OLD TESTAMENT: Isaiah 62: 1 - 5 Isai 62:1 (NRSV) For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest, until her vindication shines out like the dawn, and her salvation like a burning torch. 2 The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name that the mouth of the LORD will give. 3 You shall be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God. 4 You shall no more be termed Forsaken, and your land shall no more be termed Desolate; but you shall be called My Delight Is in Her, and your land Married; for the LORD delights in you, and your land shall be married. 5 For as a young man marries a young woman, so shall your builder marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you. PSALM 89: 3 - 4, 15 - 16, 26, 28 (Roman Catholic) Psal 89:1 (NRSV) 3 You said, "I have made a covenant with my chosen one, I have sworn to my servant David: 4 "I will establish your descendants forever, and build your throne for all generations.' " [Selah] 15 Happy are the people who know the festal shout, who walk, O LORD, in the light of your countenance; 16 they exult in your name all day long, and extol your righteousness. 26 He shall cry to me, "You are my Father, my God, and the Rock of my salvation!' 28 Forever I will keep my steadfast love for him, and my covenant with him will stand firm. Note: Verse numbering is one higher in Roman Catholic bibles. NEW TESTAMENT: Acts 13: 16 - 17, 22 - 25 Acts 13:16 (NRSV) So Paul stood up and with a gesture began to speak: "You Israelites, and others who fear God, listen. 17 The God of this people Israel chose our ancestors and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it. 22 When he had removed him, he made David their king. In his testimony about him he said, "I have found David, son of Jesse, to be a man after my heart, who will carry out all my wishes.' 23 Of this man's posterity God has brought to Israel a Savior, Jesus, as he promised; 24 before his coming John had already proclaimed a baptism of repentance to all the people of Israel. 25 And as John was finishing his work, he said, "What do you suppose that I am? I am not he. No, but one is coming after me; I am not worthy to untie the thong of the sandals on his feet.' GOSPEL: Matthew 1: (1 - 17) 18 - 25 Matt 1:1 (NRSV) An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham. 2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Per'ez and Ze'rah by Ta'mar, and Per'ez the father of Hez'ron, and Hez'ron the father of Ar'am, 4 and Ar'am the father of Amin'adab, and Amin'adab the father of Nah'shon, and Nah'shon the father of Sal'mon, 5 and Sal'mon the father of Bo'az by Ra'hab, and Bo'az the father of O'bed by Ruth, and O'bed the father of Jesse, 6 and Jesse the father of King David. And David was the father of Solomon by the wife of Uri'ah, 7 and Solomon the father of Rehobo'am, and Rehobo'am the father of Abi'jah, and Abi'jah the father of A'saph, 8 and A'saph the father of Jehosh'aphat, and Jehosh'aphat the father of Jo'ram, and Jo'ram the father of Uzzi'ah, 9 and Uzzi'ah the father of Jo'tham, and Jo'tham the father of A'haz, and A'haz the father of Hezeki'ah, 10 and Hezeki'ah the father of Manas'seh, and Manas'seh the father of A'mos, and A'mos the father of Josi'ah, 11 and Josi'ah the father of Jechoni'ah and his brothers, at the time of the deportation to Babylon. 12 And after the deportation to Babylon: Jechoni'ah was the father of Sala'thiel, and Sala'thiel the father of Zerub'babel, 13 and Zerub'babel the father of Abi'ud, and Abi'ud the father of Eli'akim, and Eli'akim the father of A'zor, 14 and A'zor the father of Za'dok, and Za'dok the father of A'chim, and A'chim the father of Eli'ud, 15 and Eli'ud the father of Elea'zar, and Elea'zar the father of Mat'than, and Mat'than the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah. 17 So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations. 18 Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. 19 Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. 20 But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, "Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. 21 She will bear a son, and you are to name him Jesus, for he will save his people from their sins." 22 All this took place to fulfill what had been spoken by the Lord through the prophet: 23 "Look, the virgin shall conceive and bear a son, and they shall name him Emman'uel," which means, "God is with us." 24 When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, 25 but had no marital relations with her until she had borne a son; and he named him Jesus. ---------------------------------------------------------------------- READINGS for PROPER I OLD TESTAMENT: Isaiah 9: 2 - 7 (RCL, Roman Catholic) Isai 9:2 (NRSV) {Ch 9.1 in Heb} The people who walked in darkness have seen a great light; those who lived in a land of deep darkness-- on them light has shined. 3 You have multiplied the nation, you have increased its joy; they rejoice before you as with joy at the harvest, as people exult when dividing plunder. 4 For the yoke of their burden, and the bar across their shoulders, the rod of their oppressor, you have broken as on the day of Mid'ian. 5 For all the boots of the tramping warriors and all the garments rolled in blood shall be burned as fuel for the fire. 6 For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 His authority shall grow continually, and there shall be endless peace for the throne of David and his kingdom. He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the LORD of hosts will do this. Note: the verse numbering used by the Roman Catholic lectionary & Bible is different - verses are numbered 1 less than in the NRSV. PSAM 96 (RCL) Psalm 96: 1 - 3, 11 - 13 (Roman Catholic) Psal 96:1 (NRSV) O sing to the LORD a new song; sing to the LORD, all the earth. 2 Sing to the LORD, bless his name; tell of his salvation from day to day. 3 Declare his glory among the nations, his marvelous works among all the peoples. 4 For great is the LORD, and greatly to be praised; he is to be revered above all gods. 5 For all the gods of the peoples are idols, but the LORD made the heavens. 6 Honor and majesty are before him; strength and beauty are in his sanctuary. 7 Ascribe to the LORD, O families of the peoples, ascribe to the LORD glory and strength. 8 Ascribe to the LORD the glory due his name; bring an offering, and come into his courts. 9 Worship the LORD in holy splendor; tremble before him, all the earth. 10 Say among the nations, "The LORD is king! The world is firmly established; it shall never be moved. He will judge the peoples with equity." 11 Let the heavens be glad, and let the earth rejoice; let the sea roar, and all that fills it; 12 let the field exult, and everything in it. Then shall all the trees of the forest sing for joy 13 before the LORD; for he is coming, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with his truth. 96 Cantate Domino (ECUSA BCP) 1 Sing to the Lord a new song; * sing to the Lord, all the whole earth. 2 Sing to the Lord and bless his Name; * proclaim the good news of his salvation from day to day. 3 Declare his glory among the nations * and his wonders among all peoples. 4 For great is the Lord and greatly to be praised; * he is more to be feared than all gods. 5 As for all the gods of the nations, they are but idols; * but it is the Lord who made the heavens. 6 Oh, the majesty and magnificence of his presence! * Oh, the power and the splendor of his sanctuary! 7 Ascribe to the Lord, you families of the peoples; * ascribe to the Lord honor and power. 8 Ascribe to the Lord the honor due his Name; * bring offerings and come into his courts. 9 Worship the Lord in the beauty of holiness; * let the whole earth tremble before him. 10 Tell it out among the nations: "The Lord is King! * he has made the world so firm that it cannot be moved; he will judge the peoples with equity." 11 Let the heavens rejoice, and let the earth be glad; let the sea thunder and all that is in it; * let the field be joyful and all that is therein. 12 Then shall all the trees of the wood shout for joy before the Lord when he comes, * when he comes to judge the earth. 13 He will judge the world with righteousness * and the peoples with his truth. NEW TESTAMENT: Titus 2: 11 - 14 (all) Titu 2:11 (NRSV) For the grace of God has appeared, bringing salvation to all, 12 training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly, 13 while we wait for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ. 14 He it is who gave himself for us that he might redeem us from all iniquity and purify for himself a people of his own who are zealous for good deeds. h/t Montreal Anglican Merry Christmas! In v. 1, the author has admonished his readers to “teach what is consistent with sound doctrine.” They are to teach and practice good ethical behaviour, proper living in their life setting, the household, “so that the word of God may not be discredited” (v. 5). How are they (and we) to do this? “The grace of God” (v. 11), personified in Christ, has come to bring salvation to all people, to enable us to renounce what is immoral, and to live virtuous lives. (God achieves for the faithful “training” (v. 12), true education – something of great value in Greco-Roman society.) We are to live virtuously while we await the second coming of Christ, who is God and Saviour (v. 13). Jesus’ sacrifice on the cross was so that we might be cleansed from sin, be redeemed from slavery to sin to forgiveness of sins, be made godly, and be people who live ethically (“zealous for good deeds”, v. 14). 2:1-3:8 is a section stating what the true teacher is to teach. [NJBC] Verse 2: Qualities listed here that are expected of others in 1 and 2 Timothy: “temperate” 1 Timothy 3:2 of bishops 1 Timothy 3:11 of women “serious” 1 Timothy 3:8 of deacons “prudent” 1 Timothy 3:2 of bishops “sound in faith, in love, and in endurance” 1 Timothy 6:11 of a “man of God” 2 Timothy 3:10 of Paul [CAB] Verse 2: “sound in faith, in love, and in endurance”: “Endurance” replaces “hope” of the traditional triad: in 1 Corinthians 13:13, Paul writes: “And now faith, hope, and love abide, these three; and the greatest of these is love”. [NJBC] Verse 3: 1 Timothy 2:8-10 advises that men should pray “without anger or argument” and women “ should dress themselves ... with good works”. See also 1 Timothy 3:8, 11. [CAB] Verse 3: “teach what is good”: The author of the Pastoral Epistles did not, however, want women teaching men or teaching in the context of worship. 1 Timothy 2:11-12 says “Let a woman learn in silence with full submission. I permit no woman to teach or to have authority over a man; she is to keep silent.” [NJBC] The author was a creature of his culture. Verses 4-5: See 1 Timothy 2:9-15; 5:11-14. See also Colossians 3:18; Ephesians 5:21-23; 1 Peter 3:1. [CAB] Verses 4-5: The stress on domestic virtues is not unrelated to the fact that younger women had apparently become involved in spreading false teaching. 1 Timothy 5:13 says that younger widows “learn to be idle, gadding about from house to house; and they are not merely idle, but also gossips and busybodies, saying what they should not say”. [NJBC] Verse 5: “submissive to their husbands”: Ephesians 5:21 says “Be subject to one another out of reverence for Christ”. The general principle is that of mutual subjection (Paul says, in Philippians 2:3, “... in humility regard others as better than yourselves”). The culture is reflected in the subordination of slaves. [NOAB] It was a given of ancient social morality that wives were submissive to their husbands. [NJBC] Verse 5: “so that the word of God may not be discredited”: A frequent theme in the Pastoral Epistles is good conduct for the sake of non-believers. See also 1:6; 2:8, 10, 11, 14; 3:2, 8, 14; 1 Timothy 2:1-2. See also 1 Peter 2:11-17. [CAB] Verse 7: Like Timothy (in 1 Timothy 4:12; 5:1; 2 Timothy 2:22), Titus is depicted as a young man, probably in order to make him a type of the next generation of church leaders after Paul. [NJBC] Verse 9: “Tell slaves to be submissive to their masters ...”: See also 1 Corinthians 7:21-23; Ephesians 6:5-8; Colossians 3:22; 1 Timothy 6:1-2. [NOAB] Verse 9: “slaves”: Although 1 Timothy 6:1-2 implies that many slave masters were not Christian, the community of the Pastoral Epistles had wealthier members (see 1 Timothy 2:9; 6:17-19) who presumably owned slaves. [JBC] Verse 10: The author mentions a stereotypical slave vice, pilfering, but fails to list the duties of masters. So he seems to have a lurking bias towards slaveholders. [NJBC] Verse 11: See also 1 Timothy 2:3-6; 2 Timothy 1:9-10; Colossians 1:15-20; Ephesians 1:15-23. [CAB] Verse 11: “the grace of God”: Personified, as it is in the writings of Philo of Alexandria. Elsewhere in the Pastoral Epistles, it is always Christ who appears: see 2:13; 1 Timothy 6:14; 2 Timothy 1:10; 4:1, 8. [NJBC] Verse 12: In Romans 1:18, Paul writes: “the wrath of God is revealed from heaven against all ungodliness and wickedness of those who by their wickedness suppress the truth”. See also Galatians 5:16, 24. [CAB] Verse 12: “training”: Can also be translated educating. True education counters impiety (the vice opposed to piety/loyalty/devotedness, NRSV: “godly”) and worldly passions and promotes the leading of a fully virtuous life. [NJBC] Verse 12: “self-controlled, upright, and godly”: Can be rendered with moderation, justice and piety. These virtues stand for virtues in general. [NJBC] Verse 13: Paul writes in 1 Corinthians 1:7: “so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ”. [CAB] Verse 13: “blessed hope ... glory”: The manifestation of God himself (“glory”) that took place in the incarnation and in our participation in it (see also John 1:14-18; 2 Corinthians 4:4, 6; Colossians 1:27). [JBC] Verse 13: “manifestation”: This word also appears in 1 Timothy 6:14: “to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ”. The word epiphaneia occurs here, in 2 Thessalonians 2:8 and five times in the Pastoral Epistles, not always with the same meaning. Here it means the parousia of Christ. [JBC] Verse 13: “our great God and Saviour, Jesus Christ”: The Pastorals see Christ as subordinate to God yet accord him, as a past and yet-to-come manifestation of God, the same titles as God. Here he receives the very name of God. [NJBC] Verse 14: Revelation 1:5 says “... Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth”. [CAB] Verse 14: “who gave himself”: In Matthew 20:28, Jesus says “just as the Son of Man came not to be served but to serve, and to give his life a ransom for many”. See also Mark 10:45 and Galatians 1:4. [NOAB] Verse 14: “he might ... own”: Biblical promises made by God (see Ezekiel 37:23; Psalm 130:8; Exodus 19:5; Deuteronomy 7:6; 14:2) are accomplished through Christ’s self-giving. [NJBC] The author of Ephesians asserts that Christians are people of the New Covenant whom Christ purified: see Ephesians 5:25-27. See also Hebrews 9:14 and 1 Peter 2:9-10. [JBC] Verse 15: In the Pastoral Epistles, the function of ministry is to safeguard the traditions handed down about Jesus and the apostles. In 1 Timothy 6:20, the author advises: “Timothy, guard what has been entrusted to you”. See also 2 Timothy 1:13-14; 2:2, 14-15, 24-25; 3:14; 4:2. [CAB] GOSPEL: Luke 2: 1 - 14 (15 - 20) (RCL) Luke 2: 1 - 14 (Roman Catholic) Luke 2:1 (NRSV) In those days a decree went out from Emperor Augustus that all the world should be registered. 2 This was the first registration and was taken while Quirin'ius was governor of Syria. 3 All went to their own towns to be registered. 4 Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. 5 He went to be registered with Mary, to whom he was engaged and who was expecting a child. 6 While they were there, the time came for her to deliver her child. 7 And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn. 8 In that region there were shepherds living in the fields, keeping watch over their flock by night. 9 Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. 10 But the angel said to them, "Do not be afraid; for see--I am bringing you good news of great joy for all the people: 11 to you is born this day in the city of David a Savior, who is the Messiah, the Lord. 12 This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger." 13 And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, 14 "Glory to God in the highest heaven, and on earth peace among those whom he favors!" 15 When the angels had left them and gone into heaven, the shepherds said to one another, "Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us." 16 So they went with haste and found Mary and Joseph, and the child lying in the manger. 17 When they saw this, they made known what had been told them about this child; 18 and all who heard it were amazed at what the shepherds told them. 19 But Mary treasured all these words and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them. Luke is concerned to place Jesus in the time-line of history, as a real human being. We know of Augustus’ attempt to clean up the taxation system: as well as requiring more reasonable practices of tax collectors, he introduced a truly equitable tax: a poll-tax. Every 14 years, a census was held: people were required to present themselves in their ancestral towns, to register for the tax. Records are fragmentary but we do know that a census was held by “Quirinius” (v. 2) of Syria in 6-7 AD. Perhaps Judea was included in a census of 8-7 BC, “the first registration”. From Matthew 2:16, we know that Herod the Great sought to kill Jesus by slaughtering all children aged two or less. Because Herod died in 4 BC, Jesus was born no later than 6 BC. The dates agree. Joseph and Mary travel to Bethlehem, the city of David, to “to be registered” (v. 5). Jesus is born in Bethlehem in fulfilment of the prophecy of Micah 5:2-5: a shepherd-king is to be born there. In v. 7, Jesus is treated like any other newborn of the time: he is wrapped in cloths, but there may be a message in his being born in “a manger”: animals normally fed from it; Jesus is sustenance for the world. In vv. 8-14, we learn the meaning of Jesus’ birth. Those who hear the pronouncement by the angel are “shepherds” (v. 8), lowly people. David too was a shepherd; in Luke, Jesus comes to the poor, the lowly. The message of Christ’s birth is indeed a joyful one – for all. V. 11 mentions our great claims as to who Jesus is: “Saviour”, “Messiah” and “Lord”. As “Saviour”, he restores us to wholeness, rescues us from sin and alienation from God. In Jesus, God is present with sinners and saves us from destructive self-isolation to union with him, in a nurturing community. As “Messiah”, he inaugurates the era of heavenly peace: the end-time has begun. As “Lord”, he is God come in human form. The kingdom is for all those whom God has chosen (v. 14b). In vv. 15-20 the shepherds visit Jesus, Mary and Joseph. They tell them and many others the good news the angels have told them The parallel is Matthew 1:18-2:23. [NOAB] Verse 1: “all the world”: The Roman Empire. [NOAB] Verse 2: “Quirinius”: He was a special legate or commissioner from Augustus, sent to carry on a war against a rebellious tribe, the Homonadenses. As such, he was military governor of Syria. There was also a civil governor. [NOAB] Verse 4: “descended from ... David”: See also 1:27 (the announcement to Mary), 32-33, 69-71 (Zechariah prophesies). [NJBC] Verse 7: “firstborn”: NJBC wonders whether the meaning here is firstborn of God. Verse 7: “bands of cloth”: Wisdom of Solomon 7:4 says “I [Solomon] was nursed with care in swaddling cloths”. Like Solomon, his predecessor on the throne of David, Jesus wears the trappings of humility. [NJBC] Verse 7: The imperial cult celebrated Augustus as the bringer of peace. While Augustus brought some peace through military might, in the powerlessness of his babyhood, Jesus is Saviour and bringer of peace to all. [NJBC] Verse 7: “inn”: A two-story building, typically 13 metres by 20 metres (40 feet by 65 feet). Animals stayed in the lower courtyard. Kitchens and other facilities were on the lower floor, and bedrooms on the upper floor. The Greek word katalyma used here also appears in 22:11 as the site of the Last Supper. [NJBC] Verse 8: “shepherds”: An echo of David’s origins as a shepherd: see 1 Samuel 16:1-13. Shepherds were ritually unclean. [NJBC] Verse 9: “terrified”: While some scholars tell us that this means held God in awe, I suggest that they were literally terrified. What they saw was beyond their experience; indeed it was beyond the limits of human understanding. See also 1:65; 7:16; Acts 2:43; 5:5, 11; 19:17. [NOAB] Verse 10: 1:26 says “In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth”. [JBC] Verses 11-14: These verses are the key to the meaning of the passage. [JBC] Verse 11: “this day”: i.e. today: not in the distant future (as Jews expected), but being inaugurated now! For today as a theme in Luke, see 4:21; 5:36; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43. [NJBC] Verse 11: “Saviour”: In Jesus, God is present with sinners (see 19:5, 10; 23:43). Jesus saves from destructive self-isolation to union with the nurturing community. Verse 11: “Saviour, who is the Messiah, the Lord”: See also Matthew 1:21; 16:16; John 4:42; Acts 2:36; 5:31; Philippians 2:11. [NOAB] Verse 14: See also 3:22 (“‘You are my Son, the Beloved; with you I am well pleased.’”, at Jesus’ baptism) and 19:38 (“‘Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!’”, Jesus’ triumphal entry into Jerusalem). [NOAB] Verse 14: In Jesus, God has effected God’s gift of peace expected at the end of the time. [NJBC] Verse 14: “peace among those whom he favours”: Lack of a single letter in later Greek manuscripts accounts for the alternative rendering: peace, goodwill among people. [NOAB] Verse 14: “those whom he favours”: Those whom God has chosen in accord with his good pleasure. [NOAB] Verse 16: “the child lying in the manger”: As foretold by the angel (see v. 12), but this “sign” also bears out and exemplifies the message that Jesus is Saviour (see v. 11). [NJBC] Verse 17: “what had been told them about this child”: This is complementary to: • The announcement to Mary (see 1:31-33) that Jesus is Saviour (see v. 11) • Mary’s statement in the Magnificat (see 1:46-55) • Zechariah’s statement, the Benedictus (see 1:68-79) [NJBC] Verse 19: Mary tries to find the meaning of these events. She models for believers the necessity of reflecting on, and embodying, peace. 1:45 says “blessed is she who believed that there would be a fulfilment of what was spoken to her by the Lord”. [NJBC]

OLD TESTAMENT: Isaiah 61: 1 - 4, 8 - 11 (RCL) Isaiah 61: 1 - 2a, 10 - 11 (Roman Catholic) Isai 61:1 (NRSV) The spirit of the Lord GOD is upon me, because the LORD has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; 2 to proclaim the year of the LORD's favor, and the day of vengeance of our God; to comfort all who mourn; 3 to provide for those who mourn in Zion-- to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit. They will be called oaks of righteousness, the planting of the LORD, to display his glory. 4 They shall build up the ancient ruins, they shall raise up the former devastations; they shall repair the ruined cities, the devastations of many generations. 8 For I the LORD love justice, I hate robbery and wrongdoing; I will faithfully give them their recompense, and I will make an everlasting covenant with them. 9 Their descendants shall be known among the nations, and their offspring among the peoples; all who see them shall acknowledge that they are a people whom the LORD has blessed. 10 I will greatly rejoice in the LORD, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels. 11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations. PSALM 126 (RCL) Psal 126:1 (NRSV) When the LORD restored the fortunes of Zion, we were like those who dream. 2 Then our mouth was filled with laughter, and our tongue with shouts of joy; then it was said among the nations, "The LORD has done great things for them." 3 The LORD has done great things for us, and we rejoiced. 4 Restore our fortunes, O LORD, like the watercourses in the Neg'eb. 5 May those who sow in tears reap with shouts of joy. 6 Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves. 126 In convertendo (ECUSA BCP) 1 When the Lord restored the fortunes of Zion, * then were we like those who dream. 2 Then was our mouth filled with laughter, * and our tongue with shouts of joy. 3 Then they said among the nations, * "The Lord has done great things for them." 4 The Lord has done great things for us, * and we are glad indeed. 5 Restore our fortunes, O Lord, * like the watercourses of the Negev. 6 Those who sowed with tears * will reap with songs of joy. 7 Those who go out weeping, carrying the seed, * will come again with joy, shouldering their sheaves. Luke 1: 47 - 55 (alt. for RCL) Luke 1: 46 - 50, 53 - 54 (Roman Catholic) Luke 1:46 (NRSV) And Mary said, "My soul magnifies the Lord, 47 and my spirit rejoices in God my Savior, 48 for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; 49 for the Mighty One has done great things for me, and holy is his name. 50 His mercy is for those who fear him from generation to generation. 51 He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. 52 He has brought down the powerful from their thrones, and lifted up the lowly; 53 he has filled the hungry with good things, and sent the rich away empty. 54 He has helped his servant Israel, in remembrance of his mercy, 55 according to the promise he made to our ancestors, to Abraham and to his descendants forever." Note: The ECUSA lectionary actually calls for Canticles 3 or 15, which are the above passage, from the King James or a contemporary translation, respectively. Common Worship and the Canadian BAS also call for the Canticle Magnificat, as printed therein. 15 The Song of Mary Magnificat (ECUSA BCP) Luke 1:46-55 My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior; * for he has looked with favor on his lowly servant. From this day all generations will call me blessed: * the Almighty has done great things for me, and holy is his Name. He has mercy on those who fear him * in every generation. He has shown the strength of his arm, * he has scattered the proud in their conceit. He has cast down the mighty from their thrones, * and has lifted up the lowly. He has filled the hungry with good things, * and the rich he has sent away empty. He has come to the help of his servant Israel, * for he has remembered his promise of mercy, The promise he made to our fathers, * to Abraham and his children for ever. Glory to the Father, and to the Son, and to the Holy Spirit: * as it was in the beginning, is now, and will be for ever. Amen. NEW TESTAMENT: 1 Thessalonians 5: 16 - 24 (RCL, Roman Catholic) 1The 5:16 (NRSV) Rejoice always, 17 pray without ceasing, 18 give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19 Do not quench the Spirit. 20 Do not despise the words of prophets, 21 but test everything; hold fast to what is good; 22 abstain from every form of evil. 23 May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. 24 The one who calls you is faithful, and he will do this. h/t Montreal Anglican Paul is drawing toward the conclusion of his letter. He has just exhorted the Thessalonian Christians regarding their personal conduct and their relations within the community. Now he turns to spiritual matters. God’s plan for them, realized in Christ, is to “rejoice always”, to make their lives a continual prayer, a working in unison with God, and to be thankful to God for his freely-given gifts, whatever may happen to them (vv. 16-18). Do not, he says in v. 19, suppress manifestations of the Holy Spirit as he works through members of the community; do not despise “the words of prophets” (v. 20), i.e. preaching inspired by God, words of consolation and warning spoken by members who receive messages from God, and predictions of future events, but be aware that there are true and false prophets; there are those who authentically speak God’s word, but others who do not, who are false, “evil” (v. 22). Take care to discern, in the context of the community, all supposed manifestations of the Spirit (“test everything”, v. 21). Finally, in vv. 23-24, Paul prays that God, who brings peace (shalom) in the community now and promises eternal peace in his kingdom, may bring them into union with him (“sanctify”). Also, may every aspect of each one of them – their relationship to God (“spirit”), their personal vitality (“soul”), and their physical bodies – be found godly, worthy of the kingdom, when Christ comes again. God, who calls them to the Christian way, in his fidelity will sanctify them and make them worthy of the kingdom. Verses 12-13: See also Romans 12:8; 16:2; Galatians 6:6; 1 Timothy 3:4; Titus 3:8, 14; 1 Timothy 5:17. [CAB] Verse 13: “love”: The Greek word is philadelphia, love of fellow Christians. Paul has spoken of it in 4:9-11. [NJBC] Verse 14: “idlers”: i.e. undisciplined and disorderly people who neglect their daily duties. See also 2 Thessalonians 3:6-12. [CAB] Verse 14: “patient”: Patience is a fruit of the Spirit: Paul writes in Galatians 5:22-23: “By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control ...”. [NJBC] Verse 15: Jesus gives a similar exhortation in Matthew 5:44-48 (also in the parallel, Luke 6:27-36). See also Romans 12:17. [CAB] Put philadelphia into practice! [NJBC] Verses 16-18: General exhortations on the Christian way of life. [NJBC] Verse 16: See also Philippians 4:4 and Romans 14:17. Joy, too, is a fruit of the Spirit. [CAB] [NJBC] Verse 17: Luke 18:1 says “Then Jesus told them a parable about their need to pray always ...” [CAB] Prayer proceeds from the Spirit: see Romans 8:15-16. See also Ephesians 6:18. [NJBC] Verse 18: See also Philippians 4:6 and Colossians 2:7; 3:15-17. [CAB] [NJBC] Verse 19: See also Jeremiah 20:9; Matthew 3:11; Acts 2:3; Romans 12:11; 2 Timothy 1:6. [NOAB] [CAB] Verse 20: “words of prophets”: See also 1 Corinthians 14:1. Prophets were numerous in the early church: see Acts 11:27; 13:1; 1 Corinthians 12:28-29. Their utterances, while including the foretelling of events, were mainly exhortations to godliness. They were next in authority to the apostles: see Ephesians 2:20; 4:11. [NOAB] Verses 21-22: “good ... evil”: While some scholars see these words as referring to true and false prophecy, others see them as referring to moral discernment, as in Isaiah 1:16-17. [NJBC] Verse 21: “test everything”: See also 1 John 4:1-3: “Beloved, do not believe every spirit, but test the spirits to see whether they are from God; for many false prophets have gone out into the world ...”. [NOAB] Verse 23: “the God of peace”: See also Romans 15:33; 16:20; 2 Corinthians 13:11; Philippians 4:9; Hebrews 13:20. [CAB] To NJBC, this is a traditional epithet taken over by Paul: see Judges 6:24; Romans 15:33; 1 Corinthians 14:33. Verse 23: “spirit and soul and body”: Paul does not think of a person as having three parts, but as a unity – consistent with typical Jewish anthropology. [NOAB] However, some scholars suggest that Paul expresses a tripartite form of anthropology. [NJBC] Verse 24: “this”: i.e. v. 23. [NOAB] Verse 25: “pray for us”: Earlier (1:2; 3:11-13; 5:23), Paul as prayed for the Christians at Thessalonica. Now he seeks their prayers. See also Romans 15:30-32; Philippians 1:19; Philemon 22. [NJBC] Verse 26: “holy kiss”: Such a kiss became a symbol of communal love among Christians. It became a regular part of worship in the Church. See also Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14. [NOAB] [CAB] Verse 27: It seems that reading of a Christian text was a new practice in the Christian assembly. [NJBC] See also Colossians 4:16 and Revelation 1:3. [CAB] Verse 28: A solemn greeting concludes all of the authentic Pauline letters. [NJBC] GOSPEL: John 1: 6 - 8, 19 - 28 (all) John 1:6 (NRSV) There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 19 This is the testimony given by John when the Jews sent priests and Le'vites from Jerusalem to ask him, "Who are you?" 20 He confessed and did not deny it, but confessed, "I am not the Messiah." 21 And they asked him, "What then? Are you Eli'jah?" He said, "I am not." "Are you the prophet?" He answered, "No." 22 Then they said to him, "Who are you? Let us have an answer for those who sent us. What do you say about yourself?" 23 He said, "I am the voice of one crying out in the wilderness, "Make straight the way of the Lord,'" as the prophet Isai'ah said. 24 Now they had been sent from the Phar'isees. 25 They asked him, "Why then are you baptizing if you are neither the Messiah, nor Eli'jah, nor the prophet?" 26 John answered them, "I baptize with water. Among you stands one whom you do not know, 27 the one who is coming after me; I am not worthy to untie the thong of his sandal." 28 This took place in Beth'any across the Jordan where John was baptizing. In the opening verses of the book, the evangelist has told us, that the Word, the logos, (i.e. what God says, God in action, creating, revealing and redeeming) existed before all time. He is the force behind all that exists; he causes physical and spiritual life to be; life, goodness, light, overcomes all evil. Jesus, the “light” (v. 7), took on being human through God, and is a force for goodness, light, godliness, for all people. Now he tells of John the baptizer, who is sent, commissioned by God, to point to Jesus, to “testify to the light” (v. 7). He is the lamp that illuminates the way, but Christ is the light (v. 8). When the religious authorities (“Jews”, v. 19) send emissaries (“priests and Levites”) to assess the authenticity of this religious figure, John tells them that he is neither of those whom they are expecting to come to earth: neither “the Messiah” (v. 20) nor the returned “Elijah” (v. 21). (Jews believed that one or both would establish a kingdom on earth free from Roman domination.) Neither is he “the prophet” who was expected (by some) to be instrumental in establishing the Messiah’s kingdom. John says simply that he is the one who prepares “the way of the Lord” (v. 23), who announces the Messiah’s coming, fulfilling Isaiah 40:3. Representatives of the Pharisees (who enforced traditional Jewish law and practice) ask in v. 25: why are you performing an official rite without official status? (Jews baptized proselytes at the time.) John tells them that the one to whom he points is already on earth (v. 27); he is so great that I am not even worthy to be his slave. Surprisingly, per v. 28, this occurred outside Israel. Verses 1-2: The “Word” (Greek: logos) of God is speech, but also God in action, creating (Genesis 1:3; Psalm 33:6), revealing (Amos 3:7-8), redeeming (Psalm 107:19-20). Jesus is this “Word” (v. 14). He was eternal (“in the beginning” – see Genesis 1:1); personal (“with God”); divine (“was God”). Note “the Word was God”: then v. 14: “the Word became flesh”. [NOAB] Verse 1: “In the beginning”: An echo of Genesis 1:1 in the Septuagint version. [CAB] Verse 1: “In the beginning ... was with God”: Also recalls the traditions of Wisdom being with God at creation (Proverbs 8:30; Wisdom of Solomon 7:25), but John goes beyond the stance of wisdom literature, which carefully avoids showing Wisdom as equal with God. [NJBC] Verse 3: He was the sole agent of creation (Genesis 1:1; Proverbs 8:27-30; Colossians 1:16-17; Hebrews 1:2). [NOAB] Verse 4: Apart from him, both physical and spiritual life would recede into nothingness (5:39-40; 8:12). [NOAB] Verse 5: “The light shines in the darkness”: Wisdom of Solomon 7:29-30 speaks of a beauty that surpasses the sun and stars; sin cannot prevail over Wisdom. [NJBC] Verse 5: “darkness”: Total evil in conflict with God – it cannot overcome God. [NOAB] Verses 6-8: John the Baptist was commissioned by God (Malachi 3:1) to point to Jesus (vv. 9-34). [NOAB] John the Baptist is a witness. [NJBC] Verse 9: “The true light”: The real (authentic, divinely given reality), underived light contrasted not with false light but with those such as John the Baptist: he was a lamp (5:35). [NOAB] Verse 19: “the Jews”: i.e. the religious authorities. [NOAB] Later, John (the evangelist) uses this expression for those who instigate opposition to Jesus, especially Pharisees and high priests: see 5:10, 15-16, 18; 7:1; 8:48, 52, 57; 9:18, 22; 10:24, 31, 33; 11:8; 18:12, 14, 31, 33; 19:7, 12, 14, 31, 38; 20:19. [NJBC] Verse 20: “Messiah”: This term first appears for a future anointed agent of God in Daniel 9:25 (NRSV: “anointed”). The Qumran Literature further developed this idea. See 1QS (Rule of the Community) 9:11; 1QSa (Rule of the Community, Appendix A) 2:14, 20; CD (Damascus Document) 20:1; 4QFlor (Florilegium) 1:11-13. [NJBC] Verse 21: “Elijah”: 2 Kings 2:11 says that “Elijah ascended in a whirlwind into heaven”. In Malachi 3:1, Yahweh says: “See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight – indeed, he is coming, says the LORD of hosts.”. In Malachi 4:5, Yahweh identifies the messenger as Elijah: “I will send you the prophet Elijah before the great and terrible day of the LORD comes”, i.e. before the end of the era. John is unaware of this role, but later Jesus ascribes it to him: see Matthew 11:14 and Mark 9:13. [NOAB] [NJBC] Verse 21: “the prophet”: In Deuteronomy 18:15, Moses says: “The LORD your God will raise up for you a prophet like me from among your own people” so the prophet like Moses was expected as a forerunner of the Messiah. See also 6:14 and 7:40. [NOAB] Verse 23: “the voice”: As a “voice” John fulfills a prophetic role announcing the Messiah’s coming. [NOAB] The form of the quotation here is different from the one in the Synoptic gospels and from the Septuagint translation. [NJBC]

OLD TESTAMENT: Isaiah 40: 1 - 11 (RCL) Isaiah 40: 1 - 5, 9 - 11 (Roman Catholic) Isai 40:1 (NRSV) Comfort, O comfort my people, says your God. 2 Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the LORD's hand double for all her sins. 3 A voice cries out: "In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God. 4 Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. 5 Then the glory of the LORD shall be revealed, and all people shall see it together, for the mouth of the LORD has spoken." 6 A voice says, "Cry out!" And I said, "What shall I cry?" All people are grass, their constancy is like the flower of the field. 7 The grass withers, the flower fades, when the breath of the LORD blows upon it; surely the people are grass. 8 The grass withers, the flower fades; but the word of our God will stand forever. 9 Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings, lift it up, do not fear; say to the cities of Judah, "Here is your God!" 10 See, the Lord GOD comes with might, and his arm rules for him; his reward is with him, and his recompense before him. 11 He will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep. PSALM 85: 1 - 2, 8 - 13 (RCL) Psalm 85: 8 - 13 (Roman Catholic) Psal 85:1 (NRSV) LORD, you were favorable to your land; you restored the fortunes of Jacob. 2 You forgave the iniquity of your people; you pardoned all their sin. 8 Let me hear what God the LORD will speak, for he will speak peace to his people, to his faithful, to those who turn to him in their hearts. 9 Surely his salvation is at hand for those who fear him, that his glory may dwell in our land. 10 Steadfast love and faithfulness will meet; righteousness and peace will kiss each other. 11 Faithfulness will spring up from the ground, and righteousness will look down from the sky. 12 The LORD will give what is good, and our land will yield its increase. 13 Righteousness will go before him, and will make a path for his steps. Note: verse numbering is one higher in Roman Catholic bibles 85 Benedixisti, Domine (ECUSA BCP) 1 You have been gracious to your land, O Lord, * you have restored the good fortune of Jacob. 2 You have forgiven the iniquity of your people * and blotted out all their sins. 8 I will listen to what the Lord God is saying, * for he is speaking peace to his faithful people and to those who turn their hearts to him. 9 Truly, his salvation is very near to those who fear him, * that his glory may dwell in our land. 10 Mercy and truth have met together; * righteousness and peace have kissed each other. 11 Truth shall spring up from the earth, * and righteousness shall look down from heaven. 12 The Lord will indeed grant prosperity, * and our land will yield its increase. 13 Righteousness shall go before him, * and peace shall be a pathway for his feet. NEW TESTAMENT: 2 Peter 3: 8 - 15a (RCL) 2 Peter 3: 8 - 14 (Roman Catholic) 2Pet 3:8 (NRSV) But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. 9 The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance. 10 But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed. 11 Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness, 12 waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire? 13 But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home. 14 Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish; 15 and regard the patience of our Lord as salvation. h/t Montreal Anglican Aware that he will soon die, the author leaves his fellow Christians with a testimony of what being Christian demands: how to live up to The Way, so that they may be among the godly when Christ comes again. It was tempting to deny that Christ would come again because early Christians expected the world to end within their lifetimes. The delay, he argues in v. 8, is only in human terms, for God does not measure time as we do. God wishes all people to be found worthy at the Last Day; he does not want any to “perish” (v. 9) for ungodliness; so he is waiting patiently for all to repent of their waywardness. The End will come “like a thief” (v. 10), i.e. suddenly, unexpectedly. The images of the end-times in v. 10b are drawn from popular Jewish and Greek (Stoic) philosophy of the day. (Annihilation of all things by fire was a Stoic belief.) A “loud noise” heralds the Day; the conduct of all people will be made known then. So, he asks rhetorically in vv. 11-12, given that the End will come, what should our conduct be as we wait for the End and hasten it (through bringing people to Christ)? But, says v. 13, for us Christians annihilation is not the End, for (per Isaiah 66:22), we look forward to “new heavens and a new earth”, inhabited by the godly. In v. 14, he answers: we should work at being “at peace”, at being ethically and spiritually perfect, prepared for Christ’s (“him”) coming at the End. We should see the apparent delay in his coming as an opportunity for repentance, for attainment of salvation. For the author’s purpose in writing this letter, see 1:13-16. Here too he seeks to focus his readers on correct interpretation (“sincere intention”, Greek: eilikrene dianoia, v. 1) of the eschatological tradition. It is in accord with the Old Testament prophets and what Jesus said. [NJBC] Verse 1: “the second letter”: This author knows that 1 Peter has been circulated in the church. [CAB] Verse 2: “holy prophets”: As in 1:19, Old Testament prophets are probably meant. Amos 9:10 warns that those who think that their evil ways will not overtake them will “die by the sword”. See also the warning in Malachi 2:17 and Zephaniah 1:12. [CAB] Verse 2: “the commandment ... spoken through your apostles”: Jude 17 says “But you, beloved, must remember the predictions of the apostles of our Lord Jesus Christ”. [CAB] Verse 2: “your apostles”: “Your” suggests that Peter did not write this letter, for he puts space between himself and the apostles who witnessed the earthly ministry of Jesus. [NJBC] Verses 3-4: It appears that the “scoffers” claimed that the universe is immutable, so it would never end. Verse 3: “scoffers”: These are the “false prophets” mentioned in 2:1; they scoff at the group’s traditions (1:16). This word is also used in Jude 18. It was commonly accepted that the Day of Judgement will be preceded by the appearance of false prophets. See also Matthew 7:15; 24:11, 24; Mark 13:22; Acts 20:29-30; 1 Timothy 4:1-3; 2 Timothy 3:1-9; 4:3-4; John 2:8; 4:1-3. [CAB] Verse 4: “Where is the promise of his coming?”: The author has been defending the promise of the second coming: see 1:4 and 3:9. This is a typical query calling into question the power and intention of either a pagan god (see Deuteronomy 32:37 and 2 Kings 18:34) or of Israel’s God (see Judges 6:13; Psalm 42:4, 11). [NJBC] Verse 4: “our ancestors”: Perhaps a reference to the first generation of Christians. [CAB] Verses 5-7: They fail to see that the world began, that it was brought into existence by God’s “word”. See Genesis 1:6-10 (the first creation story). In fact, the world has been destroyed once already – in the Flood. See 2:5 and Genesis 7:11 (the Flood). So it will be destroyed again, the second time by “fire”, which will destroy the “godless” on the Day of Judgement. God’s ability to destroy by fire has already been proved by his action against Sodom and Gomorrah: see Genesis 19:24. [NJBC] Verse 5: “They deliberately ignore this fact ...”: The “scoffers” are guilty of culpable ignorance, unlike the author, who remembers (1:13) and reminds (v. 1). [NJBC] Contemporary Jewish speculative religious thinking was that the flood was a type for the coming destruction of the world by fire. [CAB] Verse 7: As God by a word created heaven and earth, so by a word he will exercise executive power on the scoffers. [NJBC] Verse 7: “reserved”: While Deuteronomy 28:12 speaks of God’s stores of rain and fertility, Philo speaks of God’s treasury of judgement. [NJBC] Verse 8: “one day is like a thousand years”: God’s measure of time is indicated in Psalm 90:4: “For a thousand years in your sight are like yesterday when it is past, or like a watch in the night”. [NOAB] In Genesis 2:17, Adam is told by God “of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die” but Adam lives for nearly a thousand years see Genesis 5:5. His long life was explained by the rabbis as God’s gift of time to repent: see Midrash Rabba Genesis 22:1. See also Jubilees 4:29-30. [NJBC] Verse 9: In Joel 2:12-13, Yahweh says through the prophet: “Return to the LORD, your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love, and relents from punishing”. In Romans 2:4, Paul asks: “... do you despise the riches of his kindness and forbearance and patience? Do you not realize that God's kindness is meant to lead you to repentance?”. See also Ezra 3:30; 7:14, 33; 9:21. [CAB] Verse 10: “the day of the Lord”: In the Old Testament, the day when God will vindicate his cause and execute judgement: see Amos 5:18-20; Joel 2:28-32; Malachi 4:5; Zephaniah 1:7. [CAB] In the New Testament, see also Acts 2:20 (Peter quotes Joel on the Day of Pentecost); 1 Corinthians 5:5; 1 Thessalonians 5:2; Revelation 3:3. [NJBC] Verse 10: “like a thief”: See also Matthew 24:43 (the necessity for watchfulness) and Luke 12:39. [NOAB] Verse 10: “heavens ... earth”: When Christ comes again, all creation – “heavens”, intermediate “elements”, and “earth” – will pass away with a “loud noise”, possibly the trumpet and cry of 1 Thessalonians 4:16 or the roar of the consuming fire. [NJBC] Verse 10: “elements”: In Greek philosophy, the elements were water, air, earth and fire. Verse 10: “disclosed”: or found, in a forensic sense. [NJBC] Verse 11: Paul writes of the need for moral behaviour consistent with belief in God’s final judgement: • in 1 Thessalonians 3:13: “... may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints”, and • in Philippians 2:15-16: “... It is by your holding fast to the word of life that I can boast on the day of Christ that I did not run in vain or labour in vain”. Verse 12: In apocalyptic writings, “fire” plays a prominent role in the destruction of the world. [NOAB] Verse 12: “day of God”: This phrase emphasises a different point from that in v. 10 about “the day of the Lord” (Jesus): God has power to be active in creation and to judge. The description here resembles the biblical descriptions of God’s day (see Isaiah 34:4; Mark 13:24-25; Revelation 16:8-9), where the heavens are predicted to fail and fire to come upon the world. [NJBC] Verses 13-14: These verses quote freely from Isaiah 66:22. In Isaiah and Revelation 22, the thought is not (as here) the destruction but the renewal and transformation of the universe. [NOAB] See also Isaiah 65:17; Revelation 21:1. [NJBC] Verses 15b-16: The author knows several of Paul’s letters; he considers them to be “scriptures”. Paul also wrote of the need to live ethically and spiritually perfect lives. [NOAB] The tradition about the second coming of Christ rests on the word of two inspired witnesses, Peter and Paul. [NJBC] GOSPEL: Mark 1: 1 - 8 (all) Mark 1:1 (NRSV) The beginning of the good news of Jesus Christ, the Son of God. 2 As it is written in the prophet Isai'ah, "See, I am sending my messenger ahead of you, who will prepare your way; 3 the voice of one crying out in the wilderness: "Prepare the way of the Lord, make his paths straight,'" 4 John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. 5 And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. 6 Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. 7 He proclaimed, "The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8 I have baptized you with water; but he will baptize you with the Holy Spirit." Mark begins his telling of the “good news” with quotations from the Old Testament. God had promised the Israelites a “messenger” (v. 2) to lead them. The prophet Malachi understood this promise as pointing to the end-times, to one who would prepare the way for the coming of the Messiah. To him, the “messenger” would be Elijah. While v. 3 originally spoke of return from exile, by Jesus’ time it was seen as an expression of God’s comfort and salvation. To us, John the Baptist comes to prepare for, and announce, Jesus’ coming. Tradition says that John baptised near Jericho, in an arid region. People came to him in large numbers, repenting (changing their mind sets), “confessing their sins” (v. 5), resolving to sin no more, and dipping themselves in the River. John dressed like a hermit or prophet (v. 6). (In Palestine, some species of locusts were eaten.) John is so unworthy, compared to “the one who ... is coming” (v. 7), that he cannot untie his “sandals”, a task normally performed by a slave. His baptism is a sign of purification, of turning to God, of accepting God’s forgiveness and judgement; Jesus’ baptism re-establishes a spiritual link between God and humans. The parallels are Matthew 3:1-12 and Luke 3:1-20. See also John 1:6, 15, 19-28. [NOAB] Verse 1: “beginning”: John the Baptist marks the transition from the epoch of the old covenant to that of the new, which Jesus brings. [CAB] Verse 1: “good news”: This term, or gospel, functions as the title of this book, and later (probably about 150 AD, in the writings of Justin Martyr) became the name for this genre. The term is common in Paul’s letters where it means the message itself. [CAB] [BlkMk] [NJBC] Verse 1: “Son of God”: See also v. 11 and 3:11; 5:7; 14:61; 15:39. [CAB] In the Old Testament this term is used to describe angels or divine beings (see Genesis 6:2 and Job 37:7), the Israelite nation (see Hosea 11:1) and an anointed king (see Psalm 2:7). There it usually has moral force: God loves Israel, so Israel should in turn love and obey her Father: see Deuteronomy 32:6. Two of the late apocalyptic books seem to use it of the Messiah (see 1 Enoch 105:2; 2 Esdras 7:28-29; 13:32, 27, 52), as does Mark in 14:61. The Greco-Roman world knew of gods and heroes, usually saviours and healers, who were called sons of god. So it is understandable that the centurion at the foot of the cross remarks: “Truly this man was God's Son” (in 15:39). [BlkMk] Verse 2: “the prophet Isaiah”: A reading found in some manuscripts is the prophets. This is easily explained: the quotation is actually not from Isaiah. Mark may have used a collection of Old Testament quotations and so attributed it to Isaiah. The quotation is a combination of Exodus 23:20 (in the Septuagint translation) and Malachi 3:1 (the Masoretic Text). Malachi used phrases from Exodus 23:20; there (per the Septuagint) God promises to send his messenger before Israel and guide it to the Promised Land. See also Matthew 11:10 and Luke 7:27. [NOAB] [NJBC] BlkMk considers that it is likely that this quotation was added by a later editor. It is not found in the parallel passages. An alternative view, presented by BlkMk, is that the quotation is Malachi 3:1 with my changed to your. In Greek, this change is only one letter: from mou to sou. In antiquity, unlike today, making such changes was fully acceptable. In Isaiah, “the Lord” is Yahweh; here it is Jesus. Verse 3: The quotation is Isaiah 40:3 in the Septuagint translation except that near the end he replaces our God’s with his. [NOAB] [CAB] [NJBC] Verse 4: See also Acts 13:24 (Paul speaks in the synagogue at Antioch in Persidia). [NOAB] Verse 4: “John the baptizer”: He is later called John the Baptist. He was imprisoned (v. 14) and executed (6:17-29) by Herod Antipas. For the story of his birth, see Luke 3:10-18; for his preaching, see Luke 3:10-18. John is in Israel’s prophetic tradition. [CAB] Verse 5: “people from ...”: The historian Josephus, in his Antiquities of the Jews, also describes John as a preacher of repentance who used baptism and attracted large crowds. [NJBC] Verse 5: “baptized”: Baptism was a Jewish practice, but only for non-Jews who adopted Judaism. Verse 6: John’s clothing recalls that of Elijah: “‘A hairy man, with a leather belt around his waist’” (see 2 Kings 1:8). In Matthew 11:14, Elijah is identified with John. [CAB] Whether John was making the point that he stood in the line of Israel’s prophets or was presenting himself as the new Elijah (or both) is unclear. In Malachi 3:1, Yahweh says through the prophet: “See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight – indeed, he is coming, says the LORD of hosts”, and in Malachi 4:5 “Lo, I will send you the prophet Elijah before the great and terrible day of the LORD comes”. [NJBC] Verse 7: “The one who is more powerful than I”: John may well have been speaking of God’s arrival in power at the end of time but in this book it undoubtedly refers to Jesus. [NJBC] Verse 8: See also Acts 2:17-21 (Peter speaks to the crowd on the Day of Pentecost) and Joel 2:28-29 (“Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions”). [NOAB] The Greek means Holy Spirit not “the Holy Spirit”. Mark elsewhere always uses the definite article. Matthew and Luke append with fire