NEW TESTAMENT: Hebrews 2: 10 - 18 (RCL)

Hebr 2:10 (NRSV) 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."
13 And again,
"I will put my trust in him."
And again,
"Here am I and the children whom God has given me."
14 Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is, the devil, 15 and free those who all their lives were held in slavery by the fear of death. 16 For it is clear that he did not come to help angels, but the descendants of Abraham. 17 Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. 18 Because he himself was tested by what he suffered, he is able to help those who are being tested.



Hebrews 2:10-18
To ancients, the present world was controlled by angels; however, the “coming world” (v. 5), the way of being beyond time, was not. The author sees the source of the quotation in vv. 6-8 as irrelevant, for all scripture is to him the word of God. As translated here it shows that God has made humans, in this earthly life, inferior to angels; however in eternal life humans will be superior to “all things” (including angels.) We do not see this now (“as it is”, v. 8), but “we do see Jesus” (v. 9) – who became human temporarily, and is now exalted (“crowned”) as a consequence of dying. He died so that, as God’s gift to us, he might take on our deaths. (See v. 14: Jesus, in sharing our humanity, destroyed the “devil”, who caused death to be separation from God.) God is creator of all things; they exist for his purposes (v. 10). It was per God’s saving plan (“It was fitting”) that God, in bringing many of us to share eternal life, should bring Jesus, the one who goes before us (into eternal life) and points the way for us (“pioneer”), to the completion of his mission “through sufferings”.
We share with him (“the one who sanctifies”, v. 11, sets us apart, for God’s plans) the same “Father” (God, and also proto-human, Adam) through the birth of Jesus. This the author demonstrates by quoting from three psalms (vv. 12-13). The glorified Christ praises God in the midst of the “congregation”, ekklesia, church. Perhaps in v. 13 the author alludes to the context in Isaiah: there Isaiah states the trustworthiness of God’s word – that others have rejected. (In v. 14, “flesh” is human nature, in its weakness.) Hellenistic Judaism held that God did not plan for humans to die, that the devil introduced death into the world. Jesus came to help believers (“descendants ...”, v. 16), not angels. Christ, as compassionate and trustworthy “high priest” (v. 17) ended severance from God in death, through removing sin. Jesus was “tested” (v. 18), tempted to desert his mission throughout his life, so he is able to help those whose faith is weakened now.


Galatians 3: 23 - 25, 4: 4 - 7 (ECUSA)

Gala 3:23 (NRSV) Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian,

4:4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 in order to redeem those who were under the law, so that we might receive adoption as children. 6 And because you are children, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" 7 So you are no longer a slave but a child, and if a child then also an heir, through God.


Colossians 3: 12 - 17 (18 - 21) (Roman Catholic)

Colo 3:12 (NRSV) As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. 13 Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. 14 Above all, clothe yourselves with love, which binds everything together in perfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. 16 Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. 17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. 18 Wives, be subject to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and never treat them harshly. 20 Children, obey your parents in everything, for this is your acceptable duty in the Lord. 21 Fathers, do not provoke your children, or they may lose heart.


GOSPEL: Matthew 2: 13 - 23 (RCL)
Matthew 2: 13 - 15, 19 - 23 (Can. BAS, Roman Catholic)

Matt 2:13 (NRSV) Now after they had left, an angel of the Lord appeared to Joseph in a dream and said, "Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Her'od is about to search for the child, to destroy him." 14 Then Joseph got up, took the child and his mother by night, and went to Egypt, 15 and remained there until the death of Her'od. This was to fulfill what had been spoken by the Lord through the prophet, "Out of Egypt I have called my son."
16 When Her'od saw that he had been tricked by the wise men, he was infuriated, and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men. 17 Then was fulfilled what had been spoken through the prophet Jeremi'ah:
18 "A voice was heard in Ra'mah,
wailing and loud lamentation,
Rachel weeping for her children;
she refused to be consoled, because they are no more."
19 When Her'od died, an angel of the Lord suddenly appeared in a dream to Joseph in Egypt and said, 20 "Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child's life are dead." 21 Then Joseph got up, took the child and his mother, and went to the land of Israel. 22 But when he heard that Archela'us was ruling over Judea in place of his father Her'od, he was afraid to go there. And after being warned in a dream, he went away to the district of Galilee. 23 There he made his home in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, "He will be called a Nazore'an."


“Wise men from the East” (v. 1) came to Herod the Great asking “‘Where is the child who has been born king of the Jews?’” (v. 2) They have visited “the child with Mary” (v. 11). “paid him homage” and “offered him gifts”. They have now returned to “their own country” (v. 12). A divine messenger warns Joseph to flee with his family. The wise men “tricked” (v. 16) Herod by leaving “by another road” (v. 12). In Hosea, “my son” (v. 15) is Israel, the people of God. A verse that recalled God’s acts to save Israel from bondage is now applied to Jesus, he who offers to save all people. (Herod has all the infants in the Bethlehem area killed because he fears that Jesus may succeed to his throne, rather than a son of his.) In Jeremiah (v. 18), Rachel weeps over the exile of her sons; a mother’s grief is unique. V. 20 is much like God’s words to Moses, as he sends him to lead Israel out of bondage. Jesus is the new leader of God’s people. Herod Antipas, Herod the Great’s son, governed “Galilee” (v. 22) benignly compared to the way his brother “Archelaus” governed Judea. Joseph may also have chosen to make his home in “Nazareth” (v. 23) because he could find work on the reconstruction of neighbouring Sepphoris. The quotation is not from the Old Testament. Perhaps Matthew is provoking his readers to think; perhaps he harks back to Isaiah 11:1: “a branch [nezer] shall grow” out of Jesse’s “roots”. David was Jesse’s son.

h/t montreal anglican


John 1: 1 - 18 (ECUSA)

John 1:1 (NRSV) In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth. 15 (John testified to him and cried out, "This was he of whom I said, "He who comes after me ranks ahead of me because he was before me.'") 16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son, who is close to the Father's heart, who has made him known.

NEW TESTAMENT: Colossians 1: 11 - 20 (all)

Colo 1:11 (NRSV) 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.
15 He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers--all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.

h/t montreal anglican


The author has heard of the trust in Christ his readers have because of their hope of eternal life. “This hope ... is bearing fruit and growing ... from the day you ... truly comprehended the grace of God” (his freely given gift of love expressed in Christ, vv. 5-6). So he prays for them that they may experience God’s ways to the full, leading the ethical lives God expects, and growing in knowledge of him (v. 10). Faced with deviant teaching, may God make them “strong” (v. 11) and “prepared to endure everything”. God (in Christ) has “rescued us” (v. 13) from the power of evil (“darkness”) and moved us to Christ’s realm, enabling us to share with others in the “inheritance” (v. 12, in being God’s children).
Vv. 15-20 is a hymn about Christ (“He”); he is how we see (and access) God (“image”). Angelology was popular at the time; “thrones ...” (v. 16) were orders of angels; each was “created”, had its origin “in him”, and exists “for him”; any power they have is subordinate to Christ’s. The whole of creation, both heavenly and earthly, were created “through him” (v. 16), with his participation. He is the “firstborn” (v. 18), the inheritor from the Father, of created-ness; he governs it and is the cohesive power of the universe (v. 17). He existed “before all things”, before the first creative act. Greeks saw the “head” (v. 18) as the body’s source of life and growth. Christ is this to the Church, and “head” of it in the modern sense. He is “the beginning”, the nucleus of restoration of humanity to union with God, of the new created-ness. In his death (“blood of his cross”, v. 20), resurrection, and ascension to the Father, he is the forerunner (“firstborn”, v. 18) of our elevation to being with the Father, of our reconciliation with the Father (v. 20). Christians at Colossae tried to find ultimate power and truth in various deities, but in Christ all power and ultimate truth is present (v. 19).


GOSPEL: Luke 23: 33 - 43 (RCL)
Luke 23: 35 - 43 (Roman Catholic)

Luke 23:33 (NRSV) When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, "Father, forgive them; for they do not know what they are doing." And they cast lots to divide his clothing. 35 And the people stood by, watching; but the leaders scoffed at him, saying, "He saved others; let him save himself if he is the Messiah of God, his chosen one!" 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, "If you are the King of the Jews, save yourself!" 38 There was also an inscription over him, "This is the King of the Jews."
39 One of the criminals who were hanged there kept deriding him and saying, "Are you not the Messiah? Save yourself and us!" 40 But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong." 42 Then he said, "Jesus, remember me when you come into your kingdom." 43 He replied, "Truly I tell you, today you will be with me in Paradise."


Luke fills the crucifixion scene with details typical of his portrayal of Jesus. He is crucified with the two criminals surrounding him, fulfilling Jesus' own prediction at the supper table: "For I tell you that the scripture must be fulfilled in me, namely, 'He was counted among the wicked"' (23:37). Just as Jesus had repeatedly taught his disciples not to respond to violence with more violence and to be forgiving (6:27-36), so he forgives the very men who had condemned him and who drive the stakes into his body (23:34).
When one of the crucified criminals joins in the chorus of derision that accompanies Jesus to his death, the other confesses his sin and asks for mercy (23:39-43). It is Luke's prescription for authentic conversion as exemplified in the story of publican and the sinner (18:9-14) and so Jesus promises this man not only forgiveness but a place at his side that very day as his journey to God triumphantly reaches its home in paradise. The moment of Jesus' death is charged with drama. As a sign of the terrible power of death, the sun's light is eclipsed and darkness grips "the whole land" (23:44). The Temple veil covering the entrance to the Holy of Holies is torn in two--as if to say that even God's presence leaves the people. This is, indeed, the "hour of darkness".
From the midst of these terrible omens comes Jesus' piercing voice, his life breath poured out in a final prayer: "Father, into your hands I commend my spirit." (23:46). The words are from Psalm 31 (verse 6) and express the core of Jesus' being--his unshakable trust in God, a trust that death itself could not destroy.
His death has an immediate impact. The Roman centurion who had overseen his execution is struck to the heart by the manner of Jesus' death, the first of an endless stream of believers touched by the cross of Christ. "This man was truly just", he acclaims. The wording of his confession fits perfectly with Luke's portrayal of Jesus in the passion. Jesus the martyr prophet was indeed a "just" man: totally committed to God's cause; willing to face death for the sake of the gospel.
Luke also uniquely describes the impact of Jesus' death on the bystanders. The people who had walked the way of the cross with Jesus (23:27) and now witness his death return "beating their breasts"--a sign of repentance (23:48). And standing at a distance are those "who knew" Jesus (Luke's subtle way of inching the frightened and scattered disciples back into the story?) and the faithful women "who had followed him from Galilee" (23:49). The gathering of the community which would burst into life after the resurrection already begins, at the very moment of Jesus' life-giving death.


John 12: 9 - 19 (Can. BAS)

John 12:9 (NRSV) When the great crowd of the Jews learned that he was there, they came not only because of Jesus but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests planned to put Lazarus to death as well, 11 since it was on account of him that many of the Jews were deserting and were believing in Jesus.
12 The next day the great crowd that had come to the festival heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, shouting,
""Hosanna!
Blessed is the one who comes in the name of the Lord-
the King of Israel!"
14 Jesus found a young donkey and sat on it; as it is written:
15 "Do not be afraid, daughter of Zion.
Look, your king is coming,
sitting on a donkey's colt!" 16 His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things had been written of him and had been done to him. 17 So the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to testify. 18 It was also because they heard that he had performed this sign that the crowd went to meet him. 19 The Pharisees then said to one another, "You see, you can do nothing. Look, the world has gone after him!"


The so-called “triumphal entry” of our Lord into Jerusalem is anything but a triumph, as we can see from the tears shed by our Lord in Luke’s parallel account (Luke 19:41-44). Those who enthusiastically welcome Jesus to Jerusalem as the “King of Israel” are some of the same people who, in a week’s time, will be crying out, “We have no king, but Caesar!” (John 19:15). Those who cry out, “Hosanna!” (Save now!) in our text, will be shouting, “He saved others. Let him save himself if he is the Christ of God, his chosen one!” (Luke 23:35). It is not a triumphal entry at all, but nonetheless it is a very significant event in the life of our Lord and in the history of the nation Israel. This is one of the very few events which is recorded by all four Gospels in the New Testament. Let us seek to learn what is so important about this “un-triumphal entry,” and endeavor to understand and apply what God intends for us to learn from it.
The Uniqueness of John’s
Account of the “Un-Triumphal Entry”
John’s account of our Lord’s final appearance in Jerusalem is indeed unique when compared with the accounts of the Synoptic Gospels (Matthew, Mark, and Luke). For example, Luke’s Gospel makes a point of tracing our Lord’s steps as He makes His way toward Jerusalem (9:51, 53; 13:22, 33-34; 17:11; 18:31; 19:11, 28). Before His arrival at Jerusalem, we read of Jesus in Jericho, where He healed a blind man (Luke 18:35-43), and invited Himself to the home of Zaccheus, the tax-collector (19:1-10).
It is very different in John’s Gospel. Very few details are given concerning our Lord’s ministry in the weeks that precede His final appearance in Jerusalem. We know He healed the man born blind (John 9), and that He taught about the Good Shepherd (John 10). He also made a quick and dangerous trip to Bethany, less than two miles from Jerusalem, where He raised Lazarus from the dead (John 11). But in John’s Gospel, much of our Lord’s time was spent away from Jerusalem, in out of the way places, to prevent the religious leaders in Jerusalem from taking His life before it was “His time” (see 10:40-42; 11:54). John virtually passes over the ministry of our Lord in these remote places in the weeks preceding Passover.
The “triumphal entry” itself is not described in great detail in our text. At best, John devotes but 11 verses to our Lord’s dramatic entry into Jerusalem before His final Passover celebration there. Matthew’s account has 17 verses, Mark’s 18 verses, and Luke’s Gospel 21 verses. John does not tell his readers how Jesus prearranged for two of His disciples to procure the donkey and its colt. John does not tell us that the Pharisees insist Jesus silence those who are praising Him, and that Jesus refuses, indicating that if He does so the “rocks would cry out” (Luke 19:39-40). John does not report our Lord’s weeping over Jerusalem (Luke 19:41-44), or His cursing of the barren fig tree (Mark 11:12-14, 20-26). And, strangely, John does not mention our Lord’s cleansing of the temple (see Matthew 21:12-13), nor does he inform us concerning our Lord’s miracles of healings, performed in the temple that final week of His ministry (Matthew 21:14).
John does not record any of the parables Jesus taught this final week of His earthly life and ministry, nor does he record any of our Lord’s numerous debates with His opponents. The so-called “Olivet Discourse” (see Matthew 24:3–25:6; Mark 13:3-37; Luke 21:5-36), which deals with prophecy concerning the last days, is not found in John. John covers the public ministry of our Lord during His final week in Jerusalem in one chapter (12), while the Synoptics take considerably more time and space. The agonizing prayer of our Lord in the Garden of Gethsemane (e.g., Matthew 26:36-46) is not mentioned by John. John 13-17 is the private ministry of our Lord to His disciples, not found in the Synoptics. Chapter 18 takes up with the arrest of Jesus, then moves right into the trials, condemnation, and execution of Jesus.
John limits his focus to three important incidents which occur in the final week of our Lord’s earthly ministry: (1) Mary’s anointing of Jesus in preparation for His burial (12:1-8); (2) Jesus’ “Triumphal Entry” (12:9-19); and (3) the request of the Greeks to meet with Jesus (12:20-26). He concludes with a divine explanation of human unbelief, rooted in the Old Testament Scriptures and in the words of our Lord Himself (12:27-50).

NEW TESTAMENT: 2 Thessalonians 3: 6 - 13 (RCL)
2 Thessalonians 3: 7 - 12 (Roman Catholic)

h/t montreal anglican

2The 3:6 (NRSV) Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. 7 For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8 and we did not eat anyone's bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9 This was not because we do not have that right, but in order to give you an example to imitate. 10 For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11 For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13 Brothers and sisters, do not be weary in doing what is right.


The author comes to the concluding section of his letter, written to counter the false belief that Christ will come again soon. Writing in Paul’s name, he has asked all members of the church at Thessalonica to pray for him and for those who work with him “so that the word of the Lord may spread rapidly” (v. 1), and that they may be rescued from those who oppose God’s ways, especially those who teach falsehoods. God will “strengthen ... and guard” (v. 3) members of the community from the Devil. May Christ direct them to love for God and to “the steadfastness of Christ” (v. 5).

Now the author orders the members to avoid those who, believing that the era will end soon, “are living in idleness” (v. 6) – probably living off the material support of others and failing to spread Christ’s message. (The Greek suggests that these people are disorderly.) They also fail to adhere to the “tradition”, the teachings handed down from the apostles. Paul (“us”) is proposed as an example to imitate: he had the “right” (v. 9) to be financially supported by the community (thus freeing him to spend all his time spreading the good news) yet he earned his living (as a tentmaker). V. 10b is strong language! It has been reported that those who are idle are in fact “busybodies” (v. 11), disturbing others and meddling in their affairs. If any continue to preach the imminent arrival of Christ or to be idle (“do not obey ...”, v. 14), avoid them and shame them (perhaps they will see the error of their ways). Even so, love them as members of the community (v. 15). In vv. 16-18, the author prays that his readers may have Christ’s peace, and certifies the letter as genuine.

Verse 13: In Galatians 6:9, Paul says: “So let us not grow weary in doing what is right ...”. See also Ephesians 4:28. [CAB]
Verse 14: “have nothing to do with them”: In Romans 16:17, Paul says to his readers: “I urge you, brothers and sisters, to keep an eye on those who cause dissensions and offenses, in opposition to the teaching that you have learned; avoid them”.




GOSPEL: Luke 21: 5 - 19 (all)

Luke 21:5 (NRSV) When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6 "As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down."
7 They asked him, "Teacher, when will this be, and what will be the sign that this is about to take place?" 8 And he said, "Beware that you are not led astray; for many will come in my name and say, "I am he!' and, "The time is near!' Do not go after them.
9 "When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately." 10 Then he said to them, "Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.
12 "But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13 This will give you an opportunity to testify. 14 So make up your minds not to prepare your defense in advance; 15 for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. 16 You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17 You will be hated by all because of my name. 18 But not a hair of your head will perish. 19 By your endurance you will gain your souls.


Our reading is from the last story about Jesus teaching in the Temple. He foretells its destruction (“thrown down”, v. 6) – an event then some 40 years in the future. At that time, Roman legions (“armies”, v. 20) surrounded the city. In Jesus’ time, people were concerned about when the world would end, and what signs would indicate “this is about to take place” (v. 7). Jesus begins to answer, in terms drawn from prophetic books (Micah, Jeremiah, Hosea, Joel, vv. 8-11) and brought together in contemporary books (e.g. 2 Esdras). He adds “the end will not follow immediately” (v. 9), and then diverts to issues that matter now: the treatment his followers will receive, and how they should react to it (vv. 12-19). (“The time”, v. 8, is the time chosen by God for the end of the era.)
They will be treated as he has been: they will be accused of heresy in “synagogues” (v. 12) and be brought before civil courts (“prisons”). On these occasions, be yourselves (the word translated “prepare ... in advance”, v. 14, literally means practise a gesture or rehearse a dance); take this “an opportunity to testify” (v. 13, to tell the good news). Following Christ entails suffering – betrayal (v. 16) and being “hated” (v. 17). Perseverance under duress will gain you eternal life (v. 19). In vv. 20-27, Jesus combines prophecy (when Jerusalem was invaded, Christians did flee across the Jordan) and more images drawn from prophetic and contemporary books (“desolation”, v. 20; vv. 23-26). We do not know whether to take these images literally or symbolically. Jesus, the “Son of Man” (v. 27), will then come again. True disciples should then “stand up and raise your heads” (v. 28) for you will soon have eternal life (“redemption”). So (vv. 34-36), be prepared for this day, “praying that you may have the strength to escape”, to avoid the fate of the ungodly.

NEW TESTAMENT: 2 Timothy 4: 6 - 8, 16 - 18 (all)

2Tim 4:6 (NRSV) As for me, I am already being poured out as a libation, and the time of my departure has come. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me but also to all who have longed for his appearing.

16 At my first defense no one came to my support, but all deserted me. May it not be counted against them! 17 But the Lord stood by me and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion's mouth. 18 The Lord will rescue me from every evil attack and save me for his heavenly kingdom. To him be the glory forever and ever. Amen.

Paul’s death will pay homage to God and will contribute to the saving of others. Like a prize boxer and a runner, he has completed the event, i.e. his ministry; he has preserved and guarded “the faith” (v. 7) handed down to him. Jews wore crowns or wreaths in joy and honour; in Greece, winners of athletic meets wore them. Paul will receive his – as will other Christians – when Christ comes again (“his appearing”, v. 8). As Jesus was deserted as death approached, so is Paul almost alone: “only Luke is with me” (v. 11). At his first trial or hearing (“defence”, v. 16), “all deserted” him – all but Christ, who helped him proclaim the good news to all, both present and beyond. Then Paul was rescued “from the lion’s mouth” (v. 17), from violent death. Christ will rescue him from the devil’s onslaughts (but likely not from physical death). After final personal messages (vv. 19-21), the author prays that Christ may be with Timothy; may God’s “grace” (v. 22), his freely-given gift of love, be with the members of Timothy’s community.

Verse 13: “books ... parchments”: The “books” are papyrus scrolls, the then current writing material. The “parchments” are scrolls made out of animal skin, usually from sheep or goats. [CAB] Paul exercises the philosophic virtue of self-sufficiency: 1 Timothy 6:6-8 says: “Of course, there is great gain in godliness combined with contentment; for we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these”. [NJBC]


GOSPEL: Luke 18: 9 - 14 (all)

Luke 18:9 (NRSV) He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: 10 "Two men went up to the temple to pray, one a Phar'isee and the other a tax collector. 11 The Phar'isee, standing by himself, was praying thus, "God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. 12 I fast twice a week; I give a tenth of all my income.' 13 But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, "God, be merciful to me, a sinner!' 14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted."


h/t Chris Haslam

Luke has presented Jesus telling a parable about a judge and a widow. Even the uncaring judge listens to a petition, eventually; when Christ comes again, he will hear and answer the prayers of the faithful with due alacrity. Now Jesus tells a parable to “some” who take a legalistic approach to Judaism: “they were righteous”, pious. Pharisees kept the Law scrupulously - both written and aural, so they must be acceptable to God! (The unwritten law formed a protective shell round Mosaic law, reducing the chances of ever erring to the point of transgressing the real law.) Like the Pharisee in the story, they were fastidious in their observation of ritual practices: they fasted on Mondays and Thursdays, and tithed (v. 12): they were seen to be religious. But their pride in keeping the Law led them into self-righteousness (“trusted in themselves”, v. 9), self-importance, and arrogance (“regarded others with contempt”). On the other hand, tax collectors were despised for collaborating with the Roman occupiers. At this point, Jesus’ hearers would be cheering for the Pharisee, especially since most were followers of the Pharisaic party. The tax collector admits he is a sinner (v. 13), repents (“beating his breast”) and seeks God’s mercy. In v. 14, Jesus explains the example story: the tax collector goes home “justified”, accepted by God, acquitted in God’s court of justice, for he has recognized his need for God’s mercy – but not the Pharisee. In the kingdom, roles will be reversed: God receives those who turn to him and implore his mercy; he rejects those who parade their supposed virtues. We should receive the Kingdom as a child does (v. 17).


For Jesus’ commentary on this parable, see 6:20-26 (the Beatitudes), part of the Sermon on the Plain. [Blomberg] In the story of the Sermon on the Mount (Matthew 5:20), Jesus says “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven”.
Luke and Paul differ as to who is righteous. While Paul relates righteousness to faith, the law and the cross, Luke emphasizes three points:
• self-confident boasting of one’s own good deeds will not achieve acquittal at God’s judgement;
• like Jesus, one must engage in deeds of righteousness, e.g. almsgiving;
• God has vindicated his innocently suffering righteous one, Jesus the Christ: see 23:47; Acts 3:14; 7:52; 22:14. [NJBC]
Verse 10: The hours of prayer were 9 am and 3 pm. [JBC]
Verse 10: “tax collector”: Publicani were tax-farmers who bid on contracts to collect taxes in the provinces. “These publicani paid the stipulated sum-total of the impost directly into the Roman treasury and recouped themselves in the provinces by means of their trained staffs of collectors." [M. Cary and H. H. Scullard, A History of Rome Third Edition, Basingstoke: Macmillan, 1975, 1979]. In essence, having paid the tax up front, they subsequently extorted what they could from the populace, keeping the difference as profit.

NEW TESTAMENT: 2 Timothy 3: 14 - 4: 5 (RCL)
2 Timothy 3: 14 - 4: 2 (Roman Catholic)

2 Tim 3:14 (NRSV) But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it, 15 and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus. 16 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, 17 so that everyone who belongs to God may be proficient, equipped for every good work. 4:1 In the presence of God and of Christ Jesus, who is to judge the living and the dead, and in view of his appearing and his kingdom, I solemnly urge you: 2 proclaim the message; be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching. 3 For the time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, 4 and will turn away from listening to the truth and wander away to myths. 5 As for you, always be sober, endure suffering, do the work of an evangelist, carry out your ministry fully.
h/t montreal Anglican

In Palestine, based on popular books, people thought that a time of moral decay would precede the end of the world. The author of this book sees the decadence resulting from false teaching as contributing to this (3:1-9). Timothy has Paul’s example to follow, particularly the “persecutions” (3:11) he endured. Suffering for Christ is part of being Christian (3:12). While true Christians will be shown to be godly, false teachers “will go from bad to worse, deceiving others and being deceived” (3:13) by the devil.
But Timothy, “continue” (3:14), stand fast, in what Paul and your family have taught you! (“Whom” is plural in Greek.) Remember that the Old Testament (“sacred writings”, 3:15), interpreted in the Christian community (“faith in Christ ...”) tells you about “salvation”, about Christ. “All scripture” (3:16), possibly including some New Testament books, has authority rooted in God and so gives a basis for human conduct. It enables all who speak for God (“belongs to God”, 3:17: literally man of God), equipping them for good works, including “teaching ...” (v. 16).
The author now begins his conclusion. Thinking ahead to Christ’s second coming, “his appearing” (4:1), when he will “judge” and begin ruling all creation (“kingdom”), he now urges Timothy to “proclaim” (4:2) the good news, whether the time seems propitious or not (for God’s word is always in season). False teachers are undermining the faith now; perhaps “the time is coming” (4:3) when no one will adhere to the true faith. (“Myths”, 4:4, are probably changes or accretions to doctrine handed down from the apostles.) In 4:6-8, Paul sees his death as being close, so he hands on his ministry to Timothy and other future leaders. The ministry is now Timothy’s (“your”, 4:5). May he, like Paul, remain steadfast (“sober”) as he evangelizes, visiting various cities – even enduring “suffering”.


3:2-5: The attention given to lists of vices in the Pastoral Letters indicates a special emphasis on morality; the lists are broadened beyond the lists Paul offers. See 1 Timothy 1:9-10; 6:4-5; Titus 3:3; 1 Corinthians 5:11; 6:9-10; Galatians 5:18-21; Romans 1:29-31. [CAB] Assonance and alliteration (in the Greek) rather than logical or biblical order govern the sequence of this list of vices. They are mentioned in almost the same order in Romans 1:30-31.

GOSPEL: Luke 18: 1 - 8 (all)

Luke 18:1 (NRSV) Then Jesus told them a parable about their need to pray always and not to lose heart. 2 He said, "In a certain city there was a judge who neither feared God nor had respect for people. 3 In that city there was a widow who kept coming to him and saying, "Grant me justice against my opponent.' 4 For a while he refused; but later he said to himself, "Though I have no fear of God and no respect for anyone, 5 yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.'" 6 And the Lord said, "Listen to what the unjust judge says. 7 And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? 8 I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?"


Some Pharisees have asked Jesus when the kingdom of God will come; he has answered: it is already “among you” (17:21). Using examples from the Old Testament, he has warned his disciples that its full coming will be sudden and unexpected; many people will miss it, being preoccupied with worldly affairs.
In Jewish society, a “widow” (v. 3) had no legal status; she was powerless. The story tells us twice that the judge is a rogue: he neither respects God nor cares about other people (vv. 2, 4). So why would Jesus tell an absurd story? Because such stories are easily remembered and are likely to be retold.
Jesus uses this incongruous story to teach the disciples a lesson. If even this rogue listens to a petition (eventually), how much more so will God, loving as he is, hear and answer the prayers of the faithful, those whom he has “chosen” (v. 7), by again sending Christ, to judge. He will grant them justice soon after he comes (“quickly”, v. 8); however, they cannot know when he will come. So do not “lose heart” (v. 1) and persist “day and night” (v. 7) in prayer, seeking the completion of the coming of the Kingdom. But, Jesus wonders, will any still be faithful then, or will they all be preoccupied by other matters?

After the Exile, the expectation of the Messiah appears. The notion is found in some intertestamental literature, particularly in books which are not found in the Apocrypha. But in the first century AD many Jews had given up on the Davidic dynasty; after all, it was 500 years since a Davidic king had ruled. There was no expectation of a Messiah who would be Son of God; rather the Messiah, while having spiritual qualities, was expected to be a national hero, and probably super-human.
17:23-24: In Matthew 24:23-27, Jesus says: “Then if anyone says to you, ‘Look! Here is the Messiah!’ or ‘There he is’ – do not believe it. ... So, if they say to you, 'Look! He is in the wilderness,’ do not go out. If they say, ‘Look! He is in the inner rooms,’ do not believe it. For as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man”. See also Mark 13:21 and Revelation 1:7. [NOAB]
17:23: “Look there!”: i.e. Look, there is the Son of Man. [NOAB]
17:24: The coming will be sudden and visible to all. [NOAB] BlkLk says the comparison is with the brightness of the “lightning” rather than its suddenness. The Son of Man will shine with unmistakable brightness as at the Transfiguration.
17:25: In 9:22, Jesus says “‘The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised’”. [NOAB] Jews did not expect the Messiah to suffer.
17:26-27: See also Matthew 24:37-39; Genesis 6:5-8 (the Nephilim); 7:6-24 (Noah). [NOAB]
17:27: “marrying and being given in marriage”: Perhaps this reference is here because of Genesis 7:7: “And Noah with his sons and his wife and his sons' wives went into the ark to escape the waters of the flood”. [BlkLk]
17:28-30: See Genesis 18:16-19:28 for the stories. [NOAB]
17:28: The catastrophe in Lot’s day was by fire. Luke may include Lot to follow the Hellenistic tradition of alternate catastrophes of flood and fire. [BlkLk]
17:29: “fire and sulphur”: BlkLk offers fire and brimstone. The word translated “sulphur” appears to denote some combustible material, possibly oil. The sentence is composed of words occurring in the Septuagint translation of Genesis

NEW TESTAMENT: 2 Timothy 2: 8 - 15 (RCL)
2 Timothy 2: 8 - 13 (Roman Catholic)

2Tim 2:8 (NRSV) 8 Remember Jesus Christ, raised from the dead, a descendant of David--that is my gospel, 9 for which I suffer hardship, even to the point of being chained like a criminal. But the word of God is not chained. 10 Therefore I endure everything for the sake of the elect, so that they may also obtain the salvation that is in Christ Jesus, with eternal glory. 11 The saying is sure:
If we have died with him, we will also live with him;
12 if we endure, we will also reign with him;
if we deny him, he will also deny us;
13 if we are faithless, he remains faithful--
for he cannot deny himself.
14 Remind them of this, and warn them before God that they are to avoid wrangling over words, which does no good but only ruins those who are listening. 15 Do your best to present yourself to God as one approved by him, a worker who has no need to be ashamed, rightly explaining the word of truth.

h/t Chris Haslam, Anglican Diocese of Montreal.

Timothy, we read last week, lacks the courage to hand on the good news, perhaps because he leads a Christian community subject to ostracism or persecution. He is even ashamed of being Christian. The author, writing in Paul’s name, wishes that he rekindle his faith and follow Paul’s example. Using three illustrations (“soldier”, v. 3; “athlete”, v. 5; “farmer”, v. 6), Paul has told Timothy that being a Christian requires single-mindedness, self-denial and intense effort. Reflection will lead Timothy to God giving him complete understanding.
Now he is advised to recall what Paul taught: Christ, restored to God, is the kingly Messiah (“descendant of David”, v. 8) long expected. Paul continues to preach this despite “hardship” (v. 9) and imprisonment. Even so, the good news is available to all and continues to spread (“not chained”). Paul is the great example of enduring for those who are already Christian and for those who will come to faith (“the elect”, v. 10), enabling them to enjoy Christ’s promise of eternal life.

2:9: “the word of God is not chained”: In Philippians 1:12-14, Paul says that his imprisonment has made many Christians “confident in the Lord” so that they now “dare to speak the word with greater boldness and without fear”. [NOAB]

GOSPEL: Luke 17: 11 - 19 (all)

Luke 17:11 (NRSV) On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12 As he entered a village, ten lepers approached him. Keeping their distance, 13 they called out, saying, "Jesus, Master, have mercy on us!" 14 When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16 He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. 17 Then Jesus asked, "Were not ten made clean? But the other nine, where are they? 18 Was none of them found to return and give praise to God except this foreigner?" 19 Then he said to him, "Get up and go on your way; your faith has made you well."

esus is on the final leg of his journey from Galilee to Jerusalem. He told his disciples how important genuine faith is. Lepers were outcasts from society; people considered them ritually unclean, believed the disease to be infectious by touch, and thought they were possessed by evil spirits. All ten acknowledge Jesus as who he is, “Master” (v. 13): they have faith. To be restored to society, a leper needed certification from “the priests” (v. 14) that he was free of the disease.
While all ten acknowledge Jesus as God, only one, a “Samaritan” (v. 16), a “foreigner” (v. 18), gives thanks to him (v. 16); he worships God differently. All ten are healed of leprosy but only one is wholly “made ... well” (v. 19) – for the Greek word bears with it the idea of rescue from impending destruction or from superior powers. Much earlier, Jesus has infuriated synagogue worshippers by recalling the story of Naaman, the foreigner healed of leprosy by Elisha. Then no Israelites were healed of the disease, only an alien. Now one whom Jews despised is saved. See 7:27 for cleansing of lepers being a sign of the coming of the Kingdom.
Verse 14: “‘Go and show yourselves to the priests”: Leviticus 13:2-3 commands: “When a person has on the skin of his body a swelling or an eruption or a spot, and it turns into a leprous disease on the skin of his body, he shall be brought to Aaron the priest or to one of his sons the priests. The priest shall examine the disease on the skin of his body, and if the hair in the diseased area has turned white and the disease appears to be deeper than the skin of his body, it is a leprous disease; after the priest has examined him he shall pronounce him ceremonially unclean”. See also Leviticus 13:49 and 14:2-32.

NEW TESTAMENT: 1 Timothy 6: 6 - 19 (RCL)
1 Timothy 6: 11 - 16 (Roman Catholic)

1Tim 6:6 (NRSV) Of course, there is great gain in godliness combined with contentment; 7 for we brought nothing into the world, so that we can take nothing out of it; 8 but if we have food and clothing, we will be content with these. 9 But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.
11 But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. 12 Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. 13 In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pon'tius Pilate made the good confession, I charge you 14 to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, 15 which he will bring about at the right time--he who is the blessed and only Sovereign, the King of kings and Lord of lords. 16 It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.
17 As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. 18 They are to do good, to be rich in good works, generous, and ready to share, 19 thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.


Our passage is the concluding section of the book. In vv. 3-5, the author has again warned against those who teach other than the body of faith passed down from Jesus and the apostles. He has charged these teachers with monetary gain for teaching falsehoods. Now, writing in Paul’s name, he counters that there is “great [spiritual] gain” (v. 6) in teaching the truth; those who do so are content with enough to pay for necessities (“food and clothing”, v. 8). But false teachers “who want to be rich” (v. 9) succumb to “senseless and harmful desires”, and lead people astray from godliness. The true church leader is very different.
Now he addresses Timothy, a “man of God” (v. 11), spiritual leader of the Church. He sees Christian life as a “fight” (v. 12). Timothy “made the good confession” that Jesus is Lord at his baptism; Jesus made his “confession” (v. 13) of fidelity in his conduct when facing death. Timothy is to keep “the commandment” (v. 14, Christ’s orders) until he returns at the end of the era, “at the right time” (v. 15), i.e. when God chooses. “Immortality” (v. 16) is an attribute of God. We cannot see him, but Jesus can and will reveal him. The author now speaks to affluent members of the community (v. 17). They should not set store in money, but rather in God, for it is God’s gift. It is to be used in a godly way, for “good works” (v. 18) and sharing with the needy, for through such generosity they will attain eternal life, “life that really is life” (v. 19).

GOSPEL: Luke 16: 19 - 31 (all)

Luke 16:19 (NRSV) "There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Laz'arus, covered with sores, 21 who longed to satisfy his hunger with what fell from the rich man's table; even the dogs would come and lick his sores. 22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. 23 In Hades, where he was being tormented, he looked up and saw Abraham far away with Laz'arus by his side. 24 He called out, "Father Abraham, have mercy on me, and send Laz'arus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.' 25 But Abraham said, "Child, remember that during your lifetime you received your good things, and Laz'arus in like manner evil things; but now he is comforted here, and you are in agony. 26 Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.' 27 He said, "Then, father, I beg you to send him to my father's house-- 28 for I have five brothers--that he may warn them, so that they will not also come into this place of torment.' 29 Abraham replied, "They have Moses and the prophets; they should listen to them.' 30 He said, "No, father Abraham; but if someone goes to them from the dead, they will repent.' 31 He said to him, "If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.'"

h/t montreal anglican
Luke has described Pharisees as “lovers of money” (v. 14). Now Jesus expands on a tale from popular folklore to tell a parable. Only the rich could afford cloth dyed with “purple” (v. 19), and “fine linen” undergarments from Egypt. No moral judgements are made directly on the “rich man” and Lazarus (v. 20), but they are implied: v. 30 infers that the rich man, and his brothers, have not repented of their sins, but “Lazarus” (v. 21) means God helps, so he has. (“Dogs” ate the bread guests had used to wipe their plates and hands and then tossed under the table.) Vv. 22-23 tell of the reversal of fates after death, in contemporary Jewish terms: Lazarus goes to a place of bliss, beside “Abraham”, the founder of God’s covenant people, but the rich man roasts in “Hades” (v. 23, the Greek name for Sheol, the abode of the dead). Recall the Abraham was wealthy, and obedient to God’s will.
In v. 27-28, the rich man changes tactics: upon learning that the gulf between him and Lazarus cannot be bridged (“a great chasm has been fixed”, v. 26), he asks that his brothers be saved from the same fate. Abraham’s answer (v. 29) amounts to: God reveals himself and his will in the Old Testament, so the “brothers” (v. 28) have been warned of the fate that awaits them. The Law required landowners, God’s tenants, to share with the needy.
In v. 31, in speaking of “someone rises from the dead”, Jesus is referring to his resurrection. Even then, “they” will not “repent” (v. 30). Like Lazarus, those whom God helps will come into his presence but, like the rich man, the ungodly will suffer irreversible punishment. God has revealed his will through “Moses and the prophets” (v. 29); those who neglect it will suffer after death. In this case, Jesus overturns conventional Jewish wisdom: it said that wealth was a sign of being blessed by God; if one was poor, one must be ungodly.

NEW TESTAMENT: 1 Timothy 2: 1 - 7 (RCL)
1 Timothy 2: 1 - 8 (Roman Catholic)

1Tim 2:1 (NRSV) First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, 2 for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. 3 This is right and is acceptable in the sight of God our Savior, 4 who desires everyone to be saved and to come to the knowledge of the truth. 5 For
there is one God;
there is also one mediator between God and humankind,
Christ Jesus, himself human,
6 who gave himself a ransom for all
--this was attested at the right time. 7 For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
8 I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument;



h/t Chris Haslam, Anglican Diocese of Montreal

At a time when Christians were suspect for not joining in worship of Roman gods, an act expected of all, the author urges them to pray for “everyone”, including civil authorities (“kings ...”, v. 2), so that Christians may live “a quiet and peaceable life”, as good citizens yet godly ones. This, he says, is in accord with God’s plan, for he wishes “everyone” (v. 4) to be saved, through knowledge of Christian “truth”. God desires this for:
• he is the “one God” (v. 5) for all people;
• the “one mediator”, Christ, shared in being human with all of us, and represents us all before the Father, and
• gave his life as the price of freedom (“ransom”, v. 6) for all.
His life and death were “attested” (shown to be an authentic part of the plan) “at the right time”, at the time chosen by God. Paul (“I”, v. 7) was “appointed” by God to announce (“herald”) this to all, genuinely sent out by him (“apostle”) to teach doctrine (“faith”) and the truth about God to everyone.

Verses 1-7: Prayer intentions. The stress on God’s desire to save every human being is also found in 1 Timothy 4:10: “For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe”. See also Titus 2:11; 3:2, 8. [NJBC]
Verses 1-2: The Christian prays even for bad rulers. CAB says that praying for secular authorities will result in respect for Christianity among those outside the faith, and will lessen the risk of persecution. In Romans 13:1, Paul says “Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God”. [NOAB] Such prayer is not out of patriotism; there is a hope (possibly implied) that these rulers/authorities might “come to the knowledge of the truth” (v. 4). [NJBC]
Verse 4: This is one of the strongest affirmations of the universality of God’s grace. [NOAB]





GOSPEL: Luke 16: 1 - 13 (all)

Luke 16:1 (NRSV) Then Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, "What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' 3 Then the manager said to himself, "What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' 5 So, summoning his master's debtors one by one, he asked the first, "How much do you owe my master?' 6 He answered, "A hundred jugs of olive oil.' He said to him, "Take your bill, sit down quickly, and make it fifty.' 7 Then he asked another, "And how much do you owe?' He replied, "A hundred containers of wheat.' He said to him, "Take your bill and make it eighty.' 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. 9 And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.
10 "Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? 12 And if you have not been faithful with what belongs to another, who will give you what is your own? 13 No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth."

Note: Vs. 1-9 are optional in the Roman Catholic lectionary

Luke 16:1-13
As he continues to travel towards Jerusalem, Jesus says more about what is required of a disciple. Many in the crowd were poor, oppressed by the rich, so a story about a “rich man” (vv. 1-8a) would be popular. Jesus speaks in their terms, calling money “dishonest wealth” (v. 9) or filthy lucre. (A “manager”, v. 1, negotiated and signed contracts on his master’s behalf; the master was usually a (hated) absentee landlord.) Mosaic law forbade charging interest on a loan, but there was a way round this: the debtor in v. 6 had probably received 50 jugs of olive oil but the bill was for 100. The manager settles the account by forgiving the usurious interest, probably to his master’s benefit, not his own. Both the “master” (v. 8, the rich man) and the manager are businessmen; the master praises the manager for acting “shrewdly” (the Greek word means pragmatically). Both understand prudent use of financial resources.
From elsewhere in the New Testament and from the Qumran literature, we know that “the children of light” (v. 8) are the spiritually enlightened: business-people are more pragmatic in their sphere than are disciples in affairs of the Kingdom. Then v. 9: Jesus advises accumulation of heavenly capital by providing for the needy. If one does this in one’s own small way, God will see one as trustworthy regarding Kingdom affairs (v. 10) – and if one isn’t, he won’t. Being “faithful” now involves sharing possessions; one who doesn’t now won’t be entrusted with “true riches” (v. 11), i.e. the Kingdom. Financial resources are God’s gift; they belong “to another” (v. 12), i.e. to him. “Your own” is your inheritance as God’s children, i.e. eternal life. So in v. 12 Jesus asks: if you have not managed your finances prudently, will God give you eternal life? Then v. 13: one cannot make a god out of money and serve God. Disciples must serve God exclusively, using material resources for his purposes, sharing with the needy. The alternative is enslavement to materialism.


The unifying theme of this apparently disunified chapter is that of using possessions to benefit others, especially the needy. [NJBC]
This is the Parable of the Dishonest Manager [NOAB] or of the Unjust Steward [Blomberg].
Usually in a parable one can recognize good and evil characters, but here both the master and the manager are at least suspected of being evil, at least to an extent. Perhaps Jesus is saying: one can learn even from the dishonest. [CAB]
Luke offers various example stories instead of parables, to arrest his readers’ attention and to drive home a lesson. To some scholars, this is such a story. But others take it as a parable. [NJBC]
As an example story, it is interpreted in two ways:
• A popular version: Jesus is teaching that his disciples should imitate the actions of the dishonest manager. (This is morally repugnant.)
• A scholarly version: What is to be imitated is the steward’s shrewdness in the use of possessions (even though the possessions are not his own). [NJBC]
As a parable about the kingdom of God, it is interpreted in two ways:
• That there is a point of contact between the actions in the parable and the actions in Jesus’ audiences as he travels to Jerusalem: as the manager was decisive when faced with a crisis, so too should Jesus’ listeners be; they are wavering in their decision to follow him and his kingdom message.
• That the point of contact is one of dissimilarity: the sense of justice normally implied in Kingdom does not accord with the behaviour of the master in v. 8a: how can the master praise such unjust conduct perpetrated on him and not have the rascal punished? Are normal standards of justice being denied in the Kingdom Jesus preaches? Yes, in Jesus’ kingdom of justice and power, masters do not get even. Recall Jesus’ command to love one’s enemies and his teaching about non-retaliation and love of enemies: see 9:51-55 (Samaritans “did not receive him”); 10:29-37 (the Good Samaritan, and bad robbers, priest and Levite); 17:11-19 (the nine lepers); 22:47-55 (Judas Iscariot); 23:34 (on the Cross). [NJBC]

NEW TESTAMENT: 1 Timothy 1: 12 - 17 (all)

1Tim 1:12 (NRSV) I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, 13 even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, 14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. 15 The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners--of whom I am the foremost. 16 But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. 17 To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

h/t WorkingPreacher
In this case, the theological pivot for these verses concerns God's mercy. The letter — in highlighting God's characteristic of gratuitous mercy — explains that Paul received mercy "because I had acted ignorantly in unbelief." Now, of what could Paul have been ignorant? He knew the God of Israel, the Torah, and the Prophets. He even knew enough about Jesus to oppose his cause. Paul did not know what he was doing in the same way that Jesus' crucifiers did not know what they were doing: they did not grasp fully what was going on around them. They saw (to adopt a Pauline figure) in a glass darkly, but they reached incorrect conclusions about what they perceived there.

GOSPEL: Luke 15: 1 - 10 (RCL)
Luke 15: 1 - 10 (11 - 32) (Roman Catholic)

Luke 15:1 (NRSV) Now all the tax collectors and sinners were coming near to listen to him. 2 And the Phar'isees and the scribes were grumbling and saying, "This fellow welcomes sinners and eats with them."
3 So he told them this parable: 4 "Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? 5 When he has found it, he lays it on his shoulders and rejoices. 6 And when he comes home, he calls together his friends and neighbors, saying to them, "Rejoice with me, for I have found my sheep that was lost.' 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.
8 "Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? 9 When she has found it, she calls together her friends and neighbors, saying, "Rejoice with me, for I have found the coin that I had lost.' 10 Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents."

h/t montreal anglican


Jesus is keeping company with “tax collectors and sinners”, people avoided and despised by apparently godly people like “the Pharisees and the scribes” (v. 2). Their observation (v. 2) begs the question: are any beyond God’s mercy? Tax collectors were known for their unethical behaviour. The Roman authorities contracted out collection of taxes; how a tax collector got the money was up to him. Usury, fraud and excessive profits were common. Tax collectors worked for tax farmers, who were usually foreigners. As such, they were ritually unclean.
Now Jesus defends associating with these people, using parables. Our reading includes two: vv. 3-7 and 8-10. Jesus asks if you had many and lost one, wouldn’t you search until you found it? expecting the answer of course I would! Vv. 6 and 10 explain the parables: God is shepherd/housewife; the lost sheep/coin are people who repent, who turn to God. God willingly accepts them; in fact, he rejoices, as does the community (“friends and neighbours”, vv. 6, 9)! Neither the sheep nor the coin can find their owner; God cares about those unable to find him; he seeks them. But, as so often in a parable, there are twists to them which helps people remember them: what shepherd would leave his flock “in the wilderness” (v. 4)? The Pharisees would find God symbolized by a woman as outrageous, and first-century shepherds were considered lawless and dishonest. (The coin, v. 8 was a drachmas, a day’s wage.) Would a shepherd really care about one sheep out of 100? God is like that.
Verse 4: Comments: first-century shepherds were considered lawless and dishonest: unlike Old Testament shepherds.
Verse 5: “rejoices”: The theme of joy suffuses this chapter: see also vv. 7, 9, 10, 23, 29, 32. Joy in this chapter has four emphases:
• The motifs of universality, community and soteriology (systematic interpretation of Christ’s saving work for humans and the world) are inextricably commingled.
• Conversion is a prerequisite for finding joy.
• Happiness consists in a willingness to share in God’s own joy in dispensing salvation.
• The call to participate in God’s love and joy is issued through Jesus.
Verse 8: “coins”: The Hebrew word (and perhaps the Aramaic) for coins, zuzim, can also mean those who have moved away, departed. Perhaps Jesus uses a play on words; perhaps the lost coin is representative of those who have lost faith but can still be reached.
Verse 8: “light a lamp”: A Palestinian house had a door and no windows. The woman would “sweep the house” hoping to hear a tinkle. [NJBC]
Verses 11-32: A third parable on God’s joy at recovery of the lost, the parable of the Prodigal Son. In this case, the father’s rejoicing at the return of his errant son has to be explained to the son who followed tradition (as the religious establishment did) and stayed at home. [CAB]

NEW TESTAMENT: Philemon 1 - 21 (RCL)
Philemon 1 - 20 (Can. BAS)
Philemon 9 - 10, 12 - 17 (Roman Catholic)

Phle 1:1 (NRSV) Paul, a prisoner of Christ Jesus, and Timothy our brother,
To Phile'mon our dear friend and co-worker, 2 to Ap'phia our sister, to Archip'pus our fellow soldier, and to the church in your house:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 When I remember you in my prayers, I always thank my God 5 because I hear of your love for all the saints and your faith toward the Lord Jesus. 6 I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. 7 I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.
8 For this reason, though I am bold enough in Christ to command you to do your duty, 9 yet I would rather appeal to you on the basis of love--and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. 10 I am appealing to you for my child, Ones'imus, whose father I have become during my imprisonment. 11 Formerly he was useless to you, but now he is indeed useful both to you and to me. 12 I am sending him, that is, my own heart, back to you. 13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. 15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave but more than a slave, a beloved brother--especially to me but how much more to you, both in the flesh and in the Lord.
17 So if you consider me your partner, welcome him as you would welcome me. 18 If he has wronged you in any way, or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. 20 Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. 21 Confident of your obedience, I am writing to you, knowing that you will do even more than I say.

Notes montreal anglican

This appears to be a personal letter to Philemon, a slave owner, but it is also addressed to “the church in your house” (v. 2). In the first century, the Christian community gathered at a member’s house. It is likely that the letter was read during worship. Paul writes not using his authority as an apostle (as he does in other letters) but as a “prisoner” (v. 1). (Perhaps “Apphia”, v. 2, was Philemon’s wife and “Archippus” his son.) It opens as letters usually did: from Paul, to various addressees, followed by best wishes (v. 3). Paul wishes “grace” (the Greek greeting) and “peace” (the Jewish) as well – from God. Thanksgiving (vv. 4-7) was also customary. The “saints” (v. 5) are those set apart for God’s work in the world, i.e. all Christians. Perhaps in v. 6 he says: may greater understanding of all that comes through being incorporated in Christ strengthen your sharing of faith. Philemon (“you”, v. 7) has been instrumental in nurturing Paul and other Christians.
“Onesimus” (v. 10), a slave, has run away from Philemon’s house. While visiting Paul, he has been converted to Christianity: he is Paul’s “child”. A penalty for leaving a master was death, so Paul is in a delicate position, pleading for the man’s life. Paul did not try to free Greco-Roman society of slavery, because he had higher priorities; rather he pleads for one slave. Rather than “command” (v. 8), he appeals “on the basis of love” (v. 9), the very foundation of the faith. The slave’s fate is in his master’s hands; Philemon can choose to preserve his life. May his “good deed” (v. 14) be “voluntary”, of his own free will. Onesimus is a Greek word for useful or beneficial. He has been changed from “useless” (v. 11) to “useful” – both to Philemon and to Paul; in v. 20, Paul speaks of “benefit”. Paul sends him back to his master (v. 13), bearing this letter, although he would have preferred to “keep him with me”. May Philemon take him “back forever” (v. 15) as a slave and as a “beloved brother” (v. 16) in Christ. May Philemon treat Onesimus as he would Paul (v. 17). Paul offers to take on himself any and all punishment that may be in store for the slave (v. 18). May he be treated as a fellow Christian. V. 19b may indicate that Philemon came to Christ through Paul. Paul is “confident” (v. 21) of Philemon’s “obedience” to Christ.
erse 15: “was separated”: This is a tactful expression for ran away

GOSPEL: Luke 14: 25-33 (all)

Luke 14:25 (NRSV) Now large crowds were traveling with him; and he turned and said to them, 26 "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. 27 Whoever does not carry the cross and follow me cannot be my disciple. 28 For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? 29 Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, 30 saying, "This fellow began to build and was not able to finish.' 31 Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? 32 If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. 33 So therefore, none of you can become my disciple if you do not give up all your possessions.


In vv. 13-24, Jesus has told the “crowds” that even outsiders, the poor and the disabled are called to God’s kingdom. Now he tells what is required to become a follower. The word “hate” (v. 26) is surprising, until we recall that exaggeration was a common linguistic trait in Hebrew, as Jesus does here: “hate” means love less, be less attached to. The disciple must find his prime security in Jesus, not in his or her family, nor in preserving one’s “life”. One must be prepared to suffer, as Jesus did on the “cross” (v. 27). In vv. 28-32, Jesus uses two examples to advise full realization of the cost of being a follower, before enlisting. You must be so dedicated to the cause that you are willing to forfeit all that you have. Then vv. 34-35: don’t allow your allegiance to Christ to deteriorate and so become ineffectual. If you do, God will throw you away as useless! If you are prepared for the challenge, grasp it!

Verses 34-35: Jesus also uses the example of salt losing its taste in Matthew 5:13 (“You are the salt of the earth ...”) and Mark 9:49-50. [NOAB] “Salt” does not really lose its taste, but in Judaism it can become ritually unclean and need to be thrown out. (It was used to season incense and offerings to God.) Jesus may also be thinking of the salt deposits around the Dead Sea: when heavily rained upon, they still look like salt but no longer are.

NEW TESTAMENT: Hebrews 13: 1 - 8, 15 - 16 (RCL)
Hebrews 13: 1 - 8 (Can. BAS)

Hebr 13:1 (NRSV) Let mutual love continue. 2 Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. 3 Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured. 4 Let marriage be held in honor by all, and let the marriage bed be kept undefiled; for God will judge fornicators and adulterers. 5 Keep your lives free from the love of money, and be content with what you have; for he has said, "I will never leave you or forsake you." 6 So we can say with confidence,
"The Lord is my helper;
I will not be afraid.
What can anyone do to me?"
7 Remember your leaders, those who spoke the word of God to you; consider the outcome of their way of life, and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever.

15 Through him, then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

h/t montreal Anglican
The author, in concluding his letter, offers guidance regarding the shared life in the Christian community. He expects members to “show hospitality to strangers” (v. 2), i.e. to Christians from other churches. (Inns existed, but because they were frequented by prostitutes and bandits, travellers generally stayed with other Christians.) Perhaps you will entertain “angels”, as Abraham did at Mamre: he looked after three men who were either angels or God himself. Marital irresponsibility (v. 4) and greed (v. 5) can corrupt community life, so should be avoided. God will look after your needs. (The quotation is God’s words to Joshua, after Moses died.) Emulate the way of life of your past “leaders” (v. 7), now deceased. Jesus is always the same (v. 8); the “word of God” (v. 7) they spoke continues. Vv. 9-11 counsel avoidance of errant teachings: dietary restrictions and (probably) sharing in Jewish sacrificial meals. Be “strengthened” by God’s gift of love, not Mosaic law. Being Christian may involve persecution and even martyrdom; remember and share Jesus’ suffering. Focus on eternal life, not earthly (v. 14). Offer the “sacrifice” (v. 15) of thanksgiving, made in faith. Lead an exemplary life of faith so your present “leaders” (v. 17) can be proud of you.


Verse 10: The emphatic position of the first words implies that this is an answer to the charge that Christians are at a disadvantage with respect to sacrifice.
Verse 10: “altar”: Probably the sacrifice of Christ, in which believers participate. There is no convincing reason to think that the Eucharist is in view. This verse may be speaking of useless meals, i.e. the sacrificial meals of Judaism. [NJBC]
Verse 11: As is commanded in Leviticus 16:27. [NOAB]
Verse 12: A rather inexact comparison between the Day of Atonement ritual and Jesus’ suffering. Jesus “suffered outside the city gate” of Jerusalem. [NOAB]
Verse 14: “the city that is to come”: i.e. the new, heavenly Jerusalem. In 11:10, the author speaks of “the city that has foundations, whose architect and builder is God”. See also 12:22. [NOAB]
Verse 15: “sacrifice”: i.e. of thanksgiving. Leviticus 7:12 commands: “If you offer it [the sacrifice of the offering of well-being] for thanksgiving, you shall offer with the thank offering unleavened cakes mixed with oil, unleavened wafers spread with oil, and cakes of choice flour well soaked in oil”. See also Psalm 50:14, 23; Hosea 14:2. [NOAB]
Verse 15: “the fruit of lips”: This is from the Septuagint translation of Hosea 14:3: “... turn to the Lord your God: speak to him that you may not receive the reward of unrighteousness, but that you may receive good things; and we will render in return the fruit of our lips”. [BlkHeb]





GOSPEL: Luke 14: 1, 7 - 14 (all)

Luke 14:1 (NRSV) On one occasion when Jesus was going to the house of a leader of the Phar'isees to eat a meal on the sabbath, they were watching him closely.

7 When he noticed how the guests chose the places of honor, he told them a parable. 8 "When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; 9 and the host who invited both of you may come and say to you, "Give this person your place,' and then in disgrace you would start to take the lowest place. 10 But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, "Friend, move up higher'; then you will be honored in the presence of all who sit at the table with you. 11 For all who exalt themselves will be humbled, and those who humble themselves will be exalted."
12 He said also to the one who had invited him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, and the blind. 14 And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous."



Luke continues his series of sayings of Jesus about the qualifications for entry into the kingdom of God. The Pharisees believed in the resurrection of the godly at the end of time, and were keen to be among those chosen as faithful, so they “were watching him closely”. As he has done earlier, Jesus heals a person on the sabbath (vv. 2-6), this time one with “dropsy” (edema). The “lawyers and Pharisees” (v. 3), experts on correct observance of the sabbath, are speechless when Jesus challenges them (v. 6): surely acts of compassion can be done on this day. Jesus’ host is a prominent Pharisee (v. 1); we recognize that the “parable” (v. 7) is about membership in the Kingdom. The Greek word rendered as “guests” means apparently chosen or see themselves as chosen. The gathering of God’s elect at the end of time was commonly depicted as a “wedding banquet” (v. 8). There the host is God. The punch line (v. 11) is good manners, but Jesus is drawing a conclusion about the kingdom: attendance depends on God’s invitation. God will not be fooled by self-promotion! Jewish and Greco-Roman societies both spurned the “poor” (v. 13) and the disabled. A Qumran document says that these people will be excluded from the banquet, but Jesus says: share with them! (v. 13) Giving to those unable to “repay” (v. 14) will admit one to the kingdom. For the Pharisee, this is a real surprise. He should have invited the man with dropsy.


Verse 5: “a child or an ox ... well”: In Aramaic, there is a pun here. A scholar quoted by BlkLk offers as the original: Which of you shall have an ox (be`ira) or an ass (bar hamra) fallen into a well (bera) ... The Aramaic word for “ass” literally means son of the yoke; this would account for the word “child”. [BlkLk] The NRSV footnote says that donkey is a possible translation.
Verse 6: Perhaps because there was a difference of opinion among them on this matter. [BlkLk]
Verse 7: “the guests”: The Greek word is keklemenoi. The parable of the Great Dinner, which follows in vv. 16-24, contrasts those considered elect and those deemed non-elect. [NJBC]
Verse 8: Proverbs 25:6-7 advises: “Do not put yourself forward in the king's presence or stand in the place of the great; for it is better to be told, ‘Come up here,’ than to be put lower in the presence of a noble”. In Luke, the same idea is found in 11:43 and 20:46. [NOAB]

NEW TESTAMENT: Hebrews 12: 18 - 29 (RCL)

Hebr 12:18 (NRSV) You have not come to something that can be touched, a blazing fire, and darkness, and gloom, and a tempest, 19 and the sound of a trumpet, and a voice whose words made the hearers beg that not another word be spoken to them. 20 (For they could not endure the order that was given, "If even an animal touches the mountain, it shall be stoned to death." 21 Indeed, so terrifying was the sight that Moses said, "I tremble with fear.") 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23 and to the assembly of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
25 See that you do not refuse the one who is speaking; for if they did not escape when they refused the one who warned them on earth, how much less will we escape if we reject the one who warns from heaven! 26 At that time his voice shook the earth; but now he has promised, "Yet once more I will shake not only the earth but also the heaven." 27 This phrase, "Yet once more," indicates the removal of what is shaken--that is, created things--so that what cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks, by which we offer to God an acceptable worship with reverence and awe; 29 for indeed our God is a consuming fire.

h/t montreal Anglican

Hebrews 12:18-29
The author contrasts the assembly of the Israelites when the old covenant (“something that can be touched”) was given with those who have entered the new covenant (vv. 22-24) brought from God (“mediator”, v. 24) by Jesus. On Mount Sinai, the Israelites were filled with awe and terror. Death by stoning was the Jewish form of capital punishment. In the story of the Golden Calf, Moses trembles with fear (v. 21). The old covenant was made on earth, but the new is in heaven (“Mount Zion ...”, v. 22). The community celebrating (“festal”) it includes all the Christian faithful, who “have [already] come ... to the city”, (“the firstborn”, v. 23) and the exemplars of the Old Testament (“spirits of the righteous”) who trusted in God despite not having the promises brought by Jesus.
The author has written: “By faith Abel offered to God a more acceptable sacrifice than Cain’s ... he died, but through faith he still speaks” (11:4). The “sprinkled blood” (v. 24) of Jesus, his death and resurrection that established the new covenant, speaks much more definitively of forgiveness than Abel’s example. Then v. 25: greater punishment is in store for those who reject Jesus’ warning from heaven than for those who rejected his warning at Sinai (“on earth”).
In vv. 26-29, the author interprets God’s words spoken through the prophet Haggai as a reference to the Last Judgement. The kingdom that Christ has brought is unshakable, permanent, but those who “reject” (v. 25) him and his message will perish, be consumed with fire (v. 29), at the Last Day: God will “will shake not only the earth but also the heaven” (v. 26).


Verses 14-17: The necessity of pursuing peace and purity. [NOAB] If the faithful tolerate “bitterness” (v. 15) or moral defilement, they will forfeit their inheritance, as Esau did. [CAB]
Verse 15: There are similarities between this verse and the Septuagint translation of Deuteronomy 29:18: “Lest there be among you man, or woman, or family or tribe, whose heart has turned aside from the Lord your God, having gone to serve the gods of other nations; lest there be in you a root springing up with gall and bitterness”. [NOAB] [BLXX] Watch over one another to avoid straying from the faith. [NJBC]
Verse 16: “like Esau, an immoral and godless person”: NJBC offers no fornicator or profane person like Esau. He says that fornicator may not refer to Esau. Esau’s profaneness is shown by his giving up his birthright for a single meal: see Genesis 25:29-34. JB translates this verse as And be careful that there is no immorality, or that any of you does not degrade religion like Esau, who sold ... . To degrade religion refers to the sin Esau committed when he surrendered the position that was his by birth, of being heir to the messianic promises.




GOSPEL: Luke 13: 10 - 17 (RCL)

Luke 13:10 (NRSV) Now he was teaching in one of the synagogues on the sabbath. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. 12 When Jesus saw her, he called her over and said, "Woman, you are set free from your ailment." 13 When he laid his hands on her, immediately she stood up straight and began praising God. 14 But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, "There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day." 15 But the Lord answered him and said, "You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?" 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.

Luke 13:10-17
In the story of the healing of the crippled woman, Jesus shows what it means to be a citizen of God’s kingdom – through his actions. That he heals a woman and refers to her as a ”daughter of Abraham” (v. 16), a full member of Jewish society, is remarkable: the kingdom is equally open to women and the sick. In Jesus’ day, physical and mental ailments were seen as the work of evil forces (“Satan”); the very being of someone with a serious ailment was thought to be hostile to God. The woman does not ask to be cured; no one asks on her behalf; Jesus notices her (“Jesus saw her”, v. 12). Her response to his saving action is to praise God (v. 13). Anyone could speak in the synagogue: the “leader” (v. 14) speaks to the “crowd”, but his words are directed at Jesus. He is blind to God’s kingdom.
Jesus’ rebuttal is clever, for while untying an ox or a donkey on the sabbath was forbidden in one part of the Mishnah (a Jewish book of laws), it was permitted in another. Jesus has “set free” (v. 12), untied, the woman who was tied to Satan. If you untie animals on the sabbath, why not humans? Honour and “shame” (v. 17) were, and are, important in Near Eastern cultures. Realizing that Jesus is right, the “leader” (v. 14) and other “opponents” (v. 17) are shamed before the crowd, who rejoice in this wonder-worker. The kingdom is open to all when they turn to God


Verse 14: “because Jesus had cured on the sabbath”: On this subject, see also:
• Matthew 12:10-12: Jesus cites the example of saving a sheep on the Sabbath as showing that doing good on this day is in accord with the law.
• Luke 6:6-11: on the Sabbath Jesus heals “a man [in a synagogue] whose right hand was withered”. When criticised, he asks “is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?”.
• Luke 14:1-6: Jesus sees a man with dropsy. He asks religious leaders whether it is “ lawful to cure people on the sabbath” – they do not reply. He cures the man. He then cites the example of “a child or an ox that has fallen into a well”, and asks whether they would not “pull it out on the sabbath day”. Again they are silent.
• John 5:1-18: Jesus heals a paralysed man at the Beth-zatha pool on the Sabbath. [NOAB]
Verse 14: The “leader of the synagogue” recalls one of the Ten Commandments: see Exodus 20:9-10. [NOAB] Detailed rules with regard to the kind of work allowed on the Sabbath, according to the urgency of the injury, were published by the rabbis. A prohibition is found in CD (Damascus Document) 8:22-23: No man shall help an animal in its delivery on the Sabbath day. And if it falls into a pit or ditch, he shall not raise it up on the Sabbath. [BlkLk]
Verses 15,16: “untie his ox ... whom Satan bound ... be set free ...”: BlkLk offers for these verses: Jesus answered him and said, “Hypocrites, does not each of you on the sabbath untie his ox or ass from the manager and lead him away and water him? This woman, a daughter of Abraham, whom Satan has tied up - see! – eighteen years, was it not right that she should be untied from her bonds on the sabbath days?”. “Untie” (v. 15) and “set free” (v. 16) are translations of the same Greek verb; “bound” is a translation of the opposite Greek verb. BlkLk’s translation brings out the sense of what Jesus said better than the NRSV. REB goes part way in making the sense clear.
Verse 15: “untie his ox ...”: Per the Mishnah (Shabbath 7:2), tying and loosing knots are among the 39 kinds of work forbidden on the sabbath, but Shabbath 15:1-2 exempts certain kinds of knots. [JBC]
Verse 15: “lead it away”: CD (Damascus Document) 11:5-7 says that a stubborn animal can be led up to “a thousand cubits” (i.e. half a kilometre) on the sabbath. [JBC]

NEW TESTAMENT: Hebrews 11: 29 - 12: 2 (RCL)

Hebr 11:29 (NRSV) By faith the people passed through the Red Sea as if it were dry land, but when the Egyptians attempted to do so they were drowned. 30 By faith the walls of Jericho fell after they had been encircled for seven days. 31 By faith Ra'hab the prostitute did not perish with those who were disobedient, because she had received the spies in peace.
32 And what more should I say? For time would fail me to tell of Gideon, Bar'ak, Samson, Jeph'thah, of David and Samuel and the prophets-- 33 who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, 34 quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. 35 Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection. 36 Others suffered mocking and flogging, and even chains and imprisonment. 37 They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented-- 38 of whom the world was not worthy. They wandered in deserts and mountains, and in caves and holes in the ground.
39 Yet all these, though they were commended for their faith, did not receive what was promised, 40 since God had provided something better so that they would not, apart from us, be made perfect. 12:1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.


The author has given examples of figures mentioned in Genesis and Exodus who lacked the promise of eternal life with Christ yet acted on faith in God; they acted “by faith” in doing God’s will. Now he tells of others who relied on God’s promise for the future. The author gives as examples of such actions the crossing of the “Red Sea”, the fall of “Jericho” (11:30) and Rahab hiding the Israelite spies – sent to scout out Jericho’s defences. (The people of this city were “disobedient”, 11:31, to God’s will.) In 11:32, several judges, a king and a prophet are named as examples. (For “obtained promises”, 11:33, the Revised English Bible has saw God’s promises fulfilled.) Daniel “shut the mouths of lions” so they did not eat him. Shadrach, Meshach and Abednego had faith that God would save them from a fiery death. (For “won strength out of weakness”, 11:34, the Revised English Bible has their weakness was turned to strength.) Elijah was God’s instrument in returning the widow’s son to life (11:35a).
The sufferings in 11:35b-38 are mostly those endured by faithful Israelites before and during the Maccabean revolt in the mid 100s BC; in some cases it is not known to whom the author refers. The world was not worthy of these exemplars of faith! (11:38a). For all of them (11:39), though God found their actions pleasing (“commended ...”), fulfilment of his promise did not occur at the time; rather it was delayed until the saving work of Christ was completed, i.e. in also saving us (“not, apart from us”, 11:40). So being “surrounded” (12:1) by all these exemplars of faith (“witnesses” to the efficacy of faith in God), let us “lay aside” anything that may hinder us in living a godly life (“the race”): in it, we look to Jesus as both forerunner (“pioneer”, 12:2) and fulfiller of our faith. He, we, and those who have gone before us run the race to attain eternal life (“joy”) and oneness with God – through suffering and shame.

1 Maccabees 1:60-63 says that at the time of the desecration of the Temple in 167 BC: “According to the decree, they put to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers' necks. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die”. See also 1 Maccabees 7:34; 2 Maccabees 6: 18-31; 7: 1-42.



Hebresw 12: 1 - 2, 12 - 17 (Can. BAS)
Hebrews 12: 1 - 4 (Roman Catholic)

Hebr 12:1 (NRSV) Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.
3 Consider him who endured such hostility against himself from sinners, so that you may not grow weary or lose heart. 4 In your struggle against sin you have not yet resisted to the point of shedding your blood.

12 Therefore lift your drooping hands and strengthen your weak knees, 13 and make straight paths for your feet, so that what is lame may not be put out of joint, but rather be healed.
14 Pursue peace with everyone, and the holiness without which no one will see the Lord.
15 See to it that no one fails to obtain the grace of God; that no root of bitterness springs up and causes trouble, and through it many become defiled. 16 See to it that no one becomes like Esau, an immoral and godless person, who sold his birthright for a single meal. 17 You know that later, when he wanted to inherit the blessing, he was rejected, for he found no chance to repent, even though he sought the blessing with tears.


GOSPEL: Luke 12: 49 - 56 (RCL)
Luke 12: 49 - 53 (Roman Catholic)

Luke 12:49 (NRSV) "I came to bring fire to the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on five in one household will be divided, three against two and two against three; 53 they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law."
54 He also said to the crowds, "When you see a cloud rising in the west, you immediately say, "It is going to rain'; and so it happens. 55 And when you see the south wind blowing, you say, "There will be scorching heat'; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?

Luke presents several sayings of Jesus. V. 49 is one saying. “Fire” here is a symbol of purification and separation of the godly from the ungodly. (Gold was separated from the host rock in a fire that had been “kindled”.) He wishes that he was called on to exercise judgement now. In Mark 10:38, Jesus says to James and John: “Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” This is the sense of “baptism” in v. 50: Jesus is under great “stress” until his “baptism” is completed in suffering death and being raised again. Vv. 51-53 are another saying. After the word “peace”, it helps understanding to add at any cost. Micah used notions like those in vv. 52-53 to tell of the total corruption of the people. Jesus has come for division between godly and ungodly people. Vv. 54-56 present yet another saying. The “crowds” are able to “interpret” (v. 56) signs of impending weather, but they, in spite of seeing signs in the “present time”, fail to see their implications for the end of the era

Verses 54-56: Matthew 16:2-3 is similar. The crowds, because of their hypocrisy, refuse to see God’s key moment of salvation history, present in Jesus’ kingdom ministry. The “present” is the period of the kingdom. Winds from the “west” blew off the Mediterranean, bringing rain; those from the south blew off the desert. [NOAB] Those concerned with various kinds of portents cannot see the significance of God’s work through Jesus in “the present time”. [CAB]