OLD TESTAMENT: Ezekiel 34: 11 - 16, 20 - 24 (RCL)
Ezekiel 34: 11 - 12, 15 - 17 (Roman Catholic)
Ezek 34:11 (NRSV) For thus says the Lord GOD: I myself will search for my sheep, and will seek them out. 12 As shepherds seek out their flocks when they are among their scattered sheep, so I will seek out my sheep. I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness. 13 I will bring them out from the peoples and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited parts of the land. 14 I will feed them with good pasture, and the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and they shall feed on rich pasture on the mountains of Israel. 15 I myself will be the shepherd of my sheep, and I will make them lie down, says the Lord GOD. 16 I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, but the fat and the strong I will destroy. I will feed them with justice.
17 As for you, my flock, thus says the Lord GOD: I shall judge between sheep and sheep, between rams and goats.
20 Therefore, thus says the Lord GOD to them: I myself will judge between the fat sheep and the lean sheep. 21 Because you pushed with flank and shoulder, and butted at all the weak animals with your horns until you scattered them far and wide, 22 I will save my flock, and they shall no longer be ravaged; and I will judge between sheep and sheep.
23 I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. 24 And I, the LORD, will be their God, and my servant David shall be prince among them; I, the LORD, have spoken.
PSALM 100 (RCL)
Psal 100:1 (NRSV) Make a joyful noise to the LORD, all the earth.
2 Worship the LORD with gladness;
come into his presence with singing.
3 Know that the LORD is God.
It is he that made us, and we are his;
we are his people, and the sheep of his pasture.
4 Enter his gates with thanksgiving,
and his courts with praise.
Give thanks to him, bless his name.
5 For the LORD is good;
his steadfast love endures forever,
and his faithfulness to all generations.
100 Jubilate Deo (ECUSA BCP)
1 Be joyful in the LORD, all you lands; *
serve the LORD with gladness
and come before his presence with a song.
2 Know this: The LORD himself is God; *
he himself has made us, and we are his;
we are his people and the sheep of his pasture.
3 Enter his gates with thanksgiving;
go into his courts with praise; *
give thanks to him and call upon his Name.
4 For the LORD is good;
his mercy is everlasting; *
and his faithfulness endures from age to age.
Psalm 95 1 - 7 (C of E, alt. for ECUSA)
Psal 95:1 (NRSV) O come, let us sing to the LORD;
let us make a joyful noise to the rock of our salvation!
2 Let us come into his presence with thanksgiving;
let us make a joyful noise to him with songs of praise!
3 For the LORD is a great God,
and a great King above all gods.
4 In his hand are the depths of the earth;
the heights of the mountains are his also.
5 The sea is his, for he made it,
and the dry land, which his hands have formed.
6 O come, let us worship and bow down,
let us kneel before the LORD, our Maker!
7 For he is our God,
and we are the people of his pasture,
and the sheep of his hand.
O that today you would listen to his voice!
Note: the last part of verse 7 is omitted by ECUSA
95 Venite, exultemus (ECUSA BCP)
1 Come, let us sing to the Lord; *
let us shout for joy to the Rock of our salvation.
2 Let us come before his presence with thanksgiving *
and raise a loud shout to him with psalms.
3 For the Lord is a great God, *
and a great King above all gods.
4 In his hand are the caverns of the earth, *
and the heights of the hills are his also.
5 The sea is his, for he made it, *
and his hands have molded the dry land.
6 Come, let us bow down, and bend the knee, *
and kneel before the Lord our Maker.
7 For he is our God,
and we are the people of his pasture and the sheep of his hand.
Psalm 23 (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 mercyshall follow me
all the days of my life,
and I shall dwell in the house of the LORD
my whole life long.
NEW TESTAMENT: Ephesians 1: 15 - 23 (RCL)
Ephe 1:15 (NRSV) I have heard of your faith in the Lord Jesus and your love toward all the saints, and for this reason 16 I do not cease to give thanks for you as I remember you in my prayers. 17 I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, 18 so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, 19 and what is the immeasurable greatness of his power for us who believe, according to the working of his great power. 20 God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. 22 And he has put all things under his feet and has made him the head over all things for the church, 23 which is his body, the fullness of him who fills all in all.
h/t montreal Anglican
Paul has written of the Father’s wisdom and insight in making known to us his will, his plan for completion of the restoration of the faithful to oneness with him, as told by Jesus (vv. 8, 9). God’s plan embraces both Jews and Gentiles, bringing them together in one Christian community. That this is happening he sees as evidence of God’s ability to break down diverse barriers, and to bring the world to unity in Christ.
And so, in vv. 15-16, he is delighted to hear of the successful missionary activity by people he does not know at first hand. Their “faith” (commitment to Christ) and fraternal love (love of “all the saints”, Christians both Jewish and Gentile) go hand in hand: faith involves appreciating God’s great love for humanity demonstrated in the Father’s giving of the Son. That “your” (v. 15) refers to new Christians is indicated by “as you come to know him” in v. 17: Paul prays that these (relatively) new converts may receive “a spirit of wisdom and revelation” as each progressively come to understand God more and more. It is not just digested knowledge (“wisdom”) that they will receive, but also “revelation”, what God will show of himself and his ways, his manifest character, his greatness, “glory”, and the fruit of interaction of knowledge with experience. The objective (v. 18) is that, illuminated by innermost conviction (“with the eyes of your heart”), they may attain a maturer knowledge of God in three ways:
• in spiritual growth (“hope”) being those whom God has called;
• the “glorious inheritance” Gentile Christians now share with their Jewish brethren; and
• experience of the tremendous power of God as he works in their lives.
Paul’s experience speaks here: God showed him mercy when he was a persecutor of Christians. Then v. 20: this power that they now experience is what the Father used in raising Christ and having him share in the divine glory. Christ has also conquered all alien spiritual powers (“far above all rule ...”, v. 21) and pagan gods (“every name that is named”). God has made “all things” (v. 22) subject to humanity; the Father has given Christ to the church as ruler over all things spiritual. The church is one in Christ and thus is able to share in Christ’s exaltation, Christ being the complete embodiment of God, who is in the process of filling (making good) all things. It is through the church that God pervades the world with his goodness.
Verse 13: “you also”: You Gentiles, as well as we Jews. [NOAB]
Verse 15: Colossians 1:4 is very similar: “... we have heard of your faith in Christ Jesus and of the love that you have for all the saints”. In Philemon 5, Paul writes: “I hear of your love for all the saints and your faith toward the Lord Jesus”. [CAB]
Verse 16: In Romans 1:9, Paul writes: “God, whom I serve with my spirit by announcing the gospel of his Son, is my witness that without ceasing I remember you always in my prayers”. Colossians 1:3 says: “In our prayers for you we always thank God, the Father of our Lord Jesus Christ”. See also Philemon 4. [CAB]
Verse 17: “Father of glory”: This phrase occurs only here in the New Testament, but in Acts 7:2 Stephen speaks of the “God of glory” and in 1 Corinthians 2:8 Paul writes of the “ Lord of glory”.
Verse 18: “saints”: This word has various meanings in Ephesians. Here it means angels with whom the earthly congregation has been joined in Christ. This thought has close parallels in the Qumran literature: see 1QSb (Rule of the Community: Blessings) 3:25-4:26; 1QH (Hymns) 11:21-23 (Vermes: 3:21-23). In vv. 1 and 15, it means the earthly congregation. [NJBC]
Verse 19: “greatness of his power”: In the Qumran literature, see 1QH (Hymns) 12:32 (Vermes: 4:32); 1QS (Rule of the Community) 11:19-20. [NJBC]
Verses 20-23: God’s might is revealed in the resurrection and ascension of Christ, and in his exaltation over angelic forces. The author uses early Christian creedal statements that formulate the Christ-event in terms of Psalm 110:1 and 8:6 to impress on readers the glorious position to which they have been called in Christ. [NJBC]
Verse 20: “in Christ”: This phrase occurs frequently throughout this letter in contexts referring to the unity of Jews and Gentiles (e.g. 1:4; 2:13; 3:11). It speaks of Paul’s sense of the Christian community, i.e. the fellowship of those whose fellowship in Christ gives them mutual benefits and sets common standards. See also 1 Corinthians 1:13 (“Has Christ been divided? ...”); 12:12 (“... just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ”); Galatians 3:16. [CAB]
Verse 20: “in the heavenly places”: Can also be translated among heavenly beings. An expression found only in this letter (1:3; 2:6; 3:10; 6:12), referring to the unseen world behind and above the material universe. [NOAB]
Verse 21: In 1 Corinthians 15:24, Pauls writes: “Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power”. Colossians 1:16 says: “... in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers – all things have been created through him and for him”. See also Philippians 2:9-11. [CAB]
Verse 21: “rule and authority ...”: Created heavenly entities presented as angelic beings subordinate to Christ, perhaps thought of by the first readers as rivals to Christ or beings whose power supplemented that of Christ. Such a belief grew out of the complex and highly developed angelology widespread at the time. [NJBC] See also 3:10; 6:12; Colossians 2:10, 15; Romans 8:38. [CAB]
Verses 22-23: The Church, as the “fulness of Christ”, is the complement of his mystic person; he is the “head”; the Church is “his body”. [NOAB]
Verse 22: “he has put all things under his feet”: This is an allusion to Psalm 8:6: “You have given them dominion over the works of your hands; you have put all things under their feet”. Psalm 8 extols the glory of Adam over creation. Christ is the new Adam, the head of the new humanity, who has brought to virtual completion Adam’s (humanity’s) assignment by God to dominate the universe (see Genesis 1:28 and Hebrews 2:6-9).
Verses 22-23: “head ... body”: This is a development of the Pauline concept of many diverse members forming the body of Christ: see 1 Corinthians 12:12-17. The church is beneficiary of God’s all-embracing plan, and, as beneficiary of his lordship over all things and over all angelic powers, the Church - Christ’s body – shares in the dominion of its head. [NJBC]
Verse 22: “the church”: i.e. the church throughout the world, the universal church, rather than a local congregation. [CAB]
Verse 23: 3:19 says: “... to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God” and 4:13 “until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ”. [CAB]
Verse 23: “the fullness of him who fills all”: The Greek is difficult. Perhaps Christ is the source and goal of the body’s growth, as described in 4:15-16. “Who fills all” can be translated as “who is being filled with all”. Thus several Patristic authors (Origen, Theodore of Mopsuestia, Chrysostom) read this; they interpreted it as meaning that all things created contribute to the fullness of Christ. However, Old Testament usage would favour the active sense (as in the NRSV) when speaking of God: in Jeremiah 23:24, Yahweh says through the prophet: “Do I not fill heaven and earth?”. See also Ezekiel 43:5. [JBC]
GOSPEL: Matthew 25: 31 - 46 (all)
Matt 25:31 (NRSV) "When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. 32 All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, 33 and he will put the sheep at his right hand and the goats at the left. 34 Then the king will say to those at his right hand, "Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; 35 for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, 36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.' 37 Then the righteous will answer him, "Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? 38 And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? 39 And when was it that we saw you sick or in prison and visited you?' 40 And the king will answer them, "Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.' 41 Then he will say to those at his left hand, "You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; 42 for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.' 44 Then they also will answer, "Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?' 45 Then he will answer them, "Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.' 46 And these will go away into eternal punishment, but the righteous into eternal life."
Vv. 14-30 are the Parable of the Talents. Jesus has used it to stress the importance of fidelity to him and his mission while he is away. Here Jesus tells us the kind of conduct, of morality, towards others expected of the faithful – and the consequences of not caring for others. Sheep and goats behave differently but in Palestine they were fed together. At the end of the era, when Christ comes again, he will act for the Father (“sit on ... [his] throne”, v. 31). He will separate the “sheep” (v. 32) from the “goats”, assigning the former to a place of honour (“at his right hand”, v. 33) and the latter to dishonour. He, as “king” (v. 34) will invite the godly (or faithful), those whom the Father has pre-ordained for this, to live with him (“the kingdom”), a state that existed before creation (“from the foundation of the world”). Why? Because the godly have fulfilled God’s expectation: in reaching out to the disadvantaged they have, in fact, been reaching out to him (v. 40). We are all part of his family. But the “goats”, those who have ignored the needy, will be permanently separated from God, be unhappy, and be punished, for they have failed to see Christ in people. The “righteous” (v. 46) are the faithful, the godly, those who understand that to serve humanity is to serve Christ – and do so.
In this passage, Jesus says that discipleship is identical with caring for the needy. [NJBC]
Verse 31: In 16:27, Jesus foretells: “‘... the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done’” and in 19:28 “‘Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel’”. [NOAB]
Verse 31: “the Son of Man”: See also Daniel 7:9, 13-14 (“a human being” translating the Aramaic son of man) and Zechariah 14:5 (“you shall flee by the valley of the Lord's mountain, ... as you fled from the earthquake in the days of King Uzziah of Judah. Then the LORD my God will come, and all the holy ones with him”). Here in Matthew the “Son of Man” acts in place of God. [NJBC]
Verse 32: In Ezekiel 34:17, Yahweh says through the prophet: “As for you, my flock, thus says the Lord GOD: I shall judge between sheep and sheep, between rams and goats”. [NOAB]
Verse 32: “the nations”: Scholars identify them with various groups. NOAB says that they are probably those who do not know the God of Israel (see Romans 2:13-16). To NJBC, it includes Israel and not just Gentiles. See also 24:9, 14; 28:19. BlkMt says that while “nations” usually means Gentiles in Matthew, “all nations” seems to mean all humankind.
Verse 32: “will be gathered”: NJBC says that this is a theological passive, so God will gather.
Verse 33: “goats”: The Greek, eriphos, normally means kid, so perhaps they are animals of lower value. [NJBC]
Verse 34: In Luke 12:32 Jesus says: “‘Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom’” and in Matthew 5:3 “‘Blessed are the poor in spirit, for theirs is the kingdom of heaven’”. See also Revelation 13:8; 17:8. [NOAB]
Verse 34: “king”: The Son of Man as king executes his Father’s will. With a blessing he invites the saved to enter the Kingdom, which always exists but which they enter when he decides to bring it and admit them to it. [NJBC]
Verses 35-36: The list includes six of the seven corporal works of mercy in the catechetical tradition. [NJBC] Various of these works are also mentioned in Isaiah 58:7; James 1:27; 2:15-16; Hebrews 13:2; 2 Timothy 1:16. [NOAB]
Verse 37: Note that “the righteous” are surprised, for they were not trying to gain God’s favour.
Verse 40: In 10:42, Jesus says: “‘whoever gives even a cup of cold water to one of these little ones in the name of a disciple – truly I tell you, none of these will lose their reward’” and in Mark 9:41 “‘whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward’”. See also Hebrews 6:10 and Proverbs 19:17. [NOAB]
Verse 41: In Mark 9:48, Jesus speaks of hell as : “‘where their worm never dies, and the fire is never quenched’”. In Revelation 20:10, John sees as part of a vision: “the devil who had deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet were, and they will be tormented day and night forever and ever”. [NOAB]
Verses 41-43: Here there are only two ways: either one serves the disadvantaged, or one does not; there is no middle way. This, says NJBC, stems from the deuteronomic theology of a covenant conditioned by human obligation (vs. the covenant of unconditional divine commitment represented in the New Testament by Paul’s theology.) It presupposes human moral responsibility and conscience and God taking human actions seriously. [NJBC]
Verse 46: In Daniel 12:2, speaking of the end-times, 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”. In John 5:29, Jesus says: “‘the hour is coming when all who are in their graves will hear his voice and will come out – those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation’”. [NOAB]
Friday, November 18, 2011
Friday, November 11, 2011
OLD TESTAMENT: Judges 4: 1 - 7 (RCL)
Judg 4:1 (NRSV) The Israelites again did what was evil in the sight of the LORD, after E'hud died. 2 So the LORD sold them into the hand of King Ja'bin of Ca'naan, who reigned in Ha'zor; the commander of his army was Sis'era, who lived in Haro'sheth-ha-goi'im. 3 Then the Israelites cried out to the LORD for help; for he had nine hundred chariots of iron, and had oppressed the
Israelites cruelly twenty years.
4 At that time Deb'orah, a prophetess, wife of Lap'pidoth, was judging Israel. 5 She used to sit under the palm of Deb'orah between Ra'mah and Beth'el in the hill country of E'phraim; and the Israelites came up to her for judgment. 6 She sent and summoned Bar'ak son of Abin'oam from Ke'desh in Naph'tali, and said to him, "The LORD, the God of Israel, commands you, "Go, take position at Mount Ta'bor, bringing ten thousand from the tribe of Naph'tali and the tribe of Zeb'ulun. 7 I will draw out Sis'era, the general of Ja'bin's army, to meet you by the Wadi Ki'shon with his chariots and his troops; and I will give him into your hand.'"
Zephaniah 1: 7, 12 - 18 (C of E, alt. for RCL)
Zeph 1:7 (NRSV) Be silent before the Lord GOD!
For the day of the LORD is at hand;
the LORD has prepared a sacrifice,
he has consecrated his guests.
12 At that time I will search Jerusalem with lamps,
and I will punish the people
who rest complacently on their dregs,
those who say in their hearts,
"The LORD will not do good,
nor will he do harm."
13 Their wealth shall be plundered,
and their houses laid waste.
Though they build houses,
they shall not inhabit them;
though they plant vineyards,
they shall not drink wine from them.
14 The great day of the LORD is near,
near and hastening fast;
the sound of the day of the LORD is bitter,
the warrior cries aloud there.
15 That day will be a day of wrath,
a day of distress and anguish,
a day of ruin and devastation,
a day of darkness and gloom,
a day of clouds and thick darkness,
16 a day of trumpet blast and battle cry
against the fortified cities
and against the lofty battlements.
17 I will bring such distress upon people
that they shall walk like the blind;
because they have sinned against the LORD,
their blood shall be poured out like dust,
and their flesh like dung.
18 Neither their silver nor their gold
will be able to save them
on the day of the LORD's wrath;
in the fire of his passion
the whole earth shall be consumed;
for a full, a terrible end
he will make of all the inhabitants of the earth.
Proverbs 31: 10 - 13, 19 - 20, 30 - 31 (Roman Catholic)
Prov 31:10 (NRSV) A capable wife who can find?
She is far more precious than jewels.
11 The heart of her husband trusts in her,
and he will have no lack of gain.
12 She does him good, and not harm,
all the days of her life.
13 She seeks wool and flax,
and works with willing hands.
19 She puts her hands to the distaff,
and her hands hold the spindle.
20 She opens her hand to the poor,
and reaches out her hands to the needy.
30 Charm is deceitful, and beauty is vain,
but a woman who fears the LORD is to be praised.
31 Give her a share in the fruit of her hands,
and let her works praise her in the city gates.
PSALM 123 (RCL)
Psal 123:1 (NRSV) To you I lift up my eyes,
O you who are enthroned in the heavens!
2 As the eyes of servants
look to the hand of their master,
as the eyes of a maid
to the hand of her mistress,
so our eyes look to the LORD our God,
until he has mercy upon us.
3 Have mercy upon us, O LORD, have mercy upon us,
for we have had more than enough of contempt.
4 Our soul has had more than its fill
of the scorn of those who are at ease,
of the contempt of the proud.
123 Ad te levavi oculos meos (U. S. Book of Common Prayer)
1 To you I lift up my eyes, *
to you enthroned in the heavens.
2 As the eyes of servants look to the hand of their masters, *
and the eyes of a maid to the hand of her mistress,
3 So our eyes look to the LORD our God, *
until he show us his mercy.
4 Have mercy upon us, O LORD, have mercy, *
for we have had more than enough of contempt,
5 Too much of the scorn of the indolent rich, *
and of the derision of the proud.
Psalm 90: 1 - 8 (9 - 11) 12 (C of E, alt. for 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.
7 For we are consumed by your anger;
by your wrath we are overwhelmed.
8 You have set our iniquities before you,
our secret sins in the light of your countenance.
9 For all our days pass away under your wrath;
our years come to an end like a sigh.
10 The days of our life are seventy years,
or perhaps eighty, if we are strong;
even then their span is only toil and trouble;
they are soon gone, and we fly away.
11 Who considers the power of your anger?
Your wrath is as great as the fear that is due you.
12 So teach us to count our days
that we may gain a wise heart.
90 Domine, refugium (U. S. Book of Common Prayer)
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.
7 For we consume away in your displeasure; *
we are afraid because of your wrathful indignation.
8 Our iniquities you have set before you, *
and our secret sins in the light of your countenance.
9 When you are angry, all our days are gone; *
we bring our years to an end like a sigh.
10 The span of our life is seventy years,
perhaps in strength even eighty; *
yet the sum of them is but labor and sorrow,
for they pass away quickly and we are gone.
11 Who regards the power of your wrath? *
who rightly fears your indignation?
12 So teach us to number our days *
that we may apply our hearts to wisdom.
Psalm 128: 1 - 5 (Roman Catholic)
Psal 128:1 (NRSV) Happy is everyone who fears the LORD,
who walks in his ways.
2 You shall eat the fruit of the labor of your hands;
you shall be happy, and it shall go well with you.
3 Your wife will be like a fruitful vine
within your house;
your children will be like olive shoots
around your table.
4 Thus shall the man be blessed
who fears the LORD.
5 The LORD bless you from Zion.
May you see the prosperity of Jerusalem
all the days of your life.
NEW TESTAMENT: 1 Thessalonians 5: 1 - 11 (RCL, C of E)
1 Thessalonians 5: 1 - 6 (Roman Catholic)
1The 5:1 (NRSV) Now concerning the times and the seasons, brothers and sisters, you do not need to have anything written to you. 2 For you yourselves know very well that the day of the Lord will come like a thief in the night. 3 When they say, "There is peace and security," then sudden destruction will come upon them, as labor pains come upon a pregnant woman, and there will be no escape! 4 But you, beloved, are not in darkness, for that day to surprise you like a thief; 5 for you are all children of light and children of the day; we are not of the night or of darkness. 6 So then let us not fall asleep as others do, but let us keep awake and be sober; 7 for those who sleep sleep at night, and those who are drunk get drunk at night. 8 But since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. 9 For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, so that whether we are awake or asleep we may live with him. 11 Therefore encourage one another and build up each other, as indeed you are doing.
h/t Montreal Anglican
Paul has just told the Thessalonian Christians that, at the end of the age, both the faithful who have already died and those still alive will ascend to heaven to be with God for ever. Now, he says, concerning when Christ will come again, you are well aware that he will come suddenly and unexpectedly (“like a thief in the night”, v. 2). Others who are lulled by the “peace and security” (v. 3) will be separated from God for ever (“sudden destruction”), as suddenly as a “woman” comes into labour; God’s condemnation of them will be inescapable.
Then, in vv. 4-8a, he exhorts his readers to moral vigilance. Being “children of light”, (i.e. united with Christ, the light of the world), they will not be surprised by Christ’s second coming. So let us not become careless and sinful (“fall asleep”, v. 6) as others do, but let us be prepared. Let us have the sobriety of people who have peace of mind through trust in God. Sleep and drunkenness are attributes of children of darkness, those who ignore or oppose God’s ways.
We are, (here he uses a military image) to possess the Christian virtues of “faith” (v. 8), “love” and “hope” – the certain hope of “salvation”; these virtues protect us from evil. For God has pre-ordained (“destined us”, v. 9) that we are saved through Christ rather than being damned eternally (“wrath”). Jesus rescues us from sin, so that, whether we are alive (“awake”, v. 10) or physically dead (“asleep”) when he comes again, we will live with him in heaven. Finally, he advises his readers to “build up” (v. 11) each other, to support each other spiritually: here he sees the church as the temple of God under construction; the builder is God, and Christians can participate in the work.
These verses come close to repeating 4:13-18, albeit from a different perspective, so some scholars consider it to be a corrective added to this letter by a later author. There Paul commends the fate of the dead to God; here he reflects on the implications of the Day of the Lord for those who are alive. [NJBC]
Verse 1: “the times and the seasons”: i.e. the day(s) when the things mentioned in 4:13-17 (i.e. the fate of the faithful departed and the manner of Christ’s second coming) will occur. In Acts 1:6-7, the apostles ask Jesus “‘Lord, is this the time when you will restore the kingdom to Israel?’” and he replies “‘It is not for you to know the times or periods that the Father has set by his own authority ...”. [CAB]
Verse 1: “brothers and sisters”: Some desired an eschatological timetable: see Acts 1:6-7. [NOAB]
Verse 2: Paul reiterates Jesus’ warning: in Matthew 24:43-44, Jesus says: “‘if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an unexpected hour’”. See also Luke 12:39-40. [NOAB]
Verse 2: “the day of the Lord”: This is, in the Old Testament, the day when God will vindicate his cause and execute judgement: see Amos 5:18-19 (“Alas for you who desire the day of the LORD! Why do you want the day of the LORD? It is darkness, not light; as if someone fled from a lion, and was met by a bear; or went into the house and rested a hand against the wall, and was bitten by a snake”); Joel 2:31 (“The sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the LORD comes”); Malachi 4:5 (“Lo, I will send you the prophet Elijah before the great and terrible day of the LORD comes”); Zephaniah 1:7. [CAB]
In the New Testament, Acts 2:20-21 tells us: “The sun shall be turned to darkness and the moon to blood, before the coming of the Lord's great and glorious day. Then everyone who calls on the name of the Lord shall be saved” and in 1 Corinthians 5:5 Paul predicts the destiny of a man who is living immorally: “you are to hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord”. In Philippians 1:6, 10, a later letter, Paul calls it “the day of Christ”, but here in 1 Thessalonians the implication is that “the Lord” is God. Speculation about the coming of the end-times is characteristic of an apocalyptic world view. Some apocalyptic writings divide this coming into periods: see Daniel 9:2, 24-27 and 2 Esdras 14:5. [NJBC]
Verse 3: “peace and security”: See also Jeremiah 6:14. In Ezekiel 13:10-17, Yahweh speaks through the prophet of the fate of those who preach peace and security falsely. [NJBC]
Verse 3: “sudden destruction”: In Luke 21:34-36, Jesus advises: “‘Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, like a trap. For it will come upon all who live on the face of the whole earth. Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man’”. [CAB]
Verse 3: “pregnant woman”: This is a common Old Testament prophetic expression for the suddenness, precariousness, and inevitability of the Day of the Lord: see Isaiah 13:8; 21:3; 37:3; Jeremiah 6:24; Hosea 13:13; Mark 13:8. [NOAB] [CAB] [NJBC]
Verses 4-8: Many scholars believe that this exhortation reflects Christian baptismal catechesis. [NJBC]
Verse 4: In Romans 13:12, Paul writes: “the night is far gone, the day is near”. [CAB]
Verse 5: “children of light and ... of darkness”: Job 22:11 speaks of darkness as evil. In Luke 16:8 Jesus contrasts the “children of this age” with the “children of light”. John 12:36 and Ephesians 5:8 advises the faithful to “live as children of light”. In 1 John 1:5-6 we read: “God is light and in him there is no darkness at all”. The Qumran community contrasted the children of light with the children of darkness: see 1QS (Rule of the Community) 1:9-10; 3:13; 1QM (War Scroll) 1. See also Testament of Naphtali 2:7-10. [NOAB] [NJBC]
Verse 6: “let us not fall asleep”: i.e. in carelessness and sin. In Matthew 24:42, Jesus advises: “Keep awake therefore, for you do not know on what day your Lord is coming”. See also Matthew 24:49; Luke 12:39, 45; Mark 13:35-36. [CAB]
Verse 8: “breastplate ... helmet”: The military analogy is also found in Isaiah 59:17; Wisdom of Solomon 5:17-23; Romans 13:12; 2 Corinthians 6:7; 10:4; Ephesians 6:11-17. [NOAB] [NJBC]
Verse 8: “faith ... love ... hope”: At least two of these notions also appear in each of 1:3; 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. [CAB]
Verses 8,9: “salvation”: i.e. all the benefits of life in Christ, present and future. [CAB]
Verse 9: “destined”: i.e. pre-ordained but not pre-destined.
Verse 10: According to NJBC, another fragmentary credal formula. In 1:10, Paul writes: “... to wait for his Son from heaven, whom he raised from the dead – Jesus, who rescues us from the wrath that is coming”.
Verse 10: “awake or asleep”: Salvation accrues to all, whether they are alive or not. In 4:14, Paul says: “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died”. See also 4:16-17. [NJBC]
GOSPEL: Matthew 25: 14 - 30 (RCL, C of E)
Matthew 25: 14 - 15 (16 - 18) 19 - 21 (22 - 30) (Roman Catholic)
Matt 25:14 (NRSV) "For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; 15 to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. 16 The one who had received the five talents went off at once and traded with them, and made five more talents. 17 In the same way, the one who had the two talents made two more talents. 18 But the one who had received the one talent went off and dug a hole in the ground and hid his master's money. 19 After a long time the master of those slaves came and settled accounts with them. 20 Then the one who had received the five talents came forward, bringing five more talents, saying, "Master, you handed over to me five talents; see, I have made five more talents.' 21 His master said to him, "Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' 22 And the one with the two talents also came forward, saying, "Master, you handed over to me two talents; see, I have made two more talents.' 23 His master said to him, "Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' 24 Then the one who had received the one talent also came forward, saying, "Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' 26 But his master replied, "You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? 27 Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. 28 So take the talent from him, and give it to the one with the ten talents. 29 For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. 30 As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.'
Jesus continues to tell parables about the kingdom of heaven. In the previous parables, he has told us that we need to be prepared for the Second Coming at all times. Today’s parable is set in the realm of finance. A master, before leaving on a journey, entrusts his slaves with his money, “each according to his ability” (v. 15). (A talent was about 15 years’ wages for a labourer, a large sum of money.) Two servants invest the money and earn more (vv. 16, 17); the third simply buries it (v. 18). When the master returns (v. 19), he praises the investors; they, he says, will be made responsible for “many things” (vv. 21, 23), and will “enter into the joy of your master”. But the third slave, admitting that he was afraid of his master’s wrath (v. 24), simply returns the original sum (v. 25). The master chastises him for his wickedness and laziness. This slave loses what he has been given (v. 28) and is condemned to “outer darkness” (v. 30). This would have caused a stir in Jesus’ day, for a rabbinic maxim commends burial of money as a way of protecting it.
But this parable is about the kingdom of heaven, so what is the lesson it teaches? “Weeping and gnashing of teeth” (v. 30) is a stock phrase for condemnation of the wicked at the Last Day. The master stands for God and the servants for various kinds of people. Yes, God both rewards generously and is a stern judge. He expects us to be good stewards of his gifts. We will be commended and rewarded for faithfully carrying out his mission. Failure to use what he gives us will result in punishment – by separation from him, the essence of goodness. We are expected to make it grow. He is free to distribute his gifts as he sees fit (vv. 28-29).
Perhaps Mark 13:34 contains the germ of, or a vestige of, this parable: “It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch”.
The first and second slaves play one role. [Blomberg]
Comments: This would have caused a stir in Jesus’ day, for a rabbinic maxim commends burial of money as a way of protecting it: On the other hand, the Jewish law which commended burial of money spoke only of safeguarding the trust of a friend or client, not of an appropriate way of dealing with finances intended for investment. (Luke 19:13, a verse in a possible parallel, says: “He summoned ten of his slaves, and gave them ten pounds, and said to them, ‘Do business with these until I come back’”.) So perhaps the third slave’s behaviour should be seen as foolish. On this reading, neither the action of the slave (nor the response of the master) is implausible, but is unusual. [Blomberg]
Verses 14,20,22: “entrusted ... handed over ... handed over”: The Greek verb is paradidomi, a technical term for tradition. So an earlier version of the story might have reproached a static (possibly Sadducean) attitude to religious tradition, which refuses to develop it. The third slave then hides his talent and guards tradition in a static way. [NJBC]
Verse 15: “to each according to his ability”: This phrase has led, in modern languages, to the use of the term talent for gift, aptitude and flair. [NJBC]
Verse 19: “After a long time”: Perhaps an indication that Christ’s second coming will not be within the lifetimes of those who knew Jesus during his earthly life.
Verse 21: “trustworthy”: Here the meaning of the Greek word includes believing and risk-taking. [NJBC]
Verses 24-25: See Job 23:13-17; Mishna ‘Abot 1:3; 2:15; 3:17. [NJBC]
Verse 27: “invested my money with the bankers”: Probably a risky proposition, as is all finance. Perhaps Jesus is saying that disciples are expected to take risks.
Verse 27: “with interest”: Perhaps moderate capitalism is in view. [NJBC]
Verses 28-29: To many scholars, these verses do not seem to fit with the parable; however in v. 29, Jesus may well have been implying the context, expecting the hearer to understand “have” as have earned and “have not” as have not earned. V. 28 makes sense in this context when one rereads v. 14: “a man ... entrusted [all] his property to them”. [Blomberg] To NOAB, Jesus speaks in two settings simultaneously: as the third slave had his original talent, yet earned nothing by it, so individuals can have their earthly existence and all that derives from it, yet lack merit in the final judgement (v. 30).
Verse 29: In Mark 4:25, Jesus says: “... to those who have, more will be given; and from those who have nothing, even what they have will be taken away”; in Matthew 13:12, he says “to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away”; in Luke 8:18, he says “for to those who have, more will be given; and from those who do not have, even what they seem to have will be taken away”. [NJBC]
Verse 30: “worthless”: i.e. without value to his master. [NOAB]
Judg 4:1 (NRSV) The Israelites again did what was evil in the sight of the LORD, after E'hud died. 2 So the LORD sold them into the hand of King Ja'bin of Ca'naan, who reigned in Ha'zor; the commander of his army was Sis'era, who lived in Haro'sheth-ha-goi'im. 3 Then the Israelites cried out to the LORD for help; for he had nine hundred chariots of iron, and had oppressed the
Israelites cruelly twenty years.
4 At that time Deb'orah, a prophetess, wife of Lap'pidoth, was judging Israel. 5 She used to sit under the palm of Deb'orah between Ra'mah and Beth'el in the hill country of E'phraim; and the Israelites came up to her for judgment. 6 She sent and summoned Bar'ak son of Abin'oam from Ke'desh in Naph'tali, and said to him, "The LORD, the God of Israel, commands you, "Go, take position at Mount Ta'bor, bringing ten thousand from the tribe of Naph'tali and the tribe of Zeb'ulun. 7 I will draw out Sis'era, the general of Ja'bin's army, to meet you by the Wadi Ki'shon with his chariots and his troops; and I will give him into your hand.'"
Zephaniah 1: 7, 12 - 18 (C of E, alt. for RCL)
Zeph 1:7 (NRSV) Be silent before the Lord GOD!
For the day of the LORD is at hand;
the LORD has prepared a sacrifice,
he has consecrated his guests.
12 At that time I will search Jerusalem with lamps,
and I will punish the people
who rest complacently on their dregs,
those who say in their hearts,
"The LORD will not do good,
nor will he do harm."
13 Their wealth shall be plundered,
and their houses laid waste.
Though they build houses,
they shall not inhabit them;
though they plant vineyards,
they shall not drink wine from them.
14 The great day of the LORD is near,
near and hastening fast;
the sound of the day of the LORD is bitter,
the warrior cries aloud there.
15 That day will be a day of wrath,
a day of distress and anguish,
a day of ruin and devastation,
a day of darkness and gloom,
a day of clouds and thick darkness,
16 a day of trumpet blast and battle cry
against the fortified cities
and against the lofty battlements.
17 I will bring such distress upon people
that they shall walk like the blind;
because they have sinned against the LORD,
their blood shall be poured out like dust,
and their flesh like dung.
18 Neither their silver nor their gold
will be able to save them
on the day of the LORD's wrath;
in the fire of his passion
the whole earth shall be consumed;
for a full, a terrible end
he will make of all the inhabitants of the earth.
Proverbs 31: 10 - 13, 19 - 20, 30 - 31 (Roman Catholic)
Prov 31:10 (NRSV) A capable wife who can find?
She is far more precious than jewels.
11 The heart of her husband trusts in her,
and he will have no lack of gain.
12 She does him good, and not harm,
all the days of her life.
13 She seeks wool and flax,
and works with willing hands.
19 She puts her hands to the distaff,
and her hands hold the spindle.
20 She opens her hand to the poor,
and reaches out her hands to the needy.
30 Charm is deceitful, and beauty is vain,
but a woman who fears the LORD is to be praised.
31 Give her a share in the fruit of her hands,
and let her works praise her in the city gates.
PSALM 123 (RCL)
Psal 123:1 (NRSV) To you I lift up my eyes,
O you who are enthroned in the heavens!
2 As the eyes of servants
look to the hand of their master,
as the eyes of a maid
to the hand of her mistress,
so our eyes look to the LORD our God,
until he has mercy upon us.
3 Have mercy upon us, O LORD, have mercy upon us,
for we have had more than enough of contempt.
4 Our soul has had more than its fill
of the scorn of those who are at ease,
of the contempt of the proud.
123 Ad te levavi oculos meos (U. S. Book of Common Prayer)
1 To you I lift up my eyes, *
to you enthroned in the heavens.
2 As the eyes of servants look to the hand of their masters, *
and the eyes of a maid to the hand of her mistress,
3 So our eyes look to the LORD our God, *
until he show us his mercy.
4 Have mercy upon us, O LORD, have mercy, *
for we have had more than enough of contempt,
5 Too much of the scorn of the indolent rich, *
and of the derision of the proud.
Psalm 90: 1 - 8 (9 - 11) 12 (C of E, alt. for 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.
7 For we are consumed by your anger;
by your wrath we are overwhelmed.
8 You have set our iniquities before you,
our secret sins in the light of your countenance.
9 For all our days pass away under your wrath;
our years come to an end like a sigh.
10 The days of our life are seventy years,
or perhaps eighty, if we are strong;
even then their span is only toil and trouble;
they are soon gone, and we fly away.
11 Who considers the power of your anger?
Your wrath is as great as the fear that is due you.
12 So teach us to count our days
that we may gain a wise heart.
90 Domine, refugium (U. S. Book of Common Prayer)
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.
7 For we consume away in your displeasure; *
we are afraid because of your wrathful indignation.
8 Our iniquities you have set before you, *
and our secret sins in the light of your countenance.
9 When you are angry, all our days are gone; *
we bring our years to an end like a sigh.
10 The span of our life is seventy years,
perhaps in strength even eighty; *
yet the sum of them is but labor and sorrow,
for they pass away quickly and we are gone.
11 Who regards the power of your wrath? *
who rightly fears your indignation?
12 So teach us to number our days *
that we may apply our hearts to wisdom.
Psalm 128: 1 - 5 (Roman Catholic)
Psal 128:1 (NRSV) Happy is everyone who fears the LORD,
who walks in his ways.
2 You shall eat the fruit of the labor of your hands;
you shall be happy, and it shall go well with you.
3 Your wife will be like a fruitful vine
within your house;
your children will be like olive shoots
around your table.
4 Thus shall the man be blessed
who fears the LORD.
5 The LORD bless you from Zion.
May you see the prosperity of Jerusalem
all the days of your life.
NEW TESTAMENT: 1 Thessalonians 5: 1 - 11 (RCL, C of E)
1 Thessalonians 5: 1 - 6 (Roman Catholic)
1The 5:1 (NRSV) Now concerning the times and the seasons, brothers and sisters, you do not need to have anything written to you. 2 For you yourselves know very well that the day of the Lord will come like a thief in the night. 3 When they say, "There is peace and security," then sudden destruction will come upon them, as labor pains come upon a pregnant woman, and there will be no escape! 4 But you, beloved, are not in darkness, for that day to surprise you like a thief; 5 for you are all children of light and children of the day; we are not of the night or of darkness. 6 So then let us not fall asleep as others do, but let us keep awake and be sober; 7 for those who sleep sleep at night, and those who are drunk get drunk at night. 8 But since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. 9 For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, so that whether we are awake or asleep we may live with him. 11 Therefore encourage one another and build up each other, as indeed you are doing.
h/t Montreal Anglican
Paul has just told the Thessalonian Christians that, at the end of the age, both the faithful who have already died and those still alive will ascend to heaven to be with God for ever. Now, he says, concerning when Christ will come again, you are well aware that he will come suddenly and unexpectedly (“like a thief in the night”, v. 2). Others who are lulled by the “peace and security” (v. 3) will be separated from God for ever (“sudden destruction”), as suddenly as a “woman” comes into labour; God’s condemnation of them will be inescapable.
Then, in vv. 4-8a, he exhorts his readers to moral vigilance. Being “children of light”, (i.e. united with Christ, the light of the world), they will not be surprised by Christ’s second coming. So let us not become careless and sinful (“fall asleep”, v. 6) as others do, but let us be prepared. Let us have the sobriety of people who have peace of mind through trust in God. Sleep and drunkenness are attributes of children of darkness, those who ignore or oppose God’s ways.
We are, (here he uses a military image) to possess the Christian virtues of “faith” (v. 8), “love” and “hope” – the certain hope of “salvation”; these virtues protect us from evil. For God has pre-ordained (“destined us”, v. 9) that we are saved through Christ rather than being damned eternally (“wrath”). Jesus rescues us from sin, so that, whether we are alive (“awake”, v. 10) or physically dead (“asleep”) when he comes again, we will live with him in heaven. Finally, he advises his readers to “build up” (v. 11) each other, to support each other spiritually: here he sees the church as the temple of God under construction; the builder is God, and Christians can participate in the work.
These verses come close to repeating 4:13-18, albeit from a different perspective, so some scholars consider it to be a corrective added to this letter by a later author. There Paul commends the fate of the dead to God; here he reflects on the implications of the Day of the Lord for those who are alive. [NJBC]
Verse 1: “the times and the seasons”: i.e. the day(s) when the things mentioned in 4:13-17 (i.e. the fate of the faithful departed and the manner of Christ’s second coming) will occur. In Acts 1:6-7, the apostles ask Jesus “‘Lord, is this the time when you will restore the kingdom to Israel?’” and he replies “‘It is not for you to know the times or periods that the Father has set by his own authority ...”. [CAB]
Verse 1: “brothers and sisters”: Some desired an eschatological timetable: see Acts 1:6-7. [NOAB]
Verse 2: Paul reiterates Jesus’ warning: in Matthew 24:43-44, Jesus says: “‘if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an unexpected hour’”. See also Luke 12:39-40. [NOAB]
Verse 2: “the day of the Lord”: This is, in the Old Testament, the day when God will vindicate his cause and execute judgement: see Amos 5:18-19 (“Alas for you who desire the day of the LORD! Why do you want the day of the LORD? It is darkness, not light; as if someone fled from a lion, and was met by a bear; or went into the house and rested a hand against the wall, and was bitten by a snake”); Joel 2:31 (“The sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the LORD comes”); Malachi 4:5 (“Lo, I will send you the prophet Elijah before the great and terrible day of the LORD comes”); Zephaniah 1:7. [CAB]
In the New Testament, Acts 2:20-21 tells us: “The sun shall be turned to darkness and the moon to blood, before the coming of the Lord's great and glorious day. Then everyone who calls on the name of the Lord shall be saved” and in 1 Corinthians 5:5 Paul predicts the destiny of a man who is living immorally: “you are to hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord”. In Philippians 1:6, 10, a later letter, Paul calls it “the day of Christ”, but here in 1 Thessalonians the implication is that “the Lord” is God. Speculation about the coming of the end-times is characteristic of an apocalyptic world view. Some apocalyptic writings divide this coming into periods: see Daniel 9:2, 24-27 and 2 Esdras 14:5. [NJBC]
Verse 3: “peace and security”: See also Jeremiah 6:14. In Ezekiel 13:10-17, Yahweh speaks through the prophet of the fate of those who preach peace and security falsely. [NJBC]
Verse 3: “sudden destruction”: In Luke 21:34-36, Jesus advises: “‘Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, like a trap. For it will come upon all who live on the face of the whole earth. Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man’”. [CAB]
Verse 3: “pregnant woman”: This is a common Old Testament prophetic expression for the suddenness, precariousness, and inevitability of the Day of the Lord: see Isaiah 13:8; 21:3; 37:3; Jeremiah 6:24; Hosea 13:13; Mark 13:8. [NOAB] [CAB] [NJBC]
Verses 4-8: Many scholars believe that this exhortation reflects Christian baptismal catechesis. [NJBC]
Verse 4: In Romans 13:12, Paul writes: “the night is far gone, the day is near”. [CAB]
Verse 5: “children of light and ... of darkness”: Job 22:11 speaks of darkness as evil. In Luke 16:8 Jesus contrasts the “children of this age” with the “children of light”. John 12:36 and Ephesians 5:8 advises the faithful to “live as children of light”. In 1 John 1:5-6 we read: “God is light and in him there is no darkness at all”. The Qumran community contrasted the children of light with the children of darkness: see 1QS (Rule of the Community) 1:9-10; 3:13; 1QM (War Scroll) 1. See also Testament of Naphtali 2:7-10. [NOAB] [NJBC]
Verse 6: “let us not fall asleep”: i.e. in carelessness and sin. In Matthew 24:42, Jesus advises: “Keep awake therefore, for you do not know on what day your Lord is coming”. See also Matthew 24:49; Luke 12:39, 45; Mark 13:35-36. [CAB]
Verse 8: “breastplate ... helmet”: The military analogy is also found in Isaiah 59:17; Wisdom of Solomon 5:17-23; Romans 13:12; 2 Corinthians 6:7; 10:4; Ephesians 6:11-17. [NOAB] [NJBC]
Verse 8: “faith ... love ... hope”: At least two of these notions also appear in each of 1:3; 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. [CAB]
Verses 8,9: “salvation”: i.e. all the benefits of life in Christ, present and future. [CAB]
Verse 9: “destined”: i.e. pre-ordained but not pre-destined.
Verse 10: According to NJBC, another fragmentary credal formula. In 1:10, Paul writes: “... to wait for his Son from heaven, whom he raised from the dead – Jesus, who rescues us from the wrath that is coming”.
Verse 10: “awake or asleep”: Salvation accrues to all, whether they are alive or not. In 4:14, Paul says: “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died”. See also 4:16-17. [NJBC]
GOSPEL: Matthew 25: 14 - 30 (RCL, C of E)
Matthew 25: 14 - 15 (16 - 18) 19 - 21 (22 - 30) (Roman Catholic)
Matt 25:14 (NRSV) "For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; 15 to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. 16 The one who had received the five talents went off at once and traded with them, and made five more talents. 17 In the same way, the one who had the two talents made two more talents. 18 But the one who had received the one talent went off and dug a hole in the ground and hid his master's money. 19 After a long time the master of those slaves came and settled accounts with them. 20 Then the one who had received the five talents came forward, bringing five more talents, saying, "Master, you handed over to me five talents; see, I have made five more talents.' 21 His master said to him, "Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' 22 And the one with the two talents also came forward, saying, "Master, you handed over to me two talents; see, I have made two more talents.' 23 His master said to him, "Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' 24 Then the one who had received the one talent also came forward, saying, "Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' 26 But his master replied, "You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? 27 Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. 28 So take the talent from him, and give it to the one with the ten talents. 29 For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. 30 As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.'
Jesus continues to tell parables about the kingdom of heaven. In the previous parables, he has told us that we need to be prepared for the Second Coming at all times. Today’s parable is set in the realm of finance. A master, before leaving on a journey, entrusts his slaves with his money, “each according to his ability” (v. 15). (A talent was about 15 years’ wages for a labourer, a large sum of money.) Two servants invest the money and earn more (vv. 16, 17); the third simply buries it (v. 18). When the master returns (v. 19), he praises the investors; they, he says, will be made responsible for “many things” (vv. 21, 23), and will “enter into the joy of your master”. But the third slave, admitting that he was afraid of his master’s wrath (v. 24), simply returns the original sum (v. 25). The master chastises him for his wickedness and laziness. This slave loses what he has been given (v. 28) and is condemned to “outer darkness” (v. 30). This would have caused a stir in Jesus’ day, for a rabbinic maxim commends burial of money as a way of protecting it.
But this parable is about the kingdom of heaven, so what is the lesson it teaches? “Weeping and gnashing of teeth” (v. 30) is a stock phrase for condemnation of the wicked at the Last Day. The master stands for God and the servants for various kinds of people. Yes, God both rewards generously and is a stern judge. He expects us to be good stewards of his gifts. We will be commended and rewarded for faithfully carrying out his mission. Failure to use what he gives us will result in punishment – by separation from him, the essence of goodness. We are expected to make it grow. He is free to distribute his gifts as he sees fit (vv. 28-29).
Perhaps Mark 13:34 contains the germ of, or a vestige of, this parable: “It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch”.
The first and second slaves play one role. [Blomberg]
Comments: This would have caused a stir in Jesus’ day, for a rabbinic maxim commends burial of money as a way of protecting it: On the other hand, the Jewish law which commended burial of money spoke only of safeguarding the trust of a friend or client, not of an appropriate way of dealing with finances intended for investment. (Luke 19:13, a verse in a possible parallel, says: “He summoned ten of his slaves, and gave them ten pounds, and said to them, ‘Do business with these until I come back’”.) So perhaps the third slave’s behaviour should be seen as foolish. On this reading, neither the action of the slave (nor the response of the master) is implausible, but is unusual. [Blomberg]
Verses 14,20,22: “entrusted ... handed over ... handed over”: The Greek verb is paradidomi, a technical term for tradition. So an earlier version of the story might have reproached a static (possibly Sadducean) attitude to religious tradition, which refuses to develop it. The third slave then hides his talent and guards tradition in a static way. [NJBC]
Verse 15: “to each according to his ability”: This phrase has led, in modern languages, to the use of the term talent for gift, aptitude and flair. [NJBC]
Verse 19: “After a long time”: Perhaps an indication that Christ’s second coming will not be within the lifetimes of those who knew Jesus during his earthly life.
Verse 21: “trustworthy”: Here the meaning of the Greek word includes believing and risk-taking. [NJBC]
Verses 24-25: See Job 23:13-17; Mishna ‘Abot 1:3; 2:15; 3:17. [NJBC]
Verse 27: “invested my money with the bankers”: Probably a risky proposition, as is all finance. Perhaps Jesus is saying that disciples are expected to take risks.
Verse 27: “with interest”: Perhaps moderate capitalism is in view. [NJBC]
Verses 28-29: To many scholars, these verses do not seem to fit with the parable; however in v. 29, Jesus may well have been implying the context, expecting the hearer to understand “have” as have earned and “have not” as have not earned. V. 28 makes sense in this context when one rereads v. 14: “a man ... entrusted [all] his property to them”. [Blomberg] To NOAB, Jesus speaks in two settings simultaneously: as the third slave had his original talent, yet earned nothing by it, so individuals can have their earthly existence and all that derives from it, yet lack merit in the final judgement (v. 30).
Verse 29: In Mark 4:25, Jesus says: “... to those who have, more will be given; and from those who have nothing, even what they have will be taken away”; in Matthew 13:12, he says “to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away”; in Luke 8:18, he says “for to those who have, more will be given; and from those who do not have, even what they seem to have will be taken away”. [NJBC]
Verse 30: “worthless”: i.e. without value to his master. [NOAB]
Friday, November 4, 2011
OLD TESTAMENT: Joshua 24: 1 - 3a, 14 - 25 (RCL)
Josh 24:1 (NRSV) Then Joshua gathered all the tribes of Israel to She'chem, and summoned the elders, the heads, the judges, and the officers of Israel; and they presented themselves before God. 2 And Joshua said to all the people, "Thus says the LORD, the God of Israel: Long ago your ancestors--Te'rah and his sons Abraham and Na'hor--lived beyond the Euphrates and served other gods. 3 Then I took your father Abraham from beyond the River and led him through all the land of Ca'naan and made his offspring many.
14 "Now therefore revere the LORD, and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt, and serve the LORD. 15 Now if you are unwilling to serve the LORD, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Am'orites in whose land you are living; but as for me and my household, we will serve the LORD."
16 Then the people answered, "Far be it from us that we should forsake the LORD to serve other gods; 17 for it is the LORD our God who brought us and our ancestors up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight. He protected us along all the way that we went, and among all the peoples through whom we passed; 18 and the LORD drove out before us all the peoples, the Am'orites who lived in the land. Therefore we also will serve the LORD, for he is our God."
19 But Joshua said to the people, "You cannot serve the LORD, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins. 20 If you forsake the LORD and serve foreign gods, then he will turn and do you harm, and consume you, after having done you good." 21 And the people said to Joshua, "No, we will serve the LORD!" 22 Then Joshua said to the people, "You are witnesses against yourselves that you have chosen the LORD, to serve him." And they said, "We are witnesses." 23 He said, "Then put away the foreign gods that are among you, and incline your hearts to the LORD, the God of Israel." 24 The people said to Joshua, "The LORD our God we will serve, and him we will obey." 25 So Joshua made a covenant with the people that day, and made statutes and ordinances for them at She'chem.
Wisdom of Solomon 6: 12 - 16 (C of E, Roman Catholic, alt. for RCL)
Wis 6:12 (NRSV) Wisdom is radiant and unfading,
and she is easily discerned by those who love her,
and is found by those who seek her.
13 She hastens to make herself known to those who desire her.
14 One who rises early to seek her will have no difficulty,
for she will be found sitting at the gate.
15 To fix one's thought on her is perfect understanding,
and one who is vigilant on her account will soon be free from care,
16 because she goes about seeking those worthy of her,
and she graciously appears to them in their paths,
and meets them in every thought.
Amos 5: 18 - 24 (alt. for RCL, alt. for C of E) (an alternative for the Wisdom reading)
Amos 5:18 (NRSV) Alas for you who desire the day of the LORD!
Why do you want the day of the LORD?
It is darkness, not light;
19 as if someone fled from a lion,
and was met by a bear;
or went into the house and rested a hand against the wall,
and was bitten by a snake.
20 Is not the day of the LORD darkness, not light,
and gloom with no brightness in it?
21 I hate, I despise your festivals,
and I take no delight in your solemn assemblies.
22 Even though you offer me your burnt offerings and grain offerings,
I will not accept them;
and the offerings of well-being of your fatted animals
I will not look upon.
23 Take away from me the noise of your songs;
I will not listen to the melody of your harps.
24 But let justice roll down like waters,
and righteousness like an ever-flowing stream.
PSALM 78: 1 - 7 (RCL)
Psal 78:1 (NRSV) Give ear, O my people, to my teaching;
incline your ears to the words of my mouth.
2 I will open my mouth in a parable;
I will utter dark sayings from of old,
3 things that we have heard and known,
that our ancestors have told us.
4 We will not hide them from their children;
we will tell to the coming generation
the glorious deeds of the LORD, and his might,
and the wonders that he has done.
5 He established a decree in Jacob,
and appointed a law in Israel,
which he commanded our ancestors
to teach to their children;
6 that the next generation might know them,
the children yet unborn,
and rise up and tell them to their children,
7 so that they should set their hope in God,
and not forget the works of God,
but keep his commandments;
78
Part I Attendite, popule (ECUSA - US BCP)
1 Hear my teaching, O my people; *
incline your ears to the words of my mouth.
2 I will open my mouth in a parable; *
I will declare the mysteries of ancient times.
3 That which we have heard and known,
and what our forefathers have told us, *
we will not hide from their children.
4 We will recount to generations to come
the praiseworthy deeds and the power of the LORD, *
and the wonderful works he has done.
5 He gave his decrees to Jacob
and established a law for Israel, *
which he commanded them to teach their children;
6 That the generations to come might know,
and the children yet unborn; *
that they in their turn might tell it to their children;
7 So that they might put their trust in God, *
and not forget the deeds of God,
but keep his commandments;
Psalm 70 (alt. for RCL, alt. for C of E) (used with reading from Amos)
Psal 70:1 (NRSV) Be pleased, O God, to deliver me.
O LORD, make haste to help me!
2 Let those be put to shame and confusion
who seek my life.
Let those be turned back and brought to dishonor
who desire to hurt me.
3 Let those who say, "Aha, Aha!"
turn back because of their shame.
4 Let all who seek you
rejoice and be glad in you.
Let those who love your salvation
say evermore, "God is great!"
5 But I am poor and needy;
hasten to me, O God!
You are my help and my deliverer;
O LORD, do not delay!
70 Deus, in adjutorium (ECUSA - US BCP)
1 Be pleased, O God, to deliver me; *
O Lord, make haste to help me.
2 Let those who seek my life be ashamed
and altogether dismayed; *
let those who take pleasure in my misfortune
draw back and be disgraced.
3 Let those who say to me “Aha!” and gloat over me turn back, *
because they are ashamed.
4 Let all who seek you rejoice and be glad in you; *
let those who love your salvation say for ever,
“Great is the Lord!”
5 But as for me, I am poor and needy; *
come to me speedily, O God.
6 You are my helper and my deliverer; *
O Lord, do not tarry.
Psalm 63: 1 - 7 (Roman Catholic)
Psal 63:1 (NRSV) O God, you are my God, I seek you,
my soul thirsts for you;
my flesh faints for you,
as in a dry and weary land where there is no water.
2 So I have looked upon you in the sanctuary,
beholding your power and glory.
3 Because your steadfast love is better than life,
my lips will praise you.
4 So I will bless you as long as I live;
I will lift up my hands and call on your name.
5 My soul is satisfied as with a rich feast,
and my mouth praises you with joyful lips
6 when I think of you on my bed,
and meditate on you in the watches of the night;
7 for you have been my help,
and in the shadow of your wings I sing for joy.
Note: Verse numbering is one greater in Roman Catholic Bibles
Wisdom of Solomon 6: 17 - 20 (C of E, alt. for RCL) (as a canticle with the other Wisdom reading)
6:17 (NRSV) The beginning of wisdom is the most sincere desire for instruction,
and concern for instruction is love of her,
18 and love of her is the keeping of her laws,
and giving heed to her laws is assurance of immortality,
19 and immortality brings one near to God;
20 so the desire for wisdom leads to a kingdom.
NEW TESTAMENT: 1 Thessalonians 4: 13 - 18 (all but Roman Catholic)
1 Thessalonians 4: 13 - 14 (15 - 18) (Roman Catholic)
1The 4:13 (NRSV) But we do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died. 15 For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. 16 For the Lord himself, with a cry of command, with the archangel's call and with the sound of God's trumpet, will descend from heaven, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. 18 Therefore encourage one another with these words.
Notes Montreal Anglican h/t
Paul has just urged his readers to live a godly, ethical life “because the Lord is an avenger” (v. 6). When? According to Wisdom, the wicked will be punished at the Last Day. This brings up an important question (“we do not want you to be uninformed”, v. 13, is Paul’s way of saying this is important!): we know that the destiny of the faithful who are alive at the end of time is to be with God, but what about those who have already died?
We want you to understand, he says, about the faithful (“those”) who have died (literally, are asleep), so that your grieving will be limited to what is natural upon the loss of a dear one; that you not share in the pagan belief that the dead are caught up in nothingness (“grieve as others do”). Christians have a certain hope: because we believe in the crucified and risen Christ, through him, God will bring those who are asleep into his company (v. 14). Those who are alive at the End will have no advantage over those who have died. (He includes himself among those who will still be alive.) Vv. 16-17 express a basic truth in terms of the cosmology of the day (with heaven above and the earth below): at the time of the second coming, God will descend, those who are already dead will rise, then we who are alive will ascend, joining those already dead. Thus we will all be with God for ever.
In Greek, this passage is four sentences, each of which forms a section: vv. 13, 14, 15-17, 18.
Verse 13: “those who have died”: Literally those who have fallen asleep: thus the NRSV footnote. The Greek word is found in the Septuagint translation of Psalm 13:4. See also Matthew 9:24, Jesus’ explanation of the state of the daughter of a leader of the synagogue: “for the girl is not dead but sleeping”. See also John 11:11, where Jesus says “Our friend Lazarus has fallen asleep, but I am going there to awaken him.” Asleep is a common New Testament description of physical death. [NOAB] [NJBC]
Verse 14: “we believe ...”: A longer credal formula is found in 1 Corinthians 15:3-7.
Verse 14: “God will bring with him ...”: The Christian is united with Christ in his death and resurrection. See Romans 6:3.
Verses 15-17: Paul explains v. 14.
Verse 15: “by the word of the Lord”: i.e. by authorized revelation, not Paul’s personal opinion. [NOAB] See also 4:2 (“... you know what instructions we gave you through the Lord Jesus”); Luke 14:14; John 5:28-29.
Verse 15: Comments: He includes himself among those who will still be alive: That he expects to still be alive when Christ comes again suggests that this letter was written before that to the Philippians, for there he wonders whether he will be put to death before the second coming. See Philippians 1:22-24. [CAB]
Verse 16: In Matthew 24:30-31, Jesus says “Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see 'the Son of Man coming on the clouds of heaven' with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other”. [NOAB]
Verse 16: “with a cry of command”: See also Matthew 25:6 and Revelation 22:12 (“‘See, I am coming soon ...’”). [CAB]
Verses 16-17: God will take the initiative. [NJBC]
Verse 16: “with the archangel’s call”: See also Jude 9 (the archangel Michael). [CAB]
Verse 16: “with the sound of God’s trumpet”: The sound of the trumpet heralding the end of time is found in the Old Testament in Isaiah 27:13; Joel 2:1, 15; Zechariah 9:14 and also in the New Testament in 1 Corinthians 15:52; Matthew 24:31; Revelation 11:15; 14; 17; 19; 20. [CAB]
Verse 16: “will descend from heaven”: In Mark 13:26, Jesus says: “‘Then they will see ‘the Son of Man coming in clouds’ with great power and glory’” and in Luke 17:24 he says: “‘For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day’”. [CAB]
Verse 16: “the dead in Christ”: See also 1 Corinthians 15:18. [CAB]
Verse 16: “will rise first”: The resurrection hope as expressed in 1 Corinthians 15:12-28; 14:14. [CAB]
Verse 16: “first”: Apocalyptic descriptions usually portray the end-time victory as a procession.
Verse 17: “we will be with the Lord forever”: The reality of ultimate salvation is being with the Lord. See also v. 14 and Matthew 25:46; 2 Corinthians 5:8; Philippians 1:23; 1 Thessalonians 5:10. [NJBC] [CAB]
Verse 17: “clouds ... in the air”: In apocalyptic literature, the usual avenue to and from heaven. Telling of a vision, Daniel says in Daniel 7:13: “As I watched in the night visions, I saw one like a human being coming with the clouds of heaven ...”. The Aramaic translated as “human being” literally means son of man.
Verse 18: A call to mutual encouragement is also found in 5:11. [NJBC]
GOSPEL: Matthew 25: 1 - 13 (all)
Matt 25:1 (NRSV) "Then the kingdom of heaven will be like this. Ten bridesmaids took their lamps and went to meet the bridegroom. 2 Five of them were foolish, and five were wise. 3 When the foolish took their lamps, they took no oil with them; 4 but the wise took flasks of oil with their lamps. 5 As the bridegroom was delayed, all of them became drowsy and slept. 6 But at midnight there was a shout, "Look! Here is the bridegroom! Come out to meet him.' 7 Then all those bridesmaids got up and trimmed their lamps. 8 The foolish said to the wise, "Give us some of your oil, for our lamps are going out.' 9 But the wise replied, "No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.' 10 And while they went to buy it, the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut. 11 Later the other bridesmaids came also, saying, "Lord, lord, open to us.' 12 But he replied, "Truly I tell you, I do not know you.' 13 Keep awake therefore, for you know neither the day nor the hour.
The foregoing verses (24:45-51) are a parable about a master who leaves his household for a time, and suddenly returns. If, while he is away, his servant lives a godly, ethical life, he is “blessed” when the master returns. On the other hand, if he, realizing that the master is delayed in returning, misbehaves and lives a life of debauchery, he will be condemned upon the master’s return. In fact, he will be caught in the act, because the master will return when he least expects. Jesus is speaking in another way (in an allegory), about the relationship between how we live now and what our fate will be at the Second Coming; the master stands for Christ.
Our reading is also a parable about the end of time, the Second Coming. For the bridegroom to be “delayed” (v. 5) was normal at Jewish weddings, but vv. 10b-12 would be surprising to Jesus’ audience. Each of the wise bridesmaids has made her preparation; she is prepared spiritually but preparedness cannot be transferred to others, so their refusal to give oil to the foolish bridesmaids may be intended to show that each one of us is expected to make our own preparation – by living a godly, ethical life. Two surprising events, the door being shut (v. 10) and the failing to recognize the foolish bridesmaids (v. 12), are probably another way of saying that the unprepared will be refused entry to the Kingdom – just as the wicked servant will be punished. We are to be prepared at all times for the end of the age, the Second Coming of Christ. (In v. 13, the Greek translated as “Keep awake” can be rendered as be prepared.)
Nuptial imagery, used in Song of Songs, was applied by the rabbis to the relationship between God and his people. See also 9:14-15 and 22:1-14. [NJBC]
Verse 1: “bridesmaids”: The Greek word, parthenos, literally means virgins. Considering that the bride is never mentioned, the ten may well be brides. If so, polygamy is in view. To NJBC, the represent the disciples and/or expectant believers: Paul writes in 2 Corinthians 11:2: “I feel a divine jealousy for you, for I promised you in marriage to one husband, to present you as a chaste virgin to Christ”.
Verse 1: Jesus also advises preparedness for the kingdom in Luke 12:35-38 and Mark 13:34.
Verse 1: “the bridegroom”: He is a natural symbol for God, stemming from the Old Testament concept of God as the husband of his people. See, for example, Isaiah 54:4-6; Ezekiel 16:7-34; Hosea 2:19. [Blomberg]
Verse 2: “foolish ... wise”: These labels recall 7:24-27 (building on rock rather than on sand); 23:17, 19; 24:45. The wisdom in view is a practical one about salivation. [NJBC]
Verse 8: “oil”: Oil is a frequent symbol in earlier Hebrew literature for joy and for anointing a priest or king. In this parable, it likely represents anything an individual must do in order to be ready to meet the Lord. Preparedness, like oil in this parable, cannot be shared. [Blomberg] To NJBC, the oil stands for good works (an idea found in many older commentaries); they are not completely transferable.
Verse 10: Revelation 19:9 says: “... the angel said to me, ‘Write this: Blessed are those who are invited to the marriage supper of the Lamb’”.
Verse 10: “the door was shut”: Admission is not automatic. [NJBC]
Verses 11-12: Jesus presents the same idea in also Luke 13:25 and Matthew 7:21-23.
Verse 13: Jesus also advises being prepared for his second coming in 24:42; Mark 13:35; Luke 12:40.
Verse 13: “Keep awake”: The Greek is gregoreo.
Blomberg offers three main points of the parable:
• Like the bridegroom, God may delay his coming longer than people expect.
• Like the wise bridesmaids, his followers must be prepared for such a delay – discipleship may be more arduous than the novice suspects.
• Like the foolish bridesmaids, those who do not prepare adequately may discover a point beyond which there is no return – when the end comes it will be too late to undo the damage of neglect.
The principal point seems to be the third.
Verse 10: “the bridegroom came”: The Palestinian custom was that the bridegroom fetched his bride from her parents’ home to his own. [NOAB]
Josh 24:1 (NRSV) Then Joshua gathered all the tribes of Israel to She'chem, and summoned the elders, the heads, the judges, and the officers of Israel; and they presented themselves before God. 2 And Joshua said to all the people, "Thus says the LORD, the God of Israel: Long ago your ancestors--Te'rah and his sons Abraham and Na'hor--lived beyond the Euphrates and served other gods. 3 Then I took your father Abraham from beyond the River and led him through all the land of Ca'naan and made his offspring many.
14 "Now therefore revere the LORD, and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt, and serve the LORD. 15 Now if you are unwilling to serve the LORD, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Am'orites in whose land you are living; but as for me and my household, we will serve the LORD."
16 Then the people answered, "Far be it from us that we should forsake the LORD to serve other gods; 17 for it is the LORD our God who brought us and our ancestors up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight. He protected us along all the way that we went, and among all the peoples through whom we passed; 18 and the LORD drove out before us all the peoples, the Am'orites who lived in the land. Therefore we also will serve the LORD, for he is our God."
19 But Joshua said to the people, "You cannot serve the LORD, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins. 20 If you forsake the LORD and serve foreign gods, then he will turn and do you harm, and consume you, after having done you good." 21 And the people said to Joshua, "No, we will serve the LORD!" 22 Then Joshua said to the people, "You are witnesses against yourselves that you have chosen the LORD, to serve him." And they said, "We are witnesses." 23 He said, "Then put away the foreign gods that are among you, and incline your hearts to the LORD, the God of Israel." 24 The people said to Joshua, "The LORD our God we will serve, and him we will obey." 25 So Joshua made a covenant with the people that day, and made statutes and ordinances for them at She'chem.
Wisdom of Solomon 6: 12 - 16 (C of E, Roman Catholic, alt. for RCL)
Wis 6:12 (NRSV) Wisdom is radiant and unfading,
and she is easily discerned by those who love her,
and is found by those who seek her.
13 She hastens to make herself known to those who desire her.
14 One who rises early to seek her will have no difficulty,
for she will be found sitting at the gate.
15 To fix one's thought on her is perfect understanding,
and one who is vigilant on her account will soon be free from care,
16 because she goes about seeking those worthy of her,
and she graciously appears to them in their paths,
and meets them in every thought.
Amos 5: 18 - 24 (alt. for RCL, alt. for C of E) (an alternative for the Wisdom reading)
Amos 5:18 (NRSV) Alas for you who desire the day of the LORD!
Why do you want the day of the LORD?
It is darkness, not light;
19 as if someone fled from a lion,
and was met by a bear;
or went into the house and rested a hand against the wall,
and was bitten by a snake.
20 Is not the day of the LORD darkness, not light,
and gloom with no brightness in it?
21 I hate, I despise your festivals,
and I take no delight in your solemn assemblies.
22 Even though you offer me your burnt offerings and grain offerings,
I will not accept them;
and the offerings of well-being of your fatted animals
I will not look upon.
23 Take away from me the noise of your songs;
I will not listen to the melody of your harps.
24 But let justice roll down like waters,
and righteousness like an ever-flowing stream.
PSALM 78: 1 - 7 (RCL)
Psal 78:1 (NRSV) Give ear, O my people, to my teaching;
incline your ears to the words of my mouth.
2 I will open my mouth in a parable;
I will utter dark sayings from of old,
3 things that we have heard and known,
that our ancestors have told us.
4 We will not hide them from their children;
we will tell to the coming generation
the glorious deeds of the LORD, and his might,
and the wonders that he has done.
5 He established a decree in Jacob,
and appointed a law in Israel,
which he commanded our ancestors
to teach to their children;
6 that the next generation might know them,
the children yet unborn,
and rise up and tell them to their children,
7 so that they should set their hope in God,
and not forget the works of God,
but keep his commandments;
78
Part I Attendite, popule (ECUSA - US BCP)
1 Hear my teaching, O my people; *
incline your ears to the words of my mouth.
2 I will open my mouth in a parable; *
I will declare the mysteries of ancient times.
3 That which we have heard and known,
and what our forefathers have told us, *
we will not hide from their children.
4 We will recount to generations to come
the praiseworthy deeds and the power of the LORD, *
and the wonderful works he has done.
5 He gave his decrees to Jacob
and established a law for Israel, *
which he commanded them to teach their children;
6 That the generations to come might know,
and the children yet unborn; *
that they in their turn might tell it to their children;
7 So that they might put their trust in God, *
and not forget the deeds of God,
but keep his commandments;
Psalm 70 (alt. for RCL, alt. for C of E) (used with reading from Amos)
Psal 70:1 (NRSV) Be pleased, O God, to deliver me.
O LORD, make haste to help me!
2 Let those be put to shame and confusion
who seek my life.
Let those be turned back and brought to dishonor
who desire to hurt me.
3 Let those who say, "Aha, Aha!"
turn back because of their shame.
4 Let all who seek you
rejoice and be glad in you.
Let those who love your salvation
say evermore, "God is great!"
5 But I am poor and needy;
hasten to me, O God!
You are my help and my deliverer;
O LORD, do not delay!
70 Deus, in adjutorium (ECUSA - US BCP)
1 Be pleased, O God, to deliver me; *
O Lord, make haste to help me.
2 Let those who seek my life be ashamed
and altogether dismayed; *
let those who take pleasure in my misfortune
draw back and be disgraced.
3 Let those who say to me “Aha!” and gloat over me turn back, *
because they are ashamed.
4 Let all who seek you rejoice and be glad in you; *
let those who love your salvation say for ever,
“Great is the Lord!”
5 But as for me, I am poor and needy; *
come to me speedily, O God.
6 You are my helper and my deliverer; *
O Lord, do not tarry.
Psalm 63: 1 - 7 (Roman Catholic)
Psal 63:1 (NRSV) O God, you are my God, I seek you,
my soul thirsts for you;
my flesh faints for you,
as in a dry and weary land where there is no water.
2 So I have looked upon you in the sanctuary,
beholding your power and glory.
3 Because your steadfast love is better than life,
my lips will praise you.
4 So I will bless you as long as I live;
I will lift up my hands and call on your name.
5 My soul is satisfied as with a rich feast,
and my mouth praises you with joyful lips
6 when I think of you on my bed,
and meditate on you in the watches of the night;
7 for you have been my help,
and in the shadow of your wings I sing for joy.
Note: Verse numbering is one greater in Roman Catholic Bibles
Wisdom of Solomon 6: 17 - 20 (C of E, alt. for RCL) (as a canticle with the other Wisdom reading)
6:17 (NRSV) The beginning of wisdom is the most sincere desire for instruction,
and concern for instruction is love of her,
18 and love of her is the keeping of her laws,
and giving heed to her laws is assurance of immortality,
19 and immortality brings one near to God;
20 so the desire for wisdom leads to a kingdom.
NEW TESTAMENT: 1 Thessalonians 4: 13 - 18 (all but Roman Catholic)
1 Thessalonians 4: 13 - 14 (15 - 18) (Roman Catholic)
1The 4:13 (NRSV) But we do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died. 15 For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. 16 For the Lord himself, with a cry of command, with the archangel's call and with the sound of God's trumpet, will descend from heaven, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. 18 Therefore encourage one another with these words.
Notes Montreal Anglican h/t
Paul has just urged his readers to live a godly, ethical life “because the Lord is an avenger” (v. 6). When? According to Wisdom, the wicked will be punished at the Last Day. This brings up an important question (“we do not want you to be uninformed”, v. 13, is Paul’s way of saying this is important!): we know that the destiny of the faithful who are alive at the end of time is to be with God, but what about those who have already died?
We want you to understand, he says, about the faithful (“those”) who have died (literally, are asleep), so that your grieving will be limited to what is natural upon the loss of a dear one; that you not share in the pagan belief that the dead are caught up in nothingness (“grieve as others do”). Christians have a certain hope: because we believe in the crucified and risen Christ, through him, God will bring those who are asleep into his company (v. 14). Those who are alive at the End will have no advantage over those who have died. (He includes himself among those who will still be alive.) Vv. 16-17 express a basic truth in terms of the cosmology of the day (with heaven above and the earth below): at the time of the second coming, God will descend, those who are already dead will rise, then we who are alive will ascend, joining those already dead. Thus we will all be with God for ever.
In Greek, this passage is four sentences, each of which forms a section: vv. 13, 14, 15-17, 18.
Verse 13: “those who have died”: Literally those who have fallen asleep: thus the NRSV footnote. The Greek word is found in the Septuagint translation of Psalm 13:4. See also Matthew 9:24, Jesus’ explanation of the state of the daughter of a leader of the synagogue: “for the girl is not dead but sleeping”. See also John 11:11, where Jesus says “Our friend Lazarus has fallen asleep, but I am going there to awaken him.” Asleep is a common New Testament description of physical death. [NOAB] [NJBC]
Verse 14: “we believe ...”: A longer credal formula is found in 1 Corinthians 15:3-7.
Verse 14: “God will bring with him ...”: The Christian is united with Christ in his death and resurrection. See Romans 6:3.
Verses 15-17: Paul explains v. 14.
Verse 15: “by the word of the Lord”: i.e. by authorized revelation, not Paul’s personal opinion. [NOAB] See also 4:2 (“... you know what instructions we gave you through the Lord Jesus”); Luke 14:14; John 5:28-29.
Verse 15: Comments: He includes himself among those who will still be alive: That he expects to still be alive when Christ comes again suggests that this letter was written before that to the Philippians, for there he wonders whether he will be put to death before the second coming. See Philippians 1:22-24. [CAB]
Verse 16: In Matthew 24:30-31, Jesus says “Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see 'the Son of Man coming on the clouds of heaven' with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other”. [NOAB]
Verse 16: “with a cry of command”: See also Matthew 25:6 and Revelation 22:12 (“‘See, I am coming soon ...’”). [CAB]
Verses 16-17: God will take the initiative. [NJBC]
Verse 16: “with the archangel’s call”: See also Jude 9 (the archangel Michael). [CAB]
Verse 16: “with the sound of God’s trumpet”: The sound of the trumpet heralding the end of time is found in the Old Testament in Isaiah 27:13; Joel 2:1, 15; Zechariah 9:14 and also in the New Testament in 1 Corinthians 15:52; Matthew 24:31; Revelation 11:15; 14; 17; 19; 20. [CAB]
Verse 16: “will descend from heaven”: In Mark 13:26, Jesus says: “‘Then they will see ‘the Son of Man coming in clouds’ with great power and glory’” and in Luke 17:24 he says: “‘For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day’”. [CAB]
Verse 16: “the dead in Christ”: See also 1 Corinthians 15:18. [CAB]
Verse 16: “will rise first”: The resurrection hope as expressed in 1 Corinthians 15:12-28; 14:14. [CAB]
Verse 16: “first”: Apocalyptic descriptions usually portray the end-time victory as a procession.
Verse 17: “we will be with the Lord forever”: The reality of ultimate salvation is being with the Lord. See also v. 14 and Matthew 25:46; 2 Corinthians 5:8; Philippians 1:23; 1 Thessalonians 5:10. [NJBC] [CAB]
Verse 17: “clouds ... in the air”: In apocalyptic literature, the usual avenue to and from heaven. Telling of a vision, Daniel says in Daniel 7:13: “As I watched in the night visions, I saw one like a human being coming with the clouds of heaven ...”. The Aramaic translated as “human being” literally means son of man.
Verse 18: A call to mutual encouragement is also found in 5:11. [NJBC]
GOSPEL: Matthew 25: 1 - 13 (all)
Matt 25:1 (NRSV) "Then the kingdom of heaven will be like this. Ten bridesmaids took their lamps and went to meet the bridegroom. 2 Five of them were foolish, and five were wise. 3 When the foolish took their lamps, they took no oil with them; 4 but the wise took flasks of oil with their lamps. 5 As the bridegroom was delayed, all of them became drowsy and slept. 6 But at midnight there was a shout, "Look! Here is the bridegroom! Come out to meet him.' 7 Then all those bridesmaids got up and trimmed their lamps. 8 The foolish said to the wise, "Give us some of your oil, for our lamps are going out.' 9 But the wise replied, "No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.' 10 And while they went to buy it, the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut. 11 Later the other bridesmaids came also, saying, "Lord, lord, open to us.' 12 But he replied, "Truly I tell you, I do not know you.' 13 Keep awake therefore, for you know neither the day nor the hour.
The foregoing verses (24:45-51) are a parable about a master who leaves his household for a time, and suddenly returns. If, while he is away, his servant lives a godly, ethical life, he is “blessed” when the master returns. On the other hand, if he, realizing that the master is delayed in returning, misbehaves and lives a life of debauchery, he will be condemned upon the master’s return. In fact, he will be caught in the act, because the master will return when he least expects. Jesus is speaking in another way (in an allegory), about the relationship between how we live now and what our fate will be at the Second Coming; the master stands for Christ.
Our reading is also a parable about the end of time, the Second Coming. For the bridegroom to be “delayed” (v. 5) was normal at Jewish weddings, but vv. 10b-12 would be surprising to Jesus’ audience. Each of the wise bridesmaids has made her preparation; she is prepared spiritually but preparedness cannot be transferred to others, so their refusal to give oil to the foolish bridesmaids may be intended to show that each one of us is expected to make our own preparation – by living a godly, ethical life. Two surprising events, the door being shut (v. 10) and the failing to recognize the foolish bridesmaids (v. 12), are probably another way of saying that the unprepared will be refused entry to the Kingdom – just as the wicked servant will be punished. We are to be prepared at all times for the end of the age, the Second Coming of Christ. (In v. 13, the Greek translated as “Keep awake” can be rendered as be prepared.)
Nuptial imagery, used in Song of Songs, was applied by the rabbis to the relationship between God and his people. See also 9:14-15 and 22:1-14. [NJBC]
Verse 1: “bridesmaids”: The Greek word, parthenos, literally means virgins. Considering that the bride is never mentioned, the ten may well be brides. If so, polygamy is in view. To NJBC, the represent the disciples and/or expectant believers: Paul writes in 2 Corinthians 11:2: “I feel a divine jealousy for you, for I promised you in marriage to one husband, to present you as a chaste virgin to Christ”.
Verse 1: Jesus also advises preparedness for the kingdom in Luke 12:35-38 and Mark 13:34.
Verse 1: “the bridegroom”: He is a natural symbol for God, stemming from the Old Testament concept of God as the husband of his people. See, for example, Isaiah 54:4-6; Ezekiel 16:7-34; Hosea 2:19. [Blomberg]
Verse 2: “foolish ... wise”: These labels recall 7:24-27 (building on rock rather than on sand); 23:17, 19; 24:45. The wisdom in view is a practical one about salivation. [NJBC]
Verse 8: “oil”: Oil is a frequent symbol in earlier Hebrew literature for joy and for anointing a priest or king. In this parable, it likely represents anything an individual must do in order to be ready to meet the Lord. Preparedness, like oil in this parable, cannot be shared. [Blomberg] To NJBC, the oil stands for good works (an idea found in many older commentaries); they are not completely transferable.
Verse 10: Revelation 19:9 says: “... the angel said to me, ‘Write this: Blessed are those who are invited to the marriage supper of the Lamb’”.
Verse 10: “the door was shut”: Admission is not automatic. [NJBC]
Verses 11-12: Jesus presents the same idea in also Luke 13:25 and Matthew 7:21-23.
Verse 13: Jesus also advises being prepared for his second coming in 24:42; Mark 13:35; Luke 12:40.
Verse 13: “Keep awake”: The Greek is gregoreo.
Blomberg offers three main points of the parable:
• Like the bridegroom, God may delay his coming longer than people expect.
• Like the wise bridesmaids, his followers must be prepared for such a delay – discipleship may be more arduous than the novice suspects.
• Like the foolish bridesmaids, those who do not prepare adequately may discover a point beyond which there is no return – when the end comes it will be too late to undo the damage of neglect.
The principal point seems to be the third.
Verse 10: “the bridegroom came”: The Palestinian custom was that the bridegroom fetched his bride from her parents’ home to his own. [NOAB]
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