OLD TESTAMENT: Joshua 3: 7 - 17 (RCL)
Josh 3:7 (NRSV) The LORD said to Joshua, "This day I will begin to exalt you in the sight of all Israel, so that they may know that I will be with you as I was with Moses. 8 You are the one who shall command the priests who bear the ark of the covenant, "When you come to the edge of the waters of the Jordan, you shall stand still in the Jordan.'" 9 Joshua then said to the Israelites, "Draw near and hear the words of the LORD your God." 10 Joshua said, "By this you shall know that among you is the living God who without fail will drive out from before you the Ca'naanites, Hit'tites, Hi'vites, Per'izzites, Gir'gashites, Am'orites, and Jeb'usites: 11 the ark of the covenant of the Lord of all the earth is going to pass before you into the Jordan. 12 So now select twelve men from the tribes of Israel, one from each tribe. 13 When the soles of the feet of the priests who bear the ark of the LORD, the Lord of all the earth, rest in the waters of the Jordan, the waters of the Jordan flowing from above shall be cut off; they shall stand in a single heap."
14 When the people set out from their tents to cross over the Jordan, the priests bearing the ark of the covenant were in front of the people. 15 Now the Jordan overflows all its banks throughout the time of harvest. So when those who bore the ark had come to the Jordan, and the feet of the priests bearing the ark were dipped in the edge of the water, 16 the waters flowing from above stood still, rising up in a single heap far off at Adam, the city that is beside Zar'ethan, while those flowing toward the sea of the Ar'abah, the Dead Sea, were wholly cut off. Then the people crossed over opposite Jericho. 17 While all Israel were crossing over on dry ground, the priests who bore the ark of the covenant of the LORD stood on dry ground in the middle of the Jordan, until the entire nation finished crossing over the Jordan.
Micah 3: 5 - 12 (C of E, alt. for RCL)
Mica 3:5 (NRSV) Thus says the LORD concerning the prophets
who lead my people astray,
who cry "Peace"
when they have something to eat,
but declare war against those
who put nothing into their mouths.
6 Therefore it shall be night to you, without vision,
and darkness to you, without revelation.
The sun shall go down upon the prophets,
and the day shall be black over them;
7 the seers shall be disgraced,
and the diviners put to shame;
they shall all cover their lips,
for there is no answer from God.
8 But as for me, I am filled with power,
with the spirit of the LORD,
and with justice and might,
to declare to Jacob his transgression
and to Israel his sin.
9 Hear this, you rulers of the house of Jacob
and chiefs of the house of Israel,
who abhor justice
and pervert all equity,
10 who build Zion with blood
and Jerusalem with wrong!
11 Its rulers give judgment for a bribe,
its priests teach for a price,
its prophets give oracles for money;
yet they lean upon the LORD and say,
"Surely the LORD is with us!
No harm shall come upon us."
12 Therefore because of you
Zion shall be plowed as a field;
Jerusalem shall become a heap of ruins,
and the mountain of the house a wooded height.
Milachi 1: 14b - 2: 2b, 8 - 10 (Roman Catholic)
Mala 1:14 (NRSV) I am a great King, says the LORD of hosts, and my name is reverenced among the nations.
2:1 And now, O priests, this command is for you. 2 If you will not listen, if you will not lay it to heart to give glory to my name, says the LORD of hosts, then I will send the curse on you and I will curse your blessings;
8 But you have turned aside from the way; you have caused many to stumble by your instruction; you have corrupted the covenant of Levi, says the LORD of hosts, 9 and so I make you despised and abased before all the people, inasmuch as you have not kept my ways but have shown partiality in your instruction.
10 {The Covenant Profaned by Judah} Have we not all one father? Has not one God created us? Why then are we faithless to one another, profaning the covenant of our ancestors?
PSALM 107: 1 - 7, 33 - 37 (RCL)
Psal 107:1 (NRSV) O give thanks to the LORD, for he is good;
for his steadfast love endures forever.
2 Let the redeemed of the LORD say so,
those he redeemed from trouble
3 and gathered in from the lands,
from the east and from the west,
from the north and from the south.
4 Some wandered in desert wastes,
finding no way to an inhabited town;
5 hungry and thirsty,
their soul fainted within them.
6 Then they cried to the LORD in their trouble,
and he delivered them from their distress;
7 he led them by a straight way,
until they reached an inhabited town.
33 He turns rivers into a desert,
springs of water into thirsty ground,
34 a fruitful land into a salty waste,
because of the wickedness of its inhabitants.
35 He turns a desert into pools of water,
a parched land into springs of water.
36 And there he lets the hungry live,
and they establish a town to live in;
37 they sow fields, and plant vineyards,
and get a fruitful yield.
107
Part I Confitemini Domino (ECUSA BCP)
1 Give thanks to the LORD, for he is good, *
and his mercy endures for ever.
2 Let all those whom the LORD has redeemed proclaim *
that he redeemed them from the hand of the foe.
3 He gathered them out of the lands; *
from the east and from the west,
from the north and from the south.
4 Some wandered in desert wastes; *
they found no way to a city where they might dwell.
5 They were hungry and thirsty; *
their spirits languished within them.
6 Then they cried to the LORD in their trouble, *
and he delivered them from their distress.
7 He put their feet on a straight path *
to go to a city where they might dwell.
33 The LORD changed rivers into deserts, *
and water-springs into thirsty ground,
34 A fruitful land into salt flats, *
because of the wickedness of those who dwell there.
35 He changed deserts into pools of water *
and dry land into water-springs.
36 He settled the hungry there, *
and they founded a city to dwell in.
37 They sowed fields, and planted vineyards, *
and brought in a fruitful harvest.
Psalm 43 (C of E, alt. for RCL)
Psal 43:1 (NRSV) Vindicate me, O God, and defend my cause
against an ungodly people;
from those who are deceitful and unjust
deliver me!
2 For you are the God in whom I take refuge;
why have you cast me off?
Why must I walk about mournfully
because of the oppression of the enemy?
3 O send out your light and your truth;
let them lead me;
let them bring me to your holy hill
and to your dwelling.
4 Then I will go to the altar of God,
to God my exceeding joy;
and I will praise you with the harp,
O God, my God.
5 Why are you cast down, O my soul,
and why are you disquieted within me?
Hope in God; for I shall again praise him,
my help and my God.
43 Judica me, Deus (ECUSA BCP)
1 Give judgment for me, O God,
and defend my cause against an ungodly people; *
deliver me from the deceitful and the wicked.
2 For you are the God of my strength;
why have you put me from you? *
and why do I go so heavily while the enemy
oppresses me?
3 Send out your light and your truth, that they may lead me, *
and bring me to your holy hill
and to your dwelling;
4 That I may go to the altar of God,
to the God of my joy and gladness; *
and on the harp I will give thanks to you, O God my God.
5 Why are you so full of heaviness, O my soul? *
and why are you so disquieted within me?
6 Put your trust in God; *
for I will yet give thanks to him,
who is the help of my countenance, and my God.
Psalm 131 (Roman Catholic)
Psal 131:1 (NRSV) O LORD, my heart is not lifted up,
my eyes are not raised too high;
I do not occupy myself with things
too great and too marvelous for me.
2 But I have calmed and quieted my soul,
like a weaned child with its mother;
my soul is like the weaned child that is with me.
3 O Israel, hope in the LORD
from this time on and forevermore.
NEW TESTAMENT: 1 Thessalonians 2: 9 - 13 (RCL, C of E)
1The 2:9 (NRSV) You remember our labor and toil, brothers and sisters; we worked night and day, so that we might not burden any of you while we proclaimed to you the gospel of God. 10 You are witnesses, and God also, how pure, upright, and blameless our conduct was toward you believers. 11 As you know, we dealt with each one of you like a father with his children, 12 urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory.
13 We also constantly give thanks to God for this, that when you received the word of God that you heard from us, you accepted it not as a human word but as what it really is, God's word, which is also at work in you believers.
17 As for us, brothers and sisters, when, for a short time, we were made orphans by being separated from you--in person, not in heart--we longed with great eagerness to see you face to face. 18 For we wanted to come to you--certainly I, Paul, wanted to again and again--but Satan blocked our way. 19 For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? 20 Yes, you are our glory and joy!
h/t Montreal Anglican
aul continues his defence of his techniques in founding the Thessalonian church. In v. 9, he reminds his readers that he (and perhaps Silvanus and Timothy) worked strenuously while with them, probably dividing his time between his trade (tent-making) and proclaiming the gospel. (Every Jew learnt a trade.) He did not impose on them. Both they and God are “witnesses” (v. 10) to the interior goodness and fidelity to God (“pure”), propriety (“upright”) and freedom from sin (“blameless”) in their conduct towards the converts. Back in v. 7, he spoke of nourishing them as a mother nourishes her baby; now (v. 11) he speaks of the father’s role: a father instructs. He appealed to them (“urging”, v. 12), encouraged them, and pleaded with them – to walk in God’s ways (“lead ...”), who calls them to share in the new order, now and at the end of time.
In 1:5, Paul has said that “our message ... came to you not in word only, but also in power and in the Holy Spirit ...”. Now he gives thanks for this: that they understood the good news not on his authority (as his), nor effective through him, “but as what it really is, God’s word” (v. 13), made active in those who believe.
1 Thessalonians 2: 7b - 9, 13 (Roman Catholic)
1The 2:7 (NRSV) (W)e were gentle among you, like a nurse tenderly caring for her own children. 8 So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.
9 You remember our labor and toil, brothers and sisters; we worked night and day, so that we might not burden any of you while we proclaimed to you the gospel of God.
13 We also constantly give thanks to God for this, that when you received the word of God that you heard from us, you accepted it not as a human word but as what it really is, God's word, which is also at work in you believers.
GOSPEL: Matthew 23: 1 - 12 (all but C of E)
Matt 23:1 (NRSV) Then Jesus said to the crowds and to his disciples, 2 "The scribes and the Phar'isees sit on Moses' seat; 3 therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach. 4 They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. 5 They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. 6 They love to have the place of honor at banquets and the best seats in the synagogues, 7 and to be greeted with respect in the marketplaces, and to have people call them rabbi. 8 But you are not to be called rabbi, for you have one teacher, and you are all students. 9 And call no one your father on earth, for you have one Father--the one in heaven. 10 Nor are you to be called instructors, for you have one instructor, the Messiah. 11 The greatest among you will be your servant. 12 All who exalt themselves will be humbled, and all who humble themselves will be exalted.
Verse 9: Acts 18:2-3 tells us that Paul was a tent-maker by trade. Paul may have used Aquila’s shop to spread the good news. [NJBC] In 1 Corinthians 4:12, Paul writes: “we grow weary from the work of our own hands”. [CAB]
Verse 9: “the gospel of God”: i.e. the good news originating from God which proclaims what God has done. [NJBC]
Verse 10: “and God also”: Perhaps a mild oath supporting the emissaries’ integrity. [NJBC]
Verse 10: “pure, upright, and blameless”: These terms are virtually synonyms. Use of such repetitions is characteristic of 1 Thessalonians: see, for example, 1:5 and 2:3. [NJBC]
Verse 11: In 1 Corinthians 4:15, Paul says: “For though you might have ten thousand guardians in Christ, you do not have many fathers. Indeed, in Christ Jesus I became your father through the gospel”; in Philemon 10, he writes: “I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment”. [CAB]
Verse 12: In Romans 16:2, Paul commends Phoebe to his readers “so that you may welcome her in the Lord as is fitting for the saints, and help her in whatever she may require from you, for she has been a benefactor of many and of myself as well”; in Philippians 1:27, he urges the Christians at Philippi to “live your life in a manner worthy of the gospel of Christ”. See also Ephesians 4:1 and Colossians 1:10.
Verse 12: “kingdom”: The Greek word, basileia, is rarely used by Paul but is used frequently in the Synoptic gospels. Both “kingdom” and “glory” refer to God’s end-time reign. [NJBC]
Verses 13-16: Many scholars consider these verses, so critical of Jews, to be a later addition to the letter for two reasons:
• The anti-Jewish language is not like that Paul uses elsewhere, but especially
• It is atypical of Paul to offer a second thanksgiving in a letter. [NOAB]
Verse 13: Galatians 1:11-12 is similar: “For I want you to know, brothers and sisters, that the gospel that was proclaimed by me is not of human origin; for I did not receive it from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ”. [CAB]
Matthew 24: 1 - 14 (C of E)
Matt 24:1 (NRSV) {The Destruction of the Temple Foretold} As Jesus came out of the temple and was going away, his disciples came to point out to him the buildings of the temple. 2 Then he asked them, "You see all these, do you not? Truly I tell you, not one stone will be left here upon another; all will be thrown down."
3 When he was sitting on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will this be, and what will be the sign of your coming and of the end of the age?" 4 Jesus answered them, "Beware that no one leads you astray. 5 For many will come in my name, saying, "I am the Messiah!' and they will lead many astray. 6 And you will hear of wars and rumors of wars; see that you are not alarmed; for this must take place, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places: 8 all this is but the beginning of the birth pangs.
9 "Then they will hand you over to be tortured and will put you to death, and you will be hated by all nations because of my name. 10 Then many will fall away, and they will betray one another and hate one another. 11 And many false prophets will arise and lead many astray. 12 And because of the increase of lawlessness, the love of many will grow cold. 13 But the one who endures to the end will be saved. 14 And this good news of the kingdom will be proclaimed throughout the world, as a testimony to all the nations; and then the end will come.
Notes
Jesus has just silenced his principal critics, the Sadducees and the Pharisees, by showing their lack of understanding of parts of the Old Testament. He now speaks “to the crowds and to his disciples”. (Most “scribes”, v. 2, were Pharisees. They made copies of the Mosaic law; they taught and applied it and the aural tradition that had grown up around it, considering the latter to be as binding as the Law.)
Jesus tells his audience (v. 2): the Pharisees have authority to teach the Law, in (what was considered) an unbroken chain back to Moses (“Moses’ seat”), so honour their teachings, but beware of their practices! They are great ones for teaching a severe (rather than humane) interpretation of the Law (“heavy burdens”, v. 4) and not following it themselves! They are vain and hypocritical (v. 5): they exert effort to appear pious. (“Phylacteries” are small boxes containing biblical texts, worn on the arm or the forehead; “fringes” are prescribed in Numbers and Deuteronomy as a way of remembering to live by the commandments. The longer the fringes, the more pious the wearer appears to be.) Vv. 6-7 give four examples of vanity. (“Rabbi” means master and later became a title for a synagogue leader.) Then vv. 8-10: Christians are not to use honorific titles. Jesus is our one “teacher” and instructor for we are his lifelong disciples; others teach us only for a time. God the “Father” is our father. Vv. 11-12 emphasize the importance of humility and service to others.
Verse 2: “The scribes and the Pharisees”: According to CAB, “scribes” devoted themselves to the interpretation of the Law and “Pharisees” sought the direct relevance of the Law to everyday life. They claimed divinely confirmed interpretation of the Law.
Verse 3: To NJBC, this verse only makes sense as irony.
Verse 4: “heavy burdens”: i.e. minute and perplexing interpretations of the Law. In Luke 11:46, Jesus warns lawyers of his time: “‘Woe also to you lawyers! For you load people with burdens hard to bear, and you yourselves do not lift a finger to ease them’” while in Matthew 11:28-30 he says: “‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. ... For my yoke is easy, and my burden is light’”. In Acts 15:10, Peter says of those who expect Christians to follow Jewish practices: “‘why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?’”. [NOAB]
Verse 5: In 6:1, Jesus warns: “‘Beware of practising your piety before others in order to be seen by them; for then you have no reward from your Father in heaven’”; in 6:5 he advises: “whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others”. See also 6:16.
Verse 5: “phylacteries”: called tefillin in Hebrew. Wearing them on the head and on the arm is commanded in Exodus 13:9, 16; Deuteronomy 6:8; 11:18. They contained strips of parchment bearing the texts of Exodus 13:9, 16; Deuteronomy 6:4-9; 11:18-20. Today the texts are written on paper. [NOAB] CAB gives a longer (and different) list of verses: Exodus 13:1-6; Deuteronomy 6:4-9; 11:13-21.
Verse 5: “fringes”: The texts which prescribe “fringes” are Numbers 15:38-40 and Deuteronomy 22:12. See also Mark 6:56, where Jesus’ wearing of a fringe on his cloak shows his observance of the Law. [NOAB]
Verses 6-7: In Mark 12:38-40, Jesus warns about scribes on most of these grounds. His warning in Luke 11:43 is about Pharisees. See also Luke 14:7-11 and 20:45-47.
Verse 8: James 3:1 says: “Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness”. [NOAB]
Verse 8: “rabbi”: This term had only recently come into use as a technical term for an authorized Jewish teacher-sage.
Verse 9: “father”: Saul ben Batnith (ca. 80-120 AD) was the first known Jewish sage to bear the title abba (father). Despite the prohibition in this verse, the title gradually crept back into the Church through the monastic movement, where it first served as the title of a spiritual director. [NJBC]
Verse 12: Luke 14:11 is almost identical. See also Luke 18:14. In Matthew 18:4, Jesus says: “‘Whoever becomes humble like this child is the greatest in the kingdom of heaven’”. 1 Peter 5:6 advises: “Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time”. [NOAB]
Saturday, October 29, 2011
Thursday, October 20, 2011
OLD TESTAMENT: Deuteronomy 34: 1 - 12 (RCL)
Deut 34:1 (NRSV) Then Moses went up from the plains of Mo'ab to Mount Ne'bo, to the top of Pis'gah, which is opposite Jericho, and the LORD showed him the whole land: Gil'ead as far as Dan, 2 all Naph'tali, the land of E'phraim and Manas'seh, all the land of Judah as far as the Western Sea, 3 the Neg'eb, and the Plain--that is, the valley of Jericho, the city of palm trees--as far as Zo'ar. 4 The LORD said to him, "This is the land of which I swore to Abraham, to Isaac, and to Jacob, saying, "I will give it to your descendants'; I have let you see it with your eyes, but you shall not cross over there." 5 Then Moses, the servant of the LORD, died there in the land of Mo'ab, at the LORD's command. 6 He was buried in a valley in the land of Mo'ab, opposite Beth-pe'or, but no one knows his burial place to this day. 7 Moses was one hundred twenty years old when he died; his sight was unimpaired and his vigor had not abated. 8 The Israelites wept for Moses in the plains of Mo'ab thirty days; then the period of mourning for Moses was ended.
9 Joshua son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him; and the Israelites obeyed him, doing as the LORD had commanded Moses.
10 Never since has there arisen a prophet in Israel like Moses, whom the LORD knew face to face. 11 He was unequaled for all the signs and wonders that the LORD sent him to perform in the land of Egypt, against Pharaoh and all his servants and his entire land, 12 and for all the mighty deeds and all the terrifying displays of power that Moses performed in the sight of all Israel.
Exodus 22: 21 - 27 (Roman Catholic)
Exod 22:21 (NRSV) You shall not wrong or oppress a resident alien, for you were aliens in the land of Egypt. 22 You shall not abuse any widow or orphan. 23 If you do abuse them, when they cry out to me, I will surely heed their cry; 24 my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children orphans.
25 If you lend money to my people, to the poor among you, you shall not deal with them as a creditor; you shall not exact interest from them. 26 If you take your neighbor's cloak in pawn, you shall restore it before the sun goes down; 27 for it may be your neighbor's only clothing to use as cover; in what else shall that person sleep? And if your neighbor cries out to me, I will listen, for I am compassionate.
Note: The Roman Catholic lectionary specifies vs. 20-26, but as the verse numbering in the New American Bible is different from the NRSV, KJV, NIV, etc., the readings are actually the same.
Leviticus 19: 1 - 2, 15 - 18 (alt. for RCL)
Levi 19:1 (NRSV) The LORD spoke to Moses, saying:
2 Speak to all the congregation of the people of Israel and say to them: You shall be holy, for I the LORD your God am holy.
15 You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. 16 You shall not go around as a slanderer among your people, and you shall not profit by the of your neighbor: I am the LORD.
17 You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. 18 You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the LORD.
PSALM 90: 1 - 6, 13 - 17 (RCL)
Psal 90:1 (NRSV) Lord, you have been our dwelling place
in all generations.
2 Before the mountains were brought forth,
or ever you had formed the earth and the world,
from everlasting to everlasting you are God.
3 You turn us back to dust,
and say, "Turn back, you mortals."
4 For a thousand years in your sight
are like yesterday when it is past,
or like a watch in the night.
5 You sweep them away; they are like a dream,
like grass that is renewed in the morning;
6 in the morning it flourishes and is renewed;
in the evening it fades and withers.
13 Turn, O LORD! How long?
Have compassion on your servants!
14 Satisfy us in the morning with your steadfast love,
so that we may rejoice and be glad all our days.
15 Make us glad as many days as you have afflicted us,
and as many years as we have seen evil.
16 Let your work be manifest to your servants,
and your glorious power to their children.
17 Let the favor of the Lord our God be upon us,
and prosper for us the work of our hands--
O prosper the work of our hands!
90 Domine, refugium (ECUSA BCP)
1 Lord, you have been our refuge *
from one generation to another.
2 Before the mountains were brought forth,
or the land and the earth were born, *
from age to age you are God.
3 You turn us back to the dust and say, *
“Go back, O child of earth.”
4 For a thousand years in your sight are like yesterday
when it is past *
and like a watch in the night.
5 You sweep us away like a dream; *
we fade away suddenly like the grass.
6 In the morning it is green and flourishes; *
in the evening it is dried up and withered.
13 Return, O LORD; how long will you tarry? *
be gracious to your servants.
14 Satisfy us by your loving-kindness in the morning; *
so shall we rejoice and be glad all the days of our life.
15 Make us glad by the measure of the days that you afflicted us *
and the years in which we suffered adversity.
16 Show your servants your works *
and your splendor to their children.
17 May the graciousness of the LORD our God be upon us; *
prosper the work of our hands;
prosper our handiwork.
Psalm 1 (alt. for RCL)
Psal 1:1 (NRSV) Happy are those
who do not follow the advice of the wicked,
or take the path that sinners tread,
or sit in the seat of scoffers;
2 but their delight is in the law of the LORD,
and on his law they meditate day and night.
3 They are like trees
planted by streams of water,
which yield their fruit in its season,
and their leaves do not wither.
In all that they do, they prosper.
4 The wicked are not so,
but are like chaff that the wind drives away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
6 for the LORD watches over the way of the righteous,
but the way of the wicked will perish.
1 Beatus vir qui non abiit (ECUSA BCP)
1 Happy are they who have not walked in the counsel of
the wicked, *
nor lingered in the way of sinners,
nor sat in the seats of the scornful!
2 Their delight is in the law of the Lord, *
and they meditate on his law day and night.
3 They are like trees planted by streams of water,
bearing fruit in due season, with leaves that do not wither; *
everything they do shall prosper.
4 It is not so with the wicked; *
they are like chaff which the wind blows away.
5 Therefore the wicked shall not stand upright when
judgment comes, *
nor the sinner in the council of the righteous.
6 For the Lord knows the way of the righteous, *
but the way of the wicked is doomed.
Psalm 18: 1 - 3, 46, 50 (Roman Catholic)
Psal 18:1 (NRSV) I love you, O LORD, my strength.
2 The LORD is my rock, my fortress, and my deliverer,
my God, my rock in whom I take refuge,
my shield, and the horn of my salvation, my stronghold.
3 I call upon the LORD, who is worthy to be praised,
so I shall be saved from my enemies.
46 The LORD lives! Blessed be my rock,
and exalted be the God of my salvation,
50 Great triumphs he gives to his king,
and shows steadfast love to his anointed,
to David and his descendants forever.
Note: Verse numbering in Roman Catholic bibles is one greater than the above
NEW TESTAMENT: 1 Thessalonians 2: 1 - 8 (RCL)
1The 2:1 (NRSV) You yourselves know, brothers and sisters, that our coming to you was not in vain, 2 but though we had already suffered and been shamefully mistreated at Philip'pi, as you know, we had courage in our God to declare to you the gospel of God in spite of great opposition. 3 For our appeal does not spring from deceit or impure motives or trickery, 4 but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts. 5 As you know and as God is our witness, we never came with words of flattery or with a pretext for greed; 6 nor did we seek praise from mortals, whether from you or from others, 7 though we might have made demands as apostles of Christ. But we were gentle among you, like a nurse tenderly caring for her own children. 8 So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.
Notes h/t Montreal Anglican
Paul picks up on 1:5, read last Sunday: “... you know what kind of persons we proved to be among you for your sake.” The Christians at Thessalonica are well aware that Paul’s founding visit there was very fruitful (“was not in vain”, 2:1); “we” (v. 2, perhaps including Silvanus and Timothy), in spite of physical and moral mistreatment at Philippi, and in spite of “opposition”, had the “courage”, confidence, to preach the good news. This was possible, he says (v. 3) because “we” (v. 4) were authorized by God (“approved”) to preach the gospel, in accord with God’s will rather than seeking popularity, i.e. motivated (as popular philosophers and charlatans were) by “deceit” (v. 3, erroneous thinking) or “impure motives” (including deviant sexual practices) or “trickery” (cunning extraction of money from people); our objective was not to give people short-term pleasure. Further (v. 5), “we” did not resort to making people feel self-important (“flattery”) nor to the kind of egotism that seeks to turn everything to our own advantage (“pretext for greed”) – God, who alone is able to detect such deceits, is “our witness”.
Then v. 7: as “apostles” (messengers or emissaries) of Christ, “we” could have insisted on the dignity and authority due to our office, but rather we were “gentle”, as your equals, like a “nurse” (or nursing mother) giving of her self without expectation of repayment, and not coercing you. Our care went even further (v. 8): we shared everything we had and are, not just the good news. Religious and philosophical charlatans were common in the city. Paul may be defending himself against a whispering campaign by such people; perhaps they claimed he was a quack. His conduct among the Thessalonians clearly shows that he is genuine.
1 Thessalonians 1: 5c - 10 (Roman Catholic)
1The 1:5 (NRSV) ... [Y]ou know what kind of persons we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedo'nia and in Acha'ia. 8 For the word of the Lord has sounded forth from you not only in Macedo'nia and Acha'ia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the wrath that is coming.
Verses 1-12: NJBC suggests that the similarities between Paul’s presentation of himself in these verses and the descriptions that some Hellenistic philosophers provided of themselves makes it preferable to see this as an autobiographical confession, similar in some respects to that of Jeremiah. So NJBC sees my interpretation – as Paul needing to defend himself – as outdated.
Verse 1: “not in vain”: Paul also uses this phrase in 3:5 (“... when I could bear it no longer, I sent to find out about your faith; I was afraid that somehow the tempter had tempted you and that our labour had been in vain”); 1 Corinthians 15:10, 14; Galatians 2:2; Philippians 2:16. In Galatians 4:11, he writes: “I am afraid that my work for you may have been wasted”.
Verse 2: “we had already suffered”: NJBC sees Paul’s struggle motif as being a similar usage to that of Stoic and Cynic philosophers who compared philosophical exposition to a gladiator’s struggle.
Verse 2: “shamefully mistreated at Philippi”: Acts 16:19-40 tells us how Paul was brought before magistrates, found guilty, beaten, and thrown into prison.
Verse 3: “our appeal”: The Greek word, paraklesis, was commonly used in early Christian literature to refer to Christian preaching. Its use probably depended on Deutero-Isaiah’s announcement of consolation for Israel. (The verb parakaleo is used in the Septuagint translation of Isaiah 40:1.) See also 2 Corinthians 5:20 and Acts 2:40. [NJBC]
Verse 3: “deceit or impure motives or trickery”: See also 2 Corinthians 2:17 (“we are not peddlers of God's word like so many”); 4:2 (“we refuse to practice cunning or to falsify God's word”); 10:12 (“We do not dare to classify or compare ourselves with some of those who commend themselves”); 11:12-13:20. [CAB] Paul’s vocabulary is like that of Stoic-Cynic literature, so he is implicitly comparing his proclamation of the gospel to the preaching of itinerant philosophers. [NJBC]
Verse 4: “entrusted ...”: Paul’s language is like that of the Athenian court. Public officials were first scrutinized before they were “entrusted” with political responsibility. In a similar way, Paul and his companions have been scrutinized by God before being entrusted with the mission of proclaiming the gospel. [NJBC]
Verse 4: “tests our hearts”: i.e. verifies that we are genuinely godly. Proverbs 17:3 says: “The crucible is for silver, and the furnace is for gold, but the LORD tests the heart”.
Verses 5-8: These verses are one sentence in the Greek. Paul describes the implications of being his emissaries for those to whom they are sent. [NJBC]
Verse 5: See also 2 Corinthians 2:1-5; 11:7-11. [CAB] Paul asserts the right of emissaries to be supported; however he has never sought financial support from the Thessalonian church. [NJBC]
Verse 6: In 3:7-9, Paul says of the Thessalonian Christians: “... during all our distress and persecution we have been encouraged about you through your faith ...” and “How can we thank God enough for you in return for all the joy that we feel before our God because of you?”. See also 1 Corinthians 9:3-18. [CAB]
Verse 6: “praise”: The Greek word is doxa – which usually means glory. NJBC suggests that money may be meant here.
GOSPEL: Matthew 22: 34 - 46 (RCL)
Matthew 22: 34 - 40 (Roman Catholic)
Matt 22:34 (NRSV) When the Phar'isees heard that he had silenced the Sad'ducees, they gathered together, 35 and one of them, a lawyer, asked him a question to test him. 36 "Teacher, which commandment in the law is the greatest?"
37 He said to him, " "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 38 This is the greatest and first commandment. 39 And a second is like it: "You shall love your neighbor as yourself.' 40 On these two commandments hang all the law and the prophets."
41 Now while the Phar'isees were gathered together, Jesus asked them this question: 42 "What do you think of the Messiah? Whose son is he?" They said to him, "The son of David." 43 He said to them, "How is it then that David by the Spirit calls him Lord, saying,
44 "The Lord said to my Lord,
"Sit at my right hand,
until I put your enemies under your feet" '?
45 If David thus calls him Lord, how can he be his son?" 46 No one was able to give him an answer, nor from that day did anyone dare to ask him any more questions.
Some Sadducees (who believed that life ended with physical death) have argued with Jesus; they have tried to show him, by quoting from the Pentateuch, the absurdity of belief in resurrection. He has told them that they neither understand the “power of God” (v. 29, to transform us into a new way of being alive when risen) nor the purpose of the Scriptures.
The Pharisees now “test” (v. 35) Jesus by asking him a question often debated (v. 36): of the 613 laws in the Torah, which is most important? Jesus’ answer would not have surprised them, but his “second” (v. 39) of equal weight (“like it”) would, for it was considered unimportant. Developing a right relationship of actively loving God and fellow humans is the key to the Scriptures.
Now Jesus asks the Pharisees (who considered themselves experts in biblical interpretation) some questions (v. 42). People expected a political “Messiah” descended from David, “the son of David”. In vv. 43-44 Jesus asks: “How is ... that David” (inspired “by the Spirit” to write Psalms – as was then thought) refers to “him” (the Messiah) as “Lord” (overlord), in writing “The Lord” God (Yahweh) “said to my Lord” (i.e. David’s overlord, whom Jesus takes to be the Messiah) “sit ...” So (v. 45) how can the Messiah be both David’s son and his overlord? (While in English and Greek, “Lord”, kurios, occurs twice, Jesus would have quoted Psalm 110:1 in Hebrew; there the words are different. He was probably not unique in taking “my lord” there to be the Messiah, for a political Messiah would defeat his “enemies”.) The Pharisees too do not understand the Scriptures.
Verses 23-33: The parallels are Mark 12:18-27 and Luke 20:27-40.
Verse 23: “there is no resurrection”: i.e. The Sadducees seek to discredit the notion of resurrection. Scholars agree that this notion is not found in the Pentateuch and is rare in the rest of the Old Testament; however, Isaiah 26:19 says “Your dead shall live, their corpses shall rise. O dwellers in the dust, awake and sing for joy! For your dew is a radiant dew, and the earth will give birth to those long dead.” and Daniel 12:2 says: “Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”. The Isaiah passage dates from the 700s BC, but it is unclear as to whether resurrection of the individual or restoration of the nation is in view. Daniel was probably written about 165 BC, so the notion of resurrection probably arose late in Israelite history.
The Sadducees limited scripture to the Pentateuch. The Pharisees believed in the resurrection. For the Sadducees and the Pharisees and resurrection, see Acts 4:1-2 (Peter and John proclaim Jesus as the resurrection) and 23:6-10 (Paul appears before the Council). [NOAB]
Verse 24: The quotation is actually a conflation of Deuteronomy 25:5-6 and Genesis 38:8. The author thinks of Levirate marriage. Note that the Greek word translated “raise up” is anastesei – which is elsewhere (including v. 23) translated as resurrection. See Ruth 4:1-12 for Ruth’s levirate marriage to Boaz. [NJBC]
Verse 30: Resurrected life will be different.
Verse 31: “to you”: i.e. in your Scriptures, the Pentateuch.
Verse 32: The quotation is Exodus 3:6. Jesus’ argument is that because the Scriptures are in effect in all ages, if the Exodus verse says “I am”, it means in his time I continue to be. So, though Abraham, Isaac and Jacob have died, they must now be alive in some way – so they must have been raised, in some way and to some degree, from being dead.
Verses 34-40: The parallels are Mark 12:28-34 and Luke 10:25-28.
Verse 35: “a lawyer”: i.e. someone who specializes in interpreting Mosaic law. [CAB]
Verse 36: 613 laws were recognized in the Pentateuch, of which some were considered onerous and others light. Jesus’ first commandment is an onerous one, but the second is a light one.
Verse 36: “greatest”: The request is for a summary of the Law or, even deeper, for its centre. [NJBC]
Verse 37: The quotation is Deuteronomy 6:5, but with “mind” replacing “might”. This verse is part of the expansion of the legal principles stated in the Ten Commandments and is part of the Shema, a confession of faith still used in Judaism. “Love” is not primarily a feeling but fidelity to the covenant, a matter of willing and doing.
Verse 37: “with all your heart, and with all your soul, and with all your mind”: “Heart” meant will, “soul” meant life, and might meant wealth. To NJBC, Matthew has omitted might and has added another translation of “heart”.
Verse 39: The quotation is Leviticus 19:18. See also Matthew 19:19; Romans 13:9; Galatians 5:14; James 2:8. [NOAB] The idea includes a right form of self-love. The combination of these two commands is not clearly attested prior to Jesus and marks an important moral advance. [NJBC]
Verse 40: On these two commands hang”: The rabbis said that the world hangs on Torah, Temple service, and deeds of loving kindness – or on truth, judgement and peace (see Mishna ‘Abot 1:2, 18). Matthew makes the law depend itself depend on deeds of love.
Verses 41-46: The parallels are Mark 12:35-37 and Luke 20:41-44.
Verse 42: “son”: i.e. the heir to the throne of David. [CAB]
Jews expected a number of people to appear at the time of God’s definitive intervention in world affairs on behalf of Israel: messiahs, figures who would rescue/save the nation. These included Elijah, the prophet like Moses, and perhaps the Son of Man. But one messiah, the Messiah, was a precisely defined concept: the anointed king descended from David who would establish Yahweh’s earthly kingdom.
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.
God did send saviours to rescue his people throughout much of Israel’s history. In the early days of the Monarchy, each king was seen as a saviour sent from God. Of particular note in the written record is 2 Samuel 7 (Nathan’s prophecy) with Psalm 89 and 1 Chronicles 17. While the “offspring” (2 Samuel 7:12) is clearly Solomon, “I will establish the throne of his kingdom forever” (7:14) suggests that David’s dynasty will be everlasting. Psalm 89:23-38 contains the following key elements of the notion: election of David by Yahweh; promises of victory and wide dominion; adoption of David and his descendants as sons; a pact between Yahweh and the Davidic line, which will last forever, independent of the godliness of David’s successors. The notion is limited to the political/military. See also Psalms 2; 72; 110 - known as Royal Psalms and used at coronations.
During the 700s BC there were Davidic kings who were bad. At this time, Isaiah presented rescue from these kings: Yahweh would directly intervene in human history to bring salvation, placing on the throne a successor to David who would be worthy. See Isaiah 15:19, 22. Isaiah 7:14-17 and 9:1ff are particularly noteworthy: the child to be born to the wicked Ahaz and a maiden of the court (mistranslated as virgin in the Septuagint and thereafter) would show that God still endorsed the Davidic line. This child’s accomplishments would be justice, empire and peace. While the child seems to be a particular one, i.e. Hezekiah, Isaiah’s words are sufficiently general that they could be (and were) taken later to refer to an ideal king of the future – and to the divine restoration of the monarchy.
Isaiah 11:1ff may date from the 700s or may be later. It looks to the more remote future. He will have God’s Spirit; God and will make him an ideal ruler. He will bring justice and security from foreign attack. New here is return to the perfection of creation which God intended, and the cosmic scope of his peace. He will reveal himself personally. Peace rests on knowledge of Yahweh, and can be made known to others only by Israel. Micah 5:1-6 is also interesting: the new David will come from Bethlehem. There are other allusions to the restoration of the Davidic line: see Jeremiah 23:5 (“righteous Branch”); 30:9, 21; Ezekiel 17:22 (“sprig ... of cedar”); 34:23 (“shepherd”); 37:34. There is no indication of saviour in these verses.
The only descendant of David to reign after the exile was Zerubbabel; he was governor (see Haggai 2:2). Because the monarchy had ceased to exist, looking to the next king to be ideal no longer worked; rather people could only look to the indefinite future for such a figure, who would be part of Yahweh’s great intervention to save his people. Thus the notion of the Messiah as we understand it, but he is still not of a transcendental nature (although no further saving acts would be needed.) See also Zechariah 9:9ff (possibly fourth century) and Haggai 22:39, where the Messiah is the instrument of Yahweh’s salvation but it will be Yahweh himself who saves with no human agent. The Messiah is no longer regal. But much later, in the first century BC, the Psalms of Solomon see him as both political and spiritual.
In the New Testament, some passages (Matthew 2:4-6; John 7:42) reflect the popular expectation that he would born at Bethlehem and that all Israel would know of his birth; however in other passages (John 7:27; Mark 8:29) we find the idea that the Messiah would be hidden: people would neither know whence he would come; he could be present with out them knowing it. [NJBC]
It is possible that it is Matthew that sees the “Messiah” as “the son of David”, a point he declares in 1:1: “An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham”. The messianic nature of Jesus would be particularly important to Jewish Christians.
Verses 43-44: Comments tries to explain these verses in a small space. Perhaps the following will elucidate these difficult verses further.
• David was considered to be the author of all the psalms, so wherever the word “my” occurs, people thought it equivalent to David’s.
• The Hebrew of Psalm 110:1 has Yahweh for “The Lord” and adonai for “my Lord”. (Note that the NRSV translates this as “The LORD says to my lord”. The NRSV translates Yahweh as LORD – with small capitals.) Greek manuscripts of Matthew 22:44 are in capital letters throughout; there “The Lord“ and “my Lord” are both KURIOS.
• The capitalization in the NRSV translation is unfortunate. It is also found in the Revised English Bible, the King James Version and the Jerusalem Bible.
• Jesus is asserting that the Messiah (Christ) is to return to the Father in heaven (“at my right hand”) until the Father defeats all the forces of evil in the world. They are the Messiah’s “enemies”.
Verse 44: This verse is also quoted in Acts 2:34-35 (the Pentecost sermon, where Peter argues that “my Lord” is Christ and not David); Hebrews 1:13; 10:12-13. Hebrews also sees “my Lord” as Christ, the Messiah.
Verse 46: “No one was able to give him an answer”: JB suggests that an appropriate answer would have been that through tracing his human origin back to David (as Matthew does in 1:1-17), there is something about the Messiah to set him above David. Proof-texting is dangerous, especially when duelling with Jesus!
Deut 34:1 (NRSV) Then Moses went up from the plains of Mo'ab to Mount Ne'bo, to the top of Pis'gah, which is opposite Jericho, and the LORD showed him the whole land: Gil'ead as far as Dan, 2 all Naph'tali, the land of E'phraim and Manas'seh, all the land of Judah as far as the Western Sea, 3 the Neg'eb, and the Plain--that is, the valley of Jericho, the city of palm trees--as far as Zo'ar. 4 The LORD said to him, "This is the land of which I swore to Abraham, to Isaac, and to Jacob, saying, "I will give it to your descendants'; I have let you see it with your eyes, but you shall not cross over there." 5 Then Moses, the servant of the LORD, died there in the land of Mo'ab, at the LORD's command. 6 He was buried in a valley in the land of Mo'ab, opposite Beth-pe'or, but no one knows his burial place to this day. 7 Moses was one hundred twenty years old when he died; his sight was unimpaired and his vigor had not abated. 8 The Israelites wept for Moses in the plains of Mo'ab thirty days; then the period of mourning for Moses was ended.
9 Joshua son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him; and the Israelites obeyed him, doing as the LORD had commanded Moses.
10 Never since has there arisen a prophet in Israel like Moses, whom the LORD knew face to face. 11 He was unequaled for all the signs and wonders that the LORD sent him to perform in the land of Egypt, against Pharaoh and all his servants and his entire land, 12 and for all the mighty deeds and all the terrifying displays of power that Moses performed in the sight of all Israel.
Exodus 22: 21 - 27 (Roman Catholic)
Exod 22:21 (NRSV) You shall not wrong or oppress a resident alien, for you were aliens in the land of Egypt. 22 You shall not abuse any widow or orphan. 23 If you do abuse them, when they cry out to me, I will surely heed their cry; 24 my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children orphans.
25 If you lend money to my people, to the poor among you, you shall not deal with them as a creditor; you shall not exact interest from them. 26 If you take your neighbor's cloak in pawn, you shall restore it before the sun goes down; 27 for it may be your neighbor's only clothing to use as cover; in what else shall that person sleep? And if your neighbor cries out to me, I will listen, for I am compassionate.
Note: The Roman Catholic lectionary specifies vs. 20-26, but as the verse numbering in the New American Bible is different from the NRSV, KJV, NIV, etc., the readings are actually the same.
Leviticus 19: 1 - 2, 15 - 18 (alt. for RCL)
Levi 19:1 (NRSV) The LORD spoke to Moses, saying:
2 Speak to all the congregation of the people of Israel and say to them: You shall be holy, for I the LORD your God am holy.
15 You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. 16 You shall not go around as a slanderer among your people, and you shall not profit by the of your neighbor: I am the LORD.
17 You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. 18 You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the LORD.
PSALM 90: 1 - 6, 13 - 17 (RCL)
Psal 90:1 (NRSV) Lord, you have been our dwelling place
in all generations.
2 Before the mountains were brought forth,
or ever you had formed the earth and the world,
from everlasting to everlasting you are God.
3 You turn us back to dust,
and say, "Turn back, you mortals."
4 For a thousand years in your sight
are like yesterday when it is past,
or like a watch in the night.
5 You sweep them away; they are like a dream,
like grass that is renewed in the morning;
6 in the morning it flourishes and is renewed;
in the evening it fades and withers.
13 Turn, O LORD! How long?
Have compassion on your servants!
14 Satisfy us in the morning with your steadfast love,
so that we may rejoice and be glad all our days.
15 Make us glad as many days as you have afflicted us,
and as many years as we have seen evil.
16 Let your work be manifest to your servants,
and your glorious power to their children.
17 Let the favor of the Lord our God be upon us,
and prosper for us the work of our hands--
O prosper the work of our hands!
90 Domine, refugium (ECUSA BCP)
1 Lord, you have been our refuge *
from one generation to another.
2 Before the mountains were brought forth,
or the land and the earth were born, *
from age to age you are God.
3 You turn us back to the dust and say, *
“Go back, O child of earth.”
4 For a thousand years in your sight are like yesterday
when it is past *
and like a watch in the night.
5 You sweep us away like a dream; *
we fade away suddenly like the grass.
6 In the morning it is green and flourishes; *
in the evening it is dried up and withered.
13 Return, O LORD; how long will you tarry? *
be gracious to your servants.
14 Satisfy us by your loving-kindness in the morning; *
so shall we rejoice and be glad all the days of our life.
15 Make us glad by the measure of the days that you afflicted us *
and the years in which we suffered adversity.
16 Show your servants your works *
and your splendor to their children.
17 May the graciousness of the LORD our God be upon us; *
prosper the work of our hands;
prosper our handiwork.
Psalm 1 (alt. for RCL)
Psal 1:1 (NRSV) Happy are those
who do not follow the advice of the wicked,
or take the path that sinners tread,
or sit in the seat of scoffers;
2 but their delight is in the law of the LORD,
and on his law they meditate day and night.
3 They are like trees
planted by streams of water,
which yield their fruit in its season,
and their leaves do not wither.
In all that they do, they prosper.
4 The wicked are not so,
but are like chaff that the wind drives away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
6 for the LORD watches over the way of the righteous,
but the way of the wicked will perish.
1 Beatus vir qui non abiit (ECUSA BCP)
1 Happy are they who have not walked in the counsel of
the wicked, *
nor lingered in the way of sinners,
nor sat in the seats of the scornful!
2 Their delight is in the law of the Lord, *
and they meditate on his law day and night.
3 They are like trees planted by streams of water,
bearing fruit in due season, with leaves that do not wither; *
everything they do shall prosper.
4 It is not so with the wicked; *
they are like chaff which the wind blows away.
5 Therefore the wicked shall not stand upright when
judgment comes, *
nor the sinner in the council of the righteous.
6 For the Lord knows the way of the righteous, *
but the way of the wicked is doomed.
Psalm 18: 1 - 3, 46, 50 (Roman Catholic)
Psal 18:1 (NRSV) I love you, O LORD, my strength.
2 The LORD is my rock, my fortress, and my deliverer,
my God, my rock in whom I take refuge,
my shield, and the horn of my salvation, my stronghold.
3 I call upon the LORD, who is worthy to be praised,
so I shall be saved from my enemies.
46 The LORD lives! Blessed be my rock,
and exalted be the God of my salvation,
50 Great triumphs he gives to his king,
and shows steadfast love to his anointed,
to David and his descendants forever.
Note: Verse numbering in Roman Catholic bibles is one greater than the above
NEW TESTAMENT: 1 Thessalonians 2: 1 - 8 (RCL)
1The 2:1 (NRSV) You yourselves know, brothers and sisters, that our coming to you was not in vain, 2 but though we had already suffered and been shamefully mistreated at Philip'pi, as you know, we had courage in our God to declare to you the gospel of God in spite of great opposition. 3 For our appeal does not spring from deceit or impure motives or trickery, 4 but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts. 5 As you know and as God is our witness, we never came with words of flattery or with a pretext for greed; 6 nor did we seek praise from mortals, whether from you or from others, 7 though we might have made demands as apostles of Christ. But we were gentle among you, like a nurse tenderly caring for her own children. 8 So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.
Notes h/t Montreal Anglican
Paul picks up on 1:5, read last Sunday: “... you know what kind of persons we proved to be among you for your sake.” The Christians at Thessalonica are well aware that Paul’s founding visit there was very fruitful (“was not in vain”, 2:1); “we” (v. 2, perhaps including Silvanus and Timothy), in spite of physical and moral mistreatment at Philippi, and in spite of “opposition”, had the “courage”, confidence, to preach the good news. This was possible, he says (v. 3) because “we” (v. 4) were authorized by God (“approved”) to preach the gospel, in accord with God’s will rather than seeking popularity, i.e. motivated (as popular philosophers and charlatans were) by “deceit” (v. 3, erroneous thinking) or “impure motives” (including deviant sexual practices) or “trickery” (cunning extraction of money from people); our objective was not to give people short-term pleasure. Further (v. 5), “we” did not resort to making people feel self-important (“flattery”) nor to the kind of egotism that seeks to turn everything to our own advantage (“pretext for greed”) – God, who alone is able to detect such deceits, is “our witness”.
Then v. 7: as “apostles” (messengers or emissaries) of Christ, “we” could have insisted on the dignity and authority due to our office, but rather we were “gentle”, as your equals, like a “nurse” (or nursing mother) giving of her self without expectation of repayment, and not coercing you. Our care went even further (v. 8): we shared everything we had and are, not just the good news. Religious and philosophical charlatans were common in the city. Paul may be defending himself against a whispering campaign by such people; perhaps they claimed he was a quack. His conduct among the Thessalonians clearly shows that he is genuine.
1 Thessalonians 1: 5c - 10 (Roman Catholic)
1The 1:5 (NRSV) ... [Y]ou know what kind of persons we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedo'nia and in Acha'ia. 8 For the word of the Lord has sounded forth from you not only in Macedo'nia and Acha'ia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the wrath that is coming.
Verses 1-12: NJBC suggests that the similarities between Paul’s presentation of himself in these verses and the descriptions that some Hellenistic philosophers provided of themselves makes it preferable to see this as an autobiographical confession, similar in some respects to that of Jeremiah. So NJBC sees my interpretation – as Paul needing to defend himself – as outdated.
Verse 1: “not in vain”: Paul also uses this phrase in 3:5 (“... when I could bear it no longer, I sent to find out about your faith; I was afraid that somehow the tempter had tempted you and that our labour had been in vain”); 1 Corinthians 15:10, 14; Galatians 2:2; Philippians 2:16. In Galatians 4:11, he writes: “I am afraid that my work for you may have been wasted”.
Verse 2: “we had already suffered”: NJBC sees Paul’s struggle motif as being a similar usage to that of Stoic and Cynic philosophers who compared philosophical exposition to a gladiator’s struggle.
Verse 2: “shamefully mistreated at Philippi”: Acts 16:19-40 tells us how Paul was brought before magistrates, found guilty, beaten, and thrown into prison.
Verse 3: “our appeal”: The Greek word, paraklesis, was commonly used in early Christian literature to refer to Christian preaching. Its use probably depended on Deutero-Isaiah’s announcement of consolation for Israel. (The verb parakaleo is used in the Septuagint translation of Isaiah 40:1.) See also 2 Corinthians 5:20 and Acts 2:40. [NJBC]
Verse 3: “deceit or impure motives or trickery”: See also 2 Corinthians 2:17 (“we are not peddlers of God's word like so many”); 4:2 (“we refuse to practice cunning or to falsify God's word”); 10:12 (“We do not dare to classify or compare ourselves with some of those who commend themselves”); 11:12-13:20. [CAB] Paul’s vocabulary is like that of Stoic-Cynic literature, so he is implicitly comparing his proclamation of the gospel to the preaching of itinerant philosophers. [NJBC]
Verse 4: “entrusted ...”: Paul’s language is like that of the Athenian court. Public officials were first scrutinized before they were “entrusted” with political responsibility. In a similar way, Paul and his companions have been scrutinized by God before being entrusted with the mission of proclaiming the gospel. [NJBC]
Verse 4: “tests our hearts”: i.e. verifies that we are genuinely godly. Proverbs 17:3 says: “The crucible is for silver, and the furnace is for gold, but the LORD tests the heart”.
Verses 5-8: These verses are one sentence in the Greek. Paul describes the implications of being his emissaries for those to whom they are sent. [NJBC]
Verse 5: See also 2 Corinthians 2:1-5; 11:7-11. [CAB] Paul asserts the right of emissaries to be supported; however he has never sought financial support from the Thessalonian church. [NJBC]
Verse 6: In 3:7-9, Paul says of the Thessalonian Christians: “... during all our distress and persecution we have been encouraged about you through your faith ...” and “How can we thank God enough for you in return for all the joy that we feel before our God because of you?”. See also 1 Corinthians 9:3-18. [CAB]
Verse 6: “praise”: The Greek word is doxa – which usually means glory. NJBC suggests that money may be meant here.
GOSPEL: Matthew 22: 34 - 46 (RCL)
Matthew 22: 34 - 40 (Roman Catholic)
Matt 22:34 (NRSV) When the Phar'isees heard that he had silenced the Sad'ducees, they gathered together, 35 and one of them, a lawyer, asked him a question to test him. 36 "Teacher, which commandment in the law is the greatest?"
37 He said to him, " "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 38 This is the greatest and first commandment. 39 And a second is like it: "You shall love your neighbor as yourself.' 40 On these two commandments hang all the law and the prophets."
41 Now while the Phar'isees were gathered together, Jesus asked them this question: 42 "What do you think of the Messiah? Whose son is he?" They said to him, "The son of David." 43 He said to them, "How is it then that David by the Spirit calls him Lord, saying,
44 "The Lord said to my Lord,
"Sit at my right hand,
until I put your enemies under your feet" '?
45 If David thus calls him Lord, how can he be his son?" 46 No one was able to give him an answer, nor from that day did anyone dare to ask him any more questions.
Some Sadducees (who believed that life ended with physical death) have argued with Jesus; they have tried to show him, by quoting from the Pentateuch, the absurdity of belief in resurrection. He has told them that they neither understand the “power of God” (v. 29, to transform us into a new way of being alive when risen) nor the purpose of the Scriptures.
The Pharisees now “test” (v. 35) Jesus by asking him a question often debated (v. 36): of the 613 laws in the Torah, which is most important? Jesus’ answer would not have surprised them, but his “second” (v. 39) of equal weight (“like it”) would, for it was considered unimportant. Developing a right relationship of actively loving God and fellow humans is the key to the Scriptures.
Now Jesus asks the Pharisees (who considered themselves experts in biblical interpretation) some questions (v. 42). People expected a political “Messiah” descended from David, “the son of David”. In vv. 43-44 Jesus asks: “How is ... that David” (inspired “by the Spirit” to write Psalms – as was then thought) refers to “him” (the Messiah) as “Lord” (overlord), in writing “The Lord” God (Yahweh) “said to my Lord” (i.e. David’s overlord, whom Jesus takes to be the Messiah) “sit ...” So (v. 45) how can the Messiah be both David’s son and his overlord? (While in English and Greek, “Lord”, kurios, occurs twice, Jesus would have quoted Psalm 110:1 in Hebrew; there the words are different. He was probably not unique in taking “my lord” there to be the Messiah, for a political Messiah would defeat his “enemies”.) The Pharisees too do not understand the Scriptures.
Verses 23-33: The parallels are Mark 12:18-27 and Luke 20:27-40.
Verse 23: “there is no resurrection”: i.e. The Sadducees seek to discredit the notion of resurrection. Scholars agree that this notion is not found in the Pentateuch and is rare in the rest of the Old Testament; however, Isaiah 26:19 says “Your dead shall live, their corpses shall rise. O dwellers in the dust, awake and sing for joy! For your dew is a radiant dew, and the earth will give birth to those long dead.” and Daniel 12:2 says: “Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”. The Isaiah passage dates from the 700s BC, but it is unclear as to whether resurrection of the individual or restoration of the nation is in view. Daniel was probably written about 165 BC, so the notion of resurrection probably arose late in Israelite history.
The Sadducees limited scripture to the Pentateuch. The Pharisees believed in the resurrection. For the Sadducees and the Pharisees and resurrection, see Acts 4:1-2 (Peter and John proclaim Jesus as the resurrection) and 23:6-10 (Paul appears before the Council). [NOAB]
Verse 24: The quotation is actually a conflation of Deuteronomy 25:5-6 and Genesis 38:8. The author thinks of Levirate marriage. Note that the Greek word translated “raise up” is anastesei – which is elsewhere (including v. 23) translated as resurrection. See Ruth 4:1-12 for Ruth’s levirate marriage to Boaz. [NJBC]
Verse 30: Resurrected life will be different.
Verse 31: “to you”: i.e. in your Scriptures, the Pentateuch.
Verse 32: The quotation is Exodus 3:6. Jesus’ argument is that because the Scriptures are in effect in all ages, if the Exodus verse says “I am”, it means in his time I continue to be. So, though Abraham, Isaac and Jacob have died, they must now be alive in some way – so they must have been raised, in some way and to some degree, from being dead.
Verses 34-40: The parallels are Mark 12:28-34 and Luke 10:25-28.
Verse 35: “a lawyer”: i.e. someone who specializes in interpreting Mosaic law. [CAB]
Verse 36: 613 laws were recognized in the Pentateuch, of which some were considered onerous and others light. Jesus’ first commandment is an onerous one, but the second is a light one.
Verse 36: “greatest”: The request is for a summary of the Law or, even deeper, for its centre. [NJBC]
Verse 37: The quotation is Deuteronomy 6:5, but with “mind” replacing “might”. This verse is part of the expansion of the legal principles stated in the Ten Commandments and is part of the Shema, a confession of faith still used in Judaism. “Love” is not primarily a feeling but fidelity to the covenant, a matter of willing and doing.
Verse 37: “with all your heart, and with all your soul, and with all your mind”: “Heart” meant will, “soul” meant life, and might meant wealth. To NJBC, Matthew has omitted might and has added another translation of “heart”.
Verse 39: The quotation is Leviticus 19:18. See also Matthew 19:19; Romans 13:9; Galatians 5:14; James 2:8. [NOAB] The idea includes a right form of self-love. The combination of these two commands is not clearly attested prior to Jesus and marks an important moral advance. [NJBC]
Verse 40: On these two commands hang”: The rabbis said that the world hangs on Torah, Temple service, and deeds of loving kindness – or on truth, judgement and peace (see Mishna ‘Abot 1:2, 18). Matthew makes the law depend itself depend on deeds of love.
Verses 41-46: The parallels are Mark 12:35-37 and Luke 20:41-44.
Verse 42: “son”: i.e. the heir to the throne of David. [CAB]
Jews expected a number of people to appear at the time of God’s definitive intervention in world affairs on behalf of Israel: messiahs, figures who would rescue/save the nation. These included Elijah, the prophet like Moses, and perhaps the Son of Man. But one messiah, the Messiah, was a precisely defined concept: the anointed king descended from David who would establish Yahweh’s earthly kingdom.
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.
God did send saviours to rescue his people throughout much of Israel’s history. In the early days of the Monarchy, each king was seen as a saviour sent from God. Of particular note in the written record is 2 Samuel 7 (Nathan’s prophecy) with Psalm 89 and 1 Chronicles 17. While the “offspring” (2 Samuel 7:12) is clearly Solomon, “I will establish the throne of his kingdom forever” (7:14) suggests that David’s dynasty will be everlasting. Psalm 89:23-38 contains the following key elements of the notion: election of David by Yahweh; promises of victory and wide dominion; adoption of David and his descendants as sons; a pact between Yahweh and the Davidic line, which will last forever, independent of the godliness of David’s successors. The notion is limited to the political/military. See also Psalms 2; 72; 110 - known as Royal Psalms and used at coronations.
During the 700s BC there were Davidic kings who were bad. At this time, Isaiah presented rescue from these kings: Yahweh would directly intervene in human history to bring salvation, placing on the throne a successor to David who would be worthy. See Isaiah 15:19, 22. Isaiah 7:14-17 and 9:1ff are particularly noteworthy: the child to be born to the wicked Ahaz and a maiden of the court (mistranslated as virgin in the Septuagint and thereafter) would show that God still endorsed the Davidic line. This child’s accomplishments would be justice, empire and peace. While the child seems to be a particular one, i.e. Hezekiah, Isaiah’s words are sufficiently general that they could be (and were) taken later to refer to an ideal king of the future – and to the divine restoration of the monarchy.
Isaiah 11:1ff may date from the 700s or may be later. It looks to the more remote future. He will have God’s Spirit; God and will make him an ideal ruler. He will bring justice and security from foreign attack. New here is return to the perfection of creation which God intended, and the cosmic scope of his peace. He will reveal himself personally. Peace rests on knowledge of Yahweh, and can be made known to others only by Israel. Micah 5:1-6 is also interesting: the new David will come from Bethlehem. There are other allusions to the restoration of the Davidic line: see Jeremiah 23:5 (“righteous Branch”); 30:9, 21; Ezekiel 17:22 (“sprig ... of cedar”); 34:23 (“shepherd”); 37:34. There is no indication of saviour in these verses.
The only descendant of David to reign after the exile was Zerubbabel; he was governor (see Haggai 2:2). Because the monarchy had ceased to exist, looking to the next king to be ideal no longer worked; rather people could only look to the indefinite future for such a figure, who would be part of Yahweh’s great intervention to save his people. Thus the notion of the Messiah as we understand it, but he is still not of a transcendental nature (although no further saving acts would be needed.) See also Zechariah 9:9ff (possibly fourth century) and Haggai 22:39, where the Messiah is the instrument of Yahweh’s salvation but it will be Yahweh himself who saves with no human agent. The Messiah is no longer regal. But much later, in the first century BC, the Psalms of Solomon see him as both political and spiritual.
In the New Testament, some passages (Matthew 2:4-6; John 7:42) reflect the popular expectation that he would born at Bethlehem and that all Israel would know of his birth; however in other passages (John 7:27; Mark 8:29) we find the idea that the Messiah would be hidden: people would neither know whence he would come; he could be present with out them knowing it. [NJBC]
It is possible that it is Matthew that sees the “Messiah” as “the son of David”, a point he declares in 1:1: “An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham”. The messianic nature of Jesus would be particularly important to Jewish Christians.
Verses 43-44: Comments tries to explain these verses in a small space. Perhaps the following will elucidate these difficult verses further.
• David was considered to be the author of all the psalms, so wherever the word “my” occurs, people thought it equivalent to David’s.
• The Hebrew of Psalm 110:1 has Yahweh for “The Lord” and adonai for “my Lord”. (Note that the NRSV translates this as “The LORD says to my lord”. The NRSV translates Yahweh as LORD – with small capitals.) Greek manuscripts of Matthew 22:44 are in capital letters throughout; there “The Lord“ and “my Lord” are both KURIOS.
• The capitalization in the NRSV translation is unfortunate. It is also found in the Revised English Bible, the King James Version and the Jerusalem Bible.
• Jesus is asserting that the Messiah (Christ) is to return to the Father in heaven (“at my right hand”) until the Father defeats all the forces of evil in the world. They are the Messiah’s “enemies”.
Verse 44: This verse is also quoted in Acts 2:34-35 (the Pentecost sermon, where Peter argues that “my Lord” is Christ and not David); Hebrews 1:13; 10:12-13. Hebrews also sees “my Lord” as Christ, the Messiah.
Verse 46: “No one was able to give him an answer”: JB suggests that an appropriate answer would have been that through tracing his human origin back to David (as Matthew does in 1:1-17), there is something about the Messiah to set him above David. Proof-texting is dangerous, especially when duelling with Jesus!
Friday, October 14, 2011
OLD TESTAMENT: Exodus 33: 12 - 23 (RCL)
Exod 33:12 (NRSV) Moses said to the LORD, "See, you have said to me, "Bring up this people'; but you have not let me know whom you will send with me. Yet you have said, "I know you by name, and you have also found favor in my sight.' 13 Now if I have found favor in your sight, show me your ways, so that I may know you and find favor in your sight. Consider too that this nation is your people." 14 He said, "My presence will go with you, and I will give you rest." 15 And he said to him, "If your presence will not go, do not carry us up from here. 16 For how shall it be known that I have found favor in your sight, I and your people, unless you go with us? In this way, we shall be distinct, I and your people, from every people on the face of the earth."
17 The LORD said to Moses, "I will do the very thing that you have asked; for you have found favor in my sight, and I know you by name." 18 Moses said, "Show me your glory, I pray." 19 And he said, "I will make all my goodness pass before you, and will proclaim before you the name, "The LORD'; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But," he said, "you cannot see my face; for no one shall see me and live." 21 And the LORD continued, "See, there is a place by me where you shall stand on the rock; 22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; 23 then I will take away my hand, and you shall see my back; but my face shall not be seen."
Isaiah 45: 1 - 7 (alt. for RCL)
Isaiah 45:1, 4 - 6 (Roman Catholic)
Isai 45:1 (NRSV) Thus says the LORD to his anointed, to Cyrus,
whose right hand I have grasped
to subdue nations before him
and strip kings of their robes,
to open doors before him--
and the gates shall not be closed:
2 I will go before you
and level the mountains,
I will break in pieces the doors of bronze
and cut through the bars of iron,
3 I will give you the treasures of darkness
and riches hidden in secret places,
so that you may know that it is I, the LORD,
the God of Israel, who call you by your name.
4 For the sake of my servant Jacob,
and Israel my chosen,
I call you by your name,
I surname you, though you do not know me.
5 I am the LORD, and there is no other;
besides me there is no god.
I arm you, though you do not know me,
6 so that they may know, from the rising of the sun
and from the west, that there is no one besides me;
I am the LORD, and there is no other.
7 I form light and create darkness,
I make weal and create woe;
I the LORD do all these things.
PSALM 99 (RCL)
Psal 99:1 (NRSV) The LORD is king; let the peoples tremble!
He sits enthroned upon the cherubim; let the earth quake!
2 The LORD is great in Zion;
he is exalted over all the peoples.
3 Let them praise your great and awesome name.
Holy is he!
4 Mighty King, lover of justice,
you have established equity;
you have executed justice
and righteousness in Jacob.
5 Extol the LORD our God;
worship at his footstool.
Holy is he!
6 Moses and Aaron were among his priests,
Samuel also was among those who called on his name.
They cried to the LORD, and he answered them.
7 He spoke to them in the pillar of cloud;
they kept his decrees,
and the statutes that he gave them.
8 O LORD our God, you answered them;
you were a forgiving God to them,
but an avenger of their wrongdoings.
9 Extol the LORD our God,
and worship at his holy mountain;
for the LORD our God is holy.
99 Dominus regnavit (ECUSA BCP)
1 The LORD is King;
let the people tremble; *
he is enthroned upon the cherubim;
let the earth shake.
2 The LORD is great in Zion; *
he is high above all peoples.
3 Let them confess his Name, which is great and awesome; *
he is the Holy One.
4 "O mighty King, lover of justice,
you have established equity; *
you have executed justice and righteousness in Jacob."
5 Proclaim the greatness of the LORD our God
and fall down before his footstool; *
he is the Holy One.
6 Moses and Aaron among his priests,
and Samuel among those who call upon his Name, *
they called upon the LORD, and he answered them.
7 He spoke to them out of the pillar of cloud; *
they kept his testimonies and the decree that he gave them.
8 “O LORD our God, you answered them indeed; *
you were a God who forgave them,
yet punished them for their evil deeds.”
9 Proclaim the greatness of the LORD our God
and worship him upon his holy hill; *
for the LORD our God is the Holy One.
Psalm 96: 1 - 9 (10 - 13) (alt. for RCL)
Psalm 96: 1, 3 - 5, 7 - 10 (Roman Catholic)
Psal 96:1 (NRSV) O sing to the LORD a new song;
sing to the LORD, all the earth.
2 Sing to the LORD, bless his name;
tell of his salvation from day to day.
3 Declare his glory among the nations,
his marvelous works among all the peoples.
4 For great is the LORD, and greatly to be praised;
he is to be revered above all gods.
5 For all the gods of the peoples are idols,
but the LORD made the heavens.
6 Honor and majesty are before him;
strength and beauty are in his sanctuary.
7 Ascribe to the LORD, O families of the peoples,
ascribe to the LORD glory and strength.
8 Ascribe to the LORD the glory due his name;
bring an offering, and come into his courts.
9 Worship the LORD in holy splendor;
tremble before him, all the earth.
10 Say among the nations, "The LORD is king!
The world is firmly established; it shall never be moved.
He will judge the peoples with equity."
11 Let the heavens be glad, and let the earth rejoice;
let the sea roar, and all that fills it;
12 let the field exult, and everything in it.
Then shall all the trees of the forest sing for joy
13 before the LORD; for he is coming,
for he is coming to judge the earth.
He will judge the world with righteousness,
and the peoples with his truth.
96 Cantate Domino (ECUSA BCP)
1 Sing to the Lord a new song; *
sing to the Lord, all the whole earth.
2 Sing to the Lord and bless his Name; *
proclaim the good news of his salvation from day to day.
3 Declare his glory among the nations *
and his wonders among all peoples.
4 For great is the Lord and greatly to be praised; *
he is more to be feared than all gods.
5 As for all the gods of the nations, they are but idols; *
but it is the Lord who made the heavens.
6 Oh, the majesty and magnificence of his presence! *
Oh, the power and the splendor of his sanctuary!
7 Ascribe to the Lord, you families of the peoples; *
ascribe to the Lord honor and power.
8 Ascribe to the Lord the honor due his Name; *
bring offerings and come into his courts.
9 Worship the Lord in the beauty of holiness; *
let the whole earth tremble before him.
10 Tell it out among the nations: “The Lord is King! *
he has made the world so firm that it cannot be moved;
he will judge the peoples with equity.”
11 Let the heavens rejoice, and let the earth be glad;
let the sea thunder and all that is in it; *
let the field be joyful and all that is therein.
12 Then shall all the trees of the wood shout for joy
before the Lord when he comes, *
when he comes to judge the earth.
13 He will judge the world with righteousness *
and the peoples with his truth.
NEW TESTAMENT: 1 Thessalonians 1: 1 - 10 (RCL)
1 Thessalonians 1: 1 - 5b (Roman Catholic)
1The 1:1 (NRSV) Paul, Silva'nus, and Timothy,
To the church of the Thessalo'nians in God the Father and the Lord Jesus Christ:
Grace to you and peace.
2 We always give thanks to God for all of you and mention you in our prayers, constantly 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. 4 For we know, brothers and sisters beloved by God, that he has chosen you, 5 because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedo'nia and in Acha'ia.
8 For the word of the Lord has sounded forth from you not only in Macedo'nia and Acha'ia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the wrath that is coming.
notes
h/t montreal Anglican
This letter opens as did private letters of the time. Paul states that it is from him and two associates (although he is actually the author). Silvanus is the Gentile name of Silas, the person who brought to Antioch the Jerusalem Council’s decision that Gentile Christians were not required to observe Jewish cultural/religious practices. The word translated “church” here can mean any assembly, so Paul makes it clear: the letter is to the community at Thessalonica which believes in God as Father and holds the Christ (messiah) to be his Son, Jesus. A letter began with a greeting, and Paul uses his usual one: “Grace to you and peace”.
Paul launches into brotherly affection: he and those with him remember the members of the church in their prayers, thankful for their “work of faith” (v. 3), their wholehearted assent to God and his plan for salvation, for their “labour of love”, their hard work of active caring for others, and their “steadfastness of hope”, their patient endurance of all suffering in the hope of salvation. (English has no adequate translation for the words he uses.) This is happening, he says, because God has “chosen you” (v. 4): they have embraced the good news not only intellectually (“in word only”, v. 5) but also in divine action: working abundantly (“with full conviction”) aided by the Holy Spirit. Further, he and his companions found their conversion efforts among them highly effective. The Thessalonians have become “imitators” (v. 6) of Paul and of Christ, being joyful in spite of persecution; they have become examples for others to imitate throughout the province (“Macedonia”, v. 7) and elsewhere. People know how they were converted from worshipping false gods represented by “idols” (v. 9), gods who are lifeless and not what they seem to be – to worshipping “a living and true God”, to awaiting the second coming of Christ, whom God “raised from the dead” (v. 10), and who will rescue us from the “wrath”, the punishment at the end of time for those who oppose God’s ways.
Verses 1-7: Ancient Greek letters customarily began with the names of the sender and of the recipient and a short greeting. See also Acts 23:26 (a tribune’s letter to Felix). Paul expands this form to express his Christian faith as well. [NOAB]
Verse 1: “Silvanus”: See Silas in Acts 15:22, 40; 16:19-25; 17:4; 18:5 and “Silvanus” in 2 Corinthians 1:19. It is not clear whether he is the “Silvanus” mentioned in 1 Peter 5:12. [CAB]†NJBC says the “Silas” mentioned in Acts 17:4 as being one of the leading members of the Church at Jerusalem is “Silvanus”. [NJBC]
Verse 1: “Timothy”: He was from Lystra in Asia Minor, the son of a Greek father and of a Jewish mother who became a Christian: see Acts 16:1. See also 3:2; 1 Corinthians 4:17; 16:10; Philippians 2:19-22. [NOAB] [CAB]
Verse 1: “Lord”: The title of Israel’s covenant God is applied by Christians to the risen and glorified Jesus, as it is in Philippians 2:9-11: “Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father”. [NOAB]
Verse 1: “Grace ... and peace”: Paul combines the Greek and Hebrew salutations, including in his greeting the grace and peace given in Christ. [NOAB] This initial greeting is also found in 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 2 Thessalonians 1:2; 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4; Philemon 3. See also 1 Peter 1:2; 2 Peter 1:2; 2 John 3; Jude 2; Revelation 1:4. [CAB]
Verses 2-10: In ancient Greek letters, a short prayer of thanksgiving or of petition usually followed the salutation. Paul expands this in a Christian way. While he is grateful with what the Thessalonian Christians have achieved, there is still much to be done. [NOAB]
Verses 2-5: In the Greek original, these verses form a single sentence! [NJBC]
Verse 3: “faith ... love ... hope”: A triad also found in 5:8; Romans 5:1-5; 1 Corinthians 13:13; Galatians 5:5-6; Colossians 1:4-5; Hebrews 10:22-24; 1 Peter 1:21-22.
Verse 3: “steadfastness of hope”: In Romans 5:5, Paul says “... hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit that has been given to us”.
Verse 4: “we know”: Paul has received news about the church at Thessalonica from Timothy, who has just returned to Paul from Thessalonica: in 3:6, Paul writes: “Timothy has just now come to us from you, and has brought us the good news of your faith and love. He has told us also that you always remember us kindly and long to see us – just as we long to see you”. [CAB]
Verse 4: “brothers and sisters”: The Greek word, adelphos (brothers) is used 19 times in this book. Such is Paul’s affection for the Church at Thessalonica (although fellow members of any religion considered themselves brothers). [NJBC]
Verse 4: “he has chosen you”: Either Israel’s privileges as God’s chosen people are transferred to the Church [NOAB] or Christians are also “chosen”. That they have received the gospel in word and action proves God’s choosing of the Thessalonian Christians. [NJBC]
Verse 5: Paul writes similarly in 1 Corinthians 2:4: “My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, so that your faith might rest not on human wisdom but on the power of God”. See also 2 Corinthians 12:12.
Verse 5: “power ... Holy Spirit ... full conviction”: Three virtually synonymous expressions. For Paul, the proclamation of the gospel is as much an expression of God’s power as is the working of miracles. [NJBC]
Verses 6-8: These verses form one sentence in the Greek original. [NJBC]
Verse 6: “in spite of persecution”: The first converts of Paul and Silas in Thessalonica were subjected to much “persecution” by a mob: see Acts 17:5-9. [NOAB] The Greek word, thlipsis, is almost a technical term for eschatological distress, sometimes described elsewhere as the onslaught of both physical and moral evil, or messianic woes. [NJBC]
Verse 6: “joy”: This is an eschatological reality, the gift of the Spirit. Paul writes in Galatians 5:22: “... the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control”. [NJBC]
Verse 7: “Macedonia”: Thessalonica was the capital of a district of this province. While the initial response to Paul’s evangelisation in the city was positive, he later met hostilities there. “Macedonia” is also mentioned in see Acts 27:2; Philippians 4:16; 2 Timothy 4:10.
Verse 8: “Achaia”: i.e. The southern half of the Greek peninsula. Corinth was its capital. [CAB]
Verse 9: The spread of the gospel is part of the gospel message. [NJBC]
Verse 9: “from idols”: For Paul, worshipping “idols” is worshipping no gods at all: he writes in 1 Corinthians 8:4-5: ... “as to the eating of food offered to idols, we know that ‘no idol in the world really exists,’ and that ‘there is no God but one’. Indeed, even though there may be so-called gods ...”. [NJBC]
Verse 9: “you turned to God from idols”: Those in mind are Gentiles.
Verse 10: See also 2:1; 3:13; 4:13-18; 5:1-11; Romans 2:5, 16; 8:23; 1 Corinthians 1:7; Philippians 3:20; Galatians 5:5.
Verse 10: “whom he raised from the dead”: The resurrection identifies Jesus as the one by whom God will affect salvation. [NJBC]
Verse 10: “who rescues us”: Note the present tense: rescue (deliverance) has already begun! [NJBC]
GOSPEL: Matthew 22: 15 - 22 (all)
Matt 22:15 (NRSV) Then the Phar'isees went and plotted to entrap him in what he said. 16 So they sent their disciples to him, along with the Hero'dians, saying, "Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality. 17 Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?" 18 But Jesus, aware of their malice, said, "Why are you putting me to the test, you hypocrites? 19 Show me the coin used for the tax." And they brought him a denarius. 20 Then he said to them, "Whose head is this, and whose title?" 21 They answered, "The emperor's." Then he said to them, "Give therefore to the emperor the things that are the emperor's, and to God the things that are God's." 22 When they heard this, they were amazed; and they left him and went away.
notes
Back in 21:23, as Jesus was teaching in the Temple, Jewish officials questioned his authority to do “these things”, all he has done in his earthly ministry. Jesus declined to answer the question, for the answer could only be understood by those with faith. Just before our reading, we find the parable of the Wedding Feast, which the Pharisees saw as an attack on them.
Now followers of the “Pharisees” (v. 15) and “Herodians” (v. 16, people who supported Herod, the Roman puppet king, and his successors) – united only in their desire to get rid of Jesus – speak to him. They appear to respect him, but speak with irony. And then the question, the subject of great debate in Jewish circles: should we pay the annual poll tax to Rome? (v. 17) Opinions varied: one group, the Zealots, claimed that God’s people should not be subject to pagan Gentiles. Jesus sees through their plot; he calls them “hypocrites” (v. 18) for pretending to respect him but intending to discredit him. If Jesus says yes, Zealots and other Jews hostile to Rome will turn against him; if he says no, he will risk arrest for inciting rebellion against Rome. We know his answer, as translated, but “Give” (v. 21) can be give back or repay. To Jews then and to us now, all we have is given to us by God; we owe everything to him. Jesus sidesteps another issue (vv. 20-22): the obverse side of the coin is inscribed Tiberius Caesar, son of the divine Augustus, great high priest – an affront to his fellow monotheistic Jews.
The parallels are Mark 12:13-17 and Luke 20:20-26. [NOAB]
This is the first of four units containing controversies with various kinds of Jewish leaders: Pharisees, Herodians, and Sadducees.
Verse 15: See also Mark 3:6 (the Pharisees conspire with the Herodians) and 8:15 (Jesus warns his disciples about these two groups). [NOAB]
Verse 15: “entrap”: Then and now entrapment is a legal offense.
Verse 16: “you do not regard people with partiality”: Biblical justice expects impartiality: no bribes, and tilting of the scales of justice towards the poorer litigant. [NJBC]
Verse 17: “Is it lawful to pay taxes to the emperor ... ?”: A question of conscience for the Pharisees, but an artifice for the Herodians.
Verse 18: “hypocrites”: Originally the Greek word, hypokrites, was a theatrical term meaning actor. [NJBC]
Verse 21: “Give ... to the emperor the things that are the emperor’s”: Jesus accepts the status quo as the lesser of two evils, the other being anarchy. He does not accept the state’s claim to be divine. God’s domain is greater than the emperor’s. [NJBC] See also 17:24-27, Romans 13:7 (part of a passage in which Paul says that administrators are sanctioned by God) and 1 Peter 2:17.
Exod 33:12 (NRSV) Moses said to the LORD, "See, you have said to me, "Bring up this people'; but you have not let me know whom you will send with me. Yet you have said, "I know you by name, and you have also found favor in my sight.' 13 Now if I have found favor in your sight, show me your ways, so that I may know you and find favor in your sight. Consider too that this nation is your people." 14 He said, "My presence will go with you, and I will give you rest." 15 And he said to him, "If your presence will not go, do not carry us up from here. 16 For how shall it be known that I have found favor in your sight, I and your people, unless you go with us? In this way, we shall be distinct, I and your people, from every people on the face of the earth."
17 The LORD said to Moses, "I will do the very thing that you have asked; for you have found favor in my sight, and I know you by name." 18 Moses said, "Show me your glory, I pray." 19 And he said, "I will make all my goodness pass before you, and will proclaim before you the name, "The LORD'; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But," he said, "you cannot see my face; for no one shall see me and live." 21 And the LORD continued, "See, there is a place by me where you shall stand on the rock; 22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; 23 then I will take away my hand, and you shall see my back; but my face shall not be seen."
Isaiah 45: 1 - 7 (alt. for RCL)
Isaiah 45:1, 4 - 6 (Roman Catholic)
Isai 45:1 (NRSV) Thus says the LORD to his anointed, to Cyrus,
whose right hand I have grasped
to subdue nations before him
and strip kings of their robes,
to open doors before him--
and the gates shall not be closed:
2 I will go before you
and level the mountains,
I will break in pieces the doors of bronze
and cut through the bars of iron,
3 I will give you the treasures of darkness
and riches hidden in secret places,
so that you may know that it is I, the LORD,
the God of Israel, who call you by your name.
4 For the sake of my servant Jacob,
and Israel my chosen,
I call you by your name,
I surname you, though you do not know me.
5 I am the LORD, and there is no other;
besides me there is no god.
I arm you, though you do not know me,
6 so that they may know, from the rising of the sun
and from the west, that there is no one besides me;
I am the LORD, and there is no other.
7 I form light and create darkness,
I make weal and create woe;
I the LORD do all these things.
PSALM 99 (RCL)
Psal 99:1 (NRSV) The LORD is king; let the peoples tremble!
He sits enthroned upon the cherubim; let the earth quake!
2 The LORD is great in Zion;
he is exalted over all the peoples.
3 Let them praise your great and awesome name.
Holy is he!
4 Mighty King, lover of justice,
you have established equity;
you have executed justice
and righteousness in Jacob.
5 Extol the LORD our God;
worship at his footstool.
Holy is he!
6 Moses and Aaron were among his priests,
Samuel also was among those who called on his name.
They cried to the LORD, and he answered them.
7 He spoke to them in the pillar of cloud;
they kept his decrees,
and the statutes that he gave them.
8 O LORD our God, you answered them;
you were a forgiving God to them,
but an avenger of their wrongdoings.
9 Extol the LORD our God,
and worship at his holy mountain;
for the LORD our God is holy.
99 Dominus regnavit (ECUSA BCP)
1 The LORD is King;
let the people tremble; *
he is enthroned upon the cherubim;
let the earth shake.
2 The LORD is great in Zion; *
he is high above all peoples.
3 Let them confess his Name, which is great and awesome; *
he is the Holy One.
4 "O mighty King, lover of justice,
you have established equity; *
you have executed justice and righteousness in Jacob."
5 Proclaim the greatness of the LORD our God
and fall down before his footstool; *
he is the Holy One.
6 Moses and Aaron among his priests,
and Samuel among those who call upon his Name, *
they called upon the LORD, and he answered them.
7 He spoke to them out of the pillar of cloud; *
they kept his testimonies and the decree that he gave them.
8 “O LORD our God, you answered them indeed; *
you were a God who forgave them,
yet punished them for their evil deeds.”
9 Proclaim the greatness of the LORD our God
and worship him upon his holy hill; *
for the LORD our God is the Holy One.
Psalm 96: 1 - 9 (10 - 13) (alt. for RCL)
Psalm 96: 1, 3 - 5, 7 - 10 (Roman Catholic)
Psal 96:1 (NRSV) O sing to the LORD a new song;
sing to the LORD, all the earth.
2 Sing to the LORD, bless his name;
tell of his salvation from day to day.
3 Declare his glory among the nations,
his marvelous works among all the peoples.
4 For great is the LORD, and greatly to be praised;
he is to be revered above all gods.
5 For all the gods of the peoples are idols,
but the LORD made the heavens.
6 Honor and majesty are before him;
strength and beauty are in his sanctuary.
7 Ascribe to the LORD, O families of the peoples,
ascribe to the LORD glory and strength.
8 Ascribe to the LORD the glory due his name;
bring an offering, and come into his courts.
9 Worship the LORD in holy splendor;
tremble before him, all the earth.
10 Say among the nations, "The LORD is king!
The world is firmly established; it shall never be moved.
He will judge the peoples with equity."
11 Let the heavens be glad, and let the earth rejoice;
let the sea roar, and all that fills it;
12 let the field exult, and everything in it.
Then shall all the trees of the forest sing for joy
13 before the LORD; for he is coming,
for he is coming to judge the earth.
He will judge the world with righteousness,
and the peoples with his truth.
96 Cantate Domino (ECUSA BCP)
1 Sing to the Lord a new song; *
sing to the Lord, all the whole earth.
2 Sing to the Lord and bless his Name; *
proclaim the good news of his salvation from day to day.
3 Declare his glory among the nations *
and his wonders among all peoples.
4 For great is the Lord and greatly to be praised; *
he is more to be feared than all gods.
5 As for all the gods of the nations, they are but idols; *
but it is the Lord who made the heavens.
6 Oh, the majesty and magnificence of his presence! *
Oh, the power and the splendor of his sanctuary!
7 Ascribe to the Lord, you families of the peoples; *
ascribe to the Lord honor and power.
8 Ascribe to the Lord the honor due his Name; *
bring offerings and come into his courts.
9 Worship the Lord in the beauty of holiness; *
let the whole earth tremble before him.
10 Tell it out among the nations: “The Lord is King! *
he has made the world so firm that it cannot be moved;
he will judge the peoples with equity.”
11 Let the heavens rejoice, and let the earth be glad;
let the sea thunder and all that is in it; *
let the field be joyful and all that is therein.
12 Then shall all the trees of the wood shout for joy
before the Lord when he comes, *
when he comes to judge the earth.
13 He will judge the world with righteousness *
and the peoples with his truth.
NEW TESTAMENT: 1 Thessalonians 1: 1 - 10 (RCL)
1 Thessalonians 1: 1 - 5b (Roman Catholic)
1The 1:1 (NRSV) Paul, Silva'nus, and Timothy,
To the church of the Thessalo'nians in God the Father and the Lord Jesus Christ:
Grace to you and peace.
2 We always give thanks to God for all of you and mention you in our prayers, constantly 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. 4 For we know, brothers and sisters beloved by God, that he has chosen you, 5 because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedo'nia and in Acha'ia.
8 For the word of the Lord has sounded forth from you not only in Macedo'nia and Acha'ia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the wrath that is coming.
notes
h/t montreal Anglican
This letter opens as did private letters of the time. Paul states that it is from him and two associates (although he is actually the author). Silvanus is the Gentile name of Silas, the person who brought to Antioch the Jerusalem Council’s decision that Gentile Christians were not required to observe Jewish cultural/religious practices. The word translated “church” here can mean any assembly, so Paul makes it clear: the letter is to the community at Thessalonica which believes in God as Father and holds the Christ (messiah) to be his Son, Jesus. A letter began with a greeting, and Paul uses his usual one: “Grace to you and peace”.
Paul launches into brotherly affection: he and those with him remember the members of the church in their prayers, thankful for their “work of faith” (v. 3), their wholehearted assent to God and his plan for salvation, for their “labour of love”, their hard work of active caring for others, and their “steadfastness of hope”, their patient endurance of all suffering in the hope of salvation. (English has no adequate translation for the words he uses.) This is happening, he says, because God has “chosen you” (v. 4): they have embraced the good news not only intellectually (“in word only”, v. 5) but also in divine action: working abundantly (“with full conviction”) aided by the Holy Spirit. Further, he and his companions found their conversion efforts among them highly effective. The Thessalonians have become “imitators” (v. 6) of Paul and of Christ, being joyful in spite of persecution; they have become examples for others to imitate throughout the province (“Macedonia”, v. 7) and elsewhere. People know how they were converted from worshipping false gods represented by “idols” (v. 9), gods who are lifeless and not what they seem to be – to worshipping “a living and true God”, to awaiting the second coming of Christ, whom God “raised from the dead” (v. 10), and who will rescue us from the “wrath”, the punishment at the end of time for those who oppose God’s ways.
Verses 1-7: Ancient Greek letters customarily began with the names of the sender and of the recipient and a short greeting. See also Acts 23:26 (a tribune’s letter to Felix). Paul expands this form to express his Christian faith as well. [NOAB]
Verse 1: “Silvanus”: See Silas in Acts 15:22, 40; 16:19-25; 17:4; 18:5 and “Silvanus” in 2 Corinthians 1:19. It is not clear whether he is the “Silvanus” mentioned in 1 Peter 5:12. [CAB]†NJBC says the “Silas” mentioned in Acts 17:4 as being one of the leading members of the Church at Jerusalem is “Silvanus”. [NJBC]
Verse 1: “Timothy”: He was from Lystra in Asia Minor, the son of a Greek father and of a Jewish mother who became a Christian: see Acts 16:1. See also 3:2; 1 Corinthians 4:17; 16:10; Philippians 2:19-22. [NOAB] [CAB]
Verse 1: “Lord”: The title of Israel’s covenant God is applied by Christians to the risen and glorified Jesus, as it is in Philippians 2:9-11: “Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father”. [NOAB]
Verse 1: “Grace ... and peace”: Paul combines the Greek and Hebrew salutations, including in his greeting the grace and peace given in Christ. [NOAB] This initial greeting is also found in 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 2 Thessalonians 1:2; 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4; Philemon 3. See also 1 Peter 1:2; 2 Peter 1:2; 2 John 3; Jude 2; Revelation 1:4. [CAB]
Verses 2-10: In ancient Greek letters, a short prayer of thanksgiving or of petition usually followed the salutation. Paul expands this in a Christian way. While he is grateful with what the Thessalonian Christians have achieved, there is still much to be done. [NOAB]
Verses 2-5: In the Greek original, these verses form a single sentence! [NJBC]
Verse 3: “faith ... love ... hope”: A triad also found in 5:8; Romans 5:1-5; 1 Corinthians 13:13; Galatians 5:5-6; Colossians 1:4-5; Hebrews 10:22-24; 1 Peter 1:21-22.
Verse 3: “steadfastness of hope”: In Romans 5:5, Paul says “... hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit that has been given to us”.
Verse 4: “we know”: Paul has received news about the church at Thessalonica from Timothy, who has just returned to Paul from Thessalonica: in 3:6, Paul writes: “Timothy has just now come to us from you, and has brought us the good news of your faith and love. He has told us also that you always remember us kindly and long to see us – just as we long to see you”. [CAB]
Verse 4: “brothers and sisters”: The Greek word, adelphos (brothers) is used 19 times in this book. Such is Paul’s affection for the Church at Thessalonica (although fellow members of any religion considered themselves brothers). [NJBC]
Verse 4: “he has chosen you”: Either Israel’s privileges as God’s chosen people are transferred to the Church [NOAB] or Christians are also “chosen”. That they have received the gospel in word and action proves God’s choosing of the Thessalonian Christians. [NJBC]
Verse 5: Paul writes similarly in 1 Corinthians 2:4: “My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, so that your faith might rest not on human wisdom but on the power of God”. See also 2 Corinthians 12:12.
Verse 5: “power ... Holy Spirit ... full conviction”: Three virtually synonymous expressions. For Paul, the proclamation of the gospel is as much an expression of God’s power as is the working of miracles. [NJBC]
Verses 6-8: These verses form one sentence in the Greek original. [NJBC]
Verse 6: “in spite of persecution”: The first converts of Paul and Silas in Thessalonica were subjected to much “persecution” by a mob: see Acts 17:5-9. [NOAB] The Greek word, thlipsis, is almost a technical term for eschatological distress, sometimes described elsewhere as the onslaught of both physical and moral evil, or messianic woes. [NJBC]
Verse 6: “joy”: This is an eschatological reality, the gift of the Spirit. Paul writes in Galatians 5:22: “... the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control”. [NJBC]
Verse 7: “Macedonia”: Thessalonica was the capital of a district of this province. While the initial response to Paul’s evangelisation in the city was positive, he later met hostilities there. “Macedonia” is also mentioned in see Acts 27:2; Philippians 4:16; 2 Timothy 4:10.
Verse 8: “Achaia”: i.e. The southern half of the Greek peninsula. Corinth was its capital. [CAB]
Verse 9: The spread of the gospel is part of the gospel message. [NJBC]
Verse 9: “from idols”: For Paul, worshipping “idols” is worshipping no gods at all: he writes in 1 Corinthians 8:4-5: ... “as to the eating of food offered to idols, we know that ‘no idol in the world really exists,’ and that ‘there is no God but one’. Indeed, even though there may be so-called gods ...”. [NJBC]
Verse 9: “you turned to God from idols”: Those in mind are Gentiles.
Verse 10: See also 2:1; 3:13; 4:13-18; 5:1-11; Romans 2:5, 16; 8:23; 1 Corinthians 1:7; Philippians 3:20; Galatians 5:5.
Verse 10: “whom he raised from the dead”: The resurrection identifies Jesus as the one by whom God will affect salvation. [NJBC]
Verse 10: “who rescues us”: Note the present tense: rescue (deliverance) has already begun! [NJBC]
GOSPEL: Matthew 22: 15 - 22 (all)
Matt 22:15 (NRSV) Then the Phar'isees went and plotted to entrap him in what he said. 16 So they sent their disciples to him, along with the Hero'dians, saying, "Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality. 17 Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?" 18 But Jesus, aware of their malice, said, "Why are you putting me to the test, you hypocrites? 19 Show me the coin used for the tax." And they brought him a denarius. 20 Then he said to them, "Whose head is this, and whose title?" 21 They answered, "The emperor's." Then he said to them, "Give therefore to the emperor the things that are the emperor's, and to God the things that are God's." 22 When they heard this, they were amazed; and they left him and went away.
notes
Back in 21:23, as Jesus was teaching in the Temple, Jewish officials questioned his authority to do “these things”, all he has done in his earthly ministry. Jesus declined to answer the question, for the answer could only be understood by those with faith. Just before our reading, we find the parable of the Wedding Feast, which the Pharisees saw as an attack on them.
Now followers of the “Pharisees” (v. 15) and “Herodians” (v. 16, people who supported Herod, the Roman puppet king, and his successors) – united only in their desire to get rid of Jesus – speak to him. They appear to respect him, but speak with irony. And then the question, the subject of great debate in Jewish circles: should we pay the annual poll tax to Rome? (v. 17) Opinions varied: one group, the Zealots, claimed that God’s people should not be subject to pagan Gentiles. Jesus sees through their plot; he calls them “hypocrites” (v. 18) for pretending to respect him but intending to discredit him. If Jesus says yes, Zealots and other Jews hostile to Rome will turn against him; if he says no, he will risk arrest for inciting rebellion against Rome. We know his answer, as translated, but “Give” (v. 21) can be give back or repay. To Jews then and to us now, all we have is given to us by God; we owe everything to him. Jesus sidesteps another issue (vv. 20-22): the obverse side of the coin is inscribed Tiberius Caesar, son of the divine Augustus, great high priest – an affront to his fellow monotheistic Jews.
The parallels are Mark 12:13-17 and Luke 20:20-26. [NOAB]
This is the first of four units containing controversies with various kinds of Jewish leaders: Pharisees, Herodians, and Sadducees.
Verse 15: See also Mark 3:6 (the Pharisees conspire with the Herodians) and 8:15 (Jesus warns his disciples about these two groups). [NOAB]
Verse 15: “entrap”: Then and now entrapment is a legal offense.
Verse 16: “you do not regard people with partiality”: Biblical justice expects impartiality: no bribes, and tilting of the scales of justice towards the poorer litigant. [NJBC]
Verse 17: “Is it lawful to pay taxes to the emperor ... ?”: A question of conscience for the Pharisees, but an artifice for the Herodians.
Verse 18: “hypocrites”: Originally the Greek word, hypokrites, was a theatrical term meaning actor. [NJBC]
Verse 21: “Give ... to the emperor the things that are the emperor’s”: Jesus accepts the status quo as the lesser of two evils, the other being anarchy. He does not accept the state’s claim to be divine. God’s domain is greater than the emperor’s. [NJBC] See also 17:24-27, Romans 13:7 (part of a passage in which Paul says that administrators are sanctioned by God) and 1 Peter 2:17.
Thursday, October 6, 2011
OLD TESTEMENT: Exodus 32: 1 - 14 (RCL)
Exod 32:1 (NRSV) When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron, and said to him, "Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him." 2 Aaron said to them, "Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me." 3 So all the people took off the gold rings from their ears, and brought them to Aaron. 4 He took the gold from them, formed it in a mold, and cast an image of a calf; and they said, "These are your gods, O Israel, who brought you up out of the land of Egypt!" 5 When Aaron saw this, he built an altar before it; and Aaron made proclamation and said, "Tomorrow shall be a festival to the LORD." 6 They rose early the next day, and offered burnt offerings and brought sacrifices of well-being; and the people sat down to eat and drink, and rose up to revel.
7 The LORD said to Moses, "Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; 8 they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, "These are your gods, O Israel, who brought you up out of the land of Egypt!'" 9 The LORD said to Moses, "I have seen this people, how stiff-necked they are. 10 Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation."
11 But Moses implored the LORD his God, and said, "O LORD, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, "It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth'? Turn from your fierce wrath; change your mind and do not bring disaster on your people. 13 Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, "I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.'" 14 And the LORD changed his mind about the disaster that he planned to bring on his people.
Isaiah 25: 1 - 9 (alt. for RCL)
Isaiah 25: 6 - 10a (Roman Catholic)
Isai 25:1 (NRSV) O LORD, you are my God;
I will exalt you, I will praise your name;
for you have done wonderful things,
plans formed of old, faithful and sure.
2 For you have made the city a heap,
the fortified city a ruin;
the palace of aliens is a city no more,
it will never be rebuilt.
3 Therefore strong peoples will glorify you;
cities of ruthless nations will fear you.
4 For you have been a refuge to the poor,
a refuge to the needy in their distress,
a shelter from the rainstorm and a shade from the heat.
When the blast of the ruthless was like a winter rainstorm,
5 the noise of aliens like heat in a dry place,
you subdued the heat with the shade of clouds;
the song of the ruthless was stilled.
6 On this mountain the LORD of hosts will make for all peoples
a feast of rich food, a feast of well-aged wines,
of rich food filled with marrow, of well-aged wines strained clear.
7 And he will destroy on this mountain
the shroud that is cast over all peoples,
the sheet that is spread over all nations;
he will swallow up death forever.
8 Then the Lord GOD will wipe away the tears from all faces,
and the disgrace of his people he will take away from all the earth,
for the LORD has spoken.
9 It will be said on that day,
Lo, this is our God; we have waited for him, so that he might save us.
This is the LORD for whom we have waited;
let us be glad and rejoice in his salvation.
10 For the hand of the LORD will rest on this mountain.
PSALM 106: 1 - 6, 19 - 23 (RCL)
Psal 106:1 (NRSV) Praise the LORD!
O give thanks to the LORD, for he is good;
for his steadfast love endures forever.
2 Who can utter the mighty doings of the LORD,
or declare all his praise?
3 Happy are those who observe justice,
who do righteousness at all times.
4 Remember me, O LORD, when you show favor to your people;
help me when you deliver them;
5 that I may see the prosperity of your chosen ones,
that I may rejoice in the gladness of your nation,
that I may glory in your heritage.
6 Both we and our ancestors have sinned;
we have committed iniquity, have done wickedly.
19 They made a calf at Ho'reb
and worshiped a cast image.
20 They exchanged the glory of God
for the image of an ox that eats grass.
21 They forgot God, their Savior,
who had done great things in Egypt,
22 wondrous works in the land of Ham,
and awesome deeds by the Red Sea.
23 Therefore he said he would destroy them--
had not Moses, his chosen one,
stood in the breach before him,
to turn away his wrath from destroying them.
106 (ECUSA BCP)
1 Hallelujah!
Give thanks to the LORD, for he is good, *
for his mercy endures for ever.
2 Who can declare the mighty acts of the LORD *
or show forth all his praise?
3 Happy are those who act with justice *
and always do what is right!
4 Remember me, O LORD, with the favor you have
for your people, *
and visit me with your saving help;
5 That I may see the prosperity of your elect
and be glad with the gladness of your people, *
that I may glory with your inheritance.
6 We have sinned as our forebears did; *
we have done wrong and dealt wickedly.
19 Israel made a bull-calf at Horeb *
and worshiped a molten image;
20 And so they exchanged their Glory *
for the image of an ox that feeds on grass.
21 They forgot God their Savior, *
who had done great things in Egypt,
22 Wonderful deeds in the land of Ham, *
and fearful things at the Red Sea.
23 So he would have destroyed them,
had not Moses his chosen stood before him in the breach, *
to turn away his wrath from consuming them.
Psalm 23 (alt. for RCL, Roman Catholic)
Psal 23:1 (NRSV) The LORD is my shepherd, I shall not want.
2 He makes me lie down in green pastures;
he leads me beside still waters;
3 he restores my soul.
He leads me in right paths
for his name's sake.
4 Even though I walk through the darkest valley,
I fear no evil;
for you are with me;
your rod and your staff--
they comfort me.
5 You prepare a table before me
in the presence of my enemies;
you anoint my head with oil;
my cup overflows.
6 Surely goodness and mercy shall follow me
all the days of my life,
and I shall dwell in the house of the LORD
my whole life long.
23 Dominus regit me (ECUSA BCP)
1 The Lord is my shepherd; *
I shall not be in want.
2 He makes me lie down in green pastures *
and leads me beside still waters.
3 He revives my soul *
and guides me along right pathways for his Name's sake.
4 Though I walk through the valley of the shadow of death,
I shall fear no evil; *
for you are with me;
your rod and your staff, they comfort me.
5 You spread a table before me in the presence of those
who trouble me; *
you have anointed my head with oil,
and my cup is running over.
6 Surely your goodness and mercy shall follow me all the days
of my life, *
and I will dwell in the house of the LORD for ever.
NEW TESTAMENT: Philippians 4: 1 - 9 (RCL)
Phil 4:1 (NRSV) Therefore, my brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.
2 I urge Euo'dia and I urge Syn'tyche to be of the same mind in the Lord. 3 Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.
4 Rejoice in the Lord always; again I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
8 Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. 9 Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.
h/t Montreal Anglican
notes
Paul began the conclusion to the letter back in 3:1a. After a digression – to warn against heresy and self-indulgence and to urge devotion to Christ – he tries to finish the letter, but certain concerns intrude. It seems that “Euodia” (v. 2) and “Syntyche”, two workers for Christ at Philippi, differ in their understanding of what the way of Christ is, and that this is causing disunity in the community. We do not know to whom Paul refers as his “loyal companion” (v. 3); he is asked to be instrumental in achieving reconciliation. We read of “Clement” nowhere else. The idea that God keeps of “book of life”, a roll of the faithful to be opened at the end of time, is also found in Exodus 32:32 and Psalm 69:28; in Luke 10:20, Jesus bids his disciples to “rejoice that ... [their] names are written in heaven”. V. 4 is the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. He expects the Second Coming soon: “The Lord is near” (v. 5). Then v. 6: rather than worrying on their own, the Philippians should ask God to help them, through prayer, both of “supplication” (petition) and “thanksgiving”. God’s peace will protect them against their own failings and external threats. The virtues Paul exhorts his followers to pursue in v. 8 are those for which any Greek was expected to strive: he urges moral uprightness to all who follow Christ.
Verse 1: “joy and crown”: Paul writes in 1 Thessalonians 2:19-20: “For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? Yes, you are our glory and joy!”. [NOAB]
Verse 3: “my loyal companion”: Probably a leader in the church at Philippi. The Greek word for “companion” can be understood as a proper name, Syzygus. [NOAB] It may be simply an affectionate term, yoke-bearer. [NJBC]
Verse 3: “the book of life”: Daniel 12:1 says “... at that time your people shall be delivered, everyone who is found written in the book”. For other references to the book of life, see Exodus 32:32; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. [NOAB] [NJBC]
Verse 5: “The Lord is near”: This notion is also expressed in Psalm 119:151. The original is marana tha, an Aramaic expression transliterated into Greek. meaning Our Lord is come or Our Lord, come. The use of this expression in 1 Corinthians 16:22 suggests that this was an early prayer originating in the Palestinian church. [HBD] See also Revelation 22:20. [JBC]
Verse 7: “which surpasses all understanding”: Either beyond the human mind to grasp or as achieving more than we can possibly hope for. [NJBC]
Verse 8: The values are from Stoic philosophy. [NJBC]
Verses 10-20: Perhaps Paul’s thank-you note for the provisions brought by Epaphroditus, who became ill soon after his arrival at the prison. See 2:25-28. If this was indeed a separate letter, it is probably the earliest of the letters making up the book – placed at the end to soften the harsh tone of Chapter 3. [NOAB] [CAB]
Verse 11: “content”: i.e. financially independent. See also 1 Thessalonians 2:5-9; 1 Corinthians 9:4-18; 2 Corinthians 11:7-10; 12:13-18. [NJBC]
Verse 14: “distress”: The frustrations of being in prison, of being falsely accused about his teachings.
Verse 15: “in the early days of the gospel”: i.e. in Europe. Paul’s first missionary work on this continent was in Philippi: see Acts 16:9-10. [NJBC]
Verse 15: “when I left Macedonia”: See Acts 16:40. Macedonia was a Roman province in what is now northern Greece and southern Albania. Philippi was one of its major cities and Thessalonica its capital. [CAB]
Verse 15: “no church shared with me ... except you alone”: Paul writes to the Corinthians in 2 Corinthians 11:8-9: “I robbed other churches by accepting support from them in order to serve you. And when I was with you and was in need, I did not burden anyone, for my needs were supplied by the friends who came from Macedonia. So I refrained and will continue to refrain from burdening you in any way”. [CAB]
Verse 16: Acts 17:1 tells us that Paul went from Philippi to Thessalonica. [NOAB]
Verse 17: “the profit”: Paul’s language is commercial but the profit, credit, is spiritual. Note also “I am paid in full” (v. 18), i.e. please don’t send me any more gifts at the moment, and “riches” (v. 19).
Verse 18: “a fragrant offering”: Language taken from the Old Testament which suggests that the true recipient of the gifts is God. For example, Exodus 25:1-6 says: “The LORD said to Moses: Tell the Israelites to take for me an offering; from all whose hearts prompt them to give you shall receive the offering for me. ... spices for the anointing oil and for the fragrant incense”. See also Exodus 30:7; 31:11. [NJBC]
Verse 18: Paul mentions his sending of Epaphroditus, and the latter’s illness, in 2:25-30. [CAB]
Verse 19: “his riches in glory”: God’s repayment will be in glory, in which he is supremely rich. Glory is divine power and presence, working the transformation into God’s own likeness. [NJBC] See also 3:21; 2 Corinthians 3:17-18; Romans 5:2; 8:18-25, 29-30.
Verse 21: “saint”: A common Pauline term for a fellow Christian. Literally: one set apart for the service of God in the world. See also 1 Corinthians 1:2. [CAB]
Verse 22: “the emperor’s household”: Probably some of his jailers are converts to the faith. While it is tempting to see Paul’s imprisonment as being in Rome, recall that we know that he was also in prison in Caesarea and Ephesus. He may also have served time elsewhere. Members of the imperial household and administration the emperor’s household even when out in the provinces.
Verse 23: Three other Pauline letters end with these words or similar ones. See Galatians 6:18; Philemon 25; 1 Thessalonians 5:28.
GOSPEL: Matthew 22: 1 - 14 (all)
Matt 22:1 (NRSV) Once more Jesus spoke to them in parables, saying: 2 "The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, "Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.' 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, mistreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, "The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.'
10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests. 11 "But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, "Friend, how did you get in here without a wedding robe?' And he was speechless. 13 Then the king said to the attendants, "Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.' 14 For many are called, but few are chosen."
notes
This is the third parable about the kingdom of heaven. Jesus’ audience would naturally associate a festive meal with the celebration of God’s people at the end of time. This story has elements of harshness and tragedy; some responses seem disproportionate to the crime. It was the custom for the host to send “his slaves” (v. 3) to invite the guests, and again to tell them when dinner was ready; preparing a banquet took many hours. To refuse to come, to refuse a king’s command, is treason; to kill his slaves (v. 6) amounts to insurrection, so the king sends troops to put down the rebellion. After those whom the king had chosen refuse to come, he invites all people, “both good and bad” (v. 10). (In Jesus’ day tax collectors were considered “bad”.) One guest is ill-prepared for the banquet (v. 11); the king banishes him to torment.
We recognize the king as God. The first guests are those who are hostile to Jesus; the one without the wedding robe represents those who do not count the cost in becoming disciples. The judgement on anyone who does not prepare will be at least as severe as that on those who reject Christ. The final verse is the moral of the story – a generalization of Jesus’ intent in telling the parable.
This parable is known as The Wedding Feast or The Great Supper. The parallel is Luke 14:15-24 (although see below). The Lucan version follows the dinner at the home of a Pharisee, whom Jesus challenges to invite those who cannot repay his hospitality: the “the poor, the crippled, the lame, and the blind” (14:13). [NOAB] [CAB]
Blomberg makes a good case for viewing the parables in Matthew and Luke as two different teachings of Jesus given on two different occasions.
If the three parables in Chapters 21-22 were given consecutively, the first audience was the members of the Sanhedrin (“the chief priests and the elders of the people”, 21:23), a body who later in the same week judged Jesus, in spite of their apparent incompetence to do so (21:27).
Verse 2: “wedding banquet”: The imagery of a meal as a symbol of the end-time celebration of God’s people was standard in Jewish thought. [Blomberg] See Isaiah 25:6-10.
Verses 3-4: The double invitation merely reflects Middle-Eastern custom.
Verse 3: “his slaves”: Per NJBC, the prophets.
Verse 4: “everything is ready”: Twice in this verse and once in v. 8 the idea of readiness occurs. NJBC sees this as connoting extreme eschatological urgency.
Verse 5: In Luke 14:18-20, the excuses of the guests are more explicit; however, whether here or in Luke, the excuses are very lame and would strike the first hearers as ridiculous. They point out how absurd it is to reject God’s call to his kingdom. In the Lucan version, it is possible that the reasons for not serving in a holy war are in view: see Deuteronomy 20:5-9. If so, a contrast is intended: there are no acceptable reasons for not enlisting for the Kingdom when called. [Blomberg]
Verse 6: The intended guests’ violence was a known method of signalling their insurrection and refusal to show allegiance to their sovereign. [Blomberg]
Verse 7: Refusal to attend the marriage feast of a king’s son is tantamount to high treason. [Blomberg]
Verse 7: “burned their city”: CAB and NJBC see this as a reference to the destruction of Jerusalem in 70 AD. Further, CAB sees those subsequently invited as those on the margin of society (even though v. 10 says “both good and bad”).
Verse 8: “those invited were not worthy”: They must show an appropriate moral and spiritual response: see also 10:10, 11, 13, 37-39. [NJBC] Luke 14:24 puts it more strongly: “none of those who were invited will taste my dinner”.
Verse 9: “main streets”: Where crowds swarm in an oriental city. The people there are the outcasts of Israel: tax collectors and people from despised trades. [NJBC]
Verse 9: “invite everyone”: The Luke 14:21 is more extreme: “bring in the poor, the crippled, the blind, and the lame”.
Verse 10: “both good and bad”: Real sinners are invited too. The Church includes both: see 13:37-43, 47-50. [NJBC]
Verses 11-13: Unlike the parable in Luke, the second set of guests are not said to be poor or of lacking time to prepare properly for the banquet, so perhaps one should assume that they (including the incorrectly attired man) had time to don appropriate apparel. [Blomberg]
Verse 11: “wedding robe”: This represents a converted life full of good deeds. Sinners are invited but are expected to repent. [NJBC]
Verse 13: “Bind him hand and foot”: This is part of salvation history but does not fit the story line. [NJBC]
Blomberg makes three main points:
• God invites many people of different kinds into his kingdom.
• Overt rejection of God’s invitation leads to eventual retribution.
• Failure to prepare adequately even when apparently accepted by God proves no less culpable or liable to eternal punishment.
There is a striking parallel in the Talmud which is attributed to a first-century rabbi:
This may be compared to a king who summoned his servants to a banquet without appointing a time. The wise ones adorned themselves and sat at the door of the palace, [“for”], said they, “is anything lacking in a royal palace?” The fools went about their work, saying, “can there be a banquet without preparations?” Suddenly the king desired [the presence] of his servants: the wise entered adorned, while the fools entered soiled. The king rejoiced at the wise but was angry with the fools. “Those who adorned themselves for the banquet,”, ordered he, “let them sit, eat and drink. But those who did not adorn themselves for the banquet, let them stand and watch. [Blomberg]
NJBC says that Matthew has modelled his tradition on the parable of the Vineyard (see 21:33-46).
Exod 32:1 (NRSV) When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron, and said to him, "Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him." 2 Aaron said to them, "Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me." 3 So all the people took off the gold rings from their ears, and brought them to Aaron. 4 He took the gold from them, formed it in a mold, and cast an image of a calf; and they said, "These are your gods, O Israel, who brought you up out of the land of Egypt!" 5 When Aaron saw this, he built an altar before it; and Aaron made proclamation and said, "Tomorrow shall be a festival to the LORD." 6 They rose early the next day, and offered burnt offerings and brought sacrifices of well-being; and the people sat down to eat and drink, and rose up to revel.
7 The LORD said to Moses, "Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; 8 they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, "These are your gods, O Israel, who brought you up out of the land of Egypt!'" 9 The LORD said to Moses, "I have seen this people, how stiff-necked they are. 10 Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation."
11 But Moses implored the LORD his God, and said, "O LORD, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, "It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth'? Turn from your fierce wrath; change your mind and do not bring disaster on your people. 13 Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, "I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.'" 14 And the LORD changed his mind about the disaster that he planned to bring on his people.
Isaiah 25: 1 - 9 (alt. for RCL)
Isaiah 25: 6 - 10a (Roman Catholic)
Isai 25:1 (NRSV) O LORD, you are my God;
I will exalt you, I will praise your name;
for you have done wonderful things,
plans formed of old, faithful and sure.
2 For you have made the city a heap,
the fortified city a ruin;
the palace of aliens is a city no more,
it will never be rebuilt.
3 Therefore strong peoples will glorify you;
cities of ruthless nations will fear you.
4 For you have been a refuge to the poor,
a refuge to the needy in their distress,
a shelter from the rainstorm and a shade from the heat.
When the blast of the ruthless was like a winter rainstorm,
5 the noise of aliens like heat in a dry place,
you subdued the heat with the shade of clouds;
the song of the ruthless was stilled.
6 On this mountain the LORD of hosts will make for all peoples
a feast of rich food, a feast of well-aged wines,
of rich food filled with marrow, of well-aged wines strained clear.
7 And he will destroy on this mountain
the shroud that is cast over all peoples,
the sheet that is spread over all nations;
he will swallow up death forever.
8 Then the Lord GOD will wipe away the tears from all faces,
and the disgrace of his people he will take away from all the earth,
for the LORD has spoken.
9 It will be said on that day,
Lo, this is our God; we have waited for him, so that he might save us.
This is the LORD for whom we have waited;
let us be glad and rejoice in his salvation.
10 For the hand of the LORD will rest on this mountain.
PSALM 106: 1 - 6, 19 - 23 (RCL)
Psal 106:1 (NRSV) Praise the LORD!
O give thanks to the LORD, for he is good;
for his steadfast love endures forever.
2 Who can utter the mighty doings of the LORD,
or declare all his praise?
3 Happy are those who observe justice,
who do righteousness at all times.
4 Remember me, O LORD, when you show favor to your people;
help me when you deliver them;
5 that I may see the prosperity of your chosen ones,
that I may rejoice in the gladness of your nation,
that I may glory in your heritage.
6 Both we and our ancestors have sinned;
we have committed iniquity, have done wickedly.
19 They made a calf at Ho'reb
and worshiped a cast image.
20 They exchanged the glory of God
for the image of an ox that eats grass.
21 They forgot God, their Savior,
who had done great things in Egypt,
22 wondrous works in the land of Ham,
and awesome deeds by the Red Sea.
23 Therefore he said he would destroy them--
had not Moses, his chosen one,
stood in the breach before him,
to turn away his wrath from destroying them.
106 (ECUSA BCP)
1 Hallelujah!
Give thanks to the LORD, for he is good, *
for his mercy endures for ever.
2 Who can declare the mighty acts of the LORD *
or show forth all his praise?
3 Happy are those who act with justice *
and always do what is right!
4 Remember me, O LORD, with the favor you have
for your people, *
and visit me with your saving help;
5 That I may see the prosperity of your elect
and be glad with the gladness of your people, *
that I may glory with your inheritance.
6 We have sinned as our forebears did; *
we have done wrong and dealt wickedly.
19 Israel made a bull-calf at Horeb *
and worshiped a molten image;
20 And so they exchanged their Glory *
for the image of an ox that feeds on grass.
21 They forgot God their Savior, *
who had done great things in Egypt,
22 Wonderful deeds in the land of Ham, *
and fearful things at the Red Sea.
23 So he would have destroyed them,
had not Moses his chosen stood before him in the breach, *
to turn away his wrath from consuming them.
Psalm 23 (alt. for RCL, Roman Catholic)
Psal 23:1 (NRSV) The LORD is my shepherd, I shall not want.
2 He makes me lie down in green pastures;
he leads me beside still waters;
3 he restores my soul.
He leads me in right paths
for his name's sake.
4 Even though I walk through the darkest valley,
I fear no evil;
for you are with me;
your rod and your staff--
they comfort me.
5 You prepare a table before me
in the presence of my enemies;
you anoint my head with oil;
my cup overflows.
6 Surely goodness and mercy shall follow me
all the days of my life,
and I shall dwell in the house of the LORD
my whole life long.
23 Dominus regit me (ECUSA BCP)
1 The Lord is my shepherd; *
I shall not be in want.
2 He makes me lie down in green pastures *
and leads me beside still waters.
3 He revives my soul *
and guides me along right pathways for his Name's sake.
4 Though I walk through the valley of the shadow of death,
I shall fear no evil; *
for you are with me;
your rod and your staff, they comfort me.
5 You spread a table before me in the presence of those
who trouble me; *
you have anointed my head with oil,
and my cup is running over.
6 Surely your goodness and mercy shall follow me all the days
of my life, *
and I will dwell in the house of the LORD for ever.
NEW TESTAMENT: Philippians 4: 1 - 9 (RCL)
Phil 4:1 (NRSV) Therefore, my brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.
2 I urge Euo'dia and I urge Syn'tyche to be of the same mind in the Lord. 3 Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.
4 Rejoice in the Lord always; again I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
8 Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. 9 Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.
h/t Montreal Anglican
notes
Paul began the conclusion to the letter back in 3:1a. After a digression – to warn against heresy and self-indulgence and to urge devotion to Christ – he tries to finish the letter, but certain concerns intrude. It seems that “Euodia” (v. 2) and “Syntyche”, two workers for Christ at Philippi, differ in their understanding of what the way of Christ is, and that this is causing disunity in the community. We do not know to whom Paul refers as his “loyal companion” (v. 3); he is asked to be instrumental in achieving reconciliation. We read of “Clement” nowhere else. The idea that God keeps of “book of life”, a roll of the faithful to be opened at the end of time, is also found in Exodus 32:32 and Psalm 69:28; in Luke 10:20, Jesus bids his disciples to “rejoice that ... [their] names are written in heaven”. V. 4 is the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. He expects the Second Coming soon: “The Lord is near” (v. 5). Then v. 6: rather than worrying on their own, the Philippians should ask God to help them, through prayer, both of “supplication” (petition) and “thanksgiving”. God’s peace will protect them against their own failings and external threats. The virtues Paul exhorts his followers to pursue in v. 8 are those for which any Greek was expected to strive: he urges moral uprightness to all who follow Christ.
Verse 1: “joy and crown”: Paul writes in 1 Thessalonians 2:19-20: “For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? Yes, you are our glory and joy!”. [NOAB]
Verse 3: “my loyal companion”: Probably a leader in the church at Philippi. The Greek word for “companion” can be understood as a proper name, Syzygus. [NOAB] It may be simply an affectionate term, yoke-bearer. [NJBC]
Verse 3: “the book of life”: Daniel 12:1 says “... at that time your people shall be delivered, everyone who is found written in the book”. For other references to the book of life, see Exodus 32:32; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. [NOAB] [NJBC]
Verse 5: “The Lord is near”: This notion is also expressed in Psalm 119:151. The original is marana tha, an Aramaic expression transliterated into Greek. meaning Our Lord is come or Our Lord, come. The use of this expression in 1 Corinthians 16:22 suggests that this was an early prayer originating in the Palestinian church. [HBD] See also Revelation 22:20. [JBC]
Verse 7: “which surpasses all understanding”: Either beyond the human mind to grasp or as achieving more than we can possibly hope for. [NJBC]
Verse 8: The values are from Stoic philosophy. [NJBC]
Verses 10-20: Perhaps Paul’s thank-you note for the provisions brought by Epaphroditus, who became ill soon after his arrival at the prison. See 2:25-28. If this was indeed a separate letter, it is probably the earliest of the letters making up the book – placed at the end to soften the harsh tone of Chapter 3. [NOAB] [CAB]
Verse 11: “content”: i.e. financially independent. See also 1 Thessalonians 2:5-9; 1 Corinthians 9:4-18; 2 Corinthians 11:7-10; 12:13-18. [NJBC]
Verse 14: “distress”: The frustrations of being in prison, of being falsely accused about his teachings.
Verse 15: “in the early days of the gospel”: i.e. in Europe. Paul’s first missionary work on this continent was in Philippi: see Acts 16:9-10. [NJBC]
Verse 15: “when I left Macedonia”: See Acts 16:40. Macedonia was a Roman province in what is now northern Greece and southern Albania. Philippi was one of its major cities and Thessalonica its capital. [CAB]
Verse 15: “no church shared with me ... except you alone”: Paul writes to the Corinthians in 2 Corinthians 11:8-9: “I robbed other churches by accepting support from them in order to serve you. And when I was with you and was in need, I did not burden anyone, for my needs were supplied by the friends who came from Macedonia. So I refrained and will continue to refrain from burdening you in any way”. [CAB]
Verse 16: Acts 17:1 tells us that Paul went from Philippi to Thessalonica. [NOAB]
Verse 17: “the profit”: Paul’s language is commercial but the profit, credit, is spiritual. Note also “I am paid in full” (v. 18), i.e. please don’t send me any more gifts at the moment, and “riches” (v. 19).
Verse 18: “a fragrant offering”: Language taken from the Old Testament which suggests that the true recipient of the gifts is God. For example, Exodus 25:1-6 says: “The LORD said to Moses: Tell the Israelites to take for me an offering; from all whose hearts prompt them to give you shall receive the offering for me. ... spices for the anointing oil and for the fragrant incense”. See also Exodus 30:7; 31:11. [NJBC]
Verse 18: Paul mentions his sending of Epaphroditus, and the latter’s illness, in 2:25-30. [CAB]
Verse 19: “his riches in glory”: God’s repayment will be in glory, in which he is supremely rich. Glory is divine power and presence, working the transformation into God’s own likeness. [NJBC] See also 3:21; 2 Corinthians 3:17-18; Romans 5:2; 8:18-25, 29-30.
Verse 21: “saint”: A common Pauline term for a fellow Christian. Literally: one set apart for the service of God in the world. See also 1 Corinthians 1:2. [CAB]
Verse 22: “the emperor’s household”: Probably some of his jailers are converts to the faith. While it is tempting to see Paul’s imprisonment as being in Rome, recall that we know that he was also in prison in Caesarea and Ephesus. He may also have served time elsewhere. Members of the imperial household and administration the emperor’s household even when out in the provinces.
Verse 23: Three other Pauline letters end with these words or similar ones. See Galatians 6:18; Philemon 25; 1 Thessalonians 5:28.
GOSPEL: Matthew 22: 1 - 14 (all)
Matt 22:1 (NRSV) Once more Jesus spoke to them in parables, saying: 2 "The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, "Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.' 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, mistreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, "The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.'
10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests. 11 "But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, "Friend, how did you get in here without a wedding robe?' And he was speechless. 13 Then the king said to the attendants, "Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.' 14 For many are called, but few are chosen."
notes
This is the third parable about the kingdom of heaven. Jesus’ audience would naturally associate a festive meal with the celebration of God’s people at the end of time. This story has elements of harshness and tragedy; some responses seem disproportionate to the crime. It was the custom for the host to send “his slaves” (v. 3) to invite the guests, and again to tell them when dinner was ready; preparing a banquet took many hours. To refuse to come, to refuse a king’s command, is treason; to kill his slaves (v. 6) amounts to insurrection, so the king sends troops to put down the rebellion. After those whom the king had chosen refuse to come, he invites all people, “both good and bad” (v. 10). (In Jesus’ day tax collectors were considered “bad”.) One guest is ill-prepared for the banquet (v. 11); the king banishes him to torment.
We recognize the king as God. The first guests are those who are hostile to Jesus; the one without the wedding robe represents those who do not count the cost in becoming disciples. The judgement on anyone who does not prepare will be at least as severe as that on those who reject Christ. The final verse is the moral of the story – a generalization of Jesus’ intent in telling the parable.
This parable is known as The Wedding Feast or The Great Supper. The parallel is Luke 14:15-24 (although see below). The Lucan version follows the dinner at the home of a Pharisee, whom Jesus challenges to invite those who cannot repay his hospitality: the “the poor, the crippled, the lame, and the blind” (14:13). [NOAB] [CAB]
Blomberg makes a good case for viewing the parables in Matthew and Luke as two different teachings of Jesus given on two different occasions.
If the three parables in Chapters 21-22 were given consecutively, the first audience was the members of the Sanhedrin (“the chief priests and the elders of the people”, 21:23), a body who later in the same week judged Jesus, in spite of their apparent incompetence to do so (21:27).
Verse 2: “wedding banquet”: The imagery of a meal as a symbol of the end-time celebration of God’s people was standard in Jewish thought. [Blomberg] See Isaiah 25:6-10.
Verses 3-4: The double invitation merely reflects Middle-Eastern custom.
Verse 3: “his slaves”: Per NJBC, the prophets.
Verse 4: “everything is ready”: Twice in this verse and once in v. 8 the idea of readiness occurs. NJBC sees this as connoting extreme eschatological urgency.
Verse 5: In Luke 14:18-20, the excuses of the guests are more explicit; however, whether here or in Luke, the excuses are very lame and would strike the first hearers as ridiculous. They point out how absurd it is to reject God’s call to his kingdom. In the Lucan version, it is possible that the reasons for not serving in a holy war are in view: see Deuteronomy 20:5-9. If so, a contrast is intended: there are no acceptable reasons for not enlisting for the Kingdom when called. [Blomberg]
Verse 6: The intended guests’ violence was a known method of signalling their insurrection and refusal to show allegiance to their sovereign. [Blomberg]
Verse 7: Refusal to attend the marriage feast of a king’s son is tantamount to high treason. [Blomberg]
Verse 7: “burned their city”: CAB and NJBC see this as a reference to the destruction of Jerusalem in 70 AD. Further, CAB sees those subsequently invited as those on the margin of society (even though v. 10 says “both good and bad”).
Verse 8: “those invited were not worthy”: They must show an appropriate moral and spiritual response: see also 10:10, 11, 13, 37-39. [NJBC] Luke 14:24 puts it more strongly: “none of those who were invited will taste my dinner”.
Verse 9: “main streets”: Where crowds swarm in an oriental city. The people there are the outcasts of Israel: tax collectors and people from despised trades. [NJBC]
Verse 9: “invite everyone”: The Luke 14:21 is more extreme: “bring in the poor, the crippled, the blind, and the lame”.
Verse 10: “both good and bad”: Real sinners are invited too. The Church includes both: see 13:37-43, 47-50. [NJBC]
Verses 11-13: Unlike the parable in Luke, the second set of guests are not said to be poor or of lacking time to prepare properly for the banquet, so perhaps one should assume that they (including the incorrectly attired man) had time to don appropriate apparel. [Blomberg]
Verse 11: “wedding robe”: This represents a converted life full of good deeds. Sinners are invited but are expected to repent. [NJBC]
Verse 13: “Bind him hand and foot”: This is part of salvation history but does not fit the story line. [NJBC]
Blomberg makes three main points:
• God invites many people of different kinds into his kingdom.
• Overt rejection of God’s invitation leads to eventual retribution.
• Failure to prepare adequately even when apparently accepted by God proves no less culpable or liable to eternal punishment.
There is a striking parallel in the Talmud which is attributed to a first-century rabbi:
This may be compared to a king who summoned his servants to a banquet without appointing a time. The wise ones adorned themselves and sat at the door of the palace, [“for”], said they, “is anything lacking in a royal palace?” The fools went about their work, saying, “can there be a banquet without preparations?” Suddenly the king desired [the presence] of his servants: the wise entered adorned, while the fools entered soiled. The king rejoiced at the wise but was angry with the fools. “Those who adorned themselves for the banquet,”, ordered he, “let them sit, eat and drink. But those who did not adorn themselves for the banquet, let them stand and watch. [Blomberg]
NJBC says that Matthew has modelled his tradition on the parable of the Vineyard (see 21:33-46).
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