January 1 – January 8, 2016

Friday, January 1

John 2:19-21: John alone speaks of the purification of the Temple as the occasion when Jesus enigmatically spoke of the destruction of the Temple (verse 19). Although the Synoptic Gospels record that in Jesus’ trial before the Sanhedrin, He was accused of making a threat against the Temple, none of the Synoptics actually record these words of Jesus. They are found only here in John.

Misunderstanding him, the Lord’s opponents mention that the Temple had been under construction for the past forty-six years. According to Josephus (Antiquities 15.11.1 § 380), Herod began this construction in the 18th year of his reign, which was 20/19 B.C. By this calculation, Jesus’ purging of the Temple took place at Passover of A.D 26. Following Luke’s assessment of the age of Jesus (Luke 3:23), Jesus was about thirty years old at the time. Consequently, we estimate that Jesus was born in 4 B.C., the same year that Herod died.

Hebrews 4:1-13: In his use of the Book of Psalms in this chapter, it is clear that the author of Hebrews believed that the meaning of that text was contemporary to himself and his readers. The cited text was of more than historical interest. The dominant word indicating this persuasion is “today” (semeron), which appears twice in verse 7. The voice of God, he says, must be heard today. He expounds this principle in verses 12-13, speaking of God’s word as living and efficacious, sharper than a sword. It penetrates and divides man’s inner being, judging the reflections and thoughts of his mind.

There is no stronger affirmation of the truth that God lays bare our being by the light of His word searching our souls. When the Bible is read, whether proclaimed loudly in the worship of the Church or pondered quietly in the intimacy of our homes, God speaks. His prophetic word of judgment sears into our being laying bare the secrets of our consciences. It is a “word of judgment”—logos kritikos (verse 12). It does not lie there inert on the page open before our eyes. We search the Scriptures so that the Scriptures may search us, cutting into our being to expose what we are within. This is what makes the Bible different from all other books. Only here does God speak prophetically, in the sense of placing our whole being radically under judgment.

Thus, we do not call the Bible into question. The Bible calls us into question. We imagine that we are alive, and the Bible is inert. On the contrary, the Bible is more alive than we are. It is vibrant and efficacious, because it is the word of God. We open its pages in order to share its life. We do not, then, truly open the Bible unless we open our hearts and invite God’s word to penetrate our minds. We come to the Bible, seeking its judgment, because only in being judged by God’s all holy word may we share in the redeeming life that is offered there.

Saturday, January 2

John 1:35-42: Today’s story prompts the Church to remember Andrew as the first-called. It is also the reason he was known among the first Christians simply as “Andrew, Simon Peter’s brother.”

Andrew was apparently recognized, from the beginning, to enjoy a kind of special access to the Lord. Thus, when the Greek-speaking visitors to Jerusalem approached Philip (besides Andrew, the only other apostle with a Greek name) saying, “Sir, we wish to see Jesus,” Philip went first to Andrew so that the two of them might together facilitate that meeting (John 12:21–22). Evidently Philip felt the need to have the helpful, accessible Andrew by his side at that time.

Hebrews 4:14—5:6: The chief point our author wants to make here, with respect to the priesthood of Jesus Christ, is His compassion for sinners. He is compassionate, says Hebrews, because He suffered temptation. This theme was already introduced in Hebrews, at the end of that section dealing with the Incarnation: “Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted” (2:17-18).

This author insists that this is kind of priest we need: He must feel the same weakness the rest of us feel: “For we do not have a High Priest unable to sympathize with our weaknesses, but was, like ourselves, tempted in everything.”

The temptations faced by Jesus were recorded chiefly in two blocks of narrative in the New Testament: His temptation for forty days in the wilderness, and the agony in the garden. For all that, however, we should probably not imagine that these were the only times Jesus was subject to temptation. As the religious leaders of the Jewish people started to reject Jesus and His claims—an experience that apparently grew more intense during the course of His ministry—He began to realize that He would finish his life nailed to a cross. In fact, the gospels tell us, “He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed” (Mark 8:31).

It is reasonable to think that the sadness and fear of Jesus, which became critical during His agony in the garden, took hold of His soul much earlier, as He came gradually to understand how sternly His fidelity to His Father would be tested.

Sunday, January 3

John 1:43-51: It is reasonable to surmise that the mention of Peter and Andrew in yesterday’s readomg indicates they were the ones who introduced Jesus to Philip. In the traditional lists of the Apostles, Philip is normally named right after Andrew (cf. Mark 3:18), and John willl later mention them together (12:22). Although Philip is named in each of the Synoptic Gospels, these really say nothing specific about him. Not so in the Fourth Gospel. He appears significantly in both the multiplication of the loaves and the Last Supper, each time talking with Jesus

The Nathanael introduced here is clearly Bartholomew. The name Nathanael, after all, never appears in the Synoptic Gospels, and the name Bartholomew never appears in John. His full name was “Nathanael, son of Tholmai,” Indeed, in the Syriac text he is known as Bar Tholmai. He is normally named after Philip in the list of the Apostles (Mark 3:18).

Philip testifies to Nathanael that Jesus is the fulfillment of what was written in the Law and the Prophets (verse 45). This is the first time John explicitly speaks of Jesus as the fulfillment of the Old Testament Scriptures. This mention of Moses continues the attention given to him already in this chapter: “For the law was given through Moses, but grace and truth came through Jesus Christ. No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has explained Him.”

Since we know that Nathanael came from Cana (21:2), and because the next story is placed at Cana (2:1), it is reasonable to suppose that this conversation took place in that town. We find Jesus at Cana in the very next scene.

Titus 1:1-16: This very solemn introduction (verses 1-4) rivals those of the longer epistles, which were addressed to whole congregations. In this respect the Epistle to Titus may be contrasted to the other epistles addressed only to individuals (Timothy, Philemon).

God’s promise was made at the dawn of history (verse 2), but now it is manifest in the preaching of the Gospel (verse 3). All of history was guided by that original promise, so the Gospel embraces all of history in its scope and interest.

Monday, January 4

Luke 3:23-36: When Luke describes the baptism of Jesus, he says that it happened “when all the people were baptized.” That is to say, Luke stressed Jesus’ solidarity with the rest of humanity. For this reason, when he gives Jesus’ genealogy immediately after the baptismal scene, he traces the Lord’s ancestry all the way back to Adam.

Titus 2:1-15: In the previous chapter Paul had spoken about being “sound in the faith” (hygiainosin en tei pistei-—1:13). Such “soundness” is the mark that he further inculcates in the present chapter, exhorting Titus to “speak the things which are proper for sound doctrine” (hygiainousei didaskalioi-—verse 1), so that mature men may be “sound in faith” (hygiainantes tei pistei-—verse 2) and of “sound speech” (logon hygie-—verse 8). This “soundness” (in the Greek root of which, hygi, we recognize our English words “hygiene” and “hygienic”) is a noted theme also in the letters to Timothy (cf. 1 Timothy 6:3; 2 Timothy 1:13; 4:3). Christian teaching, that is to say, should carry the marks of intellectual, moral, and emotional health. It will not recommend itself if it encourages thoughts, sentiments, and behavior that are manifestly unhealthy.

In verse 2 we observe the triad of faith, love, and patience. This conjunction, common to the letters to Timothy (cf. 1 Timothy 6:11; 2 Timothy 3:10), is also found earlier in Paul (cf. 2 Thessalonians 1:3-4).

Like Timothy (1 Timothy 4:12), Titus is to set a good example (verse 7). We recall that Paul rather often referred to his own good example. Pastors and missionaries surely teach more by example than they do in any other way.

The “great God” in verse 13 is identical with the “Savior Jesus Christ,” because in the Greek text a single article covers both words, God and Savior, and the rest of the sentence speaks only of Christ. It is He whose appearance we await (cf. 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Timothy 6:14-15; 2 Timothy 4:1).

Christ’s self-giving (verse 14) is a typical Pauline reference to the Lord’s Passion and blood atonement (Galatians 1:4; 2:20; Ephesians 5:2,25; 1 Timothy 2:6).

Tuesday, January 5

Matthew 3:1-12: Matthew 3:1-12: Unlike the gospels of Mark and Luke, Matthew portrays John the Baptist as proclaiming the proximity of the Kingdom (3:2). In thus regarding the preaching of John as the beginning of the Gospel (cf. 11:13), Matthew’s perspective matches that of the earliest apostolic proclamation (cf. Acts 1:22; 10:37).
Even though the Sadducees and Pharisees were two distinct groups, often hostile to one another, Matthew here lumps them together (verse 7) for the first of five times. They are mentioned together because of their common opposition to Jesus. In this text, John is giving them an initial warning to repent.

The tense and mode used in this warning to repent are the aorist imperative, which means “repent” in the sense, not of continuing action, but of decisive action: “Do it!” It is the decisive conversion John has in mind, rather than an attitude or habit.

Even as an act of decision, however, the grace of repentance is not necessarily a once-saved-always-saved sort of thing. This truth is especially borne out in Revelation, where in all four instances the command “Repent!” is spoken to believers themselves, specifically the Christians in the churches at Ephesus, Pergamos, Sardis, and Laodicea (2:5,16; 3:3,19). When Christians start to think and act like unbelievers they, too, must be summoned to repentance, and exactly the same form of the command covers both cases.

Titus 3:1-15: As always, Paul is solicitous for the good reputation of Christians, knowing that the fortunes of the Church’s evangelism and ministry in this world depend, in no small measure, on that reputation. Thus, in the previous chapter he urged that the conduct of Christian women be such as not to hurt God’s cause (2:5).
Now, following that same solicitude in the present chapter, he urges Christians “to be subject [hypotassesthe, the same verb as in 2:5] to rulers and authorities, to obey, to be ready for every good work, . . . showing humility to all men” (verses 1-2; cf. verse 8). Few things, surely, would more seriously impede the cause of the Gospel than the impression that Christians are contentious, rebellious, disobedient, and unpatriotic (cf. also Romans 13:1-7; 1 Timothy 2:1-2; 1 Peter 2:13).

The doctrine of baptismal regeneration in verse 6 (cf. also Romans 6:4; 2 Corinthians 5:17; Galatians 6:15; Ephesians 5:26; Colossians 2:11-13), and the expression “renewing of the Holy Spirit,” used in conjunction with this reference to Baptism, seems to refer to the post-baptismal laying on of hands (cf. Acts 8:14-17; 19:5-6; Hebrews 6:2).

The unrepentant “divisive man” in verse 10 is literally the “heretical man”—haeretikos anthropos; the adjective appears only here in the New Testament. Paul’s counsel that such a one be avoided after, at most, two admonitions was understood rather strictly by the early Christians (cf. Irenaeus, Adversus Haereses 1.16.3; Tertullian, De Praescriptione 16).

Wednesday, January 6

Matthew 2:1-12: The intent of the Great Commission, given at the end of Matthew’s Gospel is to transform the whole of humanity as the rightful heirs of the Magi. Like the stars themselves, the Apostles are sent forth to lead all nations into that path first followed by the wise men from the East.

Indeed, St. Paul compared the Apostles to those very heavens that “declare the glory of God,” quoting in their regard the Psalmist’s affirmation that “Their line has gone out through all the earth, / And their words to the ends of the world” (Psalm 18[19]:4; Romans 10:18). The stars and the Apostles proclaim the same universal message, and that message is the Gospel.

These Magi have come to the Messiah, moreover, precisely because they are star-watchers. “For we have seen His star in the East,” they affirm, “and have come to worship [or adore] Him” (Matthew 2:2).

Likewise, the mission of the Apostles is to bring all nations even unto
Bethlehem, that “house of the Bread” (for such is the meaning of
“Bethlehem”), where all who eat the one loaf are one body in Christ, to join with the Magi in their eternal adoration.

This adoration takes place within the “house,” which is the Church formed by those who break and share the one Bread: “And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped [or adored] Him” (Matthew 2:11).

For this reason, it was entirely proper that the Apostles, as they were being commissioned for the great work of universal evangelism, should manifest in their very posture the Christward adoration which is the final goal of that evangelism (Matthew 28:9).

Finally, while the Magi were instructed by what they read in those heavens that declare the glory of God, they did not pursue their quest among the stars but upon the earth. They found the answer to their quest, that is to say, in a particular place and at a particular time. They accepted the spatial/temporal, fleshly limitations that God Himself assumed.

Matthew 3:13-17: Matthew’s account of this scene includes a brief discussion between Jesus and John, just prior to the baptism. Because this baptism was a sign of repentance, John himself sensed an incongruity in Jesus’ submission to it. Nonetheless, Jesus accepts this service at John’s hand, “to fulfill all righteousness.” Recognizing John’s baptism to come from God (Matthew 21:23-27), Jesus gives it his public endorsement. In submitting to it, the Sinless One places himself among the sinners he came to redeem.

Thursday, January 7

Matthew 4:1-11: When the New Testament speaks of the eternal Son’s assumption of our humanity—his Incarnation, or “enfleshing”—the event is described in terms of a lessening, the embracing of limitation, even a self-emptying. In witness to this conviction, a primitive Christian hymn, partly preserved the Epistle to the Philippians, declared that Jesus Christ

being in the form of God, did not consider equality with God a thing to be seized, but emptied himself [heavton ekenosen], assuming the form of a bondservant (Philippians 2:6-7).

From the beginning, Christians believed that God’s Son “lessened” himself by becoming human. He “was made a little lower than the angels, for the suffering of death” (Hebrews 2:9). The act of becoming a human being necessarily imposed limits on his condition and experience. Paul described this “limitation”—consequent to the Word’s enfleshing—with a metaphor of wealth and poverty. Thus, he told the Corinthians:

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich (2 Corinthians 8:9).

If the eternal Word’s taking of our humanity made him vulnerable to emotion pain, it also rendered him susceptible to temptation. When, after fasting for forty days, he grew hungry, it is hardly surprising that an early first temptation was related to food. Adequate attention to Jesus in the flesh can hardly omit those temptations to which the flesh is heir. Holy Scripture, at least, does not omit them.

Jesus is no invulnerable, unthreatened superman. What authority (exsousia) and power (dynamis) he has as Son of God, is for the benefit of other people, not himself. He will not “cash in” for personal advantage. We observe Jesus maintaining this rule throughout his ministry, to the very end: “Or do you think that I cannot now pray to my Father, and He will provide me with more than twelve legions of angels?” (Matthew 26:53).

Friday, January 8

Matthew 4:12-17: This is the first of three pericopes about Jesus’ ministry in Galilee. The next two stories are the calling of the first apostles at the Sea of Galilee (4:18-22) and the gathering of the great multitude (4:23-25) that will hear the Sermon on the Mount in the next chapter.

In the present text Matthew sets the stage for this Galilean ministry by showing it as a fulfillment of prophecy, specifically Isaiah 9:1-2. This prophecy, having to do with Gentiles finding the light, takes up the same theme as the earlier story of the pagan Magi who followed the star.

This early emphasis on the Galilean ministry is important to the structure of Matthew. At the end of his Gospel (in stark contrast to Luke) the revelation of the risen Christ to the Church will take place in this same “Galilee of the Gentiles” (28:7,10,16). Matthew’s story of Jesus ministry thus begins and ends in Galilee, the place where Jews and Gentiles live together. Galilee is thus an image of the Church.

Hebrews 5:11-14: Hebrews 5:11-14: These verses of Hebrews recognize a distinction well known in moral philosophy—the distinction between the milk of the beginner and the solid food of the proficient.

The Christian begins with mild teaching: doctrines easy to digest, the simple doctrines of the catechism. At the beginning of the next chapter our author gives a list of these: “The foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.”

There are examples of this simple catechesis in the New Testament. For instance: “Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately’ (Acts 18:24-26). In this text there is elementary teaching about Christian Baptism, in the course of which it is distinguished from John’s baptism of repentance. This teaching is what Hebrews 6 refers to. Another example is found in Acts 19:1-6, about baptism and the laying-on of hands, another theme to which Hebrews refers. Such things are called “milk”; they form the Christians’ introductory food.

Both Paul and Peter mention such “milk”. Thus, we read in First Corinthians, “I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able” (3:1-2). And Saint Peter wrote, “As newborn babes, desire the pure milk of the word, that you may grow thereby, unto salvation “ (1 Peter 2:2-3).