NEW TESTAMENT: 1 Corinthians 1: 18 - 31 (RCL)
1 Corinthians 1: 26 - 31 (Roman Catholic)
1Cor 1:18 (NRSV) For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written,
"I will destroy the wisdom of the wise,
and the discernment of the discerning I will thwart."
20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. 22 For Jews demand signs and Greeks desire wisdom, 23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength.
26 Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28 God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, 29 so that no one might boast in the presence of God. 30 He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, 31 in order that, as it is written, "Let the one who boasts, boast in the Lord."
h/t montreal Anglican
The “message” of Christ crucified, risen and alive is God’s power to us, but to those who hear the good news and reject “the cross” it is nonsense. This, Paul says, God prophesied through Isaiah (v. 19). He has decried divisions in the church at Corinth; he now recognizes two groups of humans: the “wise” (v. 19) and “those who believe” (v. 21). Are, he asks rhetorically, the Jewish “scribe” (v. 20) and the rationalist (“debater”) – both possessors of worldly wisdom – truly wise? Through the coming of Christ, God has shown worldly wisdom to be folly, for (v. 21) one can’t “know God through wisdom”, i.e. in a philosophical way. Knowing God is experiential. In fact, God chose to save believers through the apparent folly of what Paul preaches (“our proclamation”). To “demand signs” (miracles, v. 22) is to refuse to trust in God; “Jews” refused Christ due to their particular expectations in a messiah. To “desire wisdom” is to construct a religion whose demands one is prepared to accept. (The “Greeks” in v. 22 are unbelieving non-Jews.) God’s ways are not human ways (v. 25).
Consider yourselves, Christians at Corinth (v. 26): few of you are what the world would have chosen: few are worldly wise, “powerful” or aristocratic. But God’s way is to choose those of apparently little account (“foolish”, “weak”, v. 27) to show the apparently important that they are wrong, to “shame” them. This is God’s paradoxical way (v. 28); he does away with boasting. Christ’s living in human form started a new way of being human (v. 30): we are set apart for his purposes (“sanctification”) and no longer controlled by evil (“redemption”) so that we become one with God (“righteousness”) – so that we can (as God commanded through Jeremiah) “boast in the Lord” (v. 31). Christ is true wisdom.
Verse 21: “the wisdom of God”: Not a divine plan, but the organization and beauty of creation. In Romans 1:19-20, Paul writes: “For what can be known about God is plain to them [those who suppress the truth], because God has shown it to them. Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made”
GOSPEL: Matthew 5: 1 - 12 (all but C of E)
Matt 5:1 (NRSV) When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:
3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4 "Blessed are those who mourn, for they will be comforted.
5 "Blessed are the meek, for they will inherit the earth.
6 "Blessed are those who hunger and thirst for righteousness, for they will be filled.
7 "Blessed are the merciful, for they will receive mercy.
8 "Blessed are the pure in heart, for they will see God.
9 "Blessed are the peacemakers, for they will be called children of God.
10 "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
11 "Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.
Note: The Roman Catholic Lectionary omits the last part of v. 12.
Jesus ascends a mountain in Galilee where he speaks to his “disciples”, his followers, in the Sermon on the Mount – but the “crowds” hear too: see 7:28, the end of the Sermon. He speaks of the new era he has come to initiate. Vv. 3-12 are known as the Beatitudes, from the Latin for blessed. To be “blessed” is to be happy. All the qualities are expected of the faithful, for the consequence is the same: they will enjoy God’s end-time rule. In fact, the Kingdom has already begun, but it not yet completed. They will attain (and are attaining) eternal life.
The “poor in spirit” (v. 3) are probably detached from wealth and dependant on God alone. Those who “mourn” (v. 4) the reign of evil forces on earth will be “comforted” and strengthened in the Kingdom. The “meek” (v. 5), people who do not press for personal advantage, will share in God’s rule. Those who “hunger” (v. 6, who ardently pursue God’s will and purpose for his people), and do so single-mindedly and sincerely, “the pure in heart” (v. 8), will come to know God intimately (“see God”). The “merciful” (v. 7) are those who pardon and love others (especially the poor). The “peacemakers” (v. 9), those who seek shalom, the total state of well-being God provides through Christ, “will be called children of God”, for they share in God’s work. Finally vv. 10-12: those spreading the good news, striving to reconcile the world to God, will be persecuted because of the message they carry (as were the Old Testament “prophets”). They too should “rejoice and be glad” for God will reward them. Jesus tells his audience that the values for admission to the Kingdom are the reverse of those valued by materialists.
Verse 10: “for righteousness’ sake”: i.e. because they are dedicated to God’s will and by their confession, way of life, and open witness show their dedication to God’s righteous cause.
Saturday, January 29, 2011
Sunday, January 23, 2011
NEW TESTAMENT: 1 Corinthians 1: 10 - 18 (RCL)
1 Corinthians 1: 10 - 17 (Can. BAS)
1 Corinthians 1: 10 - 13, 17 (Roman Catholic)
1Cor 1:10 (NRSV) Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose. 11 For it has been reported to me by Chlo'e's people that there are quarrels among you, my brothers and sisters. 12 What I mean is that each of you says, "I belong to Paul," or "I belong to Apol'los," or "I belong to Ce'phas," or "I belong to Christ." 13 Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Cris'pus and Ga'ius, 15 so that no one can say that you were baptized in my name. 16 (I did baptize also the household of Steph'anas; beyond that, I do not know whether I baptized anyone else.) 17 For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power.
18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
Last week we noted Paul’s omission of faith, hope and love for each other as gifts of the Spirit prominent in the Christian community at Corinth. In this reading, we learn of divisions in the church there. Paul appeals for commonality in their thinking about the faith and in their vision for the church. He has heard from “Chloe’s people” ( v. 11), who are either
• members of, and slaves in, her household, or
• the church that meets in her home, or
• those who look to her as leader,
– that their factiousness has reached the level of recrimination (“quarrels”). We do not know what the three (or four) factions believed; perhaps those who “belong to Christ” (v. 12) give allegiance to him without the mediation (and the participation) of the church. (“Cephas” is Peter.)
V. 13 presents three rhetorical questions, to which Paul expects a negative answer (as the Greek shows). The sarcasm is biting! (By “Christ” he means the world-wide church.) To put loyalty to a leader above fidelity to Christ is unacceptable. While Paul probably baptised the first converts in Corinth (“Crispus”, v. 14, “Gaius” and “the household of Stephanas”, v. 16), his prime mission is to teach the faith (v. 17). Claims of belonging to Paul are unfounded. All are baptised in the name of Christ, so all “belong” (v. 12) to him. Paul teaches straight-forwardly, relying on the message, the “power” (v. 17) of the “cross of Christ” (Jesus’ sacrificial death) to convince people – not “eloquent wisdom”, appealing to reason with clever arguments and rhetorical prowess. To those who hear the message and do not accept it and trust in it, it is “foolishness” (v. 18) about a man who died an ignominious death; they “are perishing” both now and when Christ comes again. But to the faithful (“to us who are being saved”) it bespeaks how powerful God is.
h/t montreal anglican
GOSPEL: Matthew 4: 12 - 23 (all)
Matt 4:12 (NRSV) Now when Jesus heard that John had been arrested, he withdrew to Galilee. 13 He left Nazareth and made his home in Caper'naum by the sea, in the territory of Zeb'ulun and Naph'tali, 14 so that what had been spoken through the prophet Isai'ah might be fulfilled:
15 "Land of Zeb'ulun, land of Naph'tali,
on the road by the sea, across the Jordan, Galilee of the Gentiles--
16 the people who sat in darkness
have seen a great light,
and for those who sat in the region and shadow of death
light has dawned."
17 From that time Jesus began to proclaim, "Repent, for the kingdom of heaven has come near."
18 As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea--for they were fishermen. 19 And he said to them, "Follow me, and I will make you fish for people." 20 Immediately they left their nets and followed him. 21 As he went from there, he saw two other brothers, James son of Zeb'edee and his brother John, in the boat with their father Zeb'edee, mending their nets, and he called them. 22 Immediately they left the boat and their father, and followed him.
23 Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people.
Note: Vs. 18-23 are optional for Roman Catholics
Jesus has been tempted by the devil in the wilderness. His responses show his complete dedication to the will and purpose of God. He has refused to use his divine power to his own human ends. Now he withdraws from “Nazareth” (v. 13) to “Capernaum”, so he can begin his mission safe from government interference. (John the Baptist has been arrested. Sepphoris, near Nazareth, was a Roman administrative centre. If the authorities seek to arrest him, he can escape more easily from Capernaum – by boat – than from Nazareth.) Matthew is keen to show Jesus as the fulfilment of Old Testament prophecies: he quotes Isaiah in condensed form (vv. 15-16) to show that Jesus is the future ideal king, the Messiah. (In Isaiah, the “sea” is the Mediterranean; here it is the Sea of Galilee.)
“From that time” (v. 17) marks a milestone: the launch of Jesus’ public ministry. Jesus proclaims: turn back to godly ways, to making God part of your way of thinking, for the completion of God’s plan for all created beings is close! Vv. 18-22 tell of the calling of the first four disciples. (We know “Simon” as “Peter”.) Jesus the teacher invites them to follow him, speaking in their terms (“fish for people”, v. 19) and fulfils Jeremiah 16:16; there the LORD is “sending for many fishermen” to Israel. They give up their trade and “immediately” (v. 20) begin a radically different way of life. Jesus expects, and receives, prompt obedience. He proclaims the “good news” (v. 23) in both word and deed (healing). His ministry is to Jews, but people from “Syria” (v. 24), “the Decapolis” (v. 25, Hellenistic towns) and “beyond the Jordan” also come to him to hear his message.
1 Corinthians 1: 10 - 17 (Can. BAS)
1 Corinthians 1: 10 - 13, 17 (Roman Catholic)
1Cor 1:10 (NRSV) Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose. 11 For it has been reported to me by Chlo'e's people that there are quarrels among you, my brothers and sisters. 12 What I mean is that each of you says, "I belong to Paul," or "I belong to Apol'los," or "I belong to Ce'phas," or "I belong to Christ." 13 Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Cris'pus and Ga'ius, 15 so that no one can say that you were baptized in my name. 16 (I did baptize also the household of Steph'anas; beyond that, I do not know whether I baptized anyone else.) 17 For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power.
18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
Last week we noted Paul’s omission of faith, hope and love for each other as gifts of the Spirit prominent in the Christian community at Corinth. In this reading, we learn of divisions in the church there. Paul appeals for commonality in their thinking about the faith and in their vision for the church. He has heard from “Chloe’s people” ( v. 11), who are either
• members of, and slaves in, her household, or
• the church that meets in her home, or
• those who look to her as leader,
– that their factiousness has reached the level of recrimination (“quarrels”). We do not know what the three (or four) factions believed; perhaps those who “belong to Christ” (v. 12) give allegiance to him without the mediation (and the participation) of the church. (“Cephas” is Peter.)
V. 13 presents three rhetorical questions, to which Paul expects a negative answer (as the Greek shows). The sarcasm is biting! (By “Christ” he means the world-wide church.) To put loyalty to a leader above fidelity to Christ is unacceptable. While Paul probably baptised the first converts in Corinth (“Crispus”, v. 14, “Gaius” and “the household of Stephanas”, v. 16), his prime mission is to teach the faith (v. 17). Claims of belonging to Paul are unfounded. All are baptised in the name of Christ, so all “belong” (v. 12) to him. Paul teaches straight-forwardly, relying on the message, the “power” (v. 17) of the “cross of Christ” (Jesus’ sacrificial death) to convince people – not “eloquent wisdom”, appealing to reason with clever arguments and rhetorical prowess. To those who hear the message and do not accept it and trust in it, it is “foolishness” (v. 18) about a man who died an ignominious death; they “are perishing” both now and when Christ comes again. But to the faithful (“to us who are being saved”) it bespeaks how powerful God is.
h/t montreal anglican
GOSPEL: Matthew 4: 12 - 23 (all)
Matt 4:12 (NRSV) Now when Jesus heard that John had been arrested, he withdrew to Galilee. 13 He left Nazareth and made his home in Caper'naum by the sea, in the territory of Zeb'ulun and Naph'tali, 14 so that what had been spoken through the prophet Isai'ah might be fulfilled:
15 "Land of Zeb'ulun, land of Naph'tali,
on the road by the sea, across the Jordan, Galilee of the Gentiles--
16 the people who sat in darkness
have seen a great light,
and for those who sat in the region and shadow of death
light has dawned."
17 From that time Jesus began to proclaim, "Repent, for the kingdom of heaven has come near."
18 As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea--for they were fishermen. 19 And he said to them, "Follow me, and I will make you fish for people." 20 Immediately they left their nets and followed him. 21 As he went from there, he saw two other brothers, James son of Zeb'edee and his brother John, in the boat with their father Zeb'edee, mending their nets, and he called them. 22 Immediately they left the boat and their father, and followed him.
23 Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people.
Note: Vs. 18-23 are optional for Roman Catholics
Jesus has been tempted by the devil in the wilderness. His responses show his complete dedication to the will and purpose of God. He has refused to use his divine power to his own human ends. Now he withdraws from “Nazareth” (v. 13) to “Capernaum”, so he can begin his mission safe from government interference. (John the Baptist has been arrested. Sepphoris, near Nazareth, was a Roman administrative centre. If the authorities seek to arrest him, he can escape more easily from Capernaum – by boat – than from Nazareth.) Matthew is keen to show Jesus as the fulfilment of Old Testament prophecies: he quotes Isaiah in condensed form (vv. 15-16) to show that Jesus is the future ideal king, the Messiah. (In Isaiah, the “sea” is the Mediterranean; here it is the Sea of Galilee.)
“From that time” (v. 17) marks a milestone: the launch of Jesus’ public ministry. Jesus proclaims: turn back to godly ways, to making God part of your way of thinking, for the completion of God’s plan for all created beings is close! Vv. 18-22 tell of the calling of the first four disciples. (We know “Simon” as “Peter”.) Jesus the teacher invites them to follow him, speaking in their terms (“fish for people”, v. 19) and fulfils Jeremiah 16:16; there the LORD is “sending for many fishermen” to Israel. They give up their trade and “immediately” (v. 20) begin a radically different way of life. Jesus expects, and receives, prompt obedience. He proclaims the “good news” (v. 23) in both word and deed (healing). His ministry is to Jews, but people from “Syria” (v. 24), “the Decapolis” (v. 25, Hellenistic towns) and “beyond the Jordan” also come to him to hear his message.
Saturday, January 15, 2011
NEW TESTAMENT: 1 Corinthians 1: 1 - 9 (RCL)
1 Corinthians 1: 1 - 3 (Roman Catholic)
1Cor 1:1 (NRSV) Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sos'thenes,
2 To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, 5 for in every way you have been enriched in him, in speech and knowledge of every kind-- 6 just as the testimony of Christ has been strengthened among you-- 7 so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ. 8 He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ. 9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.
h/t montreal anglican
1 Corinthians 1:1-9
Paul uses the schema of Greek letters of the time, expanding it to include specifically Christian notions. He is an “apostle”, one sent out by Christ to perform a special mission. (“Sosthenes” may be the “official of the synagogue” beaten in Acts 18:17.) The church at Corinth is made up of ordinary people “called to be saints” (v. 2), set apart for God’s work in the world, “sanctified” in baptism. Perhaps Paul reminds them that there are Christians elsewhere too. V. 3 is his greeting: he wishes them “grace” (God’s freely given gift of love) and “peace” (the total state of well-being to which we are admitted through Christ): both come from the Father (as source) and the Son (as means or agent). In later chapters, Paul cautions his readers against misuse of spiritual gifts (v. 7), so in v. 5 he may be damning them with faint praise. He praises their eloquence (“speech”) and understanding (“knowledge”) but not (as in other letters) their faith, hope and love for each other and for Christ. In v. 6, “testimony” is bearing witness: God has strengthened them through their telling of the good news. They are indeed richly blessed (v. 7), but (as mentioned later), they tend to dwell on the excitement of the present rather than looking forward to “the revealing of ... Christ”, his second coming. God will help them prepare for that day, so that they may be among those judged worthy of eternal life (“blameless”, v. 8). “God is faithful” (v. 9): he will not abandon what he has begun. He has called them into “fellowship”, union with other believers which is union with Christ.
GOSPEL: John 1: 29 - 42 (RCL)
John 1: 29 - 34 (Can. BAS, Roman Catholic)
John 1:29 (NRSV) The next day he [John] saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world! 30 This is he of whom I said, "After me comes a man who ranks ahead of me because he was before me.' 31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel." 32 And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him. 33 I myself did not know him, but the one who sent me to baptize with water said to me, "He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.' 34 And I myself have seen and have testified that this is the Son of God."
35 The next day John again was standing with two of his disciples, 36 and as he watched Jesus walk by, he exclaimed, "Look, here is the Lamb of God!" 37 The two disciples heard him say this, and they followed Jesus. 38 When Jesus turned and saw them following, he said to them, "What are you looking for?" They said to him, "Rabbi" (which translated means Teacher), "where are you staying?" 39 He said to them, "Come and see." They came and saw where he was staying, and they remained with him that day. It was about four o'clock in the afternoon. 40 One of the two who heard John speak and followed him was Andrew, Simon Peter's brother. 41 He first found his brother Simon and said to him, "We have found the Messiah" (which is translated Anointed). 42 He brought Simon to Jesus, who looked at him and said, "You are Simon son of John. You are to be called Ce'phas" (which is translated Peter).
John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor the prophet like Moses; rather he prepares people for the coming of the Lord. He has also told some religious authorities that one is already among them who is far more worthy than he.
“The next day” John acclaims Jesus as “Lamb of God”. He is probably thinking of the fourth Servant Song: there the servant is “like a lamb that is led to the slaughter”. John recognizes that Jesus outranks him (“ranks ahead”, v. 30) and “was” (existed) before him. In vv. 31-33 he recalls his experience of Jesus’ baptism, and justifies what he has proclaimed. He says: I didn’t recognize him as Messiah (“know him”), but I now realize that I baptised with water in order that Jesus might be shown to Jews. The coming of the Spirit showed me that Jesus is the one chosen by God. I am convinced that he is, and I have told others (v. 34). (Later on, on the lips of Martha, “Son of God” and “Messiah” are synonymous.)
In vv. 35-42, two of John’s disciples begin to follow Jesus. First, they are curious about Jesus when John tells them who he is. They follow him, recognizing that he is an authority (“Teacher”, v. 38). Jesus invites them to “Come and see” (v. 39), to investigate what he teaches. “Staying” and “remained” are technical terms in this gospel: the two begin to understand the way of life Jesus offers and expects. V. 40 tells us that one of the two is “Andrew”; the other is unnamed. Andrew tells “Simon” (v. 41) the good news and introduces him to Jesus. (The Greek word translated “Anointed” is Christos.) Jesus prophesies that Simon will be nicknamed “Cephas” (v. 42), the Aramaic word for rock. Petros, the Greek word for “Peter”, also means rock.
1 Corinthians 1: 1 - 3 (Roman Catholic)
1Cor 1:1 (NRSV) Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sos'thenes,
2 To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, 5 for in every way you have been enriched in him, in speech and knowledge of every kind-- 6 just as the testimony of Christ has been strengthened among you-- 7 so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ. 8 He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ. 9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.
h/t montreal anglican
1 Corinthians 1:1-9
Paul uses the schema of Greek letters of the time, expanding it to include specifically Christian notions. He is an “apostle”, one sent out by Christ to perform a special mission. (“Sosthenes” may be the “official of the synagogue” beaten in Acts 18:17.) The church at Corinth is made up of ordinary people “called to be saints” (v. 2), set apart for God’s work in the world, “sanctified” in baptism. Perhaps Paul reminds them that there are Christians elsewhere too. V. 3 is his greeting: he wishes them “grace” (God’s freely given gift of love) and “peace” (the total state of well-being to which we are admitted through Christ): both come from the Father (as source) and the Son (as means or agent). In later chapters, Paul cautions his readers against misuse of spiritual gifts (v. 7), so in v. 5 he may be damning them with faint praise. He praises their eloquence (“speech”) and understanding (“knowledge”) but not (as in other letters) their faith, hope and love for each other and for Christ. In v. 6, “testimony” is bearing witness: God has strengthened them through their telling of the good news. They are indeed richly blessed (v. 7), but (as mentioned later), they tend to dwell on the excitement of the present rather than looking forward to “the revealing of ... Christ”, his second coming. God will help them prepare for that day, so that they may be among those judged worthy of eternal life (“blameless”, v. 8). “God is faithful” (v. 9): he will not abandon what he has begun. He has called them into “fellowship”, union with other believers which is union with Christ.
GOSPEL: John 1: 29 - 42 (RCL)
John 1: 29 - 34 (Can. BAS, Roman Catholic)
John 1:29 (NRSV) The next day he [John] saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world! 30 This is he of whom I said, "After me comes a man who ranks ahead of me because he was before me.' 31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel." 32 And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him. 33 I myself did not know him, but the one who sent me to baptize with water said to me, "He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.' 34 And I myself have seen and have testified that this is the Son of God."
35 The next day John again was standing with two of his disciples, 36 and as he watched Jesus walk by, he exclaimed, "Look, here is the Lamb of God!" 37 The two disciples heard him say this, and they followed Jesus. 38 When Jesus turned and saw them following, he said to them, "What are you looking for?" They said to him, "Rabbi" (which translated means Teacher), "where are you staying?" 39 He said to them, "Come and see." They came and saw where he was staying, and they remained with him that day. It was about four o'clock in the afternoon. 40 One of the two who heard John speak and followed him was Andrew, Simon Peter's brother. 41 He first found his brother Simon and said to him, "We have found the Messiah" (which is translated Anointed). 42 He brought Simon to Jesus, who looked at him and said, "You are Simon son of John. You are to be called Ce'phas" (which is translated Peter).
John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor the prophet like Moses; rather he prepares people for the coming of the Lord. He has also told some religious authorities that one is already among them who is far more worthy than he.
“The next day” John acclaims Jesus as “Lamb of God”. He is probably thinking of the fourth Servant Song: there the servant is “like a lamb that is led to the slaughter”. John recognizes that Jesus outranks him (“ranks ahead”, v. 30) and “was” (existed) before him. In vv. 31-33 he recalls his experience of Jesus’ baptism, and justifies what he has proclaimed. He says: I didn’t recognize him as Messiah (“know him”), but I now realize that I baptised with water in order that Jesus might be shown to Jews. The coming of the Spirit showed me that Jesus is the one chosen by God. I am convinced that he is, and I have told others (v. 34). (Later on, on the lips of Martha, “Son of God” and “Messiah” are synonymous.)
In vv. 35-42, two of John’s disciples begin to follow Jesus. First, they are curious about Jesus when John tells them who he is. They follow him, recognizing that he is an authority (“Teacher”, v. 38). Jesus invites them to “Come and see” (v. 39), to investigate what he teaches. “Staying” and “remained” are technical terms in this gospel: the two begin to understand the way of life Jesus offers and expects. V. 40 tells us that one of the two is “Andrew”; the other is unnamed. Andrew tells “Simon” (v. 41) the good news and introduces him to Jesus. (The Greek word translated “Anointed” is Christos.) Jesus prophesies that Simon will be nicknamed “Cephas” (v. 42), the Aramaic word for rock. Petros, the Greek word for “Peter”, also means rock.
Saturday, January 8, 2011
and strips the forests bare.
9 And in the temple of the LORD *
all are crying, “Glory!”
10 The LORD sits enthroned above the flood; *
the LORD sits enthroned as King for evermore.
11 The LORD shall give strength to his people; *
the LORD shall give his people the blessing of peace.
NEW TESTAMENT: Acts 10: 34 - 43 (RCL)
Acts 10: 34 - 38 (Roman Catholic)
Acts 10:34 (NRSV) Then Peter began to speak to them: "I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ--he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name."
h/t montreal Anglican
Peter is visiting Cornelius, an officer of the occupying Roman army and already a believer in God. Peter breaks Jewish law by visiting a Gentile. The Greek here is rough, full of grammatical errors, unlike the rest of Acts, so we may well have Peter's unedited words. He tells the assembled company that God does not favour Jews over others: anyone, whatever his nationality, who reveres God and lives in unison with him “is acceptable to him” (v. 35). In vv. 36-38, Peter summarizes Jesus’ earthly ministry; he applies prophecies found in Isaiah 52:7 and 61:1 to Christ. (Psalm 107:20 says “... he sent out his word ...”) Christ is Kyrios, “Lord of all” (v. 36). In baptism, the Father “anointed” (v. 38) Jesus “with the Holy Spirit” and with the “power” of God (but he was already integral with God’s very being.) The good news (“message”, v. 37) spread throughout Palestine (“Judea”); he “went about” (v. 38) “doing good” and combatting evil, doing deeds so powerful that it is clear that he was God’s agent: he is a model for all to follow.
He suffered death as one guilty of a capital offence, per Deuteronomy 21:23: he hung on a “tree” (v. 39) and was cursed. (By Jesus’ time, the “tree”, a pole, had acquired a cross-arm.) But, although cursed, the Father “raised him” (v. 40) and “allowed him to appear” to those chosen by God – to be “witnesses” (v. 41). In Luke 24:41-43, Jesus eats broiled fish with them, so he was clearly humanly alive again, i.e. physically brought back from death, resurrected. Jesus, the Kyrios, is the one appointed by God to set up the Kingdom and to judge both those who are alive, and those who have died, at Judgement Day (v. 42). Then v. 43: he fulfills many Old Testament prophecies: he is the one through whom sins are forgiven. Forgiveness is now available to “everyone who believes”, not just to Jews.
Verse 36: “he is Lord of all”: To be understood in the light of Romans 10:12: “For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him.”. [NJBC]
GOSPEL: Matthew 3: 13 - 17 (all)
Matt 3:13 (NRSV) Then Jesus came from Galilee to John at the Jordan, to be baptized by him. 14 John would have prevented him, saying, "I need to be baptized by you, and do you come to me?" 15 But Jesus answered him, "Let it be so now; for it is proper for us in this way to fulfill all righteousness." Then he consented. 16 And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. 17 And a voice from heaven said, "This is my Son, the Beloved, with whom I am well pleased."
John the Baptist has appeared, calling people to repentance, to turning back to God’s ways, to the way of life to which Israel committed herself at Sinai. He tells of the nearness of God’s kingdom, the time of complete fulfilment of God’s promises to humans. A new era, in which God rules, is almost here! John seeks to dissuade Jesus from seeking baptism but (in words that we do not fully understand) Jesus insists: for the present, being baptised by you is to perfectly fulfill the Father’s will. In being baptised, Jesus joins the community now walking in God’s ways. His baptism shows his continuity with God’s will seen in the Old Testament:
• the coming of the “Spirit of God” (v. 16), an Old Testament term, shows he is the Messiah;
• the words spoken by the heavenly “voice” (v. 17) are much like Isaiah 42:1: Jesus is the agent of God who will suffer for others – not the kind of Messiah people expected.
“Beloved” is not sentiment; rather it indicates God’s will. The “voice” (v. 17) says three things:
• Jesus really is God’s “Son”;
• he is chosen for ministry to God’s people, and
• God approves his coming for baptism and his joining with his people in preparing for the coming crisis.
Verse 17: “a voice from heaven”: This is the voice of God, just as the “kingdom of heaven” (v. 2, 4:17; 5:3; etc.) is the Kingdom of God. The words of the heavenly voice reflect the identification of Jesus with the messianic king of Psalm 2 and with the Servant of Isaiah 42. Whether Jesus already foresaw the suffering of that Servant as his inescapable role is not stated; perhaps he did. It is clear that Jesus worshipped, thought and lived in the atmosphere of Old Testament expectations. He inevitably understood his mission in the light of them
9 And in the temple of the LORD *
all are crying, “Glory!”
10 The LORD sits enthroned above the flood; *
the LORD sits enthroned as King for evermore.
11 The LORD shall give strength to his people; *
the LORD shall give his people the blessing of peace.
NEW TESTAMENT: Acts 10: 34 - 43 (RCL)
Acts 10: 34 - 38 (Roman Catholic)
Acts 10:34 (NRSV) Then Peter began to speak to them: "I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ--he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name."
h/t montreal Anglican
Peter is visiting Cornelius, an officer of the occupying Roman army and already a believer in God. Peter breaks Jewish law by visiting a Gentile. The Greek here is rough, full of grammatical errors, unlike the rest of Acts, so we may well have Peter's unedited words. He tells the assembled company that God does not favour Jews over others: anyone, whatever his nationality, who reveres God and lives in unison with him “is acceptable to him” (v. 35). In vv. 36-38, Peter summarizes Jesus’ earthly ministry; he applies prophecies found in Isaiah 52:7 and 61:1 to Christ. (Psalm 107:20 says “... he sent out his word ...”) Christ is Kyrios, “Lord of all” (v. 36). In baptism, the Father “anointed” (v. 38) Jesus “with the Holy Spirit” and with the “power” of God (but he was already integral with God’s very being.) The good news (“message”, v. 37) spread throughout Palestine (“Judea”); he “went about” (v. 38) “doing good” and combatting evil, doing deeds so powerful that it is clear that he was God’s agent: he is a model for all to follow.
He suffered death as one guilty of a capital offence, per Deuteronomy 21:23: he hung on a “tree” (v. 39) and was cursed. (By Jesus’ time, the “tree”, a pole, had acquired a cross-arm.) But, although cursed, the Father “raised him” (v. 40) and “allowed him to appear” to those chosen by God – to be “witnesses” (v. 41). In Luke 24:41-43, Jesus eats broiled fish with them, so he was clearly humanly alive again, i.e. physically brought back from death, resurrected. Jesus, the Kyrios, is the one appointed by God to set up the Kingdom and to judge both those who are alive, and those who have died, at Judgement Day (v. 42). Then v. 43: he fulfills many Old Testament prophecies: he is the one through whom sins are forgiven. Forgiveness is now available to “everyone who believes”, not just to Jews.
Verse 36: “he is Lord of all”: To be understood in the light of Romans 10:12: “For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him.”. [NJBC]
GOSPEL: Matthew 3: 13 - 17 (all)
Matt 3:13 (NRSV) Then Jesus came from Galilee to John at the Jordan, to be baptized by him. 14 John would have prevented him, saying, "I need to be baptized by you, and do you come to me?" 15 But Jesus answered him, "Let it be so now; for it is proper for us in this way to fulfill all righteousness." Then he consented. 16 And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. 17 And a voice from heaven said, "This is my Son, the Beloved, with whom I am well pleased."
John the Baptist has appeared, calling people to repentance, to turning back to God’s ways, to the way of life to which Israel committed herself at Sinai. He tells of the nearness of God’s kingdom, the time of complete fulfilment of God’s promises to humans. A new era, in which God rules, is almost here! John seeks to dissuade Jesus from seeking baptism but (in words that we do not fully understand) Jesus insists: for the present, being baptised by you is to perfectly fulfill the Father’s will. In being baptised, Jesus joins the community now walking in God’s ways. His baptism shows his continuity with God’s will seen in the Old Testament:
• the coming of the “Spirit of God” (v. 16), an Old Testament term, shows he is the Messiah;
• the words spoken by the heavenly “voice” (v. 17) are much like Isaiah 42:1: Jesus is the agent of God who will suffer for others – not the kind of Messiah people expected.
“Beloved” is not sentiment; rather it indicates God’s will. The “voice” (v. 17) says three things:
• Jesus really is God’s “Son”;
• he is chosen for ministry to God’s people, and
• God approves his coming for baptism and his joining with his people in preparing for the coming crisis.
Verse 17: “a voice from heaven”: This is the voice of God, just as the “kingdom of heaven” (v. 2, 4:17; 5:3; etc.) is the Kingdom of God. The words of the heavenly voice reflect the identification of Jesus with the messianic king of Psalm 2 and with the Servant of Isaiah 42. Whether Jesus already foresaw the suffering of that Servant as his inescapable role is not stated; perhaps he did. It is clear that Jesus worshipped, thought and lived in the atmosphere of Old Testament expectations. He inevitably understood his mission in the light of them
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