Children & Passovers

Friday, December 15, 2006 -- Week of Advent 2, Year 1

"Morning Reflections" is a brief thought about the scripture readings from the Daily Office of Morning and Evening Prayer according to the practice found in the Book of Common Prayer of the Episcopal Church.

Morning Prayer begins on p. 80 of the Book of Common Prayer.
Evening Prayer begins on p. 117
An online resource for praying the Daily Office is found at www.missionstclare.com
Another form of the office from Phyllis Tickle's "Divine Hours" is available on our partner web site www.ExploreFaith.org at this location -- http://explorefaith.org/prayer/fixed/index.html

Today's Readings for the Daily Office (p. 936)
Psalms 31 (morning) // 35 (evening)
Isaiah 7:10-25
1 Thessalonians 2:13 - 3:5
Luke 22:14-30

Today we read of the prophet Isaiah's second attempt to convince the King Ahaz not to enter into a foreign alliance, but rather to trust God to defend Judah from a threatened invasion from Israel and Syria, intended to depose Ahaz. Again, Isaiah uses a child to illustrate his prophecy. A young woman who is now pregnant will bear a child. By the time the child is able to eat solid food and respond to parental discipline, this threat will have passed and Judah will be safe. The child's name is Immanuel, which means "God is with us." The prophecies continue to describe God's protection of Judah from Egypt and Assyria, and the destruction that will come to Israel.

The original Hebrew word used to describe this woman is a word used to indicate that she is a woman of marriageable age. When the Hebrew text was translated into Greek, the word "virgin" was used. In the context of the original prophecy, the young woman is probably Isaiah's wife, and as the father, Isaiah is exercising his right to name his own child. Since this prophecy is made in the background of a threat to the monarchy, it is not unreasonable to interpret these words as a prophecy about a royal heir, possibly Hezekiah, who succeeded Ahaz on the throne of Judah. After the Davidic line had ceased to rule, this passage became included in the messianic hopes of Israel. The early church adopted many of the messianic prophecies into their proclamation of the Gospel of Jesus.

(One of the standards that I use for choosing translations is to see whether the translation uses the word "young woman" or "maiden" in Isaiah 7:14. If so, that translation is more accurate, and is being true to the original Hebrew. If the translation uses the word "virgin" it seems to me that it is emphasizing the translators' theological preference of offering Old Testament precedent for the Christian claims of Jesus' virgin birth. I prefer accuracy over theological preference.)
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In Luke's Gospel today, Jesus shares the Passover with his disciples. The Passover is a sacred meal which reenacts the remembrance of Israel's liberation from its captivity, slavery, and oppression in Egypt. Jesus interprets the Passover cups of wine as his "new covenant in my blood," and he interprets the bread of the feast as his body, "which is given for you. Do this in remembrance of me." In this manner Jesus interprets his coming death. Like the Passover, his death will accomplish liberation from captivity, slavery, and oppression. Like the Passover, his disciples will recall the past into the present through a sacred meal.

From Easter evening when "he was known in the breaking of the bread," the disciples have reenacted this meal and known the power of Jesus' life.

Lowell
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The Rev. Lowell Grisham
St. Paul's Episcopal Church
Fayetteville, AR