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.