NEW TESTAMENT: Revelation 21: 1 - 6a (RCL)
Reve 21:1 (NRSV) Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying,
"See, the home of God is among mortals.
He will dwell with them as their God;
they will be his peoples,
and God himself will be with them;
4 he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away."
5 And the one who was seated on the throne said, "See, I am making all things new." Also he said, "Write this, for these words are trustworthy and true." 6 Then he said to me, "It is done! I am the Alpha and the Omega, the beginning and the end.
Colossians 1: 1 - 14 (Can. BAS)
Colo 1:9 (NRSV) For this reason, since the day we heard it, we have not ceased praying for you and asking that you may be filled with the knowledge of God's will in all spiritual wisdom and understanding, 10 so that you may lead lives worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God. 11 May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.
notes
Colossae or Colosse (also known as Chonae or Kona), was an ancient city of Phrygia, on the Lycus, which is a tributary of the Maeander River. It was situated about 12 miles above Laodicea, and near the great road from Ephesus to the Euphrates. The site, located in what is now Anatolia in Turkey, has never been excavated.
As the neighboring cities, Hierapolis and Laodicea, increased in importance, Colosse declined. There were many Jews living there, and a chief article of commerce, for which the place was renowned, was the collossinus, a peculiar wool, probably of a purple color
Letters written by Paul (or written in his name) often begin with his claim to apostleship
A careful reading of the letter reveals the author’s concern. Some Colossian Christians had become very attracted to the ascetical and religious practices of local folk religions. The exact nature of these practices is uncertain though it is clear that they contained a mixture of pagan elements and Jewish ascetical practices, combined with the worship of local and foreign deities. In an attempt to guarantee definitive protection from evil and union with God, they had blended these practices with a form of ‘angel worship.’ What resulted was a religious syncretism in which authentic Christian teachings of the gospel appeared intermingled with pagan and folk religious elements.
“bearing fruit”: For the power of the gospel to achieve results
The Colossians are being asked to endure in the face of an ominous false teaching which threatens them: see 2:8-23: “See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ
They have not only come to faith in Christ (1:4), but they have also become characterised by love towards "the saints", which may simply mean other Christians, but could mean Jewish Christians in particular. 1:5 emphasises hope. Later we hear that this hope was being unsettled by some who were making it depend on fulfilling certain rites and rules. "Truth" appears twice in this context (1:5 and 1:6) because the intrusion of mistaken ideas is part of what has been unsettling the community. The writer is wanting to say that grace, shown through Christ, is enough.
h/t an montreal.anglican.org and Wikipedia.
BTW Colosse has not yet been excavated.
1 John 3: 1 - 3 (Roman Catholic)
1Joh 3:1 (NRSV) See what love the Father has given us, that we should be called children of God; and that is what we are. The reason the world does not know us is that it did not know him. 2 Beloved, we are God's children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is. 3 And all who have this hope in him purify themselves, just as he is pure.
GOSPEL: John 11: 32 - 44 (RCL)
John 11:32 (NRSV) When Mary came where Jesus was and saw him, she knelt at his feet and said to him, "Lord, if you had been here, my brother would not have died." 33 When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. 34 He said, "Where have you laid him?" They said to him, "Lord, come and see." 35 Jesus began to weep. 36 So the Jews said, "See how he loved him!" 37 But some of them said, "Could not he who opened the eyes of the blind man have kept this man from dying?"
38 Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it. 39 Jesus said, "Take away the stone." Martha, the sister of the dead man, said to him, "Lord, already there is a stench because he has been dead four days." 40 Jesus said to her, "Did I not tell you that if you believed, you would see the glory of God?" 41 So they took away the stone. And Jesus looked upward and said, "Father, I thank you for having heard me. 42 I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me." 43 When he had said this, he cried with a loud voice, "Laz'arus, come out!" 44 The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, "Unbind him, and let him go."
Matthew 5: 1 - 12 (Roman Catholic)
Matt 5:1 (NRSV) When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:
3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4 "Blessed are those who mourn, for they will be comforted.
5 "Blessed are the meek, for they will inherit the earth.
6 "Blessed are those who hunger and thirst for righteousness, for they will be filled.
7 "Blessed are the merciful, for they will receive mercy.
8 "Blessed are the pure in heart, for they will see God.
9 "Blessed are the peacemakers, for they will be called children of God.
10 "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
11 "Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.
notes
Oriental teachers usually sat while teaching
The “mountain” is one of revelation
those who “mourn” include all who undergo life’s hard experiences, crushing disappointments, and bitter losses, and yet in conscious or mute faith turn to God for help.
the word “meek” means more than gentle, humble and trustful towards God even though outward conditions of life are not easy. It is the opposite of the self-centred, brazen attempt to be independent of God. It accepts life under God without complaint or bitterness. While in the psalm “the land” is the Promised Land (though the notions of faith and worship of God are not absent), here the phrase “the earth” (or land) is figurative: the “meek” will enter the Kingdom of God and will know all the privileges of fellowship with God.
h/t montreal.anglican.org/
Some years I have actually skipped church on All Saints Sunday because I have been afraid of hearing the standard horrible sermon on the beatitudes. What do I mean by horrible? "Let's all try to be more meek, shall we?" Or "Jesus is calling us to hunger and thirst for righteousness."
There is nothing wrong with being meek, or hungering and thirsting for righteousness, but Jesus is not exhorting those things in the beatitudes. These sentences are blessings, spoken in the indicative mood, like Walter Cronkite's closing line: "That's the way it is." Look at those verbs: "Blessed are... they shall be." The verbs are present and future indicatives all the way up until the exhortations, "Rejoice and be glad" (Matt 6:12). The words from Jesus are radical precisely because they are not commands, not exhortations, not encouragements to "become blessed." They are, instead, a statement of the world turned upside down, where those who mourn are comforted rather than abandoned or merely pitied, where those who hunger and thirst for righteousness are satisfied, not ignored or shouted down, where the meek inherit the earth rather than being ground into the dust
h/t maryhinkle.typepad.com
Saturday, October 31, 2009
Saturday, October 24, 2009
h/t http://montreal.anglican.org/comments
NEW TESTAMENT: Hebrews 7: 23 - 28 (RCL)
Hebr 7:23 (NRSV) Furthermore, the former priests were many in number, because they were prevented by death from continuing in office; 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them.
26 For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens. 27 Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself. 28 For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.
Platonism distinguished between
• a single, eternal ideal of earthly things and
• multiple transitory copies of the ideal on earth.
In vv. 23-24, the author sees “former [Temple] priests” as transitory (because individual high priests died) and Jesus as the eternal ideal (“he continues forever”, v. 24).
He has no need to sacrifice continually for his own sins and those of others (as, the author asserts, earthly high priests did) for he is “separated from sinners, and exalted” (v. 26), i.e. with the Father; in dying, he offered sacrifice “once for all” (v. 27) for our sins.
In the Qumran community, Melchizedek was regarded as an angelic, heavenly figure, and judge, who rescues the righteous.
‘king of righteousness’ ... ‘king of peace’”: These were popular etymologies of Melchizedek’s name. The author probably gives them because Melchizedek is regarded as a prototype of Jesus, the Messiah, and the messianic blessings include justice and peace:
Verse 11: “perfection”: V. 19 uses “perfect” with respect to the Law, so “perfection” here means cleansing from sin and the consequent ability to approach God, rather than priestly consecration, the meaning elsewhere in Hebrews.
Hebrews 5: 1 - 6 (Can. BAS, Roman Catholic)
Hebr 5:1 (NRSV) Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. 2 He is able to deal gently with the ignorant and wayward, since he himself is subject to weakness; 3 and because of this he must offer sacrifice for his own sins as well as for those of the people. 4 And one does not presume to take this honor, but takes it only when called by God, just as Aaron was.
5 So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him,
"You are my Son,
today I have begotten you";
6 as he says also in another place,
"You are a priest forever,
according to the order of Melchiz'edek."
7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 8 Although he was a Son, he learned obedience through what he suffered; 9 and having been made perfect, he became the source of eternal salvation for all who obey him, 10 having been designated by God a high priest according to the order of Melchiz'edek.
GOSPEL: Mark 10: 46 - 52 (all)
Mark 10:46 (NRSV) They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimae'us son of Timae'us, a blind beggar, was sitting by the roadside. 47 When he heard that it was Jesus of Nazareth, he began to shout out and say, "Jesus, Son of David, have mercy on me!" 48 Many sternly ordered him to be quiet, but he cried out even more loudly, "Son of David, have mercy on me!" 49 Jesus stood still and said, "Call him here." And they called the blind man, saying to him, "Take heart; get up, he is calling you." 50 So throwing off his cloak, he sprang up and came to Jesus. 51 Then Jesus said to him, "What do you want me to do for you?" The blind man said to him, "My teacher, let me see again." 52 Jesus said to him, "Go; your faith has made you well." Immediately he regained his sight and followed him on the way.
Jericho is the lowest permanently inhabited site on earth. It is also believed to be one of the oldest continuously inhabited cities of the world.[3][4][5]
Described in the Hebrew Bible as the "City of Palm Trees", copious springs in and around Jericho have made it an attractive site for human habitation for thousands of years
After a few centuries, it was abandoned for a second settlement, established in 6800 BC, perhaps by an invading people who absorbed the original inhabitants into their dominant culture. Artifacts dating from this period include ten skulls, plastered and painted so as to reconstitute the individuals' features.[9] These represent the first example of portraiture in art history, and it is thought that these were kept in people's homes while the bodies were buried.
Jericho is mentioned over 70 times in the Hebrew Bible.
Jesus and his disciples are now nearing the end of their journey from Caesarea Philippi (in the north) to Jerusalem: “Jericho” is some 25 km (15 miles) from Jerusalem. We have seen the disciples’ misunderstanding and blindness to Jesus’ message. Mark has told us of the healing of an unnamed blind man (8:22-26), one who is healed gradually.
Jesus orders silence on the matter, but not here: his time is approaching. For the first time, a sane person immediately proclaims Jesus’ true identity.
his receptivity of God’s healing word, “has made you well” (also meaning has saved you from impending destruction.)
Mark is suggesting that understanding of Christ’s mission has grown
Verse 47: “Son of David”: This title designates Jesus as heir of the promise made to David through Nathan:
Verse 51: “What do you want me to do for you?”: Blind Bartimaeus has seen the nature of Jesus’ kingly authority better than James and John. [JBC] Jesus may be asking what kind of help do you want me to provide to you?. Bartimaeus makes his intent clear: he wishes to understand Jesus’ teachings and to be healed of blindness; he is not seeking the political independence of Israel
NEW TESTAMENT: Hebrews 7: 23 - 28 (RCL)
Hebr 7:23 (NRSV) Furthermore, the former priests were many in number, because they were prevented by death from continuing in office; 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them.
26 For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens. 27 Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself. 28 For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.
Platonism distinguished between
• a single, eternal ideal of earthly things and
• multiple transitory copies of the ideal on earth.
In vv. 23-24, the author sees “former [Temple] priests” as transitory (because individual high priests died) and Jesus as the eternal ideal (“he continues forever”, v. 24).
He has no need to sacrifice continually for his own sins and those of others (as, the author asserts, earthly high priests did) for he is “separated from sinners, and exalted” (v. 26), i.e. with the Father; in dying, he offered sacrifice “once for all” (v. 27) for our sins.
In the Qumran community, Melchizedek was regarded as an angelic, heavenly figure, and judge, who rescues the righteous.
‘king of righteousness’ ... ‘king of peace’”: These were popular etymologies of Melchizedek’s name. The author probably gives them because Melchizedek is regarded as a prototype of Jesus, the Messiah, and the messianic blessings include justice and peace:
Verse 11: “perfection”: V. 19 uses “perfect” with respect to the Law, so “perfection” here means cleansing from sin and the consequent ability to approach God, rather than priestly consecration, the meaning elsewhere in Hebrews.
Hebrews 5: 1 - 6 (Can. BAS, Roman Catholic)
Hebr 5:1 (NRSV) Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. 2 He is able to deal gently with the ignorant and wayward, since he himself is subject to weakness; 3 and because of this he must offer sacrifice for his own sins as well as for those of the people. 4 And one does not presume to take this honor, but takes it only when called by God, just as Aaron was.
5 So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him,
"You are my Son,
today I have begotten you";
6 as he says also in another place,
"You are a priest forever,
according to the order of Melchiz'edek."
7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 8 Although he was a Son, he learned obedience through what he suffered; 9 and having been made perfect, he became the source of eternal salvation for all who obey him, 10 having been designated by God a high priest according to the order of Melchiz'edek.
GOSPEL: Mark 10: 46 - 52 (all)
Mark 10:46 (NRSV) They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimae'us son of Timae'us, a blind beggar, was sitting by the roadside. 47 When he heard that it was Jesus of Nazareth, he began to shout out and say, "Jesus, Son of David, have mercy on me!" 48 Many sternly ordered him to be quiet, but he cried out even more loudly, "Son of David, have mercy on me!" 49 Jesus stood still and said, "Call him here." And they called the blind man, saying to him, "Take heart; get up, he is calling you." 50 So throwing off his cloak, he sprang up and came to Jesus. 51 Then Jesus said to him, "What do you want me to do for you?" The blind man said to him, "My teacher, let me see again." 52 Jesus said to him, "Go; your faith has made you well." Immediately he regained his sight and followed him on the way.
Jericho is the lowest permanently inhabited site on earth. It is also believed to be one of the oldest continuously inhabited cities of the world.[3][4][5]
Described in the Hebrew Bible as the "City of Palm Trees", copious springs in and around Jericho have made it an attractive site for human habitation for thousands of years
After a few centuries, it was abandoned for a second settlement, established in 6800 BC, perhaps by an invading people who absorbed the original inhabitants into their dominant culture. Artifacts dating from this period include ten skulls, plastered and painted so as to reconstitute the individuals' features.[9] These represent the first example of portraiture in art history, and it is thought that these were kept in people's homes while the bodies were buried.
Jericho is mentioned over 70 times in the Hebrew Bible.
Jesus and his disciples are now nearing the end of their journey from Caesarea Philippi (in the north) to Jerusalem: “Jericho” is some 25 km (15 miles) from Jerusalem. We have seen the disciples’ misunderstanding and blindness to Jesus’ message. Mark has told us of the healing of an unnamed blind man (8:22-26), one who is healed gradually.
Jesus orders silence on the matter, but not here: his time is approaching. For the first time, a sane person immediately proclaims Jesus’ true identity.
his receptivity of God’s healing word, “has made you well” (also meaning has saved you from impending destruction.)
Mark is suggesting that understanding of Christ’s mission has grown
Verse 47: “Son of David”: This title designates Jesus as heir of the promise made to David through Nathan:
Verse 51: “What do you want me to do for you?”: Blind Bartimaeus has seen the nature of Jesus’ kingly authority better than James and John. [JBC] Jesus may be asking what kind of help do you want me to provide to you?. Bartimaeus makes his intent clear: he wishes to understand Jesus’ teachings and to be healed of blindness; he is not seeking the political independence of Israel
Saturday, October 17, 2009
NEW TESTAMENT: Hebrews 5: 1 - 10 (RCL)
Hebr 5:1 (NRSV) Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. 2 He is able to deal gently with the ignorant and wayward, since he himself is subject to weakness; 3 and because of this he must offer sacrifice for his own sins as well as for those of the people. 4 And one does not presume to take this honor, but takes it only when called by God, just as Aaron was.
5 So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him,
"You are my Son,
today I have begotten you";
6 as he says also in another place,
"You are a priest forever,
according to the order of Melchiz'edek."
7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 8 Although he was a Son, he learned obedience through what he suffered; 9 and having been made perfect, he became the source of eternal salvation for all who obey him, 10 having been designated by God a high priest according to the order of Melchiz'edek.
Jesus has two qualifications of a priest: divine appointment (see 5:4) and the ability to “sympathize with our weaknesses” (see 4:15).
God ... has spoken to us by a Son, ... through whom he also created the worlds”. Note the plurals. The Greek word translated as “worlds”, aion, can also mean ages. There appears to be the concept of a number of worlds, the visible and the invisible, the latter being several heavens
Hebrews 4: 14 - 16 (Can. BAS, Roman Catholic)
Hebr 4:14 (NRSV) Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. 16 Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.
5:2: The Old Testament provides no atoning sacrifice for deliberate and defiant sins (see Numbers 15:30 and Deuteronomy 17:12), only for sins committed unwittingly – by the “ignorant and wayward”
King Melchizedek of Salem, a “priest of God Most High”, brings out “bread and wine” and blesses Abram, and in return receives a tithe from him) that this mysterious priest-king was greater than either Abraham or his descendant Levi.
5:2: “deal gently”: The Greek word corresponds to a term of Stoic philosophy signifying the right mean between passion and lack of feeling.
Learning through suffering is a common motif in Greek literature.
realities that endure because they belong to the heavenly sphere, which is characterized by permanence, as opposed to the transitory realities of earth.
h/t http://montreal.anglican.org/comments/archive/blnt5l.shtml for both nt notes
GOSPEL: Mark 10: 35 - 45 (RCL)
Mark 10: (35 - 41) 42 - 45 (Roman Catholic)
Mark 10:35 (NRSV) James and John, the sons of Zeb'edee, came forward to him and said to him, "Teacher, we want you to do for us whatever we ask of you." 36 And he said to them, "What is it you want me to do for you?" 37 And they said to him, "Grant us to sit, one at your right hand and one at your left, in your glory." 38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?" 39 They replied, "We are able." Then Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared."
41 When the ten heard this, they began to be angry with James and John. 42 So Jesus called them and said to them, "You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many."
Jesus answers: you do not know the implications of what you ask. In the Old Testament, one’s “cup” (v. 38) is one’s lot assigned by God, be it blessing or condemnation. Here, Jesus is speaking of his suffering and death. To be baptised with Jesus’ baptism is to share fully in God’s ways. James and John confidently answer yes (v. 39) and accept all the consequences. Only the Father knows whom he has called to special places in the kingdom.
Jesus answers: you do not know the implications of what you ask. In the Old Testament, one’s “cup” (v. 38) is one’s lot assigned by God, be it blessing or condemnation. Here, Jesus is speaking of his suffering and death. To be baptised with Jesus’ baptism is to share fully in God’s ways. James and John confidently answer yes (v. 39) and accept all the consequences. Only the Father knows whom he has called to special places in the kingdom.
John the Baptizer calls people to baptism “with water”, thereby symbolizing recognition and confession of sin together with acceptance of God’s judgement and forgiveness.
Verse 43: “servant”: The Greek word is diakonos. A “slave”, doulos, ranked below a diakonos. Here the deacon is the highest order of ministry. By the time of 1 Timothy 3:8-13, and perhaps in Philippians 1:1, diakonos had become an ecclesiastical technical term, though elsewhere in the letters generally accepted as being by Paul diakonos means servant or minister in a general sense.
Hebr 5:1 (NRSV) Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. 2 He is able to deal gently with the ignorant and wayward, since he himself is subject to weakness; 3 and because of this he must offer sacrifice for his own sins as well as for those of the people. 4 And one does not presume to take this honor, but takes it only when called by God, just as Aaron was.
5 So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him,
"You are my Son,
today I have begotten you";
6 as he says also in another place,
"You are a priest forever,
according to the order of Melchiz'edek."
7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 8 Although he was a Son, he learned obedience through what he suffered; 9 and having been made perfect, he became the source of eternal salvation for all who obey him, 10 having been designated by God a high priest according to the order of Melchiz'edek.
Jesus has two qualifications of a priest: divine appointment (see 5:4) and the ability to “sympathize with our weaknesses” (see 4:15).
God ... has spoken to us by a Son, ... through whom he also created the worlds”. Note the plurals. The Greek word translated as “worlds”, aion, can also mean ages. There appears to be the concept of a number of worlds, the visible and the invisible, the latter being several heavens
Hebrews 4: 14 - 16 (Can. BAS, Roman Catholic)
Hebr 4:14 (NRSV) Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. 16 Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.
5:2: The Old Testament provides no atoning sacrifice for deliberate and defiant sins (see Numbers 15:30 and Deuteronomy 17:12), only for sins committed unwittingly – by the “ignorant and wayward”
King Melchizedek of Salem, a “priest of God Most High”, brings out “bread and wine” and blesses Abram, and in return receives a tithe from him) that this mysterious priest-king was greater than either Abraham or his descendant Levi.
5:2: “deal gently”: The Greek word corresponds to a term of Stoic philosophy signifying the right mean between passion and lack of feeling.
Learning through suffering is a common motif in Greek literature.
realities that endure because they belong to the heavenly sphere, which is characterized by permanence, as opposed to the transitory realities of earth.
h/t http://montreal.anglican.org/comments/archive/blnt5l.shtml for both nt notes
GOSPEL: Mark 10: 35 - 45 (RCL)
Mark 10: (35 - 41) 42 - 45 (Roman Catholic)
Mark 10:35 (NRSV) James and John, the sons of Zeb'edee, came forward to him and said to him, "Teacher, we want you to do for us whatever we ask of you." 36 And he said to them, "What is it you want me to do for you?" 37 And they said to him, "Grant us to sit, one at your right hand and one at your left, in your glory." 38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?" 39 They replied, "We are able." Then Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared."
41 When the ten heard this, they began to be angry with James and John. 42 So Jesus called them and said to them, "You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many."
Jesus answers: you do not know the implications of what you ask. In the Old Testament, one’s “cup” (v. 38) is one’s lot assigned by God, be it blessing or condemnation. Here, Jesus is speaking of his suffering and death. To be baptised with Jesus’ baptism is to share fully in God’s ways. James and John confidently answer yes (v. 39) and accept all the consequences. Only the Father knows whom he has called to special places in the kingdom.
Jesus answers: you do not know the implications of what you ask. In the Old Testament, one’s “cup” (v. 38) is one’s lot assigned by God, be it blessing or condemnation. Here, Jesus is speaking of his suffering and death. To be baptised with Jesus’ baptism is to share fully in God’s ways. James and John confidently answer yes (v. 39) and accept all the consequences. Only the Father knows whom he has called to special places in the kingdom.
John the Baptizer calls people to baptism “with water”, thereby symbolizing recognition and confession of sin together with acceptance of God’s judgement and forgiveness.
Verse 43: “servant”: The Greek word is diakonos. A “slave”, doulos, ranked below a diakonos. Here the deacon is the highest order of ministry. By the time of 1 Timothy 3:8-13, and perhaps in Philippians 1:1, diakonos had become an ecclesiastical technical term, though elsewhere in the letters generally accepted as being by Paul diakonos means servant or minister in a general sense.
Saturday, October 10, 2009
NEW TESTAMENT: Hebrews 4: 12 - 16 (RCL)
Hebrews 4: 1 - 3, 9 - 13 (Can. BAS)
Hebrews 4: 12 - 13 (Roman Catholic)
Hebr 4:1 (NRSV) Therefore, while the promise of entering his rest is still open, let us take care that none of you should seem to have failed to reach it. 2 For indeed the good news came to us just as to them; but the message they heard did not benefit them, because they were not united by faith with those who listened. 3 For we who have believed enter that rest, just as God has said,
""As in my anger I swore,
"They shall not enter my rest,' " though his works were finished at the foundation of the world. 4 For in one place it speaks about the seventh day as follows, "And God rested on the seventh day from all his works." 5 And again in this place it says, "They shall not enter my rest." 6 Since therefore it remains open for some to enter it, and those who formerly received the good news failed to enter because of disobedience, 7 again he sets a certain day-""today"-saying through David much later, in the words already quoted,
""Today, if you hear his voice,
do not harden your hearts." 8 For if Joshua had given them rest, God {Gk [he] } would not speak later about another day. 9 So then, a sabbath rest still remains for the people of God; 10 for those who enter God's rest also cease from their labors as God did from his. 11 Let us therefore make every effort to enter that rest, so that no one may fall through such disobedience as theirs.
12 Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. 13 And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.
14 Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. 16 Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.
h/t montrealanglican
4:12: “two-edged sword”: This recalls the angel placed by God at the entrance to the Garden of Eden to keep out evildoers (Genesis 3:24), and especially the word of God as a sword bringing death, from which there is no escape
4:13: These are properties only God has.
4:13: “to whom we must render an account”: Another possible translation is about whom we are speaking, but the NRSV translation is better suited to the context. A further possible rendering is with whom the Logos (Word) is present, on our behalf. It then fits with John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God”. [NJBC]
4:14: “great”: The author may use this adjective to show his superiority to a Jewish high priest. Philo calls the Logos the great high priest. [NJBC]
4:14: “high priest”: Jesus has two qualifications required of a priest: he is divinely appointed (see 5:4) and he is able to “sympathize with our weaknesses”. See also 2:17-18.
4:14: “heavens”: There appears to be here the concept of several heavens, as in 2 Corinthians 12:2 (“the third heaven”);
4:14: “confession”: 3:1 speaks of Jesus as “the apostle and high priest of our confession”. 10:22-23 suggests that the author is thinking of baptism: “let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful”.
4:16: “throne of grace”: See also 8:1 (“the throne of the Majesty in the heavens”) and 12:2 (“the throne of God”). 1:8 speaks of Jesus’ throne, but the similarity of v. 16 and 10:19-22 show that the author is thinking of the confident access to God that is assured by the redemptive work of Jesus. A scholar has written: “through Jesus Christ, the true high priest, God’s throne has become the throne of grace”. [NJBC]
GOSPEL: Mark 10: 17 - 31 (RCL)
Mark 10: 17 - 30 (Can. BAS)
Mark 10: 17 - 27 (28 - 30) (Roman Catholic)
Mark 10:17 (NRSV) As he was setting out on a journey, a man ran up and knelt before him, and asked him, "Good Teacher, what must I do to inherit eternal life?" 18 Jesus said to him, "Why do you call me good? No one is good but God alone. 19 You know the commandments: "You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother.'" 20 He said to him, "Teacher, I have kept all these since my youth." 21 Jesus, looking at him, loved him and said, "You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me." 22 When he heard this, he was shocked and went away grieving, for he had many possessions.
23 Then Jesus looked around and said to his disciples, "How hard it will be for those who have wealth to enter the kingdom of God!" 24 And the disciples were perplexed at these words. But Jesus said to them again, "Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." 26 They were greatly astounded and said to one another, "Then who can be saved?" 27 Jesus looked at them and said, "For mortals it is impossible, but not for God; for God all things are possible."
28 Peter began to say to him, "Look, we have left everything and followed you." 29 Jesus said, "Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, 30 who will not receive a hundredfold now in this age--houses, brothers and sisters, mothers and children, and fields with persecutions--and in the age to come eternal life. 31 But many who are first will be last, and the last will be first."
Verse 17: “eternal life”: This is a synonym for the kingdom of God. See 9:43-47. See also Luke 10:25. [NOAB]
Verse 18: “No one is good but God alone”: For God as good, see also Psalm 118:1-4 (Septuagint translation); 1 Chronicles 16:34; 2 Chronicles 5:13; Ezra 3:11. This is a strange statement, given the relationship between Jesus and God. This may be a testy reaction on Jesus’ part or a pedagogical device on Mark’s part regarding the identify of the Son of God. [NJBC] Only God is absolute goodness. [BlkMk]
Verse 19: The commandments are in Exodus 20:12-16 and Deuteronomy 5:16-20. [NOAB]
Verse 19: “You shall not defraud”: NJBC makes two suggestions:
• This may be a summary of the ninth and tenth commandments, or
• It may be a reference to the Korban controversy (7:9-13).
A child could, per the aural torah, declare possessions to be korban, i.e. an offering to God. He still enjoyed the use of them. At that time, the Commandment to “Honour your father and mother” was interpreted as giving parents a right to a child’s possessions. Making possessions korban circumvented a child’s obligations to his parents under the Law. Some later Jewish teachers agreed with Jesus.
BlkMk suggests that “do not defraud” is based on Leviticus 19:11, 13: “You shall not steal; you shall not deal falsely; and you shall not lie to one another ...”. The citations of the commandments are not from the Septuagint, and therefore the tradition probably goes back to a Semitic original or the gospel as orally transmitted.
Verse 20: “I have kept all these since my youth”: BlkMk offers as to all these things I have been careful since my youth. The man’s answer is modest and proper. The idea is not sinless perfection.
Verse 21: BlkMk offers was attracted to him even though the Greek literally means “loved him”. The man is all that he claims to be.
Verse 21: “sell what you own ...”: See also Matthew 6:19-21; Luke 12:33-34; 18:22; Acts 2:45; 4:32-35. Jesus spoke against abuse, not possession, of property. (In Luke 12:15, he condemns greed.) True life is not having possessions! [NOAB]
In Luke 12:33-34, Jesus says: “Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.”
To NJBC, this is better taken as a challenge to this particular man than as a general principle of Christian life or even as the basis for a superior religious state. What was so hard in this case was the invitation to forego even the privilege of almsgiving for the sake of sharing in Jesus’ life-style of dependence on God while proclaiming the coming of his kingdom.
BlkMk suggests that this may have been an invitation to join the intimate group of disciples, who could not be burdened by possessions. Mark no doubt thinks of it as a general rule for Christians, since he appends the following verses, particularly vv. 29-30.
Verse 23: As earlier, when Jesus has been speaking publicly, he further instructs the disciples in private. 4:10-20 begins: “When he was alone, those who were around him along with the twelve asked him about the parables” and 4:34 says: “he did not speak to them [the crowds] except in parables, but he explained everything in private to his disciples”. [NJBC]
Verse 24: It was supposed that wealth made possible the performance of religious duties. Jesus’ point is that by nature people do not submit to God’s rule. Note v. 15: “Whoever does not receive the kingdom as a little child will never enter it.” But sincere submission is essential to salvation. [NOAB]
Verse 24: “the disciples were perplexed”: Their bafflement stems from Jesus’ reversal of the idea that riches are a sign of divine favour. [NJBC] In Job 42:10, Yahweh restores Job’s fortunes as a sign of his return to favour.
Verse 25: A proverbial expression denoting a human impossibility. [NOAB] There is a similar rabbinic proverbial expression involving an elephant.
Verse 26: “saved”: To be saved is to enter the kingdom of God. [NOAB]
Verse 27: “for God all things are possible”: God expresses the same idea in Genesis 18:14, when Abraham asks how Sarah is to bear a child late in life. [JBC]
Verse 28: See also 1:16-20 (Simon and Andrew respond immediately to Jesus’ call to follow him). [NOAB] Note the contrast between the disciples and the rich man.
Verse 30: “in this age”: Only here is discipleship said to offer rewards in this life. To some scholars, “with persecutions” indicates that the church for which Mark was writing was being persecuted. If so, it must have been a local (rather than empire-wide) persecution.
Verse 31: See also Matthew 20:16 and Luke 13:30. NJBC sees this as saying: the rewards of discipleship greatly surpass its sacrifices, both now and in the future.
Jesus continues to teach about what it means to follow him. The man kneels as to a master; such a show of piety is abnormal. (People stood to pray.) Perhaps Jesus’ response (v. 18) is a careful one. Rabbis (teachers) were not usually addressed as “good”; only God is good. The man insists that he has always kept those of the Ten Commandments which deal with relationships among people (vv. 19-20), and Jesus believes him (“Jesus ... loved him”, v. 21), but what about his relationship with God? Jesus seems to recognize that the man puts his trust in his own piety and wealth, in his achievements, but wealth stands in the way of his gaining oneness with God – so Jesus tests him (v. 21). The man’s shock and departure (v. 22) show that Jesus is correct. Wealth was seen as a sign of God’s favour, but in the man’s case, it gets in the way of true discipleship.
But we cannot save ourselves – only God can save us (v. 27). It is “impossible” for humans to enter the Kingdom through their own efforts, even when blessed with God-given possessions, as v. 25 says in a grotesque image. Peter’s words in v. 28 carry with them a question: what is the reward of those who are faithful now? Jesus answers: those who have given up their possessions and natural family for the sake of him and of his mission will receive much: in this life, they will share in the Christian community (although they may suffer); in the “age to come” (v. 30, in the kingdom), they will have eternal life. Finally v. 31: the “first” are those who have status now; the “last” are those who have left everything. In entering the kingdom, the “last” will be God’s obvious choice for admission.
Hebrews 4: 1 - 3, 9 - 13 (Can. BAS)
Hebrews 4: 12 - 13 (Roman Catholic)
Hebr 4:1 (NRSV) Therefore, while the promise of entering his rest is still open, let us take care that none of you should seem to have failed to reach it. 2 For indeed the good news came to us just as to them; but the message they heard did not benefit them, because they were not united by faith with those who listened. 3 For we who have believed enter that rest, just as God has said,
""As in my anger I swore,
"They shall not enter my rest,' " though his works were finished at the foundation of the world. 4 For in one place it speaks about the seventh day as follows, "And God rested on the seventh day from all his works." 5 And again in this place it says, "They shall not enter my rest." 6 Since therefore it remains open for some to enter it, and those who formerly received the good news failed to enter because of disobedience, 7 again he sets a certain day-""today"-saying through David much later, in the words already quoted,
""Today, if you hear his voice,
do not harden your hearts." 8 For if Joshua had given them rest, God {Gk [he] } would not speak later about another day. 9 So then, a sabbath rest still remains for the people of God; 10 for those who enter God's rest also cease from their labors as God did from his. 11 Let us therefore make every effort to enter that rest, so that no one may fall through such disobedience as theirs.
12 Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. 13 And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.
14 Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. 16 Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.
h/t montrealanglican
4:12: “two-edged sword”: This recalls the angel placed by God at the entrance to the Garden of Eden to keep out evildoers (Genesis 3:24), and especially the word of God as a sword bringing death, from which there is no escape
4:13: These are properties only God has.
4:13: “to whom we must render an account”: Another possible translation is about whom we are speaking, but the NRSV translation is better suited to the context. A further possible rendering is with whom the Logos (Word) is present, on our behalf. It then fits with John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God”. [NJBC]
4:14: “great”: The author may use this adjective to show his superiority to a Jewish high priest. Philo calls the Logos the great high priest. [NJBC]
4:14: “high priest”: Jesus has two qualifications required of a priest: he is divinely appointed (see 5:4) and he is able to “sympathize with our weaknesses”. See also 2:17-18.
4:14: “heavens”: There appears to be here the concept of several heavens, as in 2 Corinthians 12:2 (“the third heaven”);
4:14: “confession”: 3:1 speaks of Jesus as “the apostle and high priest of our confession”. 10:22-23 suggests that the author is thinking of baptism: “let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful”.
4:16: “throne of grace”: See also 8:1 (“the throne of the Majesty in the heavens”) and 12:2 (“the throne of God”). 1:8 speaks of Jesus’ throne, but the similarity of v. 16 and 10:19-22 show that the author is thinking of the confident access to God that is assured by the redemptive work of Jesus. A scholar has written: “through Jesus Christ, the true high priest, God’s throne has become the throne of grace”. [NJBC]
GOSPEL: Mark 10: 17 - 31 (RCL)
Mark 10: 17 - 30 (Can. BAS)
Mark 10: 17 - 27 (28 - 30) (Roman Catholic)
Mark 10:17 (NRSV) As he was setting out on a journey, a man ran up and knelt before him, and asked him, "Good Teacher, what must I do to inherit eternal life?" 18 Jesus said to him, "Why do you call me good? No one is good but God alone. 19 You know the commandments: "You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother.'" 20 He said to him, "Teacher, I have kept all these since my youth." 21 Jesus, looking at him, loved him and said, "You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me." 22 When he heard this, he was shocked and went away grieving, for he had many possessions.
23 Then Jesus looked around and said to his disciples, "How hard it will be for those who have wealth to enter the kingdom of God!" 24 And the disciples were perplexed at these words. But Jesus said to them again, "Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." 26 They were greatly astounded and said to one another, "Then who can be saved?" 27 Jesus looked at them and said, "For mortals it is impossible, but not for God; for God all things are possible."
28 Peter began to say to him, "Look, we have left everything and followed you." 29 Jesus said, "Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, 30 who will not receive a hundredfold now in this age--houses, brothers and sisters, mothers and children, and fields with persecutions--and in the age to come eternal life. 31 But many who are first will be last, and the last will be first."
Verse 17: “eternal life”: This is a synonym for the kingdom of God. See 9:43-47. See also Luke 10:25. [NOAB]
Verse 18: “No one is good but God alone”: For God as good, see also Psalm 118:1-4 (Septuagint translation); 1 Chronicles 16:34; 2 Chronicles 5:13; Ezra 3:11. This is a strange statement, given the relationship between Jesus and God. This may be a testy reaction on Jesus’ part or a pedagogical device on Mark’s part regarding the identify of the Son of God. [NJBC] Only God is absolute goodness. [BlkMk]
Verse 19: The commandments are in Exodus 20:12-16 and Deuteronomy 5:16-20. [NOAB]
Verse 19: “You shall not defraud”: NJBC makes two suggestions:
• This may be a summary of the ninth and tenth commandments, or
• It may be a reference to the Korban controversy (7:9-13).
A child could, per the aural torah, declare possessions to be korban, i.e. an offering to God. He still enjoyed the use of them. At that time, the Commandment to “Honour your father and mother” was interpreted as giving parents a right to a child’s possessions. Making possessions korban circumvented a child’s obligations to his parents under the Law. Some later Jewish teachers agreed with Jesus.
BlkMk suggests that “do not defraud” is based on Leviticus 19:11, 13: “You shall not steal; you shall not deal falsely; and you shall not lie to one another ...”. The citations of the commandments are not from the Septuagint, and therefore the tradition probably goes back to a Semitic original or the gospel as orally transmitted.
Verse 20: “I have kept all these since my youth”: BlkMk offers as to all these things I have been careful since my youth. The man’s answer is modest and proper. The idea is not sinless perfection.
Verse 21: BlkMk offers was attracted to him even though the Greek literally means “loved him”. The man is all that he claims to be.
Verse 21: “sell what you own ...”: See also Matthew 6:19-21; Luke 12:33-34; 18:22; Acts 2:45; 4:32-35. Jesus spoke against abuse, not possession, of property. (In Luke 12:15, he condemns greed.) True life is not having possessions! [NOAB]
In Luke 12:33-34, Jesus says: “Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.”
To NJBC, this is better taken as a challenge to this particular man than as a general principle of Christian life or even as the basis for a superior religious state. What was so hard in this case was the invitation to forego even the privilege of almsgiving for the sake of sharing in Jesus’ life-style of dependence on God while proclaiming the coming of his kingdom.
BlkMk suggests that this may have been an invitation to join the intimate group of disciples, who could not be burdened by possessions. Mark no doubt thinks of it as a general rule for Christians, since he appends the following verses, particularly vv. 29-30.
Verse 23: As earlier, when Jesus has been speaking publicly, he further instructs the disciples in private. 4:10-20 begins: “When he was alone, those who were around him along with the twelve asked him about the parables” and 4:34 says: “he did not speak to them [the crowds] except in parables, but he explained everything in private to his disciples”. [NJBC]
Verse 24: It was supposed that wealth made possible the performance of religious duties. Jesus’ point is that by nature people do not submit to God’s rule. Note v. 15: “Whoever does not receive the kingdom as a little child will never enter it.” But sincere submission is essential to salvation. [NOAB]
Verse 24: “the disciples were perplexed”: Their bafflement stems from Jesus’ reversal of the idea that riches are a sign of divine favour. [NJBC] In Job 42:10, Yahweh restores Job’s fortunes as a sign of his return to favour.
Verse 25: A proverbial expression denoting a human impossibility. [NOAB] There is a similar rabbinic proverbial expression involving an elephant.
Verse 26: “saved”: To be saved is to enter the kingdom of God. [NOAB]
Verse 27: “for God all things are possible”: God expresses the same idea in Genesis 18:14, when Abraham asks how Sarah is to bear a child late in life. [JBC]
Verse 28: See also 1:16-20 (Simon and Andrew respond immediately to Jesus’ call to follow him). [NOAB] Note the contrast between the disciples and the rich man.
Verse 30: “in this age”: Only here is discipleship said to offer rewards in this life. To some scholars, “with persecutions” indicates that the church for which Mark was writing was being persecuted. If so, it must have been a local (rather than empire-wide) persecution.
Verse 31: See also Matthew 20:16 and Luke 13:30. NJBC sees this as saying: the rewards of discipleship greatly surpass its sacrifices, both now and in the future.
Jesus continues to teach about what it means to follow him. The man kneels as to a master; such a show of piety is abnormal. (People stood to pray.) Perhaps Jesus’ response (v. 18) is a careful one. Rabbis (teachers) were not usually addressed as “good”; only God is good. The man insists that he has always kept those of the Ten Commandments which deal with relationships among people (vv. 19-20), and Jesus believes him (“Jesus ... loved him”, v. 21), but what about his relationship with God? Jesus seems to recognize that the man puts his trust in his own piety and wealth, in his achievements, but wealth stands in the way of his gaining oneness with God – so Jesus tests him (v. 21). The man’s shock and departure (v. 22) show that Jesus is correct. Wealth was seen as a sign of God’s favour, but in the man’s case, it gets in the way of true discipleship.
But we cannot save ourselves – only God can save us (v. 27). It is “impossible” for humans to enter the Kingdom through their own efforts, even when blessed with God-given possessions, as v. 25 says in a grotesque image. Peter’s words in v. 28 carry with them a question: what is the reward of those who are faithful now? Jesus answers: those who have given up their possessions and natural family for the sake of him and of his mission will receive much: in this life, they will share in the Christian community (although they may suffer); in the “age to come” (v. 30, in the kingdom), they will have eternal life. Finally v. 31: the “first” are those who have status now; the “last” are those who have left everything. In entering the kingdom, the “last” will be God’s obvious choice for admission.
Saturday, October 3, 2009
NEW TESTAMENT: Hebrews 1: 1 - 4, 2: 5 - 12 (RCL)
Hebrews 1: 1 - 4, 2: 9 - 11 (Can. BAS)
Hebrews 2: 9 - 11 (Roman Catholic)
Hebr 1:1 (NRSV) Long ago God spoke to our ancestors in many and various ways by the prophets, 2 but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. 3 He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs.
2:5 Now God did not subject the coming world, about which we are speaking, to angels. 6 But someone has testified somewhere,
"What are human beings that you are mindful of them,
or mortals, that you care for them?
7 You have made them for a little while lower than the angels;
you have crowned them with glory and honor,
8 subjecting all things under their feet."
Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, 9 but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.
10 It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings. 11 For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters, 12 saying,
"I will proclaim your name to my brothers and sisters,
in the midst of the congregation I will praise you."
Comments h/t montrealanglican.org
The author contrasts the old and new ways of God: that of “long ago” and that “in these last days” (1:2), our era, the one between Christ’s first and second coming. God spoke then to the ancestors of Israel, our spiritual ancestors; in this era he speaks to us; then he spoke through “prophets” (1:1, including Moses); now he speaks through “a Son” (1:2), the one who is Son. A priest mediated and purified. Christ shared in (and mediated) creation of the “worlds” (in Jewish cosmology, the earth and the heavens) and is “heir” of God. Jesus (“He”, 1:3) shows us something of God’s greatness, and is an exact image, icon, of God. He continues to sustain all that is created. Jesus purified us of our sins through his death; he was then exalted in returning to the Father. Since before time and now he is “much superior to angels” (1:4), to other heavenly beings, being God.
In Judaism, angels controlled the world (2:5), and priests were seen as angels. The quotation in 2:6-8 is Psalm 8:4-6; to the author, who wrote Psalms is immaterial (2:6): the psalm is the word of God. These verses say humans are superior to nature, but here they are used to refer to Jesus, possibly because “human beings” was translated son of man in the contemporary translation. All creation is under our control (2:8) but now we only see this in Jesus: he for a time humbled himself in becoming human, so that he might die for the sake of all. Jesus’ exaltation (“crowned”, 2:9) is a consequence of his death. Then 2:10: it was in accordance with God’s plan to save all people that Jesus should complete God’s action (“make ... perfect”); Jesus is the forerunner for all of us in being with God forever.
Note 2:1-3, the reason for writing the book: we must pay greater attention to what we have heard, so that we do not drift away from it. If Christ’s message is valid, and deviations from God’s ways lead to punishment, how can we escape judgement if we ignore salvation through Christ?
1:2: “through whom he also created ...”: Christ was mediator (agent) in creation. In the Old Testament (and the Apocrypha), this is the role of personified Wisdom: in Proverbs 8:30-31, Lady Wisdom says: “was beside him [God], like a master worker; and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race”. See also Wisdom of Solomon 7:22. [NJBC]
1:2: “worlds”: Several worlds, both visible and invisible. The invisible worlds are the heavens.
1:3-4: Possibly a liturgical hymn. Similar wording occurs elsewhere in the New Testament. [NJBC]
1:3: “reflection”: The Greek word can also mean radiance. NJBC notes that reflection is more likely here; it is an echo of Wisdom of Solomon 7:26. Again, “exact imprint” is also found in Wisdom of Solomon 7:26 (translated as “spotless mirror” in the NRSV).
1:3: “sustains”: The Greek word also has the sense of guides. Jesus’ sonship and priesthood are the basis for salvation.
1:3: “at the right hand ...”: Jesus fulfills Psalm 110:1: “The LORD says to my lord, ‘Sit at my right hand until I make your enemies your footstool’”. Glorification is always mentioned immediately after mention of the resurrection. [NJBC]
1:4: “name”: In Semitic thought, a change in name indicated a change in the person who received it. Here the new name is Son: see v. 5. [NJBC]
1:5-14: A demonstration, based on quotations from the Old Testament, that while angels are in divine service, Christ is superior to them. [CAB]
2:1-4: Christ being superior to angels places a greater obligation on those to whom the faith has been handed down by eye witnesses to Jesus’ life. Failure to keep to the faith will have dire consequences. [NOAB]
GOSPEL: Mark 10: 2 - 16 (RCL)
Mark 10: 2 - 12 (13 - 16) (Roman Catholic)
Mark 10:2 (NRSV) Some Phar'isees came, and to test him they asked, "Is it lawful for a man to divorce his wife?" 3 He answered them, "What did Moses command you?" 4 They said, "Moses allowed a man to write a certificate of dismissal and to divorce her." 5 But Jesus said to them, "Because of your hardness of heart he wrote this commandment for you. 6 But from the beginning of creation, "God made them male and female.' 7 "For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh.' So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate."
10 Then in the house the disciples asked him again about this matter. 11 He said to them, "Whoever divorces his wife and marries another commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery."
13 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. 14 But when Jesus saw this, he was indignant and said to them, "Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. 15 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it." 16 And he took them up in his arms, laid his hands on them, and blessed them.
Comments
h/t montrealanglican
Jesus is now in Judea (or east of the Jordan, in Perea.) Mosaic law permitted a man to divorce his wife (but not a woman her husband) for cause, but the grounds were unclear. The Pharisees were divided re the legality of divorce as well as the grounds for it, so their question is a trap. Deuteronomy 24:1-4 says (in part) that a man may simply “write a certificate of dismissal” (v. 4), without legal proceedings. (That book was seen as Moses’ teaching.) In vv. 5-8, Jesus says: Moses allowed divorce as a concession to human weakness, but God’s original plan was that marriage be for life: man and wife are “one flesh”; my stance is God’s plan, not Mosaic law. In this plan, remarriage is either literally “adultery” (vv. 11-12) or a deviation from God’s ways. (Sometimes a wife, in effect, divorced her husband. Elsewhere Jesus accepts that a man may divorce an unfaithful wife.)
Vv. 13-16 tell about the kingdom of God and the kind of people who will be admitted to it. People wish Jesus to “touch” (v. 13) their children, to lay hands on them and bless them (v. 16). Jesus is “indignant” (v. 14) at the disciples’ inability to understand him and the nature of the Kingdom. Children are receptive; a child has no status and makes no claim to power. Whoever is not receptive to God’s gifts will not enter the kingdom. There is no place there for human status and power.
Hebrews 1: 1 - 4, 2: 9 - 11 (Can. BAS)
Hebrews 2: 9 - 11 (Roman Catholic)
Hebr 1:1 (NRSV) Long ago God spoke to our ancestors in many and various ways by the prophets, 2 but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. 3 He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs.
2:5 Now God did not subject the coming world, about which we are speaking, to angels. 6 But someone has testified somewhere,
"What are human beings that you are mindful of them,
or mortals, that you care for them?
7 You have made them for a little while lower than the angels;
you have crowned them with glory and honor,
8 subjecting all things under their feet."
Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, 9 but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.
10 It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings. 11 For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters, 12 saying,
"I will proclaim your name to my brothers and sisters,
in the midst of the congregation I will praise you."
Comments h/t montrealanglican.org
The author contrasts the old and new ways of God: that of “long ago” and that “in these last days” (1:2), our era, the one between Christ’s first and second coming. God spoke then to the ancestors of Israel, our spiritual ancestors; in this era he speaks to us; then he spoke through “prophets” (1:1, including Moses); now he speaks through “a Son” (1:2), the one who is Son. A priest mediated and purified. Christ shared in (and mediated) creation of the “worlds” (in Jewish cosmology, the earth and the heavens) and is “heir” of God. Jesus (“He”, 1:3) shows us something of God’s greatness, and is an exact image, icon, of God. He continues to sustain all that is created. Jesus purified us of our sins through his death; he was then exalted in returning to the Father. Since before time and now he is “much superior to angels” (1:4), to other heavenly beings, being God.
In Judaism, angels controlled the world (2:5), and priests were seen as angels. The quotation in 2:6-8 is Psalm 8:4-6; to the author, who wrote Psalms is immaterial (2:6): the psalm is the word of God. These verses say humans are superior to nature, but here they are used to refer to Jesus, possibly because “human beings” was translated son of man in the contemporary translation. All creation is under our control (2:8) but now we only see this in Jesus: he for a time humbled himself in becoming human, so that he might die for the sake of all. Jesus’ exaltation (“crowned”, 2:9) is a consequence of his death. Then 2:10: it was in accordance with God’s plan to save all people that Jesus should complete God’s action (“make ... perfect”); Jesus is the forerunner for all of us in being with God forever.
Note 2:1-3, the reason for writing the book: we must pay greater attention to what we have heard, so that we do not drift away from it. If Christ’s message is valid, and deviations from God’s ways lead to punishment, how can we escape judgement if we ignore salvation through Christ?
1:2: “through whom he also created ...”: Christ was mediator (agent) in creation. In the Old Testament (and the Apocrypha), this is the role of personified Wisdom: in Proverbs 8:30-31, Lady Wisdom says: “was beside him [God], like a master worker; and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race”. See also Wisdom of Solomon 7:22. [NJBC]
1:2: “worlds”: Several worlds, both visible and invisible. The invisible worlds are the heavens.
1:3-4: Possibly a liturgical hymn. Similar wording occurs elsewhere in the New Testament. [NJBC]
1:3: “reflection”: The Greek word can also mean radiance. NJBC notes that reflection is more likely here; it is an echo of Wisdom of Solomon 7:26. Again, “exact imprint” is also found in Wisdom of Solomon 7:26 (translated as “spotless mirror” in the NRSV).
1:3: “sustains”: The Greek word also has the sense of guides. Jesus’ sonship and priesthood are the basis for salvation.
1:3: “at the right hand ...”: Jesus fulfills Psalm 110:1: “The LORD says to my lord, ‘Sit at my right hand until I make your enemies your footstool’”. Glorification is always mentioned immediately after mention of the resurrection. [NJBC]
1:4: “name”: In Semitic thought, a change in name indicated a change in the person who received it. Here the new name is Son: see v. 5. [NJBC]
1:5-14: A demonstration, based on quotations from the Old Testament, that while angels are in divine service, Christ is superior to them. [CAB]
2:1-4: Christ being superior to angels places a greater obligation on those to whom the faith has been handed down by eye witnesses to Jesus’ life. Failure to keep to the faith will have dire consequences. [NOAB]
GOSPEL: Mark 10: 2 - 16 (RCL)
Mark 10: 2 - 12 (13 - 16) (Roman Catholic)
Mark 10:2 (NRSV) Some Phar'isees came, and to test him they asked, "Is it lawful for a man to divorce his wife?" 3 He answered them, "What did Moses command you?" 4 They said, "Moses allowed a man to write a certificate of dismissal and to divorce her." 5 But Jesus said to them, "Because of your hardness of heart he wrote this commandment for you. 6 But from the beginning of creation, "God made them male and female.' 7 "For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh.' So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate."
10 Then in the house the disciples asked him again about this matter. 11 He said to them, "Whoever divorces his wife and marries another commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery."
13 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. 14 But when Jesus saw this, he was indignant and said to them, "Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. 15 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it." 16 And he took them up in his arms, laid his hands on them, and blessed them.
Comments
h/t montrealanglican
Jesus is now in Judea (or east of the Jordan, in Perea.) Mosaic law permitted a man to divorce his wife (but not a woman her husband) for cause, but the grounds were unclear. The Pharisees were divided re the legality of divorce as well as the grounds for it, so their question is a trap. Deuteronomy 24:1-4 says (in part) that a man may simply “write a certificate of dismissal” (v. 4), without legal proceedings. (That book was seen as Moses’ teaching.) In vv. 5-8, Jesus says: Moses allowed divorce as a concession to human weakness, but God’s original plan was that marriage be for life: man and wife are “one flesh”; my stance is God’s plan, not Mosaic law. In this plan, remarriage is either literally “adultery” (vv. 11-12) or a deviation from God’s ways. (Sometimes a wife, in effect, divorced her husband. Elsewhere Jesus accepts that a man may divorce an unfaithful wife.)
Vv. 13-16 tell about the kingdom of God and the kind of people who will be admitted to it. People wish Jesus to “touch” (v. 13) their children, to lay hands on them and bless them (v. 16). Jesus is “indignant” (v. 14) at the disciples’ inability to understand him and the nature of the Kingdom. Children are receptive; a child has no status and makes no claim to power. Whoever is not receptive to God’s gifts will not enter the kingdom. There is no place there for human status and power.
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