Isaiah 61:10 62:3

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Commentary Isaiah 61:10-62:3

Isaiah 61:1-4, 9-11 is used as part of the readings for the Easter Vigil. Isaiah 61:10 I will greatly rejoice in the L ORD – The prophet then speaks of his praise for the L ORD. my whole being shall exult in my God – This verse echos what is spoken in Deuteronomy 6:5. he has clothed me with the garments of salvation, he has covered me with the robe of righteousness – The imagery in these two phrases is what God has done for the prophet and not the inverse. as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels – This illustration uses a wedding with the bride and groom preparing themselves for each other. It is difficult to see how this case compares to the first example where God gives everything because here the families provide the wealth. Isaiah 61:11 God will cause righteousness and praise to spring up before all the nations. – When the time is right, the L ORD will bring new life in the form of justice for all of creation including the Gentiles. Isaiah 62:1 For Zion’s sake I will not keep silent – The prophet cannot keep quiet because if he does, it will hurt people that he loves. Isaiah 62:2 Isaiah 62:3

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Psalm 148

The writer of the psalm calls on the entire universe to sing the L ORD’s praises because He has created everything. Psalm 148:1 Praise the L ORD – This first sentence of the Psalm sets its tone. All of creation is to extol the work that God has done and give God glory. Psalm 148:2 Praise the L ORD from the heavens – This duty to offer God worship literally starts at the top and then works its way down. 1

Psalm 148:3 Praise him, sun and moon; praise him, all you shining stars – The creatures are not the only ones who are to praise God. All of creation is included. Psalm 148:4 Praise him, you highest heavens, and you waters above the heavens! – The author of the psalm uses the same view of creation as in the flood story. Psalm 148:5 Psalm 148:6 Psalm 148:7 Praise the L ORD from the earth – The focus is moved from the heavens to the planet earth. you sea monsters and all deeps – Rather than strictly following the cosmology based on height, the author moves in a direction that mimics the first creation account. Psalm 148:8 fire and hail, snow and frost, stormy wind fulfilling his command – Even what seems driven by either the fates or random forces is under God’s control. Psalm 148:9 Psalm 148:10 Psalm 148:11 Kings of the earth and all peoples, princes and all rulers of the earth – Everyone on earth, from the most important ruler to the least significant individual is to praise God. Psalm 148:12 Psalm 148:13 Psalm 148:14

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Galatians 4:4-7

Galatians 4:4 But when the fullness of time had come – Paul asserts that God has a plan for the world because God selected the correct time for His Son.

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born of a woman, born under the law – Christ had two marks against Him. First, He entered the world just like everyone else. Next, He was subject to all the same constraints that are given to everyone else. Of course this means the requirements that God has given to the chosen people but it also entails all the limits of humanity which include anger, exhaustion, hunger, and pain. It does not appear that Paul knows of the virgin birth. Galatians 4:5 in order to redeem those who were under the law – Paul is making an assertion that follows the logic of the philosophers. An archetype is a perfect and unchanging form. This one can serve as a stand in for all those who only achieve in a small part the dreams of humanity. Galatians 4:6 because you are children – The child is given a gift by their parents. In this specific case, God gives all His children His Son’s Spirit. sent the Spirit of his Son into our hearts – Other ancient authorities read your hearts For Paul, salvation means that one is a part of the community and that because of the grace given to them, followers of Christ live righteous lives.1 This occurs because God sent “the Spirit of His Son into our hearts.” “Abba! Father!” – Abba is Aramaic for Father. Galatians 4:7 no longer a slave but a child – The logic used here is the following. Since you have been given a gift from your Father, you cannot be someone that does not belong in the household. an heir, through God Other ancient authorities read an heir of God through Christ

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Luke 2:22-40

Brueggemann in The Prophetic Imagination states that the prophetic word must bring the promise of new life.2 The bringing of life affirms that all hope is not lost and the change is possible. Throughout Luke we hear the how the prophetic message transforms death into life. 1 Gordon D. Fee, Chap. Some Reflections on Ephesians 4:30 and Pauline Pneumatology In ‘To What End Exegesis?’ (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2001), p. 272. 2 Walter Brueggemann, The Prophetic Imagination, (Fortress Press, 1978), p. 62-63.

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Luke 2:21 After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb. – This text indicates that Jesus is a Jew whose parents follow the Law. Note: There is no Jewish requirement that the baby boy be named at his bris. Some authors such as Johnson would like to have this vers with the lectioary reading. he was called – This matches up John’s story with Jesus’.3 The Holy family does not use trendy names that favour Greek.4 Luke 2:22 time came for their purification – The ritual was for the woman only and lasted for thirty-three days (Leviticus 12:2-4). It appears that this fact caused some copyists to replace their with her.5 law of Moses – This the first mention of the “law of Moses” in Luke/Acts gives us the impression that the family is observant in all matters of the Law. Out of the nine ways that the author refers to the law, five happen in this section (Luke 2:22, 23, 24, 27, 29).6 they brought him up to Jerusalem – This action is required for the redemption of the first born (Numbers 18:15-16). Note that the author of this passage does not list the price of five shekels. Luke 2:23 Every firstborn male – The Greek reads πᾶν ἄρσεν διανοῖγον μήτραν (“all males opening the womb”).7 This phrase echoes the words in Exodus 13:2 and it also recalls the freedom that the L ORD gave the slaves in Egypt.8 Luke 2:24 a pair of turtle-doves or two young pigeons – Leviticus 12:8 has an option of either turtle-doves or pigeons if the family is poor. Luke 2:25 looking forward to the consolation of Israel – See Luke 2:38. The idea of being ready indicates that Simeon is “open to God’s visitation.”9 3

Luke Timothy Johnson; S.J. Daniel J. Harrington, editor, The Gospel of Luke, Volume 3, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1991), p. 54. 4 William Loader, First Thoughts on Year B Gospel Passages from the Lectionary: Christmas 1, http://wwwstaff.murdoch.edu.au/˜loader/MkChristmas1.htm. 5 Johnson, Luke, p. 54. 6 Ibid. 7 Ibid. 8 Ibid. 9 Ibid.

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Holy Spirit – In this and the next two sentences, the author makes a reference to the Spirit. Luke 2:26 the Lord’s Messiah – The author uses an archaic phrase.10 Luke 2:27 Simeon came into the temple – The Greek used here, ἱερόν indicates the entire temple.11 Mary can only go into the outer portion of the temple (Leviticus 12:6). Thus, the translation needs to indicate that the meeting occurred in the place where women could enter. Luke 2:28 Luke 2:29 you are dismissing – The Greek reads νῦν ἀπολύεις (now dismissing) since ἀπολύω is present indicative.12 Luke 2:30 Luke 2:31 Luke 2:32 a light for revelation to the Gentiles – Christ’s work is for all people. Luke 2:33 Luke 2:34 Then Simeon blessed them and said to his mother Mary – Simeon is acting like a prophet. the falling and the rising of many in Israel – One possible reference is Isaiah 8:14-15.13 One of the assertions made by the author of Luke/Acts is that Christ’s life and work will divide people. Luke 2:35 a sword will pierce your own soul – This could also be written as “a sword will pierce your own life.” Johnson notes that the Greek is difficult here.14 Luke 2:36 10

Johnson, Luke, p. 55. Ibid. 12 Brian P. Stoffregen, Exegetical Notes at Luke 2.22-40 1st Sunday after Christmas - Year B, http://www.crossmarks.com/brian/luke2x22.htm. 13 Johnson, Luke, p. 55. 14 Ibid., p. 56. 11

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Luke 2:37 never left the temple – This could be hyperbole that indicate how dedicated Anna was to the Lord.15 Luke 2:38 looking for the redemption of Jerusalem. – Both Simeon and Anna continue the idea of liberation spoken first by Mary and Zechariah.16 This theme found again in Luke 23:51 and 24:21. Luke 2:39 Luke 2:40

References Brueggemann, Walter, The Prophetic Imagination, (Fortress Press, 1978). Gordon D. Fee, Chap. Some Reflections on Ephesians 4:30 and Pauline Pneumatology In ‘To What End Exegesis?’ (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2001), pp. 262–275. Johnson, Luke Timothy; Daniel J. Harrington, S.J., editor, The Gospel of Luke, Volume 3, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1991). Loader, William, First Thoughts on Year B Gospel Passages from the Lectionary: Christmas 1, http://wwwstaff.murdoch.edu.au/ ˜loader/MkChristmas1.htm, Last checked on December 22, 2008. Stoffregen, Brian P., Exegetical Notes at Luke 2.22-40 1st Sunday after Christmas - Year B, http://www.crossmarks.com/brian/luke2x22. htm, Last checked on December 22, 2008.

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Johnson, Luke, p. 56. Loader, ‘First Thoughts on Year B Gospel Passages from the Lectionary: Christmas 1’.

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