January 5, 2014
Scripture and Commentary Week of Epiphany
January 6, Epiphany
Morning – Ps. 46 & 100, Is. 60:1-9, 2 Cor. 4:1-6
Evening – Ps. 72, Is. 61, Rom. 15 & 21
Commentary, Isaiah 60:1-9
When Isaiah speaks of God coming to the Gentiles, he sometimes means in wrath, or a combination of wrath and mercy, as in Isaiah 66. But Isaiah 60:1-9 is about God’s pure grace given to Gentiles as well as Jews. The passage is addressed first to the Jews, naturally. It tells of a great darkness that is upon the whole earth. The darkness represents moral and spiritual decay. People do not “see” their sins or their ignorance. This is true of both Jew and Gentile.
Yet God says, “Arise, shine; for thy light is come and the glory of the Lord is risen upon thee.” The prophet has foretold many sad tidings to his people. He has told them of their continuing refusal to hear the Word of God and turn from their sins. He has told them that even now they will reject the word of God and remain in their rebellion and rejection of God. He has told them that in faithfulness to His Word, God is going to bring the Covenant curses upon them. (We must always remember that the Covenant with
contained both blessings for obedience and curses for disobedience. God will faithfully uphold both parts of it
(Dt. 11:27 & 28)). He has told them
of the coming destruction of their land and of the mass murder of their people
in military conquest and captivity. This
is part of the darkness referred to in 60:2.
But God will arise upon them in Light.
He is rising already, even before the dark days of conquest and captivity,
for He has sent Isaiah to give them a chance to repent. He has also sent good tidings through the
prophet, for a major part of Isaiah’s message is that God will not be angry
with the Jews forever. He will forgive
them and bring them back to Jerusalem,
and give them another chance to love Him and to live in His blessing.
The Light of the Messiah is rising upon the Jews. The plan laid before the foundation of the world, by which the Saviour will come into the world to save His people from their sins and to establish His Kingdom as the fulfillment of all the promises made to humankind through the nation of Israel, is rising even in the time of Isaiah, who gives a clearer picture of it than was yet seen in Old Testament times. Christ is the Light, the Lord rising on
whose glory “shall be seen upon thee” (60:2).
This passage was chosen specifically for today because the sixth day of January is Epiphany, the day on which we remember and rejoice that Christ and His salvation was revealed to Gentiles. Epiphany recalls the visit of the Wise Men to
worship Him who is born “King of the Jews.”
Their worship shows that He is not King of the Jews only, but of many
others outside of Israel. His Kingdom is not a worldly empire, but a
Kingdom of the heart and of grace, for all who desire it may enter it by faith
and enjoy its blessings. Isaiah, moved
by the Spirit of God, proclaims, “Gentiles shall come to thy light, and kings
to the brightness of thy rising” (60:3).
Morning – Ps. 85, Is. 42:1-9, Mt. 3:13
Evening – Ps. 97& 99, Is 43:1-12, Acts 11:1-18
Commentary, Isaiah 42:1-9
The Jewish people believe the Servant of Isaiah 42 is the remnant of Jews who survived the Babylonian Captivity and returned to
to carry on their calling as the people of God.
In one sense they are right. In
another sense, no mere human person or group of people is able to do and be the
things expected of the Servant in the book of Isaiah. Yes, it is true that Isaiah spoke to the
situation at hand, and that his words had meaning to that time and place. It is also true that he foresaw things far
ahead of his own time, and that he told the people about them also. In this sense Isaiah’s work was much like
that of the Apostle John witting the book of Revelation.
Thus, the Servant in our morning reading is ultimately none other than Christ, the Word become flesh. In verse 1 Christ brings judgment to the Gentiles. They have abandoned His law, and lived for the fulfillment of their sinful desires. They knew the will of God, but lived in sin by their own choice (Rom. 1:18-2:1).
But the Lord is gracious. He will not harm tiniest faith though it is no stronger than a bruised reed or a smoking flax barely able to smolder. This grace is for Jew and Gentile alike, and verse 6 tells us Christ is the Light of the Gentiles. His mission to open the eyes of the blind and to bring prisoners out of the prison and darkness of sin and hell, (42:7), is to both Jews and Gentiles.
Morning – Ps. 65, Is. 45:20, Mk. 9:2-13
Evening – Ps. 93 & 96, Is. 48:12-21, Acts 26:1, 13-23
Commentary, Isaiah 45:20
We start today with a reminder that when the Lectionary lesson says “Is. 45:20” it means to begin at verse 20 and read to the end of the chapter. And what a wonderful reading this is. Few laces in the Old Testament set forth God’s mercy and hope to the Gentiles as Isaiah 40:20-25. It is unclear whether, “ye that are escaped of the nations” (45:20) refers to Jews who have survived their conquest and captivity by
or Gentiles who survive their own conquests by other nations. Either way, and, both ways, their God given
task is to proclaim the grace of God to all people. Jews and Gentiles have been worshiping idols
that cannot save (45:20). God has told that
that was so. He has proved it by
allowing them to be conquered in spite of their prayers to idols. The survivors, Jew and Gentile, are to bring
their brethren near so they may know there is no God but God and no Saviour but
One of the grandest verses in all of Scripture is found in this chapter. It does not get the attention given to chapters 7, or 9, or 53, but it is glorious none the less. It is verse 22, “Look unto me, and be ye saved, all the ends of the earth: for I am God and there is none else.”
Morning, Ps. 22, 24, Is. 49:8-23, 1 John 1:1-9
Evening - Ps. 48, 117, Is. 54:1-10, Acts 28:23
Commentary, Acts 28:23-31
The Apostle Paul is in
Rome under guard. He is there because he has appealed to Caesar
rather than allow the crooked Felix, who wanted bribery for justice, or Festus,
who wanted to please those Jews who hate Paul, to pass judgment on him (Acts 24
and 25). After a troubled passage, which
included shipwreck and stranded on Melita, Paul arrives safe in Rome, where, under house
arrest, he is treated far better than he was treated by his own people. Though probably enjoying the fellowship of
his many friends ( Rom.
16:1-16), he invites the leading Jews of the city to his rented house, where he
tells them about his trial in Jerusalem, and “expounded and testified the
Kingdom of God, persuading them concerning Jesus, both out of the law of Moses,
and out of the prophets (Acts 28:23).
While some believed, most did not. Paul, therefore, after quoting from
the Old Testament, says the Gentiles will hear, meaning hear with understanding
and faith, what he has just said to the Jews.
Paul spent two years in Rome
preaching and teaching the things “which concern the Lord Jesus Christ.” Though under house arrest, Paul had more
freedom to preach, and less danger and inteferrance than ever before in his
ministry. The churches in Rome must have been greatly strengthened by his ministry,
and must have grown rapidly in the environment of freedom they encountered in Rome.
The point, and reason of this passage being chosen for reading in Epiphany Season, is that it records Paul’s resolve to take the Gospel of Christ to the Gentiles. From this point on, his ministry will focus primarily on them. He will be released from
and will take the Gospel into Spain.
Some speculate that he will even preach in Britania.
He will return to
years later, a different Rome
that persecutes and murders Christians.
In this new Rome
he will be confined in the Mammrtine prison, a place known for its cruelty and
suffering. Eventually Paul, the Roman
citizen will suffer martyrdom in Rome,
giving his life for the cause of Christ.
Morning - Ps.67, 87, Is. 19:19, Col. 2:6-17
Evening - Ps. 138, 146, Zech. 8:11-23, Rom 10
Commentary, Romans 10
It is possible to be very religious, yet not right with God. That is the issue
St. Paul addresses
concerning his own brethren, the Jews.
Many of them were very concerned about the minutiae of their own
religious regulations, yet cared little about the commandments of God. When they did attempt to keep the
commandments of God, they were generally concerned about the letter, not the
meaning, of the law. Thus, the Pharisees
gladly took Jesus to the Romans for execution, but they did not actually kill
Jesus themselves. Therefore, they
considered themselves not guilty of the sin of murder. Romans 10 does not let them off so
easily. He says their zeal for the
commandments and rules is not the same as rigteousness. Even the many, many Jews who really loved God
and tried to keep His commandments cannot make themselves acceptable to God by
their good works. The only real
righteousness is found in the One tho whom the law and the Temple point, Jesus Christ. And that righteousness is received by grace
through faith, not earned by works. It
is those who call upon the name of the Lord, who shall be saved (10:13).
Morning - Ps. 102:15, Jonah 4, 1 Peter 1:1-9
Evening - Ps.147,
Commentary, Psalm 102
The ascription to this Psalm reads, “A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord.” All have been afflicted. All will be again. But it is not personal troubles that afflict the Psalmist. He pours out his prayer on behalf of another, someone he cares about so deeply his own soul is afflicted with grief. Here is love that hurts when others hurt and weeps when others weep. Here is love that bears another’s sorrow as though it were his own. To love in this way is to love as Christ loves. Yes, ours is a very poor version of love, for God’s love is perfect while ours is fractured and mixed with selfishness. Yet, by the grace of God working in us, we are enabled to begin to love as God loves, purely for the benefit of the beloved. It is this kind of love that moves the Psalmist to pray.
The writer seems to know he cannot change the other’s condition. Such a task is beyond his abilities. But God can. He who raises up nations for His own glory is able to do greater things that we can imagine. So the Psalmist cries out to God, “Hear my prayer, O Lord, and let my crying come unto thee.”
Verses 3-11 express the depths of sorrow into which the writer has fallen. His dyas are consumed like smoke, rising and dissipating into what seems to be nothingness. His grief consumes him as though his bones are on fire. He feels as though he is “withered like grass.”
Verse 12 turns to the ability of God; He endures forever. Verse 13 expresses confidence that God will arise and have mercy. Here we also learn the identity of the one for whom the Psalmist grieves. It is
It is the people of Israel
whom God has called and blessed, yet who at the time of this Psalm are in
distress. It is likely that this Psalm
refers to the Babylonian Conquest, when Jerusalem
was razed and the Jews were murdered or taken to Babylon.
Verse 14 refers to Jerusalem’s
stones, which are in the dust, seeming to describe the ruin and devastation of
the city’s wall.
We may apply this to nearly any situation. A person’s life may be like a conquered city. He may be a captive of evil forces and sin. His soul may be in the dust. A country may be chastised by God by being laid open to enemies or financial hardship. Today we see the New Testament Church weak and divided, unsure of her mission and message, and opposed by principalities and powers and the rulers of the darkness of this world. We see her in the dust.
Now we read of God’s willingness to answer. He turneth unto the prayer of the poor destitute, and despiseth not their desire (vs. 17). The physical destitution is symbolic of the poverty of the soul under the judgement of God. Let such a soul cry unto the Lord. Let him seek God’s mercy. Let him turn from his sins and do what is good. Let him trust in Christ’s forgiveness. God will not despise his desire. The Psalm closes by recalling the promise of God that He will always have a people for Himself. He will preserve the true
Jerusalem and the true Israel, which
includes God’s people in both the Old and New Testament eras. They shall continue and stand fast in His