Archive for the ‘Isaiah 7’ Category

Glorious Paradoxes   1 comment

Above:  Icon of the Annunciation

Image in the Public Domain

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The Collect:

Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Isaiah 7:10-14

Psalm 45 or 40:5-10

Hebrews 10:4-10

Luke 1:26-38

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The date of the Feast of the Annunciation of Our Lord is theological, not historical, as I have written elsewhere.  Scholarship regarding the development of the Western Christian calendar reveals that, by the 200s, March 25, according to popular Christian belief in the West, was the

beginning of creation, the date of the incarnation, and the date of the crucifixion, symbolically tying the creation and the new creation together.  The date thus became the new year’s day throughout Europe from the sixth century and remained so in England (and America) until 1752.

–Philip H. Pfatteicher, Commentary on the Lutheran Book of Worship:  Lutheran Liturgy in Its Ecumenical Context (Minneapolis, MN:  Augsburg Fortress, 1990), 315-316.

If one reads the pericope from Isaiah 7 in the context of that chapter, one reads a story about Ahaz, an impious King of Judah under threat from the forces of Aram and Israel.  Ahaz puts on airs of piety, prompting First Isaiah to retort,

Is it not enough for you to treat men as helpless, that you also treat my God as helpless?

–Isaiah 7:13, TANAKH:  The Holy Scriptures (1985)

The divine sign (the one Ahaz refused to seek) of deliverance from the Syro-Ephraimite crisis is that a young woman in the court will give birth to a son, we read.  The crisis will end in Judah’s favor by the time that boy has moral reasoning, we read.

Ahaz was quite unlike the king of Psalm 45 and the author of Psalm 40–that is, pious men.  Yet, if he received a sign without asking, and while mocking God, one might have good cause to wonder what God will give to the righteous, not that obedience to God ensures an easy life.  (Ask Jesus.)

God has never been helpless–or has He?  (Untangling Trinitarian knots is risky theological business.)  Certainly the young incarnation of the Second Person of the Trinity was helpless, for a time.  And Jesus seemed helpless on the cross, where, as the author of the thoroughly misnamed Letter to the Hebrews wrote, the “offering of the body of Jesus Christ once for all” has consecrated believers (10:10).

The Incarnation was paradoxical.  God assuming human form and becoming fully human–an infant, even–was paradoxical.  God simultaneously being in Heaven and on Earth was paradoxical.  God simultaneously being helpless and not helpless was paradoxical.  All these paradoxes were glorious.

So is the symbolic tying together of the creation and the new creation.  This tying together is something I do not pretend to understand, but that I affirm via faith, regardless of when the conception of Jesus actually occurred.

KENNETH RANDOLPH TAYLOR

MAY 24, 2018 COMMON ERA

THE FEAST OF NICOLAUS SELNECKER, GERMAN LUTHERAN MINISTER, THEOLOGIAN, AND HYMN WRITER

THE FEAST OF JACKSON KEMPER, EPISCOPAL MISSIONARY BISHOP

THE FEAST OF SAINT EDITH MARY MELLISH (A.K.A. MOTHER EDITH), FOUNDRESS OF THE COMMUNITY OF THE SACRED NAME

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/24/devotion-for-the-feast-for-the-annunciation-years-a-b-c-and-d-humes/

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Posted May 24, 2018 by neatnik2009 in Hebrews 10, Isaiah 7, Luke 1, Psalm 40, Psalm 45

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Proclaiming Jesus the Son of God   1 comment

Above:   St. Joseph, by William Dyce

Image in the Public Domain

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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Isaiah 7:10-17

Isaiah 12 (at least verses 2-6)

Romans 1:1-7

Matthew 1:18-24

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Ahaz, King of Judah (reigned 743/735-727/715 B.C.E.) was hardly a pious monotheist.  In fact, he practiced idolatry openly.  2 Kings 16 and 2 Chronicles 28 gave him scathing reviews.  Ahaz, confronted with an alliance of Israel and Aram against him, chose to rely on Assyria, not God.  That was a really bad decision.  Nevertheless, God sent a sign of deliverance; a young woman of the royal court would have a baby boy.  God would not only protect Judah but judge it also.

Surely God is our salvation, but how often do we take the easy way out and not trust in God?  When God arrives in the form of a helpless infant, as in Matthew 1, one might not recognize the divine presence.  What we expect to see might prevent us from seeing what is in front of us for what it is.  God approaches us in many guises, many of them unexpected.

At first reading Romans 1:4 might seem surprising, perhaps even similar to the Adoptionist heresy.

…and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord….

The New Revised Standard Version (1989)

One might think of John 1:1-18, which declares that the Son is co-eternal with the Father.  One might also ponder the baptism of Jesus (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:32-34) as well as the preceding testimony of St. John the Baptist in each Gospel.  One might even recall the Transfiguration (Mark 9:2-8; Matthew 17:1-13; Luke 9:28-36).

The proclamation mentioned in Romans 1:4 need not contradict those other proclamations.  No, one should interpret it as a subsequent proclamation that Jesus was the Son of God.  One should notice the theological context in Romans 1:  Easter as the beginning and foretaste of the prophesied age of divine rule on Earth.

“Kingdom of God” has more than one meaning in the New Testament.  Usually, though, it indicates divine rule on Earth.  This kingdom is evident in the ministry of Jesus in the Gospels, written after the death of St. Paul the Apostle.  The Kingdom of God is both present and future; it is here, yet not fully.

As we, being intellectually honest readers of scripture, acknowledge the existence of certain disagreements regarding the dawning of the age of God, according to St. Paul and the authors of the canonical Gospels, may we also never cease to trust in God, regardless of how much evil runs rampant and how much time has elapsed since the times of Jesus and St. Paul.  God keeps a schedule we do not see.

KENNETH RANDOLPH TAYLOR

MARCH 15, 2018 COMMON ERA

THE FEAST OF SAINT ZACHARY OF ROME, POPE

THE FEAST OF SAINTS JAN ADALBERT BALICKI AND LADISLAUS FINDYSZ, ROMAN CATHOLIC PRIESTS IN POLAND

THE FEAST OF OZORA STEARNS DAVIS, U.S. CONGREGATIONALIST MINISTER, THEOLOGIAN, AND HYMN WRITER

THE FEAST OF VETHAPPAN SOLOMON, APOSTLE TO THE NICOBAR ISLANDS

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/15/devotion-for-the-fourth-sunday-of-advent-year-a-humes/

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A New Birth of Justice   Leave a comment

Above:  The Virgin in Prayer, by Giovanni Battista Salvi da Sassoferrato

Image in the Public Domain

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FOR THE FOURTH SUNDAY OF ADVENT, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN  THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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Almighty and everlasting God, you are brightness of faithful souls and the desire of all nations.

So fill the world with your glory and show yourself by the radiance of your light

that all the peoples of the earth may be subject to you;  through Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965)

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Isaiah 7:10-14

Psalm 31

Titus 2:11-3:7

Matthew 1:18-25

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The Gospel of Matthew appropriates and reinterprets a story from Isaiah 7.  The assigned reading from that story is too short; it should be 7:1-17, at least.

Ahaz (reigned 743/735-727/715 B.C.E.) was the King of Judah.  He was one of the many monarchs who received a negative review in the Bible.  Jerusalem, Ahaz’s capital city, was under threat from allied forces of Israel (the northern kingdom) and Aram (Syria).  God, via the prophet Isaiah, sent a reassuring message to Ahaz; the effort of the two allied kings,

those two smoking stubs of firebrands

–Isaiah 7:4, TANAKH:  The Holy Scriptures (1985)

would fail.  Ahaz, when prompted to ask for a sign of divine deliverance, pretended to be pious and refused to request a sigh.  He received one anyway.  A young woman (literally, a maiden) would give birth to a son.  The sign of divine deliverance from imminent destruction was new, vulnerable life.

One might be like the author of Psalm 31 and seek refuge in God when under threat.  Alternatively, one might be like Ahaz and not seek it yet receive it anyway.

The reading from Titus is disturbing.  The author, writing in the name of St. Paul the Apostle, writes a leader of the church on the island of Crete.  The assigned portion of this epistle follows directly from verses that indicate that slaves must be thoroughly under the control of their masters and never talk back to them or steal from them.  The purpose of slaves behaving “properly” will be

to adorn the doctrine of God our Savior in every way.

–Verse 10b, The New American Bible

The pericope indicates a concern for orderliness and obedience to authority, as opposed to lawlessness.  We read that we used to be slaves to a range of pleasures of desires.  Being that kind of slave is negative in Titus, but being a literal slave is permissible.  Huh?  Actually, legalized slavery and other forms of institutionalized injustice are worse than lawlessness, for opposition to such injustice is a virtue.

The Letter to Titus indicates the degree to which certain elements of early Christianity accommodated themselves to societal and legal norms of the Roman Empire.  I do not advise reflexive contrariness regarding societal and legal norms, but I do state unequivocably that we who claim to follow God–in Christ, in particular–have a moral duty to march to the beat of a different drummer.  Whenever law and society are correct, that is wonderful.  But whenever law and society are wrong, we have an obligation to say so and to act accordingly.  After all, as Titus 2:12 tells us, we should live justly, devoutly, and temperately.  And, to delve into an earlier portion of Titus 2, sound teaching is vital.

Slavery is contrary to sound teaching.  Here I stand; I will not do otherwise.  This is one point on which I differ from the author of the epistle.  Another is the affirmation of the slur against Cretans in 1:12-13.

As we await the celebration of the birth of Jesus–certainly new, vulnerable life, may we recommit ourselves in his name–the name of one executed unjustly and legally by the Roman Empire–to a new birth of justice for all in the world.

KENNETH RANDOLPH TAYLOR

AUGUST 28, 2017 COMMON ERA

THE FEAST OF SAINTS AMBROSE OF MILAN, ROMAN CATHOLIC BISHOP; MONICA OF HIPPO, MOTHER OF SAINT AUGUSTINE OF HIPPO; AND AUGUSTINE OF HIPPO, BISHOP OF HIPPO REGIUS

THE FEAST OF DENIS WORTMAN, U.S. DUTCH REFORMED MINISTER AND HYMN WRITER

THE FEAST OF LAURA S. COPERHAVER, U.S. LUTHERAN HYMN WRITER AND MISSIONARY LEADER

THE FEAST OF SAINT MOSES THE BLACK, ROMAN CATHOLIC MONK, ABBOT, AND MARTYR

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The Golden Rule, Part II   1 comment

Golden Rule

Above:   The Golden Rule, by Norman Rockwell

Image in the Public Domain

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The Collect:

Benevolent, merciful God:

When we are empty, fill us.

When we are weak in faith, strengthen us.

When we are cold in love, warm us,

that we may love our neighbors and

serve them for the sake of your Son,

Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 49

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The Assigned Readings:

2 Kings 18:1-8, 28-36 (Thursday)

2 Kings 19:8-20, 35-37 (Friday)

Isaiah 7:1-9 (Saturday)

Psalm 37:1-9 (All Days)

Revelation 2:8-11 (Thursday)

Revelation 2:12-29 (Friday)

Matthew 20:29-34 (Saturday)

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Put your trust in the LORD and do good;

dwell in the land and feed on its riches.

–Psalm 37:3, The Book of Common Prayer (1979)

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The readings for these three days tell of the mercy–pity, even–of God.  In 2 Kings and Isaiah God delivers the Kingdom of Judah from threats.  The core message of Revelation is to remain faithful during persecution, for God will win in the end.  Finally, Jesus takes pity on two blind men and heals them in Matthew 20.

On the other side of mercy one finds judgment.  The Kingdom of Israel had fallen to the Assyrians in 2 Kings 17 and 2 Chronicles 32.  The Kingdom of Judah went on to fall to the Chaldean/Neo-Babylonian Empire in 2 Kings 25 and 2 Chronicles 36.  The fall of Babylon (the Roman Empire) in Revelation was bad news for those who had profited from cooperation with the violent and economically exploitative institutions thereof (read Chapter 18).

In an ideal world all would be peace and love.  We do not live in an ideal world, obviously.  Certain oppressors will insist on oppressing.  Some of them will even invoke God (as they understand God) to justify their own excuse.  Good news for the oppressed, then, will necessarily entail bad news for the oppressors.  The irony of the situation is that oppressors.  The irony of the situation is that oppressors hurt themselves also, for whatever they do to others, they do to themselves.  That is a cosmic law which more than one religion recognizes.  Only victims are present, then, and some victims are also victimizers.

Loving our neighbors is much better, is it not?

KENNETH RANDOLPH TAYLOR

MAY 20, 2016 COMMON ERA

THE FEAST OF SAINT ALCUIN OF YORK, ABBOT OF TOURS

THE FEAST OF JOHN JAMES MOMENT, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF LUCY ELIZABETH GEORGINA WHITMORE, BRITISH HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/05/20/devotion-for-thursday-friday-and-saturday-before-proper-21-year-c-elca-daily-lectionary/

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Hope and Fear   1 comment

Above:  The Harrowing of Hades

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of everlasting life,

which you have given us in our Savior Jesus Christ;

who lives and reigns with you and the Holy Spirit,

one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Isaiah 7:10-8:8

Psalm 90 (Morning)

Psalms 80 and 72 (Evening)

1 Peter 3:1-22

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Some Related Posts:

Isaiah 7-8:

http://adventchristmasepiphany.wordpress.com/2010/09/15/fourth-sunday-of-advent-year-a/

http://adventchristmasepiphany.wordpress.com/2010/09/15/advent-devotion-for-december-20/

1 Peter 3:

http://lenteaster.wordpress.com/2010/10/29/thirty-sixth-day-of-easter-sixth-sunday-of-easter-year-a/

http://lenteaster.wordpress.com/2011/07/24/first-sunday-in-lent-year-b/

When I Survey the Wondrous Cross:

http://gatheredprayers.wordpress.com/2011/04/17/when-i-survey-the-wondrous-cross/

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He [Jesus Christ] suffered under Pontius Pilate,

was crucified, died, and was buried.

He descended to the dead.

On the third day he rose again.

–The Apostles’ Creed

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Christ himself died once and for all for sins, the upright for the sake of the guilty, to lead us to God.  In the body he was put to death, in the spirit he was raised to life, and in the spirit, he went to preach to the spirits in prison.  They refused to believe long ago, while God patiently waited to receive them…..

–1 Peter 3:18-20a, The New Jerusalem Bible

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The reading from Isaiah tells of the births of two boys.  Immanuel’s arrival marked hope that the Syro-Ephraimite threat to Judah would end soon.  It also contained a promise of divine judgment; read 7:17.  The arrival of Maher-shalal-hash-baz marked the doom of the Syro-Ephraimite thread at Assyria’s hands.  Hope and judgment, bound together, were part of the same message.  The author of the Gospel of Matthew read a different meaning into Isaiah 7, relating it to Jesus.  The combination of hope and judgment is also present there.  That is sound New Testament-based theology.

As much as judgment is potent, so is mercy.  1 Peter 3:19 is one basis (see also 1 Peter 4:6) for the line (from the Apostles’ Creed) about Jesus descending to the dead.  This passage indicates that Hell, at one time at least, had an exit.  And it might have one again.  There is always hope in God.  If God does not give up on us–as I suspect is true–may we extend each other the same courtesy.  Final judgment belongs to God, and I do not presume to a station higher than the one I occupy.  But I do propose that certain ideas we might have heard and internalized relative to divine judgment might be mistaken.  With God all things are possible; may we embrace that mystery.

KENNETH RANDOLPH TAYLOR

DECEMBER 3, 2011 COMMON ERA

THE FEAST OF JOHN OWEN SMITH, UNITED METHODIST BISHOP IN GEORGIA

THE FEAST OF SAINT FRANCIS XAVIER, ROMAN CATHOLIC MISSIONARY IN ASIA

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Adapted from this post:

http://adventchristmasepiphany.wordpress.com/2012/02/22/devotion-for-december-1-in-advent-lcms-daily-lectionary/

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Subversive Compassion   1 comment

Above:  Christ with Beard

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of everlasting life,

which you have given us in our Savior Jesus Christ,

who lives and reigns with you and the Holy Spirit,

one God, for ever and ever.  Amen.

The Book of Common Prayer (1979), page 236

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The Assigned Readings:

Isaiah 6:1-7:9

Psalm 102 (Morning)

Psalms 130 and 16 (Evening)

1 Peter 2:13-25

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Some Related Posts:

Isaiah 6-7:

http://ordinarytimedevotions.wordpress.com/2011/09/07/week-of-proper-9-saturday-year-2/

http://ordinarytimedevotions.wordpress.com/2011/09/15/week-of-proper-10-tuesday-year-2/

A Prayer for Compassion:

http://gatheredprayers.wordpress.com/2010/09/24/a-prayer-for-compassion/

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I have covered the reading from Isaiah already, so I refer you, O reader, to the labeled links for them.  At this time and place I choose to say the following:  A pressing question for many Christians in the latter portion of the first century C.E. was whether one could be both a good Christian and a good Roman.  Also, the author of 1 Peter assumed that Jesus would be back quite soon to sort out the world order.  As I write these words, our Lord has not returned. The world order is what we have made it; may we exercise our agency responsibly to improve it.  This does involve resisting authority sometimes, as in the case of tyrannical governments.  Dietrich Bonhoeffer plotted to assassinate Adolf Hitler.  Many faithful Christians–Protestants and Roman Catholics–sheltered Jews and resisted the Third Reich.  And, throughout church history, bishops have called monarchs to account.

We who read and interpret the Bible must be careful to read it as a whole, not to fixate so much on certain passages that we ignore inconvenient ones and distort the composite meaning of the texts.  There is something called confirmation bias, which means that we tend to pay attention to evidence which supports our opinions and ignore or dismiss that which does not.  I look for this in myself and try to safeguard against prooftexting, the confirmation bias method of misreading the Bible.

I keep returning to the example Jesus set.  (I am a professing Christian, literally a “partisan of Christ.”)  He violated many religious customs, some of them from the Law of Moses itself.  He seems to have favored compassion over any other factor when they came into conflict.  And he taught this ethic with his words.  So we have in our Lord the union of words and deeds favoring compassion above all else in guiding our actions toward others.  Compassion trumps all else.

As much as I disagree with those aspects of Christian traditions which deal favorably with tyrants and dictators, justify servitude, and smile upon gender inequality, I find Jesus to be the strong counterpoint to them.  Somewhere–very soon after our Lord’s time on the planet ended–the church began to accommodate itself–frequently in ways inconsistent with Christ–to the Roman Empire.  Jesus was a subversive.  I mean this as a compliment.  I follow the subversive, or at least I try to do so.  If I am to be an honest Christian, this is what I must do.

KENNETH RANDOLPH TAYLOR

DECEMBER 3, 2011 COMMON ERA

THE FEAST OF JOHN OWEN SMITH, UNITED METHODIST BISHOP IN GEORGIA

THE FEAST OF SAINT FRANCIS XAVIER, ROMAN CATHOLIC MISSIONARY IN ASIA

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http://adventchristmasepiphany.wordpress.com/2012/02/22/devotion-for-november-30-in-advent-lcms-daily-lectionary/

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God With Us, Part II   1 comment

Above:  King Ahaz of Judah

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Isaiah 7:1-9 (TANAKH:  The Holy Scriptures):

In the reign of King Ahaz son of Jotham son of Uzziah, king of Judah, King Rezin of Aram and King Pekah of Israel marched upon Jerusalem to attack it; but they were not able to attack it.

Now, when it was reported to the House of David that Aram had allied itself with Ephraim, their hearts and the hearts of the people trembled as trees of the forest sway before a wind.  But the LORD said to Isaiah,

Go out with your son Shear-jashub to meet Ahaz at the end of the conduit of the Upper Pool, by the road of the Fuller’s Field.  And say to him:  Be firm and be calm.  Do not be afraid and do not lose heart on account of those two smoking stubs of firebrands, on account of the raging of Rezin and his Arameans and the son of Remaliah.  Because the Arameans–with Ephraim and the son of Remaliah–have plotted against you, saying, “We will march against Judah and invade and conquer it, and we will set up as king in it the son of Tabeel,” thus says my Lord GOD:

It shall not succeed,

It shall not come to pass.

For the chief city of Aram is Damascus,

And the chief of Damascus is Rezin;

The chief city of Ephraim is Samaria,

And the chief of Samaria is the son of Remaliah.

And in another sixty-five years,

Ephraim shall be shattered as a people.

If you will not believe, for you cannot be trusted….

Psalm 48 (1979 Book of Common Prayer):

Great is the LORD, and highly to be praised;

in the city of our God is his holy hill.

2 Beautiful and lofty, the joy of all the earth, is the hill of Zion,

the very center of the world and the city of the great King.

God is in her citadels;

he is known to be her sure refuge.

Behold, the kings of the earth assembled

and marched forward together.

5 They looked and were astonished;

they retreated and fled in terror.

Trembling seized them there;

they writhed like a woman in childbirth,

like ships of the sea when the east wind shatters them.

As we have heard, so have we seen,

in the city of the LORD of hosts, in the city of our God;

God has established her for ever.

8 We have waited in silence on your loving-kindness, O God,

in the midst of your temple.

Your praise, like your Name, O God, reaches to the world’s end;

your right hand is full of justice.

10 Let Mount Zion be glad

in the cities of Judah rejoice,

because of your judgments.

11 Make the circuit of Zion;

walk round about her;

count the number of her towers.

12 Consider well her bulwarks;

examine her strongholds;

that you may tell those who come after.

13 This God is our God for ever and ever;

he shall be our guide for ever more.

Matthew 11:20-24 (An American Translation):

Then he [Jesus] began to reproach the towns in which most of his wonders had been done, because they did not repent.

Alas for you, Chorazin!  Alas for you, Bethsaida!  For if the wonders that have been done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes long ago!  But I tell you, Tyre and Sidon will fare better on the day of judgment than you will!  And you, Capernaum!  Are you to be exalted to the skies?  You will go down among the dead!  For if the wonders that have been done in you had been done in Sodom, it would have stood until today.  But I tell you that the land of Sodom will fare better than the Day of Judgment than you will!

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The Collect:

O Lord, mercifully receive the prayers of your people who call upon you, and grant that they may know and understand what things they ought to do, and also may have grace and power faithfully to accomplish them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

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2 Kings 16:1-20 tells of the reign of King Ahaz of Judah, which The Jewish Study Bible dates to 754/735-727/715 B.C.E.  Ahaz “did not do what was pleasing to the LORD his God, but followed the ways of the kings of Israel.”  We read in 16:4 that “He sacrificed and made offerings at the shrines, on the hills, and under every leafy tree” (TANAKH:  The Holy Scriptures).  We read also that King Rezin of Aram and King Pekah of Israel formed an alliance and attempted unsuccessfully to conquer Jerusalem and the Kingdom of Judah, and to install a compliant monarch not of the Davidic Dynasty.

This is the context for Isaiah 7.  As we keep reading past Isaiah 7:9, we find Ahaz putting on airs of holiness by refusing to ask YHWH for a sign of deliverance.  Yet the king received a sign anyway:  A young woman in the court would have a baby boy, to be called Immanuel, or “God with us.”  People would feast on curds and honey by the time young Immanuel could discern good from evil and choose the good.

This is the story as we have it in Isaiah 7.  Subsequent Christian tradition, embedded in the Gospel of Matthew, changes the meaning of this account.  And since the author of that Gospel quoted the Greek-language Septuagint, not the original Hebrew text, the almah, or young woman, not necessarily a virgin or even married, of marriageable age, became a virgin in Matthew’s Gospel.  Young Immanuel, of course, became Jesus of Nazareth.  ”Matthew” understood the story of Jesus in the context of the Jewish Biblical narrative.  So he sought foreshadowing and prophesies of Jesus in the old texts.  Sometimes he imagined things.

Ahaz’s story continues in 2 Kings 16.  He allied himself with the Assyrian king, Tiglath-pilesar, after bribing him with “the gold and the silver that were on hand in the House of the LORD” and “the treasures of the royal palace.”  So the Assyrians rescued Ahaz from the Aramean and Israaelite forces, capturing Damascus, the capital of Aram.  There, at Assyrian-occupied Damascus, Ahaz saw a pagan altar, which he replicated in Jerusalem.  This was bad, but his public sacrifice at said replica altar compounded his error.  And Assyria demanded high tribute payments, which he paid in part by removing various Temple furnishings.

Judah was on the fast track to losing its sovereignty, something which Ahaz had compromised already.

I wonder how different the story would have been if Ahaz had trusted in YHWH, not Assyria.  God reaches out to us, even and especially after we have strayed from the righteous path.  The offer to come back remains open to us .  How do we answer?

KENNETH RANDOLPH TAYLOR

SEPTEMBER 15, 2011 COMMON ERA

THE FEAST OF SAINT CATHERINE OF GENOA, MYSTIC AND HUMANITARIAN

THE FEAST OF SAINT CYPRIAN OF CARTHAGE, ROMAN CATHOLIC BISHOP

THE FEAST OF DANTE ALIGHIERI, POET

THE FEAST OF JAMES CHISHOLM, EPISCOPAL PRIEST

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Adapted from this post:

http://ordinarytimedevotions.wordpress.com/2011/09/15/week-of-proper-10-tuesday-year-2/

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Posted April 18, 2012 by neatnik2009 in Isaiah 7, Matthew 11, Psalm 48

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