000 Allen FMT (i-xxii) - The Presbyterian Leader

(v. 3), which the seraphs sing to one another. Verse 4 alludes to an earthquake
(“the pivots on the thresholds shook”), a typical description of a
theophany (see Exod. 19:18 on the theophany at Sinai).
Because Isaiah was commissioned to speak for God, his lips were purified
with the live coal; this was his preparation for his mission. The Lord
asked: “Whom shall I send, and who will go for us?” (v. 8). The “us” refers
to the heavenly host, not to the Trinity, although given the fact that texts
have a reservoir of meaning, Christians have taken it in that sense. Isaiah
immediately responds: “Here am I; send me!” (v. 8). Whereupon God tells
Isaiah to say to the people that they will not hear, see, comprehend, or
repent and be healed.
Isaiah asks, “How long, O Lord?” (v. 11). His question might ask how
long he must proclaim this negative message or how long the predicted
devastation of Judah might last. The text claims that the devastation will
last “until the LORD sends everyone far away” (v. 12), that is, until the
Judean community is in exile in Persia or Babylon (depending on how one
locates the passage historically).
Matthew 13:14–15, Mark 4:12, Luke 8:10; 19:42, and Acts 28:26–27
refer to verses 9–10 of today’s reading to explain why the message of Jesus
or Paul falls on deaf ears. This is an explanation to be used carefully. There
are those who simply will not hear, but there are also times when we who
speak fail to make ourselves understood.
Proper 4 [9]/Year B
1 Samuel 3:1–10, (11–20)+ (Semicontinuous)
For comments on this passage, please see Second Sunday after the
Epiphany/ Year B.
Deuteronomy 5:12–15* (Paired)
For comments on this passage, please see the Ninth Sunday after the
Epiphany/Year B.
Proper 5 [10]/Year B
Proper 5 [10]/Year B 151
1 Samuel 8:4–11, (12–15), 16–20, (11:14–15)+ (Semicontinuous)
Today’s passage is the most concise and direct criticism of the idea of monarchy
in the Deuteronomic literature. The Deuteronomists were suspicious
of monarchy and thought that a less structured covenantal community