greek, aphesis
hamartion, is not found in undisputedly Pauline letters; it is however
found in Ephesians 1:7;
Hebrews 9:22; 10:18.
[ NJBC]
Verses 15-20: This hymn alludes to the wisdom motifs of the Old
Testament and the Apocrypha:
- In Proverbs 3:19,
Wisdom is God’s agent in his creative act
- In Proverbs 8:22-31,
Wisdom was generated before God created, and was his
partner in creating (see also Wisdom of Solomon 7:22; 9:2-4).
[ NJBC]
For other Christological hymns, see
Philippians 2:6-11;
Ephesians 2:14-16;
1 Peter 3:18-19;
Hebrews 1:3;
1 Timothy 3:16.
This hymn may be compared with the Qumran hymns.
These verses differ from the rest of Colossians in language, style and thought
so they appear that the author adapted to the purposes of his letter. [ NJBC]
Verse 15: “image”: The image perfectly reveals the invisible God:
John 1:18 tells
us: “No one has ever seen God. It is God the only Son, who is close to the
Father's heart, who has made him known”. See also Hebrews 1:3.
[ NOAB] For Paul on humans as
being in the image of God or of Christ, see Romans 8:29;
1 Corinthians 11:7; 15:49 (“Just
as we have borne the image of the man of dust [Adam], we will also bear the
image of the man of heaven”); 2 Corinthians 3:18.
In one place, 2 Corinthians 4:4,
he speaks of Christ as being the image of God. [ NJBC]
Verse 15: “the firstborn of all creation”: See also Psalm 89:27 (“I
will make him [David] the firstborn, the highest of the kings of the earth”);
Proverbs 8:22-31;
2 Corinthians 8:9;
Philippians 2:6-7;
Hebrews 1:2 (“...
in these last days he has spoken to us by a Son, whom he appointed heir of all
things, through whom he also created the worlds”); 10:5-9;
Revelation 1:17; 2:8; 22:13, 16.
[ CAB]
Verse 16: “all things ... were created”: John 1:3 says
“All things came into being through him [“the Word”, the Logos], and without
him not one thing came into being”. See also 1 Corinthians 8:6 and
Hebrews 1:2.
[ CAB]
Verse 16: “thrones ... powers”: At Colossae, angelic beings may have
been thought of as being rivals of, or supplementary to, Christ. See also 2:10, 15.
[ NOAB] [ NJBC] These are categories of
lesser supernatural beings present in creation. See Romans 8:38;
1 Corinthians 15:24;
Ephesians 1:21; 3:10; 6:12 for
similar lists. [ CAB] NJBC notes that the Greek word
here translated as “dominions” also appears in 1 Peter 3:22 (NRSV:
“authorities”) and Jude 8;
in those verses it refer to earthly powers. Only here in the New Testament is
“thrones” a category of angelic beings.
Verse 17: “before all things”: Note John 8:58:
“Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am’”. The
phrase may mean first in rank.
Verse 17: “all things hold together”: Wisdom of Solomon 1:7 says
“Because the spirit of the Lord has filled the world, and that which holds all
things together knows what is said”. [ JBC]
See also Hebrews 1:3.
[ NOAB]
Verse 18: “head of the body, the church”: Christ as head of the
church is important in Colossians: see also 2:17, 19; 3:15.
The community as the body is also found in the undisputably Pauline writings
(see 1 Corinthians 6:15; 10:16-17; 12:12-27;
Romans 12:4-5)
but the image of Christ as head of the body is a development found only in
Colossians and Ephesians (see also Ephesians 1:22-23; 4:15-16; 5:23).
[ NOAB] [ NJBC]
Verse 18: “the beginning”: i.e. the origin or source of the Church’s
life. See also Revelation 3:14 (“...
The words of the Amen, the faithful and true witness, the origin of God's
creation”); Galatians 6:15 (“...
a new creation is everything!”); 2 Corinthians 5:17.
[ NOAB] [ JBC]
Verse 18: “firstborn from the dead”: See also Acts 26:23 (“being
the first to rise from the dead”, Paul before Agrippa); Romans 14:9;
1 Corinthians 15:20 (“...
Christ has been raised from the dead, the first fruits of those who have died”).
[NOAB] [NJBC] Christ’s resurrection is the first of a succession of others: see
Revelation 1:5. [CAB]
Verse 19: “the fullness of God”: Another translation is: For
it pleased God that in him [the Son] all the fullness of the deity should dwell .
“Fullness” translates the Greek word pleroma. The pleroma would
have had special significance if gnostic ideas
formed part of the false teaching at Colossae. In Gnosticism, the pleroma was
the whole body of heavenly powers and spiritual emanations that came forth from
God. [ NOAB] [ NJBC] In this context, as can be
seen from v. 20,
the term “fullness of God” refers to the full power of divine grace which
offers full reconciliation through Christ’s cross. John 1:16 tells
us: “From his fullness we have all received, grace upon grace”. See also
Colossians 2:10.
[ CAB] NJBC notes that “of God” is not in
the Greek., but note 2:9:
“in him [Christ] the whole fullness of deity dwells bodily”.
Verse
20: “reconcile”: The Greek word
is apokatallasso ; it is used only in Colossians and
Ephesians. In the undisputedly Pauline writings, the word katallasso is
used, with the same meaning: see Romans 5:10;
2 Corinthians 5:18, 19.
[ NJBC] Prevalent Jewish belief
was that the world had fallen into the captivity of the ruling powers through
the sin of humans. Christ overcame these angelic powers by taking away their
control over believers. [ JBC]
Author's note:
Sometimes I have material left over when I edit Comments down to fit the available space. This page presents notes that landed on the clipping room floor. Some may be useful to you. While I avoid technical language in the Comments (or explain special terms), Clippings may have unexplained jargon from time to time.
Author's note:
Sometimes I have material left over when I edit Comments down to fit the available space. This page presents notes that landed on the clipping room floor. Some may be useful to you. While I avoid technical language in the Comments (or explain special terms), Clippings may have unexplained jargon from time to time.
A hypertext Glossary of Terms is
integrated with Clippings. Simply click on any highlighted word in the text and
a pop-up window will appear with a definition. Bibliographic references are
also integrated in the same way.
Jeremiah 23:1-6
The following was written for Comments but
was dropped for lack of space:
Josiah’s ascent to the throne of Judah was the start of
religious reform. He removed all traces of foreign worship, centralized worship
in Jerusalem, and renewed the spirit of the Sinai covenant. But by 612 BC, two
great powers, Egypt and Babylon, vied for dominance over the Near East. From
Josiah’s death in 609 to the end of the Kingdom of Judah, kings, rather than
being guardians of God’s justice, bent to foreign influence. Chapters 21 and 22 include
prophecies about these bad times; there Jeremiah predicts the fate of kings
Jehoahaz, Jehoiakim and Jehoiakin. In 597, the Babylonians took Jerusalem and
installed a puppet king, Zedekiah, but when he rebelled, they destroyed the
city, deporting many to Babylon and causing others to emigrate to other lands.
Josiah died from a wound received
fighting the Egyptians at the Battle of Megiddo, in 609 BC. 2 Kings 23:29-30 says:
“In his days Pharaoh Neco king of Egypt went up to the king of Assyria to the
river Euphrates. King Josiah went to meet him; but when Pharaoh Neco met him at
Megiddo, he killed him”.
21:1ff: Probably written before the siege of 588 BC. [ NJBC]
21:11-22:30: To the last five kings of Judah.
21:11-12: A general address to kings. [ NJBC]
21:13-14: To Jerusalem: the inviolability of the city, due to the
presence of God, is no longer!
22:1-5: Kings have a duty to provide justice.
22:3: “And do no wrong ...”: Covenantal duties.
22:3: “shed innocent blood”: Probably child sacrifice.
22:6-7: To Jerusalem.
22:8-9: Idolatry is rupture of the covenant. [ NJBC]
22:10-12: On Jehoahaz, called “Shallum” in v. 11.
He was anti-Egyptian. His reign lasted only three months. [ NJBC]
22:13-19: On Jehoiakim. Chosen by Pharaoh Neco, he was pro-Egyptian.
[ NJBC]
22:13: “work for nothing, and does not give them their wages”:
This was against the Law: see Leviticus 19:13 and
Deuteronomy 24:14-15.
[ NJBC]
22:14: “I will build myself”: i.e. luxurious buildings, built at
the people’s expense. [ NJBC]
22:15: Jehoiakim was unlike his father Josiah, who was a fine
example of a covenant king. [ NJBC]
22:18-19: Divine judgement. [ NJBC]
22:19: So far as is known, Jehoiakim died a natural death.
22:20-30: On Jehoiakin. [ NJBC]
22:20-23: The verbs are in the feminine, so Jeremiah speaks to
Jerusalem and her people. [ NJBC]
22:20: Consider your ruin from all the surrounding heights. [ NJBC]
22:24-26: The first address to Jehoiakin, in 597 BC. [ NJBC]
22:24: “Coniah”: An abbreviation for Jeconiah, another name for
Jehoiakin, as 37:1 indicates:
“Zedekiah son of Josiah, whom King Nebuchadrezzar of Babylon made king in the
land of Judah, succeeded Coniah son of Jehoiakim”. [ NJBC]
22:24: “the signet ring”: It was the king’s official stamp, so it
was safeguarded. God abandons him to his own fate. [ NJBC]
22:26: “mother”: i.e. the queen mother. It seems that a queen
mother enjoyed an official role at court; however, we do not know what it was.
An indication of this role is found in 1 Kings 15:13:
“He [King Asa, son of David] also removed his mother Maacah from being queen
mother, because she had made an abominable image for Asherah; Asa cut down her
image and burned it at the Wadi Kidron”. See also 2 Kings 10:13;
2 Chronicles 15:16;
Jeremiah 13:18; 29:2.
[ NJBC]
22:26: “there you shall die”: i.e. in Babylon. He was released by
Evil-Merodach, king of Babylon, but chose to remain there, as 2 Kings 25:27-30 and
Jeremiah 52:31-34 tell
us. [ NJBC]
22:27-30: To Jehoiakin, as though already in exile.
22:30: “childless”: 1 Chronicles 3:17-18 says
that Jehoiakin fathered sons, but none of his descendants became king; however,
Zerubbabel (see 1 Chronicles 3:19)
, his grandson, returned as high commissioner. [ NJBC]
23:3: “be fruitful and multiply”: Genesis 1:28 says:
“God blessed them, and God said to them, ‘Be fruitful and multiply, and fill
the earth and subdue it; and have dominion over the fish of the sea and over
the birds of the air and over every living thing that moves upon the earth’”.
23:5: “The days are surely coming”: Another formal announcement
introduced in this way; 7:32 says:”Therefore,
the days are surely coming, says the Lord,
when it will no more be called [the pagan altar at] Topheth, or the valley of
the son of Hinnom, but the valley of Slaughter: for they will bury in Topheth
until there is no more room”. [ NJBC]
23:5: “righteous”: The Hebrew can also mean legitimate
heir. [ NJBC]
23:5: “Branch”: Isaiah 11:1 foretells:
“A shoot shall come out from the stump of Jesse, and a branch shall grow out of
his roots”. Later this was a term for the Messiah: Zechariah 3:8 tells
us: “they are an omen of things to come: I am going to bring my servant the
Branch”. [ NJBC]
23:5: “reign as king and deal wisely”: See also Isaiah 9:2-7 (“The
people who walked in darkness have seen a great light ...”). [ NOAB]
23:7-8: These verses are loosely connected with the foregoing.
They also occur in 16:14-15,
where they are out of context. A prediction of return from exile. [ NJBC]
Messianism is the absolute
fulfilment of sacred kingship, as the means chosen by Yahweh to realize the blessings
of the covenant. This had been defined in Nathan’s prophecy (see 2 Samuel 7)
and was repeated in the royal psalms (see Psalms 2; 45; 72; 89; 110).
For prophets recalling this ideal in terms found in this passage, see
Isaiah 9:5-6 (“For
a child has been born for us, a son given to us ...”); 11:9;
Micah 5:1-5 (“...
from you shall come forth for me one who is to rule in Israel ...”); Amos 9:11;
Hosea 3:5.
Jeremiah predicts the restoration of David’s dynasty not so much politically as
on the level of the religious and moral obligations of the Sinai covenant. [ NJBC]
Luke 1:68-79
There are several liturgical translations of
this passage, including two in the BAS –
one metrical and one not.
Comments: The tense in Greek shows that they describe how
God characteristically acts and what he is inaugurating in Jesus: The
tenses are aorist, and are
seen to be gnomic and inceptive. [ NJBC]
Verse 67: Just as Elizabeth spoke of the greatness of Jesus (in
vv. 41-44),
so too does Zechariah. [ NJBC]
Verse 68: “Blessed ...”: This imitates the style of hymns of praise
in Psalms 41:13; 72:18; 103:1; 106:48; 113:2;
1QH (*Qumran Hymns) 13:20; 18:14; 19:27-28. [ BlkLk] 1QH 13:20 ( Vermes 5:20) says: “... Be
blessed Lord, because you did not desert the orphan nor have you slighted the
wretch.” 1QH 18:14 (Vermes 10:14) says: “Be blessed, Lord, God of compassion
and of abundant favour, because you have made me know these things so that I
may recount your marvels, and I do not keep silent day and night.” 1QH 19:27-28
(Vermes 11:27-28) says: “... Be blessed Lord, because you have given your
servant the insight of knowledge to understand your wonders and your deeds
without number through the abundance of your favour.” [ Martinez]
Verse 68: “God of Israel”: The entire canticle stays within the
orbit of Judaism and God’s dealings with the elect people. [ NJBC]
Verse 68: “looked favourably”: The Greek word can also be
translated blessed: in the sense that God is present, and not in a
neutral way. See Exodus 3:16 ( Yahweh’s instructions to Moses
after he identifies himself); 4:31 and
Isaiah 10:12.
[ JBC]
Verse 68: “redeemed”: BlkLk says
that the Greek literally means made redemption for.
Verse 69: “a mighty saviour”: BlkLk translates the Greek
as a horn of salvation (a literal translation) and notes the
occurrence of this phrase in 2 Samuel 22:3 and
Psalm 18:2 (although
not in the NRSV), which he sees as the sources of this song. These are the only
places where this phrase occurs.
Verse 69: “saviour”: See also Psalms 92:10-11; 132:17-18 (“...
I will cause a horn to sprout up for David ...”); 1 Samuel 2:1 (Hannah’s
prayer). [ NOAB] [ JBC]
Verse 69: “David”: This fleshes out what Gabriel has said in
v. 32.
[ NJBC] See also Acts 4:25 (after
the Council releases Peter and John).
Verse 71: “saved from our enemies”: Old Testament prophecies that
tell of salvation from enemies include Psalms 18:17 and 106:10.
[ BlkLk] In 2:1-20,
Jesus is pacific. God conquers enemies by bringing them peace.
Verse 73: “to ... Abraham”: In Genesis 17:7, Yahweh renames Abram Abraham and
promises: “I will establish my covenant between me and you, and your offspring
after you throughout their generations, for an everlasting covenant, to be God
to you and to your offspring after you”. See also 26:24.
[ BlkLk]
Verse 74: For a prophecy in similar language, see Jeremiah 30:8.
From the 700s on, expectation of spiritual restoration included deliverance
from enemies and could hardly be distinguished from it. [ BlkLk]
Verse 76: “you will go before the Lord ...”: An echo of Gabriel’s
words in vv. 16-17.
There is also an echo of Malachi 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”. [ NJBC]
See also Malachi 4:5 (the
promise to send Elijah); Isaiah 40:3 and
Luke 7:26.
[ NOAB] [ BlkLk]
Verse 77: Mark 1:4 says:
“John the baptizer appeared in the wilderness, proclaiming a baptism of
repentance for the forgiveness of sins”. See also Luke 3:1-20.
[ NOAB] [ NJBC]
Verse 77: “by the forgiveness of their sins”: Jeremiah 31:34 had
promised that knowledge of God, given via a new covenant of a new kind, would
be made possible by the forgiveness of sins. In Acts 5:31,
Luke links the Kingdom with the forgiveness of sins. [ BlkLk]
Verse 78: See Malachi 4:2 (“the
sun of righteousness shall rise”) and Ephesians 5:14.
[ NOAB] A close parallel is to
be found in *Tosefta Zebahim 9:8: this verse incorporates two
key words in v. 78, anatelei (arise)
and eusplanchnia (mercy): “And after these things the Lord
himself will arise (anatelei) for you, the light of righteousness, with
healing and mercy (eusplanchnia) in his wings.” [ NJBC]
Verse 78: “the dawn”: We are familiar with various names for Jesus,
but not this one. It seems that it did not catch on in the
early Church. NOAB offers
another interpretation: “the dawn” will be when God fulfils his purpose to
bless mankind. BlkLk offers he
who has risen although he does comment on the contrast between “dawn”
and “darkness” (v. 79)
and suggests that the author may have had Isaiah 42:7 (“to
open the eyes that are blind, ... from the prison those who sit in darkness”)
and Isaiah 9:1-2 (“...
The people who walked in darkness have seen a great light; those who lived in a
land of deep darkness – on them light has shined”) in mind. It is possible that
the Greek word is the one the Septuagint translation
uses for a Hebrew word meaning sprout or growth and
used of a future ruler descended from Jesse in Jeremiah 23:5 (“Branch”);
Zechariah 3:8; 6:12.
Verse 79: “sit in darkness and in the shadow of death”: A
combination of Isaiah 9:1-2 and 42:7 (in
the Septuagint translation).
See also Isaiah 59:8;
Matthew 4:16;
Luke 4:18.
[ NOAB] [ BlkLk]
Colossians 1:11-20
NJBC considers that Colossians was
composed after Paul’s lifetime about 70-80 AD by someone who knew the Pauline
tradition. NOAB and CAB discuss the problem of
authorship but do not, in their introductions to the book, state whether they
consider Paul to have been the author or not. See the Clipping below
on vv. 26-28 for a hint of CAB’s
view.
Verse 9: “knowledge”: Greeks were keen on knowledge, of a
speculative nature rather than practical. [ NJBC]
Verse 9: “knowledge ... wisdom ... understanding”: The
corresponding Greek terms are found frequently in the Qumran literature, e.g.
- 1QH (Hymns) 9:19-21 (Vermes: 1:19-21), where the three
are connected with the revelation of mysteries (see also Colossians 1:27-28; 2:2-3)
- 1QS (Rule of the Community) 4:2-8, a passage which
recounts the way of the Spirit of Truth. and includes humility and
forbearance, understanding, knowledge, wisdom, zeal for ordinances, firm
inclination and discretion regarding revelation of the mysteries. [ NJBC]
Verse 10: Ephesians 4:1 says
“I therefore, the prisoner in the Lord, beg you to lead a life worthy of the
calling to which you have been called”. In 1 Thessalonians 2:12,
Paul writes that he is “urging and encouraging you and pleading that you lead a
life worthy of God, who calls you into his own kingdom and glory”. [ CAB]
Verse 11: “made strong”: i.e. by God’s power.
Verses 12-13: Ephesians 1:11 contains
some of the same terminology: “In Christ we have also obtained an inheritance,
having been destined according to the purpose of him who accomplishes all
things according to his counsel and will”. [ CAB]
Verse 12: “inheritance”: In the Old Testament, the Promised Land:
see Joshua 14-19.
Verse 12: “saints”: Humans as well as heavenly beings may be
included. [ NJBC]
Verses 12-13: “share in the inheritance of the saints in the light ...
darkness”: This calls to mind teachings in the Qumran literature, for
example the ethical dualism of light and darkness and of portion or lot (NRSV:
“inheritance”): see 1QM (War Scroll) 13:9-10; 1QH (Hymns) 11:22-23; 14:12-13;
19:11-12 (Vermes: 3:22-23; 6:12-13; 11:11-12). There the portion is
the predetermined destiny meted out to humans. [ NJBC]
Verse 13: “rescued us”: i.e. from Satan’s power. [ NOAB]
Verse 14: “the forgiveness of sins”: The Greek, aphesis
hamartion, is not found in undisputedly Pauline letters; it is however
found in Ephesians 1:7;
Hebrews 9:22; 10:18.
[ NJBC]
Verses 15-20: This hymn alludes to the wisdom motifs of the Old
Testament and the Apocrypha:
- In Proverbs 3:19,
Wisdom is God’s agent in his creative act
- In Proverbs 8:22-31,
Wisdom was generated before God created, and was his
partner in creating (see also Wisdom of Solomon 7:22; 9:2-4).
[ NJBC]
For other Christological hymns, see
Philippians 2:6-11;
Ephesians 2:14-16;
1 Peter 3:18-19;
Hebrews 1:3;
1 Timothy 3:16.
This hymn may be compared with the Qumran hymns.
These verses differ from the rest of Colossians in language, style and thought
so they appear that the author adapted to the purposes of his letter. [ NJBC]
Verse 15: “image”: The image perfectly reveals the invisible God:
John 1:18 tells
us: “No one has ever seen God. It is God the only Son, who is close to the
Father's heart, who has made him known”. See also Hebrews 1:3.
[ NOAB] For Paul on humans as
being in the image of God or of Christ, see Romans 8:29;
1 Corinthians 11:7; 15:49 (“Just
as we have borne the image of the man of dust [Adam], we will also bear the
image of the man of heaven”); 2 Corinthians 3:18.
In one place, 2 Corinthians 4:4,
he speaks of Christ as being the image of God. [ NJBC]
Verse 15: “the firstborn of all creation”: See also Psalm 89:27 (“I
will make him [David] the firstborn, the highest of the kings of the earth”);
Proverbs 8:22-31;
2 Corinthians 8:9;
Philippians 2:6-7;
Hebrews 1:2 (“...
in these last days he has spoken to us by a Son, whom he appointed heir of all
things, through whom he also created the worlds”); 10:5-9;
Revelation 1:17; 2:8; 22:13, 16.
[ CAB]
Verse 16: “all things ... were created”: John 1:3 says
“All things came into being through him [“the Word”, the Logos], and without
him not one thing came into being”. See also 1 Corinthians 8:6 and
Hebrews 1:2.
[ CAB]
Verse 16: “thrones ... powers”: At Colossae, angelic beings may have
been thought of as being rivals of, or supplementary to, Christ. See also 2:10, 15.
[ NOAB] [ NJBC] These are categories of
lesser supernatural beings present in creation. See Romans 8:38;
1 Corinthians 15:24;
Ephesians 1:21; 3:10; 6:12 for
similar lists. [ CAB] NJBC notes that the Greek word
here translated as “dominions” also appears in 1 Peter 3:22 (NRSV:
“authorities”) and Jude 8;
in those verses it refer to earthly powers. Only here in the New Testament is
“thrones” a category of angelic beings.
Verse 17: “before all things”: Note John 8:58:
“Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am’”. The
phrase may mean first in rank.
Verse 17: “all things hold together”: Wisdom of Solomon 1:7 says
“Because the spirit of the Lord has filled the world, and that which holds all
things together knows what is said”. [ JBC]
See also Hebrews 1:3.
[ NOAB]
Verse 18: “head of the body, the church”: Christ as head of the
church is important in Colossians: see also 2:17, 19; 3:15.
The community as the body is also found in the undisputably Pauline writings
(see 1 Corinthians 6:15; 10:16-17; 12:12-27;
Romans 12:4-5)
but the image of Christ as head of the body is a development found only in
Colossians and Ephesians (see also Ephesians 1:22-23; 4:15-16; 5:23).
[ NOAB] [ NJBC]
Verse 18: “the beginning”: i.e. the origin or source of the Church’s
life. See also Revelation 3:14 (“...
The words of the Amen, the faithful and true witness, the origin of God's
creation”); Galatians 6:15 (“...
a new creation is everything!”); 2 Corinthians 5:17.
[ NOAB] [ JBC]
Verse 18: “firstborn from the dead”: See also Acts 26:23 (“being
the first to rise from the dead”, Paul before Agrippa); Romans 14:9;
1 Corinthians 15:20 (“...
Christ has been raised from the dead, the first fruits of those who have
died”). [NOAB] [NJBC] Christ’s resurrection is the first of a succession of
others: see Revelation 1:5. [CAB]
Verse 19: “the fullness of God”: Another translation is: For
it pleased God that in him [the Son] all the fullness of the deity should dwell .
“Fullness” translates the Greek word pleroma. The pleroma would
have had special significance if gnostic ideas
formed part of the false teaching at Colossae. In Gnosticism, the pleroma was
the whole body of heavenly powers and spiritual emanations that came forth from
God. [ NOAB] [ NJBC] In this context, as can be
seen from v. 20,
the term “fullness of God” refers to the full power of divine grace which
offers full reconciliation through Christ’s cross. John 1:16 tells
us: “From his fullness we have all received, grace upon grace”. See also
Colossians 2:10.
[ CAB] NJBC notes that “of God” is not in
the Greek., but note 2:9:
“in him [Christ] the whole fullness of deity dwells bodily”.
Verse 20: “reconcile”: The Greek word is apokatallasso ;
it is used only in Colossians and Ephesians. In the undisputedly Pauline
writings, the word katallasso is used, with the same meaning:
see Romans 5:10;
2 Corinthians 5:18, 19.
[ NJBC] Prevalent Jewish belief
was that the world had fallen into the captivity of the ruling powers through
the sin of humans. Christ overcame these angelic powers by taking away their
control over believers. [ JBC]
GOSPEL: Luke 23: 33 - 43 (RCL)
Luke 23: 35 - 43 (Roman Catholic)
Luke 23:33 (NRSV)
When they came to the place that is called The Skull, they crucified Jesus
there with the criminals, one on his right and one on his left. 34 Then Jesus
said, "Father, forgive them; for they do not know what they are
doing." And they cast lots to divide his clothing. 35 And the people stood
by, watching; but the leaders scoffed at him, saying, "He saved others;
let him save himself if he is the Messiah of God, his chosen one!" 36 The
soldiers also mocked him, coming up and offering him sour wine, 37 and saying, "If
you are the King of the Jews, save yourself!" 38 There was also an
inscription over him, "This is the King of the Jews."
39 One of the
criminals who were hanged there kept deriding him and saying, "Are you not
the Messiah? Save yourself and us!" 40 But the other rebuked him, saying,
"Do you not fear God, since you are under the same sentence of
condemnation? 41 And we indeed have been condemned justly, for we are getting
what we deserve for our deeds, but this man has done nothing wrong." 42
Then he said, "Jesus, remember me when you come into your kingdom."
43 He replied, "Truly I tell you, today you will be with me in
Paradise."
Jesus continues his ministry of giving forgiveness to those who
have not heard the Good News (v. 34).
The division of his clothing fulfills the prophecy in Psalm 22:18;
to be deprived of one’s clothing was to lose one’s identity. (Biblical examples
are prisoners, slaves, prostitutes and damned people.) The mob contemplates
what is happening, but the “leaders” (v. 35)
taunt Jesus: they blaspheme against God. In accord with Psalm 69:21,
a psalm of the innocently suffering godly one, Jesus is offered “sour wine” (v. 36)
– to revive him, and to prolong his ordeal. Ironically, “Messiah of God, his
chosen one” (v. 35)
and “King of the Jews” (v. 38)
are all true. Jesus refuses to subvert God’s plan by saving himself from a
horrible death. A placard was placed around the criminal’s neck, bearing an
“inscription” (v. 38)
stating his crime. One criminal joins with the mob (v. 39)
but the other responds positively to Jesus (vv. 40-41).
For him there is salvation; Jesus pronounces him free of sin. Only a king can
give pardon. (“Paradise”, v. 43,
was the Jewish name for the temporary resting place of the godly dead.)
© 1996-2019
Chris Haslam
Verse 34: See also Numbers 15:27-31 and
Acts 7:60.
Psalm 22:17-18 says
: “I can count all my bones. They stare and gloat over me; they divide my
clothes among themselves, and for my clothing they cast lots.”
Verses 35-39: Note the downward progression of those who
humiliate Jesus: the religious leaders, soldiers, a criminal. [ NJBC]
Verse 35: Psalm 22:7-8 says:
“All who see me mock at me; they make mouths at me, they shake their heads;
‘Commit your cause to the Lord;
let him deliver – let him rescue the one in whom he delights!’”. See also
Psalm 80:6 and
Wisdom of Solomon 2:18.
[ BlkLk]
Verse 35: “his chosen one”: At the Transfiguration, a
voice “from the cloud” identifies Jesus as “my Chosen”: see 9:35.
Jesus is the new chosen Moses. The Israelites grumbled about Moses, as do the
onlookers here. [ BlkLk]
Verse 36: See also Matthew 27:28.
Psalm 69:21 says
“They gave me poison for food, and for my thirst they gave me vinegar to
drink”. [ BlkLk]
Verse 36: “sour wine”: The wine would have been what the
Romans called acetum, the origin of our name acetic acid,
i.e. vinegar (which itself comes from vin aigre, French for “sour
wine”). This would have been the normal drink at the time, though usually mixed
with water. Wine was still difficult to store in what we would consider
drinkable condition.
Interestingly enough,
Mark has Jesus offered wine and myrrh mixed, while Matthew, Luke and John omit
the myrrh. The purpose of the mixture in Mark would have been to dull the pain,
and thus was a humanitarian gesture, which Jesus refuses. Matthew and Luke are
ambiguous as to whether Jesus receives the wine, while John says he did (see
Mark 15:23;
see also Matthew 27:48;
John 19:28-30)
Verse 39: While Luke seems generally to have used Mark
as his source, here he offers more, i.e. the words of the criminal. Mark 15:32b has
only “Those who were crucified with him also taunted him.”. [ BlkLk]
Verse 39: “hanged”: In Galatians 3:13,
Paul writes: “Christ redeemed us from the curse of the law by becoming a curse
for us – for it is written, ‘Cursed is everyone who hangs on a tree’”. He
quotes Deuteronomy 21:22-23:
“When someone is convicted of a crime punishable by death and is executed, and
you hang him on a tree, his corpse must not remain all night upon the tree; you
shall bury him that same day, for anyone hung on a tree is under God's curse”.
[ BlkLk]
Verse 39: BlkLk sees
the criminal’s words as being gently ironic, a courageous jest which Jesus
takes up seriously. To see them as implying complete faith on the part of this
man is to go to far.
Verse 43: “Paradise”: This can also be interpreted as a
return to the original sin-free creation. The gates of Paradise have been
re-opened by the obedience and faith of the new Adam. Jesus promises the
criminal much more than he has asked, intimating also that God’s kingly power
is a present reality, not merely in the future. See also 2 Corinthians 12:3-4 and
Revelation 2:7.
“Paradise” is a loan word from old Persian, where it first meant an enclosing
wall and then a park. By the 200s BC it was used in Greek
for a park. The Septuagint translation
uses it for the garden of (planted by) God in Genesis 2:15; 3:23ff; 13:10;
Ezekiel 28:13;
etc. It is in Testament
of Levi 18:10 that “Paradise” first appears as the technical term
for the part of Sheol reserved
for the righteous; there the priestly Messiah shall open the gates of
Paradise. [ BlkLk]
© 1996-2019
Chris Haslam
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