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Copyright © 2016 by H. N. Wendt

Crossways International

Minneapolis, MN 55435 USA

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www.crossways.org

The Revised Common Lectionary Notes

January 1, 6, 8, 15, 22, 29, February 2, and 5 by the Rev. Dr. Harry Wendt, Founder of Crossways International

January 1, The Holy Name: John 1:(1–9) 10–18

The comments that follow focus on the broader message of John’s opening chapter, which contains a list of titles that state who Jesus is and define His mission. The titles are as follows:

Word of God (1:1, 14) Lamb of God (1:29, 36) Rabbi (Teacher) (1:38) Messiah (1:41) Son of God (1:49) King of Israel (1:49) Son of Man (1:51; see Daniel 7:13)

The series of titles ascribed to Jesus in John’s first chapter reaches its grand finale in John 20:28, when Thomas falls down before the Risen Jesus and proclaims, “My Lord and my God!” John 1:14 states, “And the Word became flesh and dwelt among us.” The word translated as dwelt literally means tented or “tabernacled.” John declares that God is now “encamped” among His people, not invisibly in the Holy of Holies that only the High Priest could enter once each year on the Day of Atonement, but in the person of Jesus the Messiah. The invisible God becomes visible in the divine-human Word. The written Word bears witness to the Incarnate Word. God’s Final, Living Word is Jesus the Messiah. In 1:48 Jesus says to Nathanael, “I saw you under the fig tree before Philip called you.” During the previous centuries, the hope was that when the Messiah came, people would experience the peace and joy of sitting under their own vine and fig tree (Micah 4:4; 1 Kings 4:25; Isaiah 36:16). If Nathanael is sitting under a fig tree, then the Messianic Age has broken in! Most find Jesus’ statement in 1:51 somewhat puzzling: “Very truly, I tell you, you will see heaven opened, and the angels of God ascending and descending upon the Son of Man.” The Holy of Holies in the postexilic and Herodian Temples was empty apart from a low, flat stone built into the floor at

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its center. (The Ark of the Covenant was most likely destroyed by the Babylonians in 587 BC.) This stone was called the “Foundation Stone” (‘eben shetiyah). It was about 18 inches square and two inches high. Jewish tradition held that Jacob was using this stone as a pillow when, in a dream, he saw a ladder reaching up to heaven with angels ascending and descending on it, and he heard God speak to him (Genesis 28). When those who returned from Babylon rebuilt the Jerusalem Temple, they found themselves needing a symbol of God’s presence. Again, according to Jewish tradition, they went to Bethel, found this stone, cut it to size, and placed it in the Holy of Holies. In Jesus’ day, the rabbis ascribed numerous functions to this stone. It was “the navel of the earth,” the point from which the world grew in the initial creative process. It was the point of contact between heaven and earth, between God and humanity. It held the subterranean waters in check and prevented them from flooding the earth. It was also that place where, on the annual Day of Atonement, blood was sprinkled to atone for the nation’s sin. However, Jesus declared that He replaced that stone and the Holy of Holies—and their functions. This is but the first of numerous replacements that surface in the ensuing chapters. In Mark 1–8, Jesus does not state in words who He is, and discourages any reference to His being the Messiah until His actions have demonstrated what kind of Messiah He has come to be. About halfway through the Gospel, He asks the disciples who the crowds think He is, and then who they themselves think He is (Mark 8:27–30). John approaches the question of Jesus’ identity quite differently. From the very outset, he declares who Jesus is, and why He has come. In doing so, John draws heavily on Old Testament and intertestamental concepts. As already mentioned above, the expression “In the beginning” (1:1) reflects Genesis 1:1. John’s desire is to declare that Jesus’ life and mission brought about a new beginning to creation, history, and humanity. Some interpreters detect hints of a seven-day scheme in 1:29, 35, 43; 2:1. If there is a “next day” (1:29), there must have been a previous day; hence, the reference in 1:29 is to Day Two. (Day One is hinted at in 1:1, which reflects Genesis 1:1.) The reference in 1:35 is to Day Three, that in 1:43 is to Day Four, and that in 2:1 is to Day Seven (three days after Day Four). If this seven-day structure is intentional, it would seem that Jesus’ goal is to free God’s people from bondage to a legal religious system and to introduce them to God’s final, eternal Sabbath rest. Jesus, the Eternal Word, did not arrive unannounced. John the Baptist heralded His coming (1:6–8, 15, 19–28). John insisted that his own role was merely to prepare the way for the great final Exodus (rescue) that was soon to take place (1:23). The evangelist locates John’s ministry on the east bank of the River Jordan (1:28), indicating that he called his Jewish hearers out of the land and made it necessary for them to enter it again through a water-crossing—possibly at about the same spot where, long before under Joshua’s leadership, their ancestors entered the land to undertake the conquest.

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In 1:19–28, John the Baptist states that he is not the expected Messiah, not the expected Elijah (Malachi 4:4, 6), and not the “new Moses” (Deuteronomy 18:15). Rather, he is the one called to prepare the way for the Messiah Who will carry out a new “exodus event” or bring to its grand finale the hope and dreams of those who began returning from Babylon to Judea and Jerusalem in 538 BC. (Isaiah 40:3–5). January 6, The Epiphany: Matthew 2:1–12 Matthew alone records the visit of the wise men from the east, 2:1–12. The wise men came to Jerusalem looking for a child born king of the Jews and spoke of having observed a star at its rising. (It was a common belief that a star appeared at the time of a ruler’s birth; note Balaam’s words in Numbers 24:17 where the reference is to the king himself, not merely a star.) They consulted with Herod the Great. He, in turn, consulted the city’s chief priests and scribes who said the expected Jewish Messiah would be born in Bethlehem, quoting Micah 5:2. A Jewish legend says that “sacred scribes” warned the Pharaoh about the imminent birth of one who would deliver the Israelites from Egypt—hence the Pharaoh’s plan to kill whoever that child might be. Herod is troubled by the terms used by the wise men (“king of the Jews,” 2:2). Jesus is accepted by the Gentiles, but is rejected by the Jewish leaders! When the wise men resumed their journey, the star that they had seen at its rising reappeared, led them to Bethlehem, and hovered over the house where Jesus was. They entered the house and presented Jesus with gifts of gold, frankincense, and myrrh. The tenth century monk Aelfric wrote, “Gold befits a king; frankincense belongs to the service of God; with myrrh they treat the bodies of dead men so that their bodies decay less rapidly. The gold signified that He is a true king, the frankincense that He is true God, the myrrh that He was then mortal; but now He remains immortal in eternity.” Eventually the wise men returned to their own country. Although Herod had asked them to inform him of the child’s whereabouts, they did not do this—having been warned by an angel in a dream not to honor Herod’s request. Tradition says that there were three wise men (after all, there were three gifts) and assigned them the names Gaspar, Melchior, and Balthasar. Tradition says that they rode camels. But these notions remain, at best, traditions. There might well have been four or more, and they might have traveled by donkey, camel, or on foot. The Greek word from which the term magi is derived refers to a wide variety of people, including astrologers, fortune-tellers, priestly augurs, and magicians. Some suggest that the wise men came from Babylonia, or Persia, where the word magus originated. Another tradition suggests they might have come from present-day Jordan. Most likely they were Gentiles (non-Jews), for if they had been Jews they would have known better than to ask King Herod about the birth of a national ruler who might challenge his dynasty and

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claim to power. Matthew does not tell us why they wanted to pay homage to a Jewish king or what they learned about Him from their observations of “his star” (Matthew 2:2). Some astonishing things are beginning to emerge. According to Luke 2:8–20, when Jesus was born in Bethlehem, the first to visit Him were shepherds—those viewed as outcasts by the nation’s religious leaders. According to Matthew, the first or next to visit Him were Gentiles, non-Jews. This is all the more remarkable when it is remembered that at that time, there were those in Israel who despised the Gentiles and referred to them as “spittle” (2 Esdras 6:55–56). There were those who detested the Edomites and Philistines, and referred to the Samaritans as “foolish people” (Sirach 50:25–26). There were those who longed for God to pour out His vengeance on the Gentiles (Isaiah 61:2). There were those who hoped that one day the treasures of the Gentiles would be brought into their land to become theirs (Isaiah 61:6). In the midst of all this, Matthew tells us that some of the wise among the Gentiles willingly brought their treasures to the Christ Child. It would seem that God was fulfilling His people’s dreams in a radical way—but in His way! Here, note 1 Kings 10:10, 23–25, where reference is made to the Queen of Sheba, and the kings of the earth, bringing expensive gifts to Solomon to honor his wisdom. But note also that, in Matthew 12:42, Jesus is referred to as One “greater than Solomon.” Bethlehem is about five miles south of Jerusalem. David was born there (1 Samuel 17:12) and his great-grandmother Ruth lived there (Ruth 1:19; 4:11). Micah prophesied that the fortunes of Judah would be renewed through a ruler born in Bethlehem of the house of David (Micah 5:2). In Jesus’ day, it possibly had a population of about 150 to 200 people. When the wise men visited Herod the Great, most likely they met with him in Jerusalem. As they made the five-mile journey south to Bethlehem, they would have seen on the horizon about 2½ miles south of Bethlehem a fortress known as the Herodium. The fortress, built by Herod, was the only site to carry his name. Its ruins can still be seen today. The Herodium was a large rounded structure built on a man-made, cone-shaped hill. The fortress was reinforced by three circular towers, and a much higher round tower that probably housed catapults. This higher tower had a solid base so that the vibrations of the catapults would not shake it to pieces. The structure was not only a fortress, but also a magnificently furnished palace well supplied with water and gardens. Within it were a colonnaded court, a synagogue, and bathrooms. Entry was by means of an underground passageway with about 200 steps leading up from the bottom of the hill. The Herodium served as Herod’s district capital and as a monument that could be seen from a distance. Although Herod could look to his large bodyguard and many fortresses and palaces to ensure his security, he felt fear when told that a “kings of the Jews” (he was that!) had been born somewhere in his realm. He tried to deal with the threat by mass murder (Matthew 2:3, 16). Although Joseph and

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Mary rescued Jesus from certain death at Herod’s hands, other very young boys in Bethlehem were not so fortunate (Matthew 2:16). Some comments in relation to 2:16–18: Jeremiah 31:15 makes reference to Rachel weeping for her children—for the northern tribes taken into exile in Assyria in 721 BC. Bethlehem was linked to Ephrath, the place near where Rachel was buried (Genesis 35:18). Rachel’s mourning was applied to her children of a later age, and also to those whom Herod killed. Ramah was about six miles north of Jerusalem, so her lamentation was heard a long way away. However, Jesus (like Moses) could return to the Holy Land; those who sought His life were dead. By his own order, Herod was buried in the Herodium with great pomp and ceremony. Archaeologists discovered the grave site several years ago on the northern slopes of the man-made conical hill on which the fortified palace was constructed. Josephus writes: Everything was done by Archelaus to add to the magnificence of the ceremony; he brought forth all the royal ornaments to be carried in procession in honor of the deceased. The bier was of solid gold, studded with precious stones and draped with the richest purple embroidered with various colors. On it lay the body wrapped in a crimson robe, with a diadem resting on the head, and above that a golden crown and the scepter by the right hand (War 1:33.9). Herod lies dead in the Herodium. The “Bethlehem Babe” Herod planned to murder is alive and well, and enthroned as King of Kings and Lord of Lords. Some Christians sum up the message of the New Testament this way: In Jesus, the long-expected Savior finally came, died for the sins of the world, rose from the grave, and ascended to prepare a heavenly home for those who believe in Him. Although these truths play an important role in the teachings of the New Testament, there is more, much more—and it has to do with the nature of life in Jesus’ Kingdom in time for eternity. Although the Jewish people were waiting for the coming of a Messiah, they were not expecting that Messiah to take the form of a Servant-Messiah. As George McDonald, a former president of Harvard University, once wrote: They were all waiting for a king To slay their foes and raise them high; Thou cam’st a little baby thing that made a woman cry. To which we might add two lines: Thou cam’st to do Thy servant thing, On cruel cross to die! The Jewish people of Jesus’ day were waiting for a Messiah who would restore the long-defunct Davidic dynasty, reestablish the Davidic kingdom, and gain freedom from Roman control. Instead, they got a King who walked the way of a Servant-without-limit. At His baptism, Jesus was declared

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to be King (“Thou art My beloved Son,” Mark 1:11; see Psalm 2:7, a coronation Psalm) and Servant (“With Thee I am well pleased,” Mark 1:11; see Isaiah 42:1, a Servant song). Throughout His ministry, Jesus sought the company of those considered nobodies and outcasts, washed His disciples’ feet, helped non-Jews, and rejected all notions of racial superiority and national privilege. According to Mark’s Gospel, Jesus predicted His approaching death three times; see 8:31; 9:30–32; 10:32–34. Each time He did so, the disciples revealed that they had no idea what He was talking about. After the first prediction, Peter protested. After the second, the disciples asked Jesus who would be His “prime minister” or “secretary of state” in the kingdom that they believed He was about to establish. After the third, James and John asked that they might sit to Jesus’ right and left when He was enthroned. Obviously, the disciples did not understand that they were in the company of God incarnate, David’s “greater Descendant,” the first of God’s new and eternal people, the New Adam. Little wonder that their minds began to reel when eventually the true significance of Jesus’ ministry began to dawn on them! January 8, The First Sunday after The Epiphany: The Baptism of Jesus: Matthew 3:13–17

Matthew describes the initial ministry of John the Baptist in 3:1–12. John (dressed like Elijah; compare Matthew 3:4 and 2 Kings 1:8) is the one sent by God to prepare the people for the coming of God’s Messiah. He carries out his mission in the wilderness of Judea (3:1; see also John 1:28), the place of expectations and new beginnings, the place where God said He would take His people to renew them and draw them closer to Himself (Hosea 2:14–15). People from Jerusalem and Judea, and all the region along the Jordan, go out to John and are baptized by him in the River Jordan, confessing their sins in the process.

That Jews submitted to John’s baptism is remarkable, for traditionally, only Gentiles were baptized when they converted to Judaism. Furthermore, it would seem that John baptized people in the vicinity where the Israelites first entered the land under Joshua—suggesting that John’s baptism constituted a new beginning, a new entry into the Promised Land for the people of God.

John does not baptize to draw attention to himself. He does so to prepare the way for the One who will follow after him—One who will be much greater than he is. John says that he does not deserve even to perform the most menial task for Him—to untie the thongs of His sandals (a task that only a Gentile slave would perform). John can baptize with water, true! But the One to whom he points will baptize with the Holy Spirit. Imagine! He will bestow the Holy Spirit, not on just a few select ones in the Jewish nation (such as judges, kings, and prophets), but on all who come to Him to receive what He has to give; see Joel 2:28–29. And eventually, the Holy Spirit will come also on the Gentiles (Acts 10:44–48). 3:13: Jesus, who is living in the northern region of Galilee when John begins his work, heads south so that John might baptize Him also. Jesus does not need baptism for the forgiveness of any sins. He seeks baptism by John to identify Himself with the New Age that His Father is about to introduce in

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and through Him. After all, He is the new Son of God. As the old son of God, Israel, passed through the waters of the Red Sea and the River Jordan, so also must the new Son of God pass through water—the water of John’s baptism. Jesus will lead His people into the inheritance of an eternal relationship with the Father. 3:14–15: When John meets with Jesus and hears His request for baptism, he protests. It should be that Jesus baptizes John—not that John baptizes Jesus! But Jesus insists that John should baptize Him—and John relents and carries out the request. 3:16: When Jesus comes out of the water after His baptism, He sees the heavens torn apart and the Spirit descending on Him like a dove (1:10). Centuries before, the prophet had cried out, “O that you would tear open the heavens and come down” (Isaiah 64:1). At Jesus’ baptism, the heavens are indeed torn open, and the Spirit comes down in a form that resembles a dove and hovers over the head of Jesus, the new Son of God, the true Israel. (The rabbis [scholars, teachers] spoke of the dove as a symbol of the nation of Israel; see Hosea 7:11; 9:11; 11:11.) Jesus will lead a life directed entirely by the Holy Spirit.

3:17: At His baptism, Jesus is anointed into the office defined by the voice from heaven: “This is my Son, the Beloved, with whom I am well pleased.” The first part of this statement reflects Psalm 2:7—a Psalm used in ancient Israel at the anointing and enthronement of a king from the line of David. Its use at Jesus’ baptism declares that God has kept His promise; the line of David will not die out. Jesus is, indeed, the long-awaited descendant of David, the long-expected Messianic King who has come to rule God’s people and empower them to carry out God’s mission to the world.

The direction that the life of this Messianic King will take is different from what many are expecting.

“With you I am well pleased” is a quotation from the first of Isaiah’s Servant Songs (42:1–4; note v. 1). As Messianic King, Jesus will be The Servant. He will be despised, rejected, and His people will do their very worst to Him. They will finally crucify Him! However, through His death He will lavish on them the offer of a complete, perfect, and eternal pardon, and draw them into a relationship with Himself in which they will find true life, now and forever. January 15, The Second Sunday after The Epiphany: John 1:29-42

Comments concerning John 1 were offered in the insights relating to the pericope Christmas Day (Part 2). The insights that follow relate more directly to 1:29–42. 1:29–30, The Lamb of God: The evangelist has called Jesus the Word, the Light, and the Son. John the Baptist now calls Him the Lamb of God who takes away the sin of the world. Here, we think of the Passover lambs that died to save Israel in Egypt (Exodus 12). In John’s Gospel, Jesus dies at the time when the Temple priests are ankle deep in the blood of thousands of Passover lambs. It is made quite clear that He dies as the perfect Passover Lamb. The description of Jesus as God’s Lamb also reminds us of the prophecy of the Suffering Servant in Isaiah 53:7,12; he would be like a lamb led to the slaughter and would carry the sin of many; “many” in Hebrew can also mean “all.”

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Although Jesus dies as the humble Lamb and Suffering Servant, He is still greater than John; the truth of v. 15 is repeated. 1:31–34, God’s Clear Sign: Jesus is greater than the Baptizer, since He is the eternal Son of God, God’s final Word to humanity, the Savior from sin. All of this is already clear. The Baptist now adds another reason: Jesus has the Spirit in a unique sense. John appeared at the Jordan River to allow God to reveal the identity of His Son. The story of the actual baptism of Jesus is not told. Was it left out deliberately to avoid the false impression that John, after all, was greater than Jesus, since he baptized Him? The actual baptism is not important here. John confesses that he was still in the dark as to the identity of the Messiah until God gave a clear sign from heaven: the descent of the Holy Spirit in the form of a dove. Many prophets and men of God had been gifted with the Spirit in the past. Jesus has no mere gift. He Himself has and embodies the Spirit without measure, as 3:34–35 states. He is God’s true and only Son because the Spirit remains with Him; note vv. 32 and 33. In what follows, Jesus calls His first disciples. As important as they are, they never occupy center stage, either in this act of the drama or in any scene in the Gospel. Every story, even every verse, is told to glorify Jesus as the Lamb of God (v. 35), the Messiah (v. 41), and the Son of God (v. 49). 1:35–39, Come and See: John again points to Jesus as the Lamb of God (v. 29), this time for the special benefit of His disciples. One of the two is identified as Andrew (v. 40); the other is unnamed, but is probably John. This little story underlines the truth that Jesus is greater than the Baptizer. John’s disciples leave him (with John’s own encouragement) to follow the Greater One! At first, they see Jesus only as a Rabbi, a teacher. They follow Him home, but stay the night since it has become late; the tenth hour is 4 pm, since the Jewish day began at 6 am. What begins as a short stay becomes a permanent relationship, remaining or abiding in the Lord; see 13:4–10. 1:40–42, Sharing the Good News: Andrew becomes the first personal evangelist; little wonder, then, that an evangelism program is sometimes called “Operation Andrew.” He finds his brother Simon and makes the great announcement, “We have found the Messiah.” Only in this Gospel is Peter called Cephas, an Aramaic term meaning “rock.” And only in John’s Gospel is Jesus called (in the Greek text) “the Messiah”; see also 4:25, and note the NRSV version of Matthew 1:1 which translates the Greek word “Christos” as Messiah. For his Greek-speaking readers, the evangelist explains these names. Peter is the Greek word for rock. Messiah (meaning Anointed) is Christos in Greek. In Hebrew and Jewish thinking, a name was more than a “tag” by which a person was identified. It was a description of a person’s character, or his role and function in life, in God’s plan. Jesus, God’s Anointed, looks at Simon, and sees what God has in store for him. By giving him a new name, He hints at the truth that Peter is the rock on which Jesus will build His church; see Matthew 16:18. January 22, The Third Sunday after The Epiphany: Matthew 4:12-23

In Matthew 3:13–17, we read about Jesus’ baptism. In 4:1–11, we read about His temptation. There is reason to believe that both events took place to the northeast of Jerusalem—the first at Bethany beyond the Jordan River, and the second possibly to the west of the Jordan River, but both just to

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the north of the Dead Sea. 4:12–13: When Jesus hears that John the Baptist has been arrested, He relocates from Judea to Galilee in the north, where He moves from His hometown Nazareth to a house in Capernaum, on the northwest shore of the Sea of Galilee—in the territory of Zebulun and Naphtali. 4:14: Matthew sees in Jesus’ move to this location the fulfilment of Isaiah 9:1–7, a prophecy made after the Assyrian invasion of Galilee under Tiglath-pileser III. 4:15–16: The passage celebrated Isaiah’s prediction of the birth of a royal child destined to be the redeemer of Israel. Isaiah foretold the glory of that part of the Holy Land that had fared worst under the Assyrian invader. Matthew transfers the name “the Sea-Road” (which in Isaiah designated the highway from Damascus to Carmel) to the road along the Sea of Galilee—but he retains the essential message of Isaiah. Galilee, a region despised by Jesus’ contemporaries in Jerusalem, is destined to witness the most significant events in Jesus’ public life and ministry. Matthew’s term, “Galilee of the Gentiles,” reveals his keen interest in the salvation of “pagan” non-believers. 4:17: Matthew portrays Jesus’ message as a replica of that of John the Baptist—which underscores the link and continuity between their respective missions. Jesus now begins to proclaim His central message (v. 17), “Repent for the Kingdom of God has come near!” His hearers are to change their whole way of thinking, and focus on the amazing truth that the Kingdom of God has finally broken into human history. Jesus not only proclaims that message with His lips, but demonstrates the nature of His Father’s Kingdom throughout His servant life. The translation “has come near” is a little misleading. It should be translated, “has come” or has broken into history. The Kingdom of God is not merely on its way into history. It has arrived! Jesus is that Kingdom! He teaches that Kingdom. He models that Kingdom! His call to His hearers is, “Come on board with Me!” 4:18–22: In v. 18, Jesus sees two fishermen, Simon (who is called Peter), and Andrew his brother, casting a net into the sea. In v. 19, Jesus summons these brothers to follow Him and to be equipped to serve as “fishers of people.” They immediately leave their nets and follow Jesus. In v. 21, something similar takes place. Jesus sees James and John, sons of Zebedee, in a boat with their father mending their nets. When Jesus calls these two brothers, they immediately leave their boat and their father—and follow Jesus. The spirit and character of the narrative is, most likely, the result of its constant retelling in the apostolic preaching. Nothing is said of the psychological reactions of those called (in contrast with John 1:38ff); only the call and response are referred to. Matthew focuses on the theological motif. 4:23: Jesus now travels throughout Galilee, teaching in Jewish synagogues and proclaiming the Good News of the breaking in of the Kingdom of God in His Person and Message. He also cures the diseases and sicknesses that those with whom He comes into contact are suffering. Here it is

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important to note the message of Isaiah 35:5–6, which states that when the Messianic Age breaks into history, the blind will see, the deaf will hear, the crippled will leap like a deer, and the mute will be given the ability to speak. January 29, The Fourth Sunday after The Epiphany: Matthew 5:1–12

Matthew 4:25 and 5:1 make reference to the plural crowds—a usage unknown in the Old Testament. In Mark 3:13–19, we read of Jesus going up a mountain, choosing the twelve disciples, and calling them apostles. However, Mark makes no reference to Jesus teaching. Matthew sees in Jesus the New Moses (Deuteronomy 18:15) who proclaims and establishes a New Covenant on a New Sinai. Luke’s parallel discourse (Sermon on the Plain) consists of 30 verses; Jesus’ teaching in Matthew 5–7 consists of 109 verses. Most likely Matthew has assembled sayings of Jesus uttered on a variety of occasions to present His New Covenant as the perfect realization and fulfillment of the Old Testament religious focus. 5:1-2: When Jesus sees the crowds, He goes up a mountain, sits down, and begins to teach. When a great teacher taught, he always did so from a seated position. What Jesus begins to teach, He will continue to teach throughout His ministry. 5:3-12: The beatitudes find the ideal attitude for the receiving of the Kingdom of God in two Old Testament classes: the ‘anawim or “the poor” of Israel, commemorated in the first four beatitudes, and the prophets, the protectors of the poor and oppressed in the last four beatitudes. V. 3: The poor in spirit is a phrase found only here and in the Qumran writings; they are those who are conscious of their need of God’s help. The true ‘anawim accepted suffering patiently. They possess much more than the land of Palestine—“the kingdom of heaven.” V. 4: Those who mourn are those who continue to grieve concerning what took place during the Babylonian exile, and what continues to take place in their lives. Jesus is bringing them a message that will do away with the need for such mourning. Jeremiah had promised that the people’s pain would turn into joy with the breaking in of the New Covenant (Jeremiah 31:15–24). The mission of Isaiah’s “servant” would be to console the disconsolate. V. 5: In Jesus’ day, many Jewish people longed for the day to come when their nation would dominate the nations of the world forever; study Daniel 7—the entire chapter! However, the meek would inherit a life on earth altogether different from traditional Jewish hopes. They would seek to serve humanity—not dominate it. V. 6: The deep desire for righteousness will be something that Jesus’ brothers and sisters will experience with deep satisfaction. Indeed, those who hunger and thirst for it will be filled with it! V. 7: Those who practice mercy will receive mercy! This “mercy” implies not only compassion, but an active alleviation of distress.

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V. 8: To be pure in heart signifies purity of intention, a sincere devotion to knowing and doing the will of God. To see God was the unique privilege of Moses—the ideal representative of the Old Testament covenant. The term “see the king” was a metaphor from Oriental court life, and it meant to experience the intimacy of royal favor. V. 9: Jesus devoted His life to establishing peace—a biblical symbol for the totality of messianic blessings. God’s children are to share this goal as adopted sons and daughters of God. V. 10: The prophets devoted life to promote and establish God’s true kingdom within human history. Although they suffered persecution because of their efforts to realize that goal, they proved themselves worthy of membership in that Kingdom. Vv. 11-12: Although Jesus’ brothers and sisters can expect to experience persecution, their willingness and commitment to endure it will demonstrate that they are the true successors of the Old Testament prophets. Those who are prepared to find joy when experiencing adversity for the sake of their commitment to Jesus are referred to in the New Testament as true citizens of God’s Eternal Kingdom. It is important to note that although in the Old Testament, being blessed is linked to possessing and enjoying material goods (see Deuteronomy 28:1–14), the New Testament links “being blessed” only to reflecting the mind and manner of Jesus, the Servant Messiah (Matthew 25:31–46). February 2, The Presentation of our Lord: Luke 2:22–40

Luke 2:21 states that Jesus was circumcised on the eighth day. Forty days after His birth, Joseph and Mary take Jesus to the Temple where He is honored by words from Simeon and Anna, two devout, elderly persons (2:21c38). The significance of their statements is debated. Although Simeon refers to Jesus’ coming ministry as a “light for revelation to the Gentiles,” most likely the statement reflects a traditional Jewish hope based on Isaiah 60. According to that hope, the day would come when the Jewish people would play the central role in world affairs, and the Gentiles—sitting in darkness—would have to acknowledge the supremacy of the Jews. Like most of his contemporaries, most likely Simeon saw the “salvation of Israel” in terms of national liberation and a restoration of the glories associated with the reign of David. However, Jesus’ ministry was not about obtaining glory for Israel, but was about calling humanity to serving—and suffering. Baron von Hugel, a Roman Catholic scholar and mystic, claimed that “there is no humility without humiliation.” The Christmas story should leave us more prepared to follow Jesus on His path of humiliation to glory—without seeking the comfortable shortcuts that human pride desires. Simeon does state that Jesus’ mission would prove to be stumbling block for many in Israel and would cause Mary deep pain (2:28–35). Little is known about Anna. After Anna sees the infant Messiah, she speaks about Him to all who were looking for the redemption of Jerusalem (2:36–38). However, Jesus did not come to free

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Jerusalem from Roman control. He came to free God’s people, and humanity at large, from control by the powers of Satan, sin, and death. Some time later, the Holy Family returns to Nazareth in Galilee—their hometown (2:39–40) The Authorized (King James) Version calls Nazareth as city; the New English Bible, a town. However, it was a village. Nathanael, who came from Cana three or four miles away, thought nothing of it (John 1:46). The profound truth is that God used the One whose hometown was a small village called Nazareth to achieve huge things. February 5, The Fifth Sunday after The Epiphany: Matthew 5:13–20

What precedes Matthew 5 7? Matthew 1:1 states that, in Jesus, the Davidic dynasty is being restored; it came to an end when the Babylonians under Nebuchadnezzar destroyed Judah and Jerusalem in 587 BC. Furthermore, Jesus is a legitimate Jew—a descendant of Abraham. The words of the Wise Men cause consternation in the minds of Herod the Great, those in the Jerusalem Temple and the political elite (ch. 2); note 2:3, 4. When Jesus is being baptized, the Spirit of God declares Him to be both King and Servant (3:13–17); note v. 17, which draws upon a verse from a Coronation Psalm (Ps. 2), and a Servant Song (Isaiah 42:1). The temptation narrative (4:1–11) points out that the enemy of God’s people is much bigger than Rome; that enemy was and is Satan. Although the ten tribes of the Northern Kingdom were taken into exile in Assyria in 721 BC, the northern region in which Jesus began His ministry is referred to as the territory of Zebulun and Naphtali (4:12–16). Jesus’ words in 4:17 should be translated, “Repent, for the Kingdom of heaven has come!” (The NRSV translation “Repent, for the kingdom of heaven has come near” is misleading.) Jesus is the True People of God and the True King of that people. God’s Kingdom is not merely on its way. It has broken into creation and history in and through the Person and ministry of Jesus. Although crowds of people gather around Jesus to hear His teaching and to be healed by Him (4:23–25), 5:1 gives the impression that only the disciples go up a mountain with Him to hear His teaching. Matthew’s Gospel contain five major blocks of teaching (a new Pentateuch, perhaps?): chs. 5–7, ch. 10, ch. 13, ch. 18, and chs. 24, 25. Matthew sees in Jesus the New Moses (Deuteronomy 18:15) who proclaims and establishes a New Covenant on a New Sinai, and Who, once and for all, defines and models the will of God.

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In the Beatitudes (5:3–12), Jesus dethrones popular values and traditional expectations. He draws strong lines between those who will inherit His Kingdom and all other people. The closing verses point to the hostility His followers will experience and the persecution they can expect to endure. What are the disciples to do? Should they withdraw from a hostile environment and seek to live in peaceful isolation? No! Jesus now proclaims a Great Commission that reflects His words in 28:19, 20. 5:13: Jewish rabbis praised Genesis–Deuteronomy and Wisdom as “the salt of the earth.” However, Jesus tells the disciples that they are to be the salt of the earth. Salt was used for seasoning and as a preservative. It was also used in offering sacrifices and for joining parties together in a covenant relationship; see Mark 9:49–50; Exodus 30:35; Leviticus 2:13. Jesus also points out that people, like salt, can become contaminated and useless—fit only to be thrown out to a street and trampled on. 5:14: When Jesus took up residence in Capernaum and launched His ministry in the region of Zebulun and Naphtali, He fulfilled the hope of the dawning of “a great light” (4:12–16). Jewish poets and rabbis sang of the Lord God as light (Psalm 27:1; Isaiah 60:1–30), and referred to the Pentateuch and those who taught it as lamps and lights for the path of life (Psalm 119:105, Romans 2:19). However, in v. 14 Jesus declares the disciples to be the light of the world—disciples who will eventually be seen as insignificant and reviled; see Philippians 2:15. And light is as difficult to hide as a city located on a hill. 5:15: After people light a lamp, they do not snuff it out by putting it under a basket or bowl of some kind. They place it on a stand so that it might provide light for all in the house. Likewise, Jesus has not created a community of disciples to live in isolation from the world. 5:16: But what “flashes of light” are Jesus’ friends and followers to show forth? The fire and thunder of John the Baptist, or that of the Zealots and political rebels? Neither! Jesus defines the light that He seeks as good works—and He will devote the entire “sermon” (better, teaching session!) that follows to defining those good works. In this verse, Jesus exhorts the disciples to bear public witness, in word and deed, to their relationship to Him. Later, in 6:1–6, 16–18, Jesus warns the disciples not to display their piety in order to win human applause. Jesus’ desire is that the earth (v. 13), the world (v. 14), all in the house (v. 15), and all people (v. 16) give glory to the Father Who is in heaven. In 5:17–20, the focus is on “fulfilling the Law and the Prophets.” In these verses, Jesus expresses the central point of chs. 5–7 and uses the first person “I” when doing so. Each sentence focuses on the will of God revealed in the Law and the Prophets—a common designation for the Hebrew sacred writings. The term “Law” denotes Genesis–Deuteronomy. Although these writings do contain collections of law-codes and commandments, embedded in them is a huge narrative—from the beginning of time and creation to the grand finale to the wilderness wanderings. However, Jesus points out that, through His ministry and teachings, He Himself is bringing the entire Old Testament narrative to its grand finale. 5:17: Some of Jesus’ enemies accused Him of being a destroyer of the Judaism of His day, and

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perhaps some of His friends praised Him for being just that. However, Jesus’ message is that the Law and the Prophets find their fullest expression in His Person, mission, and teachings, and through His death and resurrection. It is important to understand that Jesus finally defines life within His Kingdom as a call to reflect His servant lifestyle full-time and non-stop in all that His followers think, say, and do. The only Old Testament laws that have relevance for Jesus’ brothers and sisters are those that Jesus endorses. 5:18: In this verse, Jesus speaks only of “the Law,” not the Law and the Prophets. Here the term means God’s will as Jesus now interprets it. He interprets it in a way very different from the teachings of the scribes and Sadducees. Jesus goes on to point out that nothing is more solid and enduring than heaven and earth. They abide age after age, generation after generation, as nations rise and fall. So it will be with the will of God as Jesus interprets it. Not the tiniest letter in the entire Hebrew alphabet will pass away or disappear from God’s true will for His people—as expounded and demonstrated by Jesus. 5:19: Jesus now focuses specifically on teachers. Any teacher who relaxes or annuls one of the least of God’s true commandments and then teaches others to do the same will be called least in the kingdom of heaven. At the same time, those who teach, do, and observe them will be called great in the Kingdom of Heaven. 5:20: A radical verse! But then, Jesus’ manner of life is radically different from that promoted by the scribes and Pharisees. He claims the right to forgive sins (9:2–9), eats with tax collectors and sinners (9:10–13), does not observe Jewish fasts (9:14-17; 11:19), works and heals on the Sabbath and teaches others to do the same (12:1–8, 9–14), dines with unwashed hands (15:1–20), speaks with a Gentile woman and heals her daughter (15:21–28), and disagrees with Moses in relation to divorce (10:3–9). After the resurrection, Jesus commands the disciples to teach “all nations” (i.e., including the Gentiles!) to understand, believe in, and live out the will of His Father as He taught and modeled it. However, He does not utter a word about them teaching “Moses’ law” or requiring circumcision (28:19-20). Those whom Jesus has saved, ransomed, and redeemed are empowered to practice God’s true righteousness and are summoned to do so. Those who see discipleship as an escape from day-by-day responsible servanthood into inner spiritual experience are misguided.