Tag: Jesus as Lord

October 28: Philippians 2:10b-11

Philippians 2:10b-11

“…every knee shall bend—
of (those) upon the heavens and upon the earth and below the ground
—and every tongue shall give account as one,
that Yeshua (the) Anointed (is the) Lord,
unto (the) honor of God (the) Father.”

These lines complete the clause begun in v. 10a (cf. the previous note), “(so) that, in the name of Yeshua…”. The force of the preposition e)n (“in”) was discussion in the previous note. While the traditional usage of the phrase “in the name of Jesus” is certainly in view, it carries a special meaning and nuance here. While the idea of prayer and baptism “in Jesus’ name” was common among early Christians, worshiping God “in the name of Jesus” is more unusual. We are not dealing with the same sense of Jesus as an intermediary; rather, it would seem that the worship and homage (bending the knee) is being directed to Jesus. For this reason, it is perhaps better to gloss the translation as “in (honor of) the name of Jesus” (cf. O’Brien, pp. 239-40). The sense of “at the name of Jesus” is also possible, meaning that the presence of the divine Jesus (in his glory/splendor, cf. the earlier note on the expression “form of God”, v. 6a) causes all creatures to bow in recognition of his exalted position, as they would to God Himself.

The principal statement in vv. 10b-11a is a citation (or allusion) to Isaiah 45:23b. The hymn reads:

pa=n go/nu ka/myh|
…
kai\ pa=sa glw=ssa e)comologh/shtai
“every knee shall bend
….
and every tongue shall give account as one”

The text of the LXX is nearly identical, except that it has future indicative verb forms rather than the aorist subjunctive forms of the hymn. Both the LXX and NT are relatively accurate translations of the Hebrew, which I render literally as follows:

“For to me every knee will bend,
and every tongue will bind (itself) sevenfold”

Like most English translators, the LXX translator did not render literally the Hebrew idiom contained in the verb ub^v* (in the passive-reflexive Niphal stem), something like “bind (oneself) seven(fold)”, instead capturing the basic idea of a solemn oath or confession (the Greek verb e)comologe/w is an intensive form of o(mologe/w, “give account as one”, i.e., acknowledge, confess [together]).

A more important point, is that, in the original prophecy, God is speaking, and declares that every knee will bend to Him (“to me”, yl!). Thus, by applying these lines to Jesus in the hymn, it is clear that the exalted Jesus takes the place of God Himself, receiving the worship and acknowledgment that belongs to YHWH. This would seem to provide added confirmation to the view that the “name” given to Jesus (vv. 9b-10a) is God’s own name, represented by the divine title “Lord” (/oda*/ku/rio$); for more on this, cf. the discussion in the previous note.

The context of Isa 45:22-25 is significant for an understanding of its use here in the hymn. The basic orientation of the passage is eschatological, drawing upon the “day of YHWH” motif in the Prophetic tradition. In particular, we find the developed idea of the Day of YHWH as the time of (collective) Judgment for all the nations (v. 20). The primary basis of the Judgment is the recognition of YHWH as the Creator, the one true God (vv. 21b-22). The call goes out to Israel (and all the nations), to turn to YHWH, trusting in Him, before the moment of Judgment comes. Such trust will result in salvation (from the Judgment), with the promise that the people of God (Israel) will be deemed righteous by God, and thus be saved. All of these Prophetic (and eschatological) themes were picked up by early Christians, substituting trust in Jesus for the older idea of trust in YHWH. And this, indeed, is what we find here in the hymn as well; recognition of the divine status of the exalted Jesus (as Lord) is parallel to the traditional motif of “calling on the name of the Lord” (with Jesus as Lord), which leads to salvation (Acts 2:21; Rom 10:13f, citing Joel 2:32).

Another way that the Prophetic traditions in Isa 45:22-25 were adapted in the hymn has to do with the eschatological Judgment-scene depicted in vv. 10-11. The motif of the Judgment of the Nations has been enhanced and expanded to give it truly a universal scope. This is indicated first by the pronominal adjective pa=$ (“all”) denoting totality, wholeness, and completion. Here it is used to signify every being in the universe— “every name” —applied to the religious context of worshiping and acknowledging a deity. This religious aspect is two-fold: (a) gestures of homage (bending of “every knee”), and (b) acknowledgment in speech (“every tongue”). The universalistic focus is enhanced by the qualifying statement inserted between the lines of Isa 45:23: “…of (those) upon the heavens and upon the earth and below the ground”.

The three adjectives in this statement—e)poura/nio$ (“upon [i.e. above] the heavens”), e)pi/geio$ (“upon the earth”), and kataxqw/nio$ (“beneath the ground”)—reflect the basic tri-partate (three-part) cosmology widespread throughout the ancient world. The three parts are: (i) the hemispheric space above the earth, (ii) the flat disc/cylinder of the earth itself, and (iii) the space under the earth. The adjectives here are substantive plurals, referring to beings which inhabit each of these regions. The genitive form indicates that the knees and tongues, used to give worship, belong to these beings—implying that they are personal beings possessing intelligence and will. It is common to define these three groups of beings as: heavenly beings (Angels, etc), living human beings, and the spirits of the dead (and/or evil spirit-beings bound under the earth). While this is doubtless correct, in a general sense, one be cautious in attempting to define the terms more precisely.

The main point in vv. 10-11 is that all of these created beings will give homage and worship to the exalted Jesus, bending the knee to him and acknowledging him as Lord (ku/rio$) with a spoken declaration. The verb e)comologe/w literally means “give out an account as one”, referring to something that people say together, in unison, and/or with common consent. It is possible that the scene here is of all beings making the declaration (“Yeshua the Anointed [is the] Lord”) together, in unison; more likely, however, it simply means that every being effectively says the same thing. The text allows for the possibility of a final universalism here, in a soteriological sense; that is to say, all beings ultimately come to trust in Jesus, recognizing him as Lord, and thus find salvation (cf. the context of Isa 45:22ff). A more probable scenario is that the wicked beings are forced to submit to the ruling authority of the exalted Jesus, rather contrary to their will (we may assume), as part of the Judgment that is brought against them.

The importance of the Judgment-scene, often missed by readers and commentators, in vv. 9-11 will be discussed in more detail in the next daily note, along with a specific discussion of the final phrase of the hymn: “…unto (the) honor of God (the) Father”.

References marked “O’Brien” above, and throughout this set of notes, are to Peter T. O’Brien, The Epistle to the Philippians, The New International Greek Testament Commentary [NIGTC] (Eerdmans: 1991).

 

October 27: Philippians 2:10a

Philippians 2:10a

i%na e)n tw=| o)no/mati Ihsou=
“(so) that, in the name of Yeshua…”

This clause—indeed, the whole of vv. 10-11—is subordinate to v. 9, and depends on the exaltation of Jesus by God (making him “high over [all]”, v. 9a, note) as being defined by “the name th(at is) over every name” (v. 9b, note), which God gives to him as a special favor. The “name th(at is) over every name”, given to Jesus, is clearly the same “name” (o&noma) referred to here. Strangely, many readers (and commentators) seem to understand the phrase in v. 9 in light of the expression here in v. 10, rather than the other way around. Moreover, in this regard, a casual (and careless) reading of the passage could lead one to think that “the name over every name” is simply the name Jesus (Yeshua). While Jesus/Yeshua, as a name, was certainly of great importance to early believers (cf. below), it almost certainly is not the focus or point of reference here. There are two ways one can understand the genitive relationship in the expression “the name of Yeshua” here:

    • an explicative genitive = “the name Yeshua”
    • a possessive genitive = “the name belonging to Yeshua”

The latter option is to be preferred as correct, if for no other reason than that the name is something given to Jesus (after his death and resurrection), implying that it was not something he already possessed (during his earthly life). What, then, is the “name th(at is) over every name”? A correct understanding requires that we pay close attention to the overall structure and context of hymn. In particular, I would make the following points:

    • The name relates specifically to the exaltation of Jesus (v. 9a)
    • The chiastic structure of the hymn, with its juxtaposition of “making low” vs. “making high”, indicates that the exaltation entails a return to the sort of (exalted) position Jesus held prior to his earthly life
    • Traditionally, in early Christian belief, the exaltation of Jesus is defined in terms of Jesus standing alongside (“at the right hand of”) God in heaven
    • Based on the description in v. 6, this would seem to imply that the exaltation involves the idea of his “being equal with God” (ei@nai i&sa qew=|)

All of this would imply that the name given to Jesus must be related to God’s own name. Bearing in mind the significance of names and naming in the ancient world (cf. the previous note), the “name” of God is no mere word or label, but represents and embodies the very nature and character of God Himself. There were two titles, applied to Jesus by early believers, which serve to express a belief in the divine status, or deity, of the exalted Jesus: (1) “Son of God”, and (2) “Lord”. In the earliest Christology, both titles were applied to Jesus primarily in terms of the resurrection, and, as it happens, by way of a distinctive interpretation of two Psalm passages (2:7ff and 110:1). This is clear enough from the early Gospel preaching (kerygma) recorded in the book of Acts (cf. 2:24-36; 13:30-33ff); the same basic kerygma surely underlies the formal usage of both passages in Heb 1:3b-13 and 5:5-10 as well.

However, given the more ambiguous nature of the title “Son of God”, which at an early stage was also applied to Jesus at the time of his baptism and earthly ministry (Mk 1:11 par; Lk 3:22 [v.l.]), it seems rather more likely that the title “Lord” (ku/rio$) is in view here in the hymn. There are several factors which would tend to confirm this; for one thing, it is the title that is actually applied to the exalted Jesus here in the hymn (v. 11, to be discussed). Also, the wording in Acts 2:36, reflecting the early kerygma, seems to be especially relevant; it states, somewhat uncomfortably (perhaps) for orthodox Christology, that “God made him (to be) Lord” (ku/rion au)to\n…e)poi/hsen o( qeo/$) at the resurrection. Vv. 9-10 of the hymn seem to be expressing much the same idea.

The importance of this title, ku/rio$ (“Lord”), as applied to the exalted Jesus, lies in its traditional use as a substitution when reciting the name of God (i.e., hwhy/YHWH/Yahweh). In Hebrew, the word /oda* (yn~d)a&, “my Lord”, cf. my earlier article on this title) was used, with the corresponding ku/rio$ for Greek speakers. While Jesus’ followers may originally have called him “Lord” as a simple honorific (= “Master”, “Rabbi”), the title soon carried a deeper religious (and theological) meaning for believers, as they increasingly came to realize the special divine status (and nature) which Jesus possessed. Indeed, there are instances in the New Testament when one cannot be entirely certain if the title ku/rio$ refers to God the Father, Jesus, or both together; for most early Christians, it seems, the title could be used interchangeably.

The Gospel of John expresses this identification of Jesus (the Son) with the deity of God the Father in a slightly different manner (which may be unique to the Johannine tradition). First, we have the numerous “I am” (e)gw/ ei)mi) statements by Jesus in the Discourses, which, in their own way, connect Jesus with the name of God (YHWH, cf. Exod 3:14 and my earlier article on the name). Second, there is the important theme, emphasized primarily in the great Prayer-Discourse of chapter 17, of Jesus (the Son) manifesting the name of the Father to his followers (believers)—cf. verses 6ff, 11-12ff, 26. The name also serves to define the special relationship between Son and Father at various points throughout the Discourses (5:43; 10:25; 12:13, 28; and note also the emphasis on Jesus‘ name [“my name”] in the Last Discourse).

Thus, for the reasons outlined above, I would tend to agree with those commentators (e.g., O’Brien, pp. 237-40) who identify the “name” given to Jesus as God’s own name, represented by the divine title (in Greek) ku/rio$, “Lord”. This interpretation follows (and is supported by) the line of early Christian tradition that associates the title specifically with the resurrection of Jesus and his exaltation to the “right hand” of God (cf. Acts 2:36 and the discussion above).  To call Jesus “Lord” in this sense recognizes that he holds a divine position and status alongside of God the Father (i.e., equal with God, v. 6). It is a ruling position, in which Jesus rules “over all” —which means that the “name” given to him is likewise high over all other names and titles, being the name/title of God Himself.

It remains now to consider the expression in the context of the full prepositional phrase: “in [e)n] the name of Yeshua”. Typically, in the New Testament (and early Christian tradition), the phrase “in the name of Jesus” is understood two ways:

The use of phrase here in the hymn is related to, but not exactly the same as, this traditional usage. There is the common theme of Jesus as an intermediary, through whom believers are able to worship and relate to God the Father in a new (and more direct) way. The idea of Jesus as a divine representative of God Himself is fundamental to early Christian belief, and is reflected here in the hymn as well. Similarly, our trust in Jesus is ultimately based on his special divine status as the Anointed One of God, His Son, who can be recognized as the very Lord Himself. Our salvation (from the Judgment), and with it the promise of eternal life, is rooted in the resurrection and exaltation of Jesus; when we “call on the name of Jesus” (= trusting in Jesus’ name), we participate in the symbolic imagery that runs through vv. 9-11 of the hymn. In particular, our salvation (through trust in Jesus) allows us to pass through the scene of Judgment alluded to in the climactic lines of verses 10-11. This will be discussed further in the next note.

References marked “O’Brien” above, and throughout this set of notes, are to Peter T. O’Brien, The Epistle to the Philippians, The New International Greek Testament Commentary [NIGTC] (Eerdmans: 1991).

June 9: Acts 2:36

This is the third of three daily notes, covering three Christological phrases in Peter’s Pentecost speech-sermon (Acts 2:14-41). The first note examined the phrase in verse 22, the second note the dual clause in verse 33; today I will look at the statement in verse 36. Verses 22-24 represent a kerygmatic formulation which precedes the citation/exposition of Psalm 16:8-11; a second kerygmatic statement follows in verses 32-33, along with a secondary citation from Psalm 110:1 in vv. 34-35. Verse 36 represents, in turn, the climactic statement of the speech, the importance of which is indicated by the solemn manner it is introduced—

“Therefore (let) all the house of Yisrael safely/surely know…”

Then comes the climactic statement:

“…that God (has) made him (both) Lord and Anointed—this Yeshua whom you put to the stake!”

Here is again, the central clause:

kai\ ku/rion au)to\n kai\ xristo\n e)poi/hsen o( qeo/$
“God made him (both) Lord and Anointed”

Believers are so accustomed to thinking of Jesus as Lord (that is, God/Divine) and Anointed (i.e. the Messiah), that the context of this declaration in Peter’s speech is easy to overlook. Indeed, it may be somewhat shocking to realize that Jesus’ identity/status as Lord (ku/rio$) is specifically tied to his exaltation/glorification following the resurrection. That is certainly the sense of Psalm 110:1 here (cited in v. 34-35), juxtaposed with Psalm 16:8-11—the statement in Ps 110:1 follows (and, one may say, is a result of) Jesus’ being raised and ascending (v. 34a) into Heaven. Contrast this with the citation of Psalm 110:1 in Hebrews 1:13, where there is a relatively clear sense of Jesus’ eternal, pre-existent status as God’s Son (cf. Heb 1:3ff).

Here, too, in Acts the use of the verb poie/w (poiéœ, prim. “do, make”) is problematic, especially from the standpoint of post-Nicene orthodoxy. This verb is that which is used in reference to God’s act of creation, and yet the Nicene creed explicitly states that Jesus was “begotten, not made” (gennhqe/nta, ou) poihqe/nta). And, although the statement in Acts 2:36 does not say that Jesus was metaphysically made (as a creature), how can he be said to have been “made” Lord after the resurrection? Was he not already Lord in eternal pre-existent union with the Father, and all throughout his incarnate life on earth? Certainly, later theologians and commentators would be extremely reluctant to use such language as we find here in Peter’s speech.

It is somewhat easier to speak of Jesus being “made” the Anointed (i.e. the Messiah) since this term applies primarily to an Israelite/Jewish religious concept—that of the king or priest who is anointed (ritually/symbolically) as God’s chosen representative among the people. By the time of the New Testament, following centuries of reflection and response to both the Scriptures (prim. the Prophets and prophetic Psalms) and historical circumstances, the Anointed/Messiah had come to be associated with a very definite sort of eschatological figure (Davidic ruler and/or Priest and/or Prophet) who would oversee (in whole or part) the restoration of Israel and God’s end-time judgment. In several Jewish writings likely contemporary with the New Testament—the Similitudes of Enoch (1 Enoch 37-71) and 4 Ezra (2/4 Esdras)—this “Messiah” is more or less identified with an apparently separate figure, that of a heavenly/pre-existent “Son of Man” (certainly influenced by Dan 7:13). While there is some precedence for the idea of the Messiah as a divine/heavenly figure, more often he was understood to be a real human being. It is primarily the role he serves which is divinely ordained and empowered. One could, then, speak of Jesus as being “made” the Messiah, in the sense that, as a human being, he was divinely empowered to fulfill the Messianic role(s). In traditional Christological terms, Priest, Prophet and King, are understood as the three “offices” of Christ.

(For more on this, see the series “Yeshua the Anointed”, and esp. Part 12 on the Messiah as “Son of God”.)

Yet, how exactly should one understand the idea of Jesus’ being “made” Lord here in Acts 2:36? The Greek word ku/rio$, in a Jewish and early Christian religious context, is used primarily as a reference to YHWH, the one God. Even in the earliest period of the New Testament writings and traditions, to refer to Jesus as ku/rio$ was tantamount to affirming his divine nature/status. There are of course passages in the Gospels where ku/rio$ is applied to Jesus in the narrative in a diplomatic or honorific sense, such as the use of “Sir” in English, but this is hardly the case in passages reflecting actual early Christian belief. More difficult to interpret are those sayings of Jesus where he appears to use the word applied to himself; perhaps most tantalizing of all is his citation of Psalm 110:1 (Mark 12:36-37 par), which might provide a decisive interpretation to the verse (see above), however the exact meaning and thrust of Jesus’ question remains a matter of considerable debate among commentators. The most explicit statement of Christian belief in this regard (identifying Jesus as Lord in the sense that God/YHWH is Lord), within the Gospel narrative, is certainly the declaration by Thomas in Jn 20:28 (“my Lord and my God!”). But if ku/rio$ is meant to indicate Jesus’ divine nature or status—identifying him in some meaningful way with God/YHWH—in Acts 2:36, how can he be said to have been “made” ku/rio$? I would suggest three main possibilities for interpretation, none of which are without difficulty:

  1. The statement fundamentally reflects an “adoptionistic” view of Christ—that is to say, he was only elevated to divine status (at the right hand of God, v. 33) upon his being raised by God from the dead and glorified/exalted. Prior to this, Jesus was simply a human being, though one specially appointed/gifted by God (v. 22ff). This would be the most straightforward reading of the statements in Peter’s speech, though of course, it contradicts much of the overall New Testament witness, and would be flatly rejected by (later) orthodox Christology. For more on this, see my article on Adoptionism.
  2. The statement—whether understood as being strictly from Peter, the author of Acts (trad. Luke), or some combination—shows a limited awareness of Jesus’ true nature. In other words, what was known for certain (at the moment) involved Jesus’ resurrection and exaltation to heaven (at the right hand of God) and the sending of the Spirit (from God the Father), and was expressed within a traditional Jewish conceptual framework. Only subsequently, in the following years, would an understanding of Jesus’ eternal and pre-existent divine nature develop, to be expressed within the Gospels and Epistles, etc. This view of the matter reflects the principle of progressive revelation—that only gradually, did the New Testament writers, the apostles, and other believers come to a full realization of Jesus’ nature (in the orthodox sense). This view is somewhat easier to accept if Acts 2:14-36ff represents the actual words of Peter (c. 30-35 A.D.) rather than that of the author of Acts (c. 70-80?); it would be a strong argument that, at the very least, 2:14ff records early apostolic kerygma.
  3. The statement reflects a kenotic view of Christ. By this is meant that Jesus Christ, in some meaningful (though admittedly mysterious) way, forsook his pre-existent divine nature/status, and “emptied” himself to become a human being (the so-called kenosis, from Grk. keno/w kenóœ, “[make] empty”). Upon his death and resurrection, Jesus was then elevated and restored to (an even greater?) divine status, now united with humanity, at God’s right hand. While generally attractive, there are two main difficulties with such a view: (a) it is largely dependent on a single passage (the “Christ hymn” of Philippians 2:6-11), and (b) there are several other passages (such as Col 1:19, cf. also 2:9) which have been taken as confirmation of the orthodox belief that Jesus was in some sense “fully God” even during his earthly life. Applying this view to Acts 2:14-36 also requires reading much into Peter’s speech, which as it stands, better fits an adoptionistic, rather than kenotic, viewpoint.

Clearly there are significant critical and interpretive questions involved in this verse which admit of no easy solution. On the one hand, we should guard ourselves against reading developed (orthodox) Christology back into the New Testament; on the other hand, we must be cautious about reading too much into a single passage. Peter’s speech must first be understood and interpreted in its historical and literary context:

  • The historical context—this is the first public sermon delivered by believers following the resurrection of Christ (and the sending of the Spirit); one should expect just what we find here: rough, simple, dramatic kerygmatic statements (focusing on the immediate message of the resurrection and promise of salvation), rather than a developed and systematic Christology. Throughout the Gospels and here in Acts (cf. 1:6f), there are numerous examples where even Jesus’ closest disciples (Peter and the Twelve) demonstrated that they possessed a limited awareness of exactly who he was.
  • The literary context—this is also the first major Christian speech-sermon recorded in Luke-Acts; it follows directly after the resurrection, ascension and the sending of the Spirit on Pentecost: the events which Peter makes reference to in his speech. Even if the author had wished to express the deity of Christ more clearly, it would have been rather out of place in context here. The overall portrait of Christ will be expanded in the subsequent speech-sermons in Acts.

Both of these observations would tend to support the “progressive revelation” view (#2) above, as well as being the most compatible with orthodox Christology.

Yeshua the Anointed: Supplemental note on Psalm 110:1

In the current article (Part 8) of the series “Yeshua the Anointed”, I briefly examined the episode in Mark 12:35-37 par, where Jesus discusses the relationship between “the Anointed (One)” and the “Son of David”. Central to the episode is Jesus’ citation of Psalm 110:1, which in the Greek version (LXX) begins:

ei@pen o( ku/rio$ tw=| kuri/w|
eípen ho kúrios tœ kuríœ
“The Lord said to my Lord…”

The dual use of ku/rio$ (“lord”) at first glance is confusing, and is due to specific circumstances surrounding the recitation (and translation) of the Divine Name hwhy (YHWH, Yahweh). The original Hebrew reads,

yn]d)al^ hw`hy+ <a%n+
n®°¥m YHWH la°dœnî
“Utterance of YHWH to my Lord:…”

Early on in Jewish tradition, the Tetragrammaton hwhy (YHWH) was replaced with “(my) Lord” (ynda) when the text was recited; this, in turn, generally led to the common practice of translating hwhy with Ku/rio$ (“Lord”) in Greek, and to the double-use of ku/rio$ in LXX Psalm 110:1. A similar wordplay could be attested for Aramaic—ya!r=m*l= ar@m* rm^a& °¦mar m¹r¢° l®m¹r°î (cf. Fitzmyer, WA p. 90).

In the original context of the Psalm, the Lord (YHWH) speaks to “my Lord” (the king). Most scholars would hold that the setting (as in Psalm 2) involves the enthronement or inauguration of the (new) king, a time at which nobles and vassals might choose to rebel or to gain power and independence for themselves (Ps 2:1-3; 110:1). God gives to the king assurance of His protection and support, including victory over all enemies, i.e. the surrounding nations (Ps 2:4-11; 110:2-3, 5-7). As noted in Parts 6 and 7 of this series, Psalm 2 was interpreted and applied to the coming/future Anointed King (from the line of David) in a number of Jewish writings of the period (such as the 17th Psalm of Solomon). However, apart from its use in the New Testament, there is little evidence for a similar Messianic interpretation of Psalm 110 at the time of Jesus. In one text from Qumran (11QMelch [11Q13]), Melchizedek (Ps 110:4) appears as a Divine/Heavenly figure who functions as Judge against the wicked (Belial), but this scenario (col ii, lines 9-13) is derived from Psalm 82:1-2 rather than 110:1. His appearance (as Judge and Deliverer) is also connected with the Anointed One of Daniel 9:25 and the Messenger of Isa 52:7 who brings the good news of salvation (col ii, lines 15-25). A similar paradigm may underlie the “Elect/Righteous One” and “Son of Man” figure in the Similitudes of Enoch (1 Enoch 37-71), which many scholars hold to be roughly contemporary with Jesus and the early New Testament writings.

In any case, Jesus cites Psalm 110:1 as though a Messianic interpretation were understood, but he shifts the meaning of “Anointed One” (o( xristo/$, Christ/Messiah) away from the royal Davidic figure-type and toward a different reference point—a Divine/Heavenly figure, closer, perhaps, to the “Son of Man” of 1 Enoch and Jesus’ own sayings (cf. Mark 8:38; 13:26; 14:62 pars; Luke 12:8, 40; 17:22, 24, 26, 30; 18:8, and pars in Matthew; also John 1:51; 3:13; 5:27; 6:62). Certainly, it was understood this way in early Christian tradition, associated specifically with the resurrection and exaltation of Jesus to the right hand of God in Acts 2:34-36 (cf. also Mark 16:19; Acts 2:33; 5:31; 7:55-56; Rom 8:34; Col 3:1; 1 Pet 3:22, etc). In the Synoptic saying of Jesus in Mark 14:62 par, he identifies himself (as “the Son of Man”) who will appear at the right hand of God, in connection with the coming/end-time Judgment (Mk 13:26 par). Thus Jesus may be identifying himself with a pre-existent Heavenly/Divine figure akin to that in 1 Enoch 37-71. In Hebrews 1:13, Psalm 110:1 is cited in the context of belief in the pre-existent deity of Jesus, though in Heb 5:6 an association with the resurrection (and exaltation) seems to be more in mind.

References marked “Fitzmyer, WA” above are from J. A. Fitzmyer, A Wandering Aramean: Collected Aramaic Essays (Scholars Press: 1979).

“And you shall call His Name…”: Luke 2:26

Luke 2:26

Verses 25-26 introduce the Simeon episode, following vv. 22-24 (cf. the previous note) and also continuing the important Temple-setting of the Lukan narrative. I have already discussed this passage as part of an earlier Advent series of notes on Lk 2:29-32. With regard to the figure of Simeon, there is a definite parallel with Zechariah, as there is between the hymn of Zechariah (Benedictus, 1:67-79) and the Song of Simeon (Nunc Dimittis, 2:29-32). Here are the main points in common:

  • Devout, aged men who serve in the Temple or frequent it (1:8-9ff; 2:25-27)
  • Each is specifically referred to as “just/righteous” (di/kaio$) (1:6; 2:25)
  • Each man is touched/filled by the Spirit and utters an inspired oracle (1:67; 2:27)
  • Each oracle includes a prophecy regarding the destiny of the respective child (John/Jesus) and the role he will play in God’s deliverance of His people (1:76-79; 2:30ff, 34-35)
  • In the narrative, each man is associated with a corresponding female figure (Elizabeth/Anna) who also is inspired or functions as a prophet (1:5, 41ff; 2:36ff)
  • Linguistically, their names have a similar meaning:
    • Z§½aryâ[hû] (Why]r=k^z+)—”Yah(weh) has remembered”
    • Šim®±ôn, presumably shortened for Š§ma±-°E~l or Š§ma±-Yah—”El/Yah has heard”

Indeed, both pairs of aged figures—Zechariah/Elizabeth and Simeon/Anna—represent faithful Israel of the Old Covenant (1:6; 2:25, 37), those who are waiting for the fulfillment of God’s promises. Looking more closely at verse 25, we find three significant characteristics of Simeon:

  • “just/righteous [di/kaio$] and taking good (care) [eu)labh/$] (i.e. in religious matters)”
  • “(look)ing toward receiving the para/klhsi$ of Israel”
  • “the holy Spirit was upon him”

These three phrases may be further explained or summarized:

  • Faithfulness to the Torah and the religion of Israel—the Old Covenant
  • Expectation of the coming Anointed One (Messiah) and the restoration of Israel—the Messianic Age
  • Foreshadowing of the new Age of the Spirit—the New Covenant in Christ

These are then three aspects—past, present and future—of God’s saving work and relationship with his people. Simeon stands at a transition point between the old (Torah) and new (Christ), a meeting which takes places as he holds the child Jesus in his arms, in the precincts of the Temple.

In the earlier note, I discussed the meaning and significance of the word para/klhsi$ (lit. “calling [someone] alongside”), which is parallel to the word lu/trwsi$ in v. 38; note how this fills out the Simeon/Anna parallel (cp. with Zechariah/Elizabeth):

  • V. 25—Simeon was “(look)ing toward receiving the para/klhsi$ of Israel”
  • V. 38—Anna was “(look)ing toward receiving the lu/trwsi$ of Jerusalem”

Both terms refer to a belief in God’s coming (future/end-time) deliverance of his people—para/klhsi$ meaning “help, aid, assistance” more generally, and lu/trwsi$ specifically as the “redemption” (payment, etc) made to free his people from debt/bondage. As I had noted, both expressions stem from portions of (Deutero-)Isaiah—40:1; 52:9; 61:2; 66:12-13—which came to be interpreted in a Messianic sense in Jewish and early Christian tradition. The Song of Simeon likewise makes use of several such passages from Isaiah. Simeon and Anna essentially function like the Isaian herald, announcing the good news for God’s people (cf. Isa 40:9; 41:27; 52:7).

The Messianic context of the scene here in Luke comes clearly into view in verse 26:

“And the matter was made (known) to him, under the holy Spirit, (that he was) not to see death until he should see the Anointed of the Lord.”

This is the second occurrence in Luke of the title “Anointed (One)” (xristo/$), the first being in the Angel’s annunciation to the shepherds in 2:11 (cf. the note on 2:10-14). Each word of that brief declaration carries Messianic significance, especially the names and titles involved:

  • “Savior” (Swth/r)
  • “Anointed One” (Xristo/$)
  • “Lord” (Ku/rio$)
  • “city of David” (po/li$ Daui/d)

The titles “Anointed One” and “Lord” are combined also here in v. 26, but in the more traditional genitive/construct expression “Anointed (One) of the Lord” (xristo\$ [tou=] kuri/ou). In verse 11, on the other hand, according to the best reading, the titles are in apposition—”(the) Anointed (One), (the) Lord”. In the former (v. 26), the “Lord” is Yawheh/El, God the Father; for instances of this expression, cf. 1 Sam 24:7, 11; 26:9, 11, 16, 23, etc., as well as the important reference in Psalm 2:2. In the latter instance (v. 11), the Anointed One (Messiah) himself is identified as “Lord”, almost certainly under the influence of the (Messianic) interpretation of Psalm 110:1 (Lk 20:42 par; Acts 2:34; Heb 1:13). As previously discussed, early Christians could use the title ku/rio$ (“Lord”) equally of God the Father (Yahweh) and Jesus. Such usage, in and of itself, does not necessarily indicate a specific view of Jesus’ deity, which was understood by early Christians in a variety of ways. In the early preaching of Acts (2:36), for example, the titles xristo/$ and ku/rio$ are applied to Jesus in terms of his resurrection and exaltation to the right hand of God. Eventually, both titles virtually became second names of Jesus (Acts 11:17; 15:26; 20:21; 28:31, et al), reflecting both his identity as the Messiah (Christ) and his (divine) nature and status as the Son of God.

The use of xristo/$ here in Lk 2:26 should be understood strictly in the sense of the expected ruler (from the line of David) who would deliver God’s people and bring about the restoration of Israel. Many Jews at the time would have viewed this in terms of a socio-political and cultural restoration (cf. Acts 1:6; Ps Sol 17-18), much as we see expressed in the hymn of Zechariah. There the Messiah (to be identified with Jesus) is referred to as a “horn of salvation” raised up by God, by which God has “made redemption [lu/trwsi$, cf. above]” for his people (vv. 68-69). This deliverance is described first in terms of rescue from human enemies (vv. 71ff), but, by the end of the hymn, this has shifted to the idea of salvation from sin (vv. 77ff). Based on the Zechariah-Simeon parallel, I am inclined to see the Song of Simeon (2:29-32) as corresponding generally with the last strophe (vv. 76-79) of the Benedictus. In particular, verses 78-79 have a good deal in common with 2:30-32. This will be examined in a bit more detail in the next Christmas season note.

Birth of the Son of God: Acts 2:29-36

In this series of Christmas season daily notes on the theme “The Birth of the Son of God”, I now turn to examine what the earliest Christian preaching may have said about Jesus as the “Son of God”. Based on the assumption that the sermon-speeches in the book of Acts, to a greater or lesser extent, genuinely reflect early preaching and Gospel proclamation (kerygma), I will be looking at passages in two of the most prominent sermons in the book—the Pentecost speech by Peter (Acts 2:14-41) and the speech by Paul in Acts 13:16-41. I discuss both of these, each in considerable detail, as a part of a series on the Speeches in the book of Acts (soon to be posted); here I will focus only several elements related to early Christological belief. I begin with one section of Peter’s Pentecost sermon.

Acts 2:29-36

This is the last of the three sections, or divisions, of the sermon—vv. 14-21, 22-28, and 29-36—each of which includes a central citation from Scripture (Joel 2:28-32 and Psalm 16:8-11 in the first two sections). The concluding statement in verse 36 offers a concise and effective summary of early Christology:

“…let all (the) house of Yisrael know that God made him (both) Lord and Anointed, this Yeshua whom you put to the stake”

The key phrase is indicated by italics—God made [e)poi/hsen] Jesus to be both Lord [ku/rio$] and (the) Anointed [xristo/$]. What is most important to note here is that this statement is centered (and predicated) clearly upon the resurrection (and exaltation) of Jesus. God’s act of raising Jesus from the dead is even more prominent in the kerygma of the second section (vv. 22-28), with its climactic quotation (and application) of Psalm 16:8-11. Apart from the association with Jesus’ resurrection (especially in the interpretation of verse 10 of the Psalm), there are several key details which carry on into the next section of the sermon, and which should be noted:

  • Being in the presence of the Lord [o( ku/rio$], i.e. YHWH (v. 25)
  • The appellation “Holy (One)”—the adjective o%sio$ as a substantive (v. 27)
  • The connection with David (the Psalmist)

Let us now examine the two titles used in verse 36:

“Lord” (ku/rio$)—The Scripture cited in this section (in vv. 34-35) is Psalm 110:1, a key “Messianic” passage in early Christian tradition. Jesus himself cites it (Mark 12:36 par) in the context of a Scriptural discussion regarding the “Anointed One” (Messiah/Christ) as the “son of David” (cf. below); the precise interpretation of this discussion, as it has come down to us in Gospel tradition, remains difficult and much debated. Later, v. 1b is cited in the letter to the Hebrews (Heb 1:13; cf. also 10:12-13 and the use of Ps 110 in chapters 5, 7). The first “Lord” (ku/rio$) in v. 1, of course, is YHWH (hwhy); originally, the second “Lord” (ku/rio$, Heb. /oda*), referred to the (human) king—the original context of the Psalm being the king’s coronation/inauguration/enthronement. However, early on, Christians understood the second “Lord” as a reference to Jesus, in his divine status and/or nature; this was made possible as soon as the distinction between the original Hebrew words was lost, and the same Greek word (ku/rio$) was used twice—ku/rio$ being the typical word used to render hwhy/YHWH (see the earlier article on the Divine name). Eventually, Christians would come to interpret Ps 110:1 in the light of Jesus’ divine pre-existence—a belief already assumed, it would seem, in Hebrews 1:13 (where Ps 110:1 is cited, but note the rather different context of Heb 10:12-13). In Acts, however, Psalm 110:1 is applied specifically in relation to Jesus’ resurrection and exaltation; the interpretive setting clearly is that of the exalted Jesus sitting at the right hand of God (Acts 2:33). This status/position next to God the Father (YHWH) means that Jesus is able to carry the same divine name (“Lord”, ku/rio$), cf. Phil 2:9ff. It may also be the basis for understanding Jesus as God’s Son—note the reference in v. 33 to Jesus receiving the “promise of the Spirit” from the Father (lit. “alongside [para/] the Father”, cf. Jn 1:14, discussed in an earlier note). Also related, perhaps, to the idea of Jesus as God’s Son is the use of o%sio$ (as a substantive title, “Holy One”) in verse 27 [Ps 16:10], parallel to the substantive a%gio$ (also typically render “holy”) in Luke 1:34—”(he) will be called Holy, the Son of God”.

“Anointed” (xristo/$)—This particular title, in context, relates to Jesus’ role as descendant of David (vv. 29-34, esp. v. 30). From the standpoint of Jewish tradition, this means, especially, the “Messiah” (jyvm = xristo$, “Anointed”)—i.e., the eschatological (Davidic) ruler who would bring about the salvation/restoration of Israel. This “messianic” expectation is clearly indicated in a number of New Testament passages (e.g., Luke 2:25, 38; Acts 1:6). It is within this same background that we should understand the title “Son of David”, which is applied to Jesus on a number of occasions. This particular title will be discussed in more detail in upcoming notes, but I would point out here that, within the Gospel tradition, it seems to come to the fore in the Passion narratives, beginning with the entry into Jerusalem. However, in the Infancy narratives Jesus as “Son of David” takes on special significance, in connection with his birth. To judge from contemporary Jewish material, we would not necessarily expect an immediate identification of the “Anointed” (Christ/Messiah) with the title “Son of God”, except in light of Psalm 2; 2 Sam 7, and the ancient ritual/symbolic tradition of the king as God’s “son” that underlies the Messiah concept—this will be discussed more in upcoming notes.

Both of these titles—”Lord” and “Anointed”—are brought together in the Lukan Infancy narrative at the birth of Jesus: “…produced [i.e. born] for you today a Savior which is (the) Anointed, (the) Lord [xristo/$ ku/rio$] in the city of David” (Luke 2:11; cf. also Psalms of Solomon 17:36 for a similar conjunction). Note the way that these two titles qualify Jesus as the Davidic savior:

  • A Savior (swth/r), who is
    —(the) Anointed (xristo/$)
    —(the) Lord (ku/rio$)
  • in the city of David

Interestingly, we find this same sort of combination in Philippians 3:20, only there the reference is more properly to Jesus as an eschatological Savior who will come from the ‘heavenly city’ (i.e. Heaven).

Fundamentally, of course, it is the message of salvation that is central to the Gospel proclamation, such as we see in Peter’s Pentecost speech in Acts 2. In conclusion, I would note the elements here that can be found, generally, in the announcement of Good News to Mary and Joseph in Lukan/Matthean Infancy narratives:

  • Salvation from the coming judgment, involving repentance and forgiveness of sin
  • The name of Jesus (note the traditional etymology in Matt 1:21, cf. the earlier note in the series “And You Shall Call His Name…”)
  • Receiving the Holy Spirit—cp. Acts 1:8 with Luke 1:35, where the Holy Spirit will “come upon” [e)pe/rxomai] believers just as the Spirit will “come upon” [e)pe/rxomai] Mary

This last point of comparison is especially important—ultimately the birth of the Son of God (Christ) cannot be separated from the birth of believers (in Christ) as sons/children of God.

“And you shall call His Name…”: Luke 2:10-14

Luke 2:10-14

Today’s Christmas Eve note focuses on the famous announcement by the heavenly Messengers (Angels) to the shepherds. This is the third such angelic appearance in the Lukan narrative, and they all follow a basic pattern (cf. the earlier note on Lk 1:26ff). They are also birth announcements, such as we find in Old Testament tradition (Gen 15-18; Judg 13, etc). The birth of Jesus itself is narrated in verses 6-7, parallel to that of John (in 1:57), and using similar wording:

“And it came to be…the days of her producing (a child) were (ful)filled, and she produced [i.e. gave birth to] her son, the first (she) produced…”

It is preceded, of course, by a relatively lengthy introduction in vv. 1-5, which establishes the setting of the scene, and has three main purposes for the author (trad. Luke):

  • It explains why Joseph and Mary were in Bethlehem
  • It emphasizes the Messianic association with David (and Bethlehem)
  • The mention of the Roman census/enrollment establishes a parallel (and contrast) between Jesus and the Emperor (Augustus), whose birth was celebrated as marking a time of peace and “salvation” for the world. For more on this connection, cf. the upcoming Christmas Day note.

To this may be added another (secondary) purpose:

  • The reference to the caravan resting-place and the feeding-trough (‘manger’) for animals (v. 7), as well as to the shepherds in vv. 8ff, emphasizes the association of Jesus with the poor and lowly in society—a theme given special attention in the Gospel of Luke.

Following the birth of Jesus, the Angelic announcement begins in verse 8, which sets the narrative scene—the outdoor, night setting of shepherds watching their herds (or flocks) in the fields around Bethlehem. Apart from historical concerns, the mention of shepherds almost certainly is meant to reinforce the connection with David and Bethlehem (cf. 1 Sam 16:11; 17:14-15ff). This important motif was introduced in the earlier annunciation to Mary (cf. the note on 1:32-35). Both in 1:26, and here again in 2:4ff, Joseph is said to be from David’s line (the “house of David” [oi@ko$ Daui/d]), the latter reference further emphasizing this fact—”out of the house and father’s line [patri/a] of David”. This Davidic descent of Joseph is confirmed by both of the genealogies recorded in Matthew and Luke, respectively (despite their apparent discrepancies). Moreover, in the ancient Near East, kings and rulers were often described with the name and/or symbols of a shepherd—i.e. as one who leads and protects the people, as a shepherd does his flock (cf. 2 Sam 5:2; Isa 44:28, etc). It was altogether natural, therefore, that the royal Messianic figure-type—the expected future king and deliverer from the line of David—would take on similar shepherd-imagery, such as we see in Micah 5:2-4 (cf. Matt 2:5-6); Ezek 34:23; 37:24; and Zech 10-12.

The annunciation itself begins in verse 9 with the appearance of the “Angel (lit. Messenger) of the Lord”:

“And the Messenger of the Lord stood upon [i.e. near to] them, and the splendor [do/ca] of the Lord put out beams (of light) around them, and they were afraid (with) a great fear [i.e. were truly afraid].”

After the traditional exhortation by the heavenly Messenger (“Do not be afraid [mh\ fobei=sqe]!”), the birth of Jesus is declared:

“For see!—I give you a good message (of) great delight which will be for all the people…” (v. 10)

The verb is eu)aggeli/zomai, which is related to the noun eu)agge/lion (“good message”, i.e. “gospel”). Similarly, the noun xa/ra (from the verb xai/rw, “have/find joy, delight, etc”) is related to xa/ri$ (“favor”, i.e. “grace”)—that is to say, delight comes specifically from the favor shown by God to his people in the birth of Jesus (cf. the note on 1:32-35). The remainder of the announcement in verse 11 utilizes language and terminology which needs to be considered closely:

“…(in) that [i.e. because] there was produced [i.e. has been born] for you today a Savior—which is (the) Anointed (One), (the) Lord—in the city of David!”

The conjunctive particle o%ti gives the reason for the good message of delight which the Angel brings. This clearly is a birth announcement, marking the moment (the day) of the child’s birth—”was produced/born…today [sh/meron]”—and the purpose of the birth is declared as being “for you”, i.e. for those the Angel is addressing (the shepherds, and through them, to all people [v. 10]). Note the chain of names and terms which follow, all of them having Messianic significance:

  • a Savior (sw/thr)
    —the Anointed One (xristo/$)
    —the Lord (ku/rio$)
  • in the city of David (e)n po/lei Daui/d)

The noun sw/thr, derived from the verb sw/zw (“save, protect, preserve [life]”), and related to the noun swthri/a (“salvation”, 1:69, 71, 77), occurs 24 times in the New Testament where it is applied equally to God the Father (Yahweh) and Jesus, most frequently in the (later) writings (the Pastoral letters, 2 Peter, etc). It is surprisingly rare in the Gospels and early Christian tradition—apart from the references in Luke-Acts, cf. Jn 4:42 and Phil 3:20 (where the eschatological context is clear). It was used earlier in the Magnificat (1:47) as a title for the Lord God (Yahweh); the other occurrences are in Acts 5:31; 13:23, and reflect early Christian Gospel preaching (kerygma)—note especially how Jesus’ role as Savior is connected with his resurrection and exaltation in Acts 5:31.

The title xristo/$ (“Anointed [One]”) specifically relates to Jesus as the Messiah (Christ) expected by Israelites and Jews of the time—in particular, the figure-type of the future Davidic ruler who would usher in the end-time Judgment and deliver the faithful among God’s people. I discuss this title at considerable length the series “Yeshua the Anointed” (cf. especially Parts 6-8). The Messianic context is clear—the title is set within the phrase “Savior…in the city of David [e)n po/lei Daui/d]” (cf. the outer pairing, above). The expression “city of David” could apply either to Jerusalem or Bethlehem; here it is certainly the latter.

Paired with xristo/$ is the title ku/rio$ (“Lord”), a noun already used 19 times in the Lukan Infancy narrative, mainly as a title for God the Father (Yahweh, cf. the earlier article). It was first applied to Jesus in 1:43, while v. 76 plays on the dual-meaning and reference among early Christians (cf. the prior note). There are several ways to read the two titles taken together here:

  • As a pair in apposition—”(the) Anointed (One), (the) Lord”, or, perhaps “(the) Anointed (One and) Lord”
  • With xristo/$ essentially functioning as an adjective—”(the) anointed Lord”
  • The variant reading with the genitive kuri/ou—”(the) Anointed of the Lord”, “(the) Lord’s Anointed (One)” (cf. Lk 2:26, etc)

The first option is to be preferred. For an important occurrence of the two titles together, cf. Peter’s Pentecost speech in Acts 2:36 (2:14-40).

The Angelic announcement, like the others previous, concludes with a sign, given by the Messenger, confirming the truthfulness of the message (v. 12). After this we read:

“And (suddenly) without (any) apparent (warning), there came to be, (together) with the Messenger, a multitude of the heavenly Army praising God and declaring…” (v. 13)

This motif of the Angel of the Lord along with the heavenly army goes back to ancient cosmic military imagery, associated with Yahweh/El (cf. the article on Yahweh). Here it serves to emphasize the divine splendor (do/ca) and power of the moment. The short declaration which follows in verse 14 is usually counted as one of the hymns in the Lukan Infancy narrative, and like the others, is known by the first words in Latin (Gloria in Excelsis). It is almost certainly the single most famous verse in the narrative, best known from the King James Version; I translate the Greek here literally:

“Honor in the highest (place)s to God
and upon earth peace among men of eu)doki/a!”

As a hymn it is indeed short—just two parallel lines—but it turns out to be quite difficult to translate and interpret with precision. The main difficulty lies in the first and last words, which are actually related, though this is almost impossible to preserve in English:

  • do/ca (dóxa)—typically rendered as “glory”, but the Greek word itself is better translated “esteem, honor”; as applied to God, in particular, there are two distinct aspects which need to be recognized:
    • the primary sense is the esteem/honor which is due to God from created beings (humans and Angels both)—literally, how we think of Him, considering and recognizing His nature, attributes, and actions (as Creator and on behalf of His people); this is essentially the meaning here in v. 14
    • when referring to God Himself, his greatness, etc, is often depicted visually with light-imagery, and likewise when it is narrated that God appears or manifests Himself to human beings; in such a context, the translation “splendor” is more appropriate, as in verse 9 (cf. above)
  • eu)doki/a (eudokía)—this noun, derived from the verb doke/w and the particle eu), essentially refers to a person considering (something) as good, thinking well of (someone/something), etc. The noun eu)doki/a is found most commonly in the Greek version of the Old Testament, especially in relation to the word /oxr*, indicating something which is acceptable or pleasing to a person. As such, it is frequently used in the religious sense of God showing favor to human beings, and his willingness to do so. Of the eight other occurrences of this word in the New Testament, five refer to God’s purpose and concern with regard to believers, and, in particular, the salvation, etc, he brings to them in the person (and Gospel) of Jesus Christ (Matt 11:26 / Lk 10:21; Phil 2:13; Eph 1:5, 9). On the text-critical question regarding the form of this word, cf. the article “What the Angelic Chorus said…“.

There is thus a definite parallel between the two words and the two lines of verse 14—human begins give praise and honor to God (in heaven) and God shows favor and has good regard for his people (on earth). This is described in spatial terms:

  • e)n u(yi/stoi$ (“in [the] highest [place]s”, i.e. the [highest] heavens)—in 1:78, the light of God’s mercy and salvation comes from “out of (the) height [e)c u%you$]”. God is referred to by the title “Highest” (u%yisto$) in 1:32, 35, 76, reflecting the ancient Semitic title ±Elyôn, and the idea of God as the “Mightiest/Greatest” and “(most) Exalted”.
  • e)pi\ gh=$ (“upon earth”), which qualifies the expression e)n a)nqrw/poi$ (“in/among men”) as parallel to e)n u(yi/stoi$—i.e. “in the places (where) men (dwell) on earth”

The genitive expression in v. 14b (e)n a)qrw/poi$ eu)doki/a$) is most difficult to translate, but a fair approximation would be something like “among men of (His) good will”. Based on similar Hebrew/Aramaic expressions known from the Qumran texts (1QH 4:32-33; 11:9; 4Q545 frag. 3), it would refer to people who are pleasing to God, or who have been favored by him. In traditional, ethnic-religious terms, this would mean the chosen people of Israel—specifically, the faithful ones among them. For the use of eu)doki/a in this context, cf. Psalms of Solomon 8:39 (mid-1st century B.C.). This means that v. 14b is not a promise or blessing of peace for all of humankind (strictly speaking), but rather for those who have been favored by God and are faithful to him. This helps us to understand the Angel’s words in verse 10: “I give to you a good message of great delight which is for all the people“. From an early Christian standpoint, and within the overall context of Luke-Acts, there are two important aspects to observe, whereby the favor of God is extended to “all people”:

  • Salvation through Christ is for Jews and non-Jews (Gentiles) alike—that is, for all the “people” (cf. 2:30-32), the people of God (believers in Christ). The book of Acts emphasizes the early mission to the Gentiles (the “Nations”).
  • The Gospel and the early Christian mission is for all demographics, all segments of society—i.e. all the people—with special attention given to the poor and oppressed, etc, those otherwise neglected and marginalized within society (cf. Acts 2:17ff, “all flesh”).

How then should we understand the emphasis on peace (ei)rh/nh) in verse 14? From a traditional religious standpoint, it refers to the blessing, security and protection which comes from God—e.g., Num 6:24-26; Psalm 29:11; 85:8-10; Isa 48:18; 54:10; Jer 16:5; Ezek 34:25-29; 1 Enoch 1:8 (Fitzmyer, Luke, pp. 224-5). Peace is an important characteristic of the coming Messianic age, which God’s anointed representative (the Messiah) ushers in—cf. Isa 9:6-7 [Heb vv. 5-6]; 52:7; 55:12; Ezek 37:26; Zech 9:10, etc. According to the traditional portrait, this peace is connected with the judgment and defeat of the (wicked) nations (Ps Sol 17-18; 4Q246 col 2, etc). While early Christians expected Jesus to fulfill something of this aspect of the Messiah’s role upon his (future) return, which coincides with the end-time Judgment, the peace he brings in the Gospels is of a different sort. A blessing of peace comes with acts of healing/saving by Jesus (Lk 7:50; 8:48); similarly, the customary peace-greeting takes on new significance when Jesus (or his representative) appears in the house (Lk 10:5-6; 24:36 par, etc). Jesus’ entry into Jerusalem was an opportunity for the people to accept and realize the peace he brings (19:38, 42), but they ultimately rejected him and he was put to death as a criminal rather than accepted as the true Anointed One of God. There is an obvious parallel in language and terminology between the Angelic song in 2:14 and the cry of the crowd in 19:38. The kind of peace expected to be the result of the Messiah’s coming, in socio-political and military terms, was, in fact, realized, to some extent, at the time of Jesus during the reign of the emperor Augustus, commemorated by the famous altar to the Augustan peace (Ara Pacis Augustae, 13-9 B.C.). There can be little doubt that the author of the Gospel is drawing an intentional point of contrast between the birth of Jesus and that of Augustus, whose birthday was also celebrated as a time of “salvation” for the world (cf. above).

“And you shall call His Name…”: Luke 1:68, 76-77

Luke 1:68, 76-77

The next two notes in this series deal with the hymn of Zechariah in Lk 1:67-79, the Benedictus. It is the second of four hymns in the Lukan Infancy narrative, and, like the Magnificat (vv. 46-55), is best known from the title based on its opening words (in Latin). I addressed the critical question of the origin and composition of these hymns briefly in the earlier note on vv. 46ff. The hymns of Mary and Zechariah run very much in tandem, as part of the larger John-Jesus parallel in the narrative. The hymn is spoken by the person who received the Angelic announcement of the child’s coming birth, and each hymn ultimately relates to the child in question—Jesus and John, respectively. As even a casual reading (in translation) will make clear, the two hymns have much in common, both in terms of outlook, religious sentiment, and language, drawing heavily on verses and phrases from the Old Testament Scriptures. There is also a parallel to the Benedictus in the Song of Simeon (2:29-32). If we were to combine the Magnificat with the Song of Simeon (Nunc Dimittis), the result would be a hymn (related to Jesus) of similar scope as the Benedictus (related to John). One finds an echo of the Magnificat already in verse 58, in the use of the verb megalu/nw (“make [something] great”, or “show [something] to be great”), and in the reference to the mercy (e&leo$) of God (cf. vv. 46, 50).

The setting of the Benedictus is particularly dramatic in the narrative context, as it follows immediately after Zechariah’s speech is restored, marking the fulfillment of the sign given by God (through the Angel) regarding the miraculous nature of John’s conception and birth. The text indicates that the hymn uttered by Zechariah is a divinely-inspired poem: “And his [i.e. John’s] father Zecharyah was filled by the holy Spirit” (v. 67). It is also characterized as an oracle or prophecy—”and he foretold [i.e. prophesied]”. This returns to the prophetic theme which characterized the birth announcement in vv. 13-17.

The overall structure of the hymn is relatively straightforward, and may be outlined as follows:

  • An opening line, a declaration of praise to God (v. 68a)
  • First Part [Strophe 1] (vv. 68b-71)
    —A declaration of God’s actions on behalf of his people, marked by a series of aorist indicative verb forms
  • Second Part [Strophe 2] (vv. 72-75)
    —A declaration of the purpose of God’s saving action, marked by a series of infinitives
  • Third Part [Strophe 3] (vv. 76-79)
    —A declaration of the child John’s future role in God’s saving action, marked by an initial future verb form followed by a series of infinitives

Today I want to look briefly at the opening line (v. 68a) and the initial statement in vv. 76-77 regarding John’s destiny. Verse 68 begins:

“Well-counted [eu)loghto/$] is the Lord God of Yisrael”

This verb eu)loge/w was discussed in the earlier note on verse 43; it means “give a good account, i.e. speak well of (someone)”. Here it is the related adjective eu)loghto/$, which, when used in a religious context, in addressing God, should be understood in the more exalted sense of giving honor or praise—i.e. “Worthy of praise is the Lord God of Israel”, “Praise be to the Lord God of Israel”, etc. The specific expression “the Lord God of Israel” (ku/rio$ o( qeo\$ tou=   )Israh/l), like the shorter “the Lord God” (ku/rio$ o( qeo/$) in verse 32 (cf. also vv. 46-47), reflects the ancient Israelite religious identification of Yahweh (YHWH) as the one true God (cf. the earlier article on this divine Name). The expression itself is found in passages such as Psalm 41:13; 72:18; 106:48, and 1 Kings 1:48. It goes back to the older formula °E~l °E_lœhê Yi´ra¢l (“°E~l God of Israel”, Gen 33:20) and the identification of Yahweh with the Creator God °E~l (“[the] Mighty [One]”). Yahweh is not only the one true God (worshiped by Abraham and the Patriarchs), he is also specifically Israel’s God. There is a general parallel here to the opening line of the Magnificat (vv. 46-47), where praise is given to “the Lord…God the Savior”.

In both hymns, salvation is a central theme, characterizing the action (and promises) of God on behalf of his people. In the Benedictus, his action is marked by as series of aorist verbs—indicating past action, though this can mean immediate action, i.e. occurring just prior to the time of the speaker’s words. In other words, God’s past actions for his people now come to be fulfilled in a new way at the present moment. This is expressed initially (and summarized) in verse 68b with a (two-fold) aorist pair:

e)piske/yato kai\ e)poi/hsen
“He looked upon and made/did”

The principal object of the these verbs is “His people” (o( lao\$ au)tou=), though the positioning after the second verb turns this into an indirect (dative) object—i.e. “He looked upon (his people) and made/did…for his people”. The immediate direct object (of the second verb) is the noun lu/trwsi$, which is ultimately derived from the verb lu/w (“loos[en]”), and signifies the act or means by which a person is loosed from bondage, debt, etc. It can refer specifically to the payment (i.e. ransom, redemption price) made in order to free the person from his/her bond. Here, as in 2:38, it is used with the figurative meaning of the deliverance God will bring to his people, especially in the eschatological context of the coming of the Messiah at the end-time. Thus, while the hymn (with its aorist verb forms) begins with God’s past saving action, the focus is ultimately on his impending future action on Israel’s behalf. This will be discussed further in the next note (on v. 69).

When we turn to verses 76-77, we see the future aspect come more clearly into view. This last strophe (vv. 76-79) functions as an oracle (or prophecy) regarding the child John’s destiny and the role he will play in God’s deliverance of his people:

“And even you, (little) child—
you will be called Foreteller [i.e. Prophet] of the Highest,
and you will travel before [i.e. ahead, in front] in the sight of the Lord”

Here John is identified specifically as a prophet—literally, profh/th$ means “(one who) tells (things) before”, i.e. “foreteller”, but here the prefixed particle pro/ (“before”) should be understood not so much in terms of time (speaking beforehand), but rather of position (speaking ahead of, in front of). Here we run into the dual-meaning of the title “Lord” (ku/rio$) for early Christians. While it most commonly was used in reference to God the Father (Yahweh), it also came to be used as a title for Jesus. As previously discussed, Psalm 110:1, and a Messianic interpretation of the passage (as applied to Jesus), was highly influential in establishing this two-fold application of the title Ku/rio$. Almost certainly, this wordplay, at the literary level, is intentional. The author, if not the speaker (Zechariah), was certainly aware of the dual-meaning and plays on it. John will function as God’s spokesperson (ay!bn`, prophet), declaring His word before the people, preparing them for His impending manifestation (Judgment) at the end-time, fulfilling the prophecy in Malachi 3:1ff. At the same time, according to the Messianic interpretation of this passage by early Christians, John will precede and “prepare the way” for Jesus, the Anointed One (Messiah/Christ) who serves as God’s (Divine) representative to usher in the Judgment and rescue/deliver the faithful ones among God’s people. For more on this subject, cf. in the series “Yeshua the Anointed”.

In verse 76, John is called “prophet of the Highest” (profh/th$ u(yi/stou). This adjective (u%yisto$, “high[est]”), as a substantive and title (or name) for God, was already used, in reference to Jesus, in verse 32 (cf. the earlier note). There can be no doubt of a parallel here—as well as a definite point of contrast—between the two children, Jesus and John. Note the similarity of expression:

ui(o\$ u(yi/stou klhqh/setai (v. 32)
“he [i.e. Jesus] will be called son of the Highest”
profh/th$ u(yi/stou klhqh/sh| (v. 76)
“you [i.e. John] will be called prophet of the Highest”

Within each phrase, the corresponding words ui(o/$ (“son”) and profh/th$ (“foreteller, prophet”) are in the first (emphatic) position. It is tempting to see here an emphasis on the greater, more exalted position of Jesus in relation to God (The Highest); however, while this is certainly true, I am not so sure that it is the main point of contrast the author is making. Rather, Jesus as “son” emphasizes the royal, Davidic (Messianic) role, according to the interpretation given to Scriptures such as 2 Sam 7 and Psalm 2. The Davidic king and Anointed ruler (i.e. Messiah) was called by the title “Son”—that is, God’s son, primarily in a figurative sense. Early Christians, of course, recognized in Jesus something more than this, but the author of the Gospel (trad. Luke), I would maintain, is not giving readers the full picture here in the Infancy narrative. He leaves something in reserve, to be ‘discovered’ as one proceeds through the Gospel and into the book of Acts. What is prefigured in the narrative here, and in the hymn of Zechariah, is not so much the deity of Christ, but rather his role as Savior. This will be discussed further in the next note (tomorrow) on the Benedictus. In closing, however, it is worth pointing out the way John’s role is characterized and described in vv. 76-77, with a pair of infinitives expressing purpose (and result):

  • “to make ready [e(toima/sai] his ways”—i.e. the ways of the Lord (cf. Mal 3:1ff; Isa 40:3ff)
  • “to give [dou=nai] knowledge of salvation to his people”—which is further qualified by the phrase “in (the) release [i.e. forgiveness] of their sins”

“And you shall call His Name…”: Luke 1:43

Luke 1:43

Following the annunciation scenes in 1:8-23 and 26-38, the Gospel writer brings together the two narrative strands—related to John the Baptist and Jesus respectively—into a single episode (vv. 39-56). It may be outlined as follows:

  • Narrative introduction, establishing the unifying motif—Elizabeth and Mary in the same house (vv. 39-40)
  • Elizabeth’s reaction and blessing (vv. 41-45)
  • Mary’s hymn of praise to God (vv. 46-55)
  • The narrative conclusion, with a notice of Mary’s separation from Elizabeth (v. 56)

There is a wonderful symmetry—in between the two short narrations, Elizabeth and Mary, while they are together, each are depicted uttering inspired (hymnic) poetry, as befitting the grand and lofty occasion established by the narrative context. Today I will be looking at the first portion—the words of Elizabeth—before turning to the hymn of Mary (the Magnificat) in the next note. Elizabeth’s reaction is described in verse 41:

“And it came to be, as Elisheba heard the welcome of Maryam, the baby in her belly jumped and Elisheba was filled by the holy Spirit”

The dramatic character of the scene is increased as the description continues in verse 42:

“and she raised up (her) voice (with) a great cry, and said…”

Elizabeth utters a two-fold blessing to Mary, in vv. 42 and 45. The first is a blessing proper, addressed both to Mary and her child:

  • “Well counted [eu)loghme/nh] are you among women,
    and well counted [eu)loghme/no$] is the fruit of your belly!”

The verb eu)loge/w means “to give a good account (of someone), speak well (of him/her)”. In a religious or ritual context, it commonly refers to giving praise and honor (in speech) to God; or, in the reverse direction, it can indicate God showing favor to (i.e. speaking blessing upon) a person. The idea of praise and honor (given to Mary) is certainly present in the use of the verb—she will be spoken well of and highly regarded, by both God and His people. Moreover, it relates specifically to the favor (xa/ri$) which God has shown to Mary (cf. the Angelic annunciation in vv. 28ff), by the conception of Jesus within her (“the fruit of [her] belly”). The second blessing in verse 45 is more generalized, but certainly relates to Mary’s words in v. 38; it uses the parallel adjective maka/rio$ (“happy”):

“and happy [makari/a] (is) the (one) trusting that there will be a completion [i.e. fulfillment] to the (thing)s spoken to her (from) alongside the Lord!”

The blessed and favored status of Mary has touched Elizabeth as well. According to the narrative, both women have experienced a miraculous conception, and each will give birth to a child who will play a major role in God’s plan of salvation for His people. The reason for Elizabeth’s inspired reaction is expressed in verse 43, with wonder and amazement:

“how has this (happened) to me, that the mother of my Lord should come toward me?”

The specific phrase “the mother of my Lord” (h( mh/thr tou= kuri/ou mou) is of utmost significance in the context of the passage, and must be examined in more detail.

The word ku/rio$ (“lord”) has already been used 10 times in the Lukan Infancy narrative to this point (vv. 6, 9, 11, 15-17, 25, 28, 32, 38), but always in reference to God the Father, the God of Israel (Yahweh). This is the first time that the title (“Lord”) is used of Jesus. In the earlier article on Yahweh, I discussed the traditional use of °A_dœn¹y (yn`d)a&), “My Lord”, as a divine name, substituting for the name hwhy (YHWH, Yahweh). This is literally what Elizabeth says here—o( ku/rio$ mou (“my Lord”). Yet one must be cautious about assuming that Jesus is being identified here with God the Father. The only other occurrences of the specific phrase “my Lord” in either the Synoptic Gospels or Luke-Acts as whole involve the citation of Psalm 110:1 (Luke 20:42 par; Acts 2:34). There can be little doubt that Psalm 110 was highly influential on the early Christian use of the title “Lord” (Ku/rio$) for Jesus. The Greek text (LXX) of verse 1 reads:

ei@pen o( ku/rio$ tw=| kuri/w| mou
eípen ho kýrios tœ¡ kyríœ mou
“The Lord said to my lord…”

The same word (ku/rio$) is used twice, creating an obvious wordplay (as well as potential confusion). However, the original Hebrew reads:

yn]d)al^ hwhy <a%n+
N®°¥m YHWH la°dœnî
“Utterance of YHWH to my lord:”

The LXX version is the result of the standard substitution, when reciting the Psalm, of °A_dœn¹y (“My Lord”) in place of YHWH. In the original context of the Psalm, the “lord” (°¹dôn) was understood as referring either to David, or to the reigning king (in the Davidic line). Eventually, in Jewish tradition, it came to be interpreted in a Messianic sense, of a future Davidic ruler who would deliver God’s people and judge the nations at the end-time. Jesus himself treats Ps 110:1 this way in the Synoptic tradition (Lk 20:41-44 par). The two main ‘Messianic’ passages from the Psalms utilized by Christians from the beginning were Ps 2:7 and 110:1—the first establishing Jesus as Son of God, the second as Lord. In this regard, believers went beyond the standard Messianic interpretation. The earliest Gospel preaching (kerygma), as recorded in the book of Acts, understands Jesus as Lord and Son of God specifically in terms of his resurrection and exaltation to heaven at the right hand of God (Acts 2:24-36; 13:33ff). Even in the Gospel of John, which otherwise has a more developed Christological sense of Jesus as God’s Son, the expression “my Lord” occurs in a setting after the resurrection (Jn 20:13, 28). Luke 1:43 is unique in the Gospels in applying the title to Jesus prior to his death—indeed, before his very birth.

In what sense should the child Jesus be understood as “my Lord” here as uttered by Elizabeth (v. 43)? In my view, we do not yet have a clear sense of Jesus’ deity in view at this point in the narrative, even though Christians reading or hearing the Gospel would naturally make the association. This will be discussed further in the note on 1:76ff. More likely, the use of ku/rio$ here is meant primarily in a Messianic sense (cf. the earlier article on Lk 1:46-55 in “The Old Testament and the Birth of Jesus”). This would seem to be confirmed by two parallels in the Old Testament from 2 Samuel, both involving David (cf. Brown, Birth, pp. 344-5):

  • 2 Sam 6:9—In the narrative of the transportation of the Ark of the Covenant into Jerusalem (vv. 1-4ff), in the midst of celebration, the sudden death of Uzzah (who had unintentionally touched the Ark), brought fear upon the people (vv. 5-9a), as well as with David who exclaimed: “How shall the box {Ark} of YHWH come to me?”. The Greek of v. 9b is reasonably close to Elizabeth’s wording in Lk 1:43.
  • 2 Sam 24:21—At God’s command, David visits Araunah the Jebusite to purchase his threshing-floor and erect an altar to the Lord there. Upon David’s approach, Araunah asks “(For) what reason does my Lord the king come to his servant?”. Again, there is a formal similarity in the Greek to Elizabeth’s words.

Given the parallels between 2 Sam 7 and the pronouncement by Gabriel in vv. 32-33 (cf. the previous note), the likelihood increases that there is an allusion here to the earlier episode in 2 Sam 6. The primary reference would be to Jesus as the Anointed Davidic ruler (Messiah) who would deliver God’s people. Even so, the context of the Ark of the Covenant, like the use of the title ku/rio$ (“Lord”), implies something deeper as well—the manifestation and presence of God Himself. This will be discussed in upcoming notes as we progress through the narrative.

References above marked “Brown, Birth” are to R. E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke, Anchor Bible Reference Library [ABRL] (1977 / 1993).