1 Samuel 2:18-20, 26 2:18 Samuel was ministering before the LORD, a boy wearing a linen ephod. 2:19 His mother used to make for him a little robe and take it to him each year, when she went up with her husband to offer the yearly sacrifice. 2:20 Then Eli would bless Elkanah and his wife, and say, "May the LORD repay you with children by this woman for the gift that she made to the LORD"; and then they would return to their home. 2:26 Now the boy Samuel continued to grow both in stature and in favor with the LORD and with the people. [return to top] Psalm 148 148:1 Praise the LORD! Praise the LORD from the heavens; praise him in the heights! 148:2 Praise him, all his angels; praise him, all his host! 148:3 Praise him, sun and moon; praise him, all you shining stars! 148:4 Praise him, you highest heavens, and you waters above the heavens! 148:5 Let them praise the name of the LORD, for he commanded and they were created. 148:6 He established them forever and ever; he fixed their bounds, which cannot be passed. 148:7 Praise the LORD from the earth, you sea monsters and all deeps, 148:8 fire and hail, snow and frost, stormy wind fulfilling his command! 148:9 Mountains and all hills, fruit trees and all cedars! 148:10 Wild animals and all cattle, creeping things and flying birds! 148:11 Kings of the earth and all peoples, princes and all rulers of the earth! 148:12 Young men and women alike, old and young together! 148:13 Let them praise the name of the LORD, for his name alone is exalted; his glory is above earth and heaven. 148:14 He has raised up a horn for his people, praise for all his faithful, for the people of Israel who are close to him. Praise the LORD! [return to top] Colossians 3:12-17 3:12 As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. 3:13 Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. 3:14 Above all, clothe yourselves with love, which binds everything together in perfect harmony. 3:15 And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. 3:16 Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. 3:17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. [return to top] Luke 2:41-52 2:41 Now every year his parents went to Jerusalem for the festival of the Passover. 2:42 And when he was twelve years old, they went up as usual for the festival. 2:43 When the festival was ended and they started to return, the boy Jesus stayed behind in Jerusalem, but his parents did not know it. 2:44 Assuming that he was in the group of travelers, they went a day's journey. Then they started to look for him among their relatives and friends. 2:45 When they did not find him, they returned to Jerusalem to search for him. 2:46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 2:47 And all who heard him were amazed at his understanding and his answers. 2:48 When his parents saw him they were astonished; and his mother said to him, "Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety." 2:49 He said to them, "Why were you searching for me? Did you not know that I must be in my Father's house?" 2:50 But they did not understand what he said to them. 2:51 Then he went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart. 2:52 And Jesus increased in wisdom and in years, and in divine and human favor. Colossians 3:12-17 The author has already begun to describe the true Christian life. In what is probably an early baptismal instruction, he has called on his readers to “Set your minds on things that are above” (v. 2). When Christ comes again, they will be seen as being with him in power (v. 4) but those who follow evil ways will suffer the wrath of God (v. 5-6). The author has told them: “you have stripped off the old self with its practices” (v. 9) and “have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator” (v. 10). Now he tells them, chosen by God as they are, what virtues, ethical qualities, are expected of them: “compassion” (v. 12) is sympathy for the needs of others and “meekness” is gentleness and consideration towards others. Christ’s forgiveness of them (and us) is a model for their conduct towards each other (v. 13). The primary quality for the Christian is “love” (v. 14). In v. 15, the word translated “rule” literally means be umpire or referee: so may “the peace of Christ” be the reference point for your consciences, as it is for you all in the Church (“one body”). May the understanding, the knowledge, of the way Christ works be yours, and may sharing this in the community lead you to deeper understanding (“wisdom”, v. 16); may you show your thankfulness to the Father through the Son in worship. In all your words and actions, speak and do as though Christ were doing them. Symbol of St Luke Luke Three gospels in the New Testament offer similar portraits of the life of Jesus; Luke is the third of them. Its author, traditionally Luke the physician who accompanied Paul on some of his missionary journeys, draws on three sources: Mark (via Matthew), a collection of sayings (known as Q for Quelle, German for source) and his own source. It is a gospel that emphasizes God's love for the poor, the disadvantaged, minorities, outcasts, sinners and lepers. Women play a more prominent part than in the other gospels. Luke never uses Semitic words; this is one argument for thinking that he wrote primarily for Gentiles. Luke 2:41-52 This is the only passage in the Bible that tells of Jesus’ boyhood. On the “festival of the Passover”, Jews celebrated both Israel’s deliverance from Egypt and the Festival of Unleavened Bread, a symbol of the start of a new year. Jesus’ family is pious. He is now “twelve years old” (v. 42); in another year, he will officially become a man (now celebrated by Jews in the bar mitzvah). After the eight days of the festival, the “group” (v. 44, probably the whole village) begins the journey back to Nazareth. Joseph and Mary find Jesus in the outer court of the Temple “among the teachers” (v. 46), experts in Jewish law. Respectful of the law, he not only listens and asks questions, but also answers their questions. V. 49 marks a turning point in the gospel: these are the first words of Jesus we have; for the first time Jesus’ father is named as the Father – until now, Joseph has been called his father. Note “must”: the relationship between Jesus and the Father requires obedience. Parents do reach the point where they do not understand their children (v. 50); here Mary and Joseph do not comprehend that his relationship with God takes precedence over being their child. Upon return to Nazareth, he obeys his parents in everyday life. In spite of not understanding, Mary “treasured” (v. 51) what Jesus says – as his mother and also as the model believer. Jesus continues to grow physically and in understanding, preparing himself for the mission that lies ahead of him (v. 52).

• 23 • 24 • 25 THE NATIVITY OF JESUS CHRIST • 26 Saint Stephen, Deacon and Martyr the protomartyr of Christianity, is venerated as a saint in the Roman Catholic, Anglican[2], Lutheran,[3] Oriental Orthodox and Eastern Orthodox Churches. • 27 Saint John, Apostle and Evangelist was one of the Twelve Apostles of Jesus. He was the son of Zebedee and Salome and brother of James, son of Zebedee, another of the Twelve Apostles • 28 The Holy Innocents • 29 Thomas Becket, 1170 was Archbishop of Canterbury from 1162 until his murder in 1170 • 30 Frances Joseph-Gaudet, Educator and Prison Reformer, 1934 OLD TESTAMENT: Micah 5: 2 - 5a (RCL) Micah 5: 2 - 4a (Roman Catholic) Mica 5:2 (NRSV) {Ch 5.1 in Heb} But you, O Bethlehem of Eph'rathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days. 3 Therefore he shall give them up until the time when she who is in labor has brought forth; then the rest of his kindred shall return to the people of Israel. 4 And he shall stand and feed his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they shall live secure, for now he shall be great to the ends of the earth; 5 and he shall be the one of peace. PSALM: Luke 1: 46b - 55 (RCL) Luke 1:46 (NRSV) "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." Canticle 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. Psalm 80: 1 - 7 (alt. for RCL) Psal 80:1 (NRSV) Give ear, O Shepherd of Israel, you who lead Joseph like a flock! You who are enthroned upon the cherubim, shine forth 2 before E'phraim and Benjamin and Manas'seh. Stir up your might, and come to save us! 3 Restore us, O God; let your face shine, that we may be saved. 4 O LORD God of hosts, how long will you be angry with your people's prayers? 5 You have fed them with the bread of tears, and given them tears to drink in full measure. 6 You make us the scorn of our neighbors; our enemies laugh among themselves. 7 Restore us, O God of hosts; let your face shine, that we may be saved. Note: Verse numbering in your Psalter may differ from the above. 80 Qui regis Israel (ECUSA BCP) 1 Hear, O Shepherd of Israel, leading Joseph like a flock; * shine forth, you that are enthroned upon the cherubim. 2 In the presence of Ephraim, Benjamin, and Manasseh, * stir up your strength and come to help us. 3 Restore us, O God of hosts; * show the light of your countenance, and we shall be saved. 4 O Lord God of hosts, * how long will you be angered despite the prayers of your people? 5 You have fed them with the bread of tears; * you have given them bowls of tears to drink. 6 You have made us the derision of our neighbors, * and our enemies laugh us to scorn. 7 Restore us, O God of hosts; * show the light of your countenance, and we shall be saved. Psalm 80: 1 - 2, 14 - 15, 17 - 18 (Roman Catholic) Psal 80:1 (NRSV) Give ear, O Shepherd of Israel, you who lead Joseph like a flock! You who are enthroned upon the cherubim, shine forth 2 before E'phraim and Benjamin and Manas'seh. Stir up your might, and come to save us! 14 Turn again, O God of hosts; look down from heaven, and see; have regard for this vine, 15 the stock that your right hand planted. 17 But let your hand be upon the one at your right hand, the one whom you made strong for yourself. 18 Then we will never turn back from you; give us life, and we will call on your name. 19 Restore us, O LORD God of hosts; let your face shine, that we may be saved. NEW TESTAMENT: Hebrews 10: 5 - 10 (all) Hebr 10:5 (NRSV) Consequently, when Christ came into the world, he said, "Sacrifices and offerings you have not desired, but a body you have prepared for me; 6 in burnt offerings and sin offerings you have taken no pleasure. 7 Then I said, 'See, God, I have come to do your will, O God' (in the scroll of the book it is written of me)." 8 When he said above, "You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), 9 then he added, "See, I have come to do your will." He abolishes the first in order to establish the second. 10 And it is by God's will that we have been sanctified through the offering of the body of Jesus Christ once for all. h/t Monreal Anglican In v. 1, the author has stated that the sacrifices offered annually in the Temple on the Day of Atonement (according to Jewish law) foreshadow (point forward to) “the good things [that are] to come” through Christ. He then argues: if the temple sacrifices were “good things”, i.e. cleansing of all inner guilt that sin causes, why did these sacrifices need to continue? (v. 2) These sacrifices, he says, did not wipe the slate clean (v. 3); they can’t (v. 4). Now, quoting Psalm 40, the author explains that God prefers obedience (“a body ...”, v. 5) to sacrifices: doing God’s will is what counts (v. 7). In v. 8 the author interprets the psalm. He lists the four types of sacrifice offered in the Temple, offered according to Mosaic “law” (v. 8). Jesus, he says (v. 9), came to do away with “the first” (the sacrificial system) and to inaugurate “the second” (the self-offering of Jesus). It is “by God’s will” (v. 10), carried out through Christ, that we have been “sanctified”, been made ceremonially clean and been perfected, made complete, through Christ’s death on the cross – “once for all” time. Verse 1: “shadow”: The sense here is foreshadow, rather than the Platonic heavenly-earthly contrast in 8:5 (“a sanctuary that is a sketch and shadow of the heavenly one”). The “good things to come” will come through Christ. Colossians 2:17 says: “These [dietary laws, Jewish feasts, etc.] are only a shadow of what is to come, but the substance belongs to Christ”. The annual sacrifices on the Day of Atonement were not able to remove sin; they simply foreshadowed the sacrifice of Jesus. [NJBC] Verse 2: The author’s argument is weak: even though past sins were taken away, there were still the sins committed since last year’s Day of Atonement. But it is merely an overstatement of what the author’s faith assures him to be true. [NJBC] Verses 3-4: The Day of Atonement rituals reminded worshippers of their sins, but did not erase them. This statement of the inefficacy of the annual sacrifices contradicts the belief expressed in Jubilees 5:17-18. But is not clear whether it is God or the worshipper who remembers the sins. That it is God who remembers is suggested by 8:12; there God says “‘I will remember their sins no more’”; however, the author would then be saying that the sacrifices served only to remind God of sin (and thus call forth punishment on the offerer). [NJBC] Verses 5-7: The quotation is Psalm 40:6-7. The text roughly follows the Septuagint translation. In Psalms, “me” is the psalmist (or possibly Israel in exile); here “me” is Christ at his incarnation. The psalm speaks of ritual being inferior to obedience, rather than repudiation of sacrifice (as here). The majority of manuscripts of the Septuagint have for v. 6b: a body you prepared for me rather than “you have given me an open ear” (which is from the Masoretic text). The Septuagint translation is particularly applicable to Jesus, whose obedience was expressed by his willingness to give his body, himself. [NJBC] Verse 8: “ sacrifices and offerings and burnt offerings and sin offerings”: These terms are probably meant to cover the four main types of sacrifice: respectively peace offerings, cereal offerings, holocausts, and sin offerings (including guilt offerings). [NJBC] Verse 10: “God’s will”, carried out by Christ, is his offering of his body, which God “prepared” (v. 5) for him. [NJBC] Verse 11: “every priest stands day after day”: This indicates that the author has switched from considering the high priest’s sacrifice to that of every priest in the Old Testament. [NJBC] Verses 12-13: The quotation is Psalm 110:1, a verse also quoted in 1:3; 8:1; 12:2. [NJBC] Verse 13: “wait ...”: Thus the author explains the period of time between Christ’s enthronement and his second coming. [NJBC] Verse 13: “enemies”: The author does not tell us who they are, unlike Paul in 1 Corinthians 15:24-26: “ after he has destroyed every ruler and every authority and power” and “death”. [NJBC] Verse 14: “sanctified”: Through the cleansing of the consciences that they may worship the living God (9:14), Jesus has given his followers access to the Father; they share in his priestly consecration. [NJBC] The priesthood of all believers is in view. Verses 16-17: The quotation is Jeremiah 31:33-34. These verses are also quoted in 8:8-12. [NJBC] Verse 19: “confidence to enter the sanctuary”: In 3:6, the author writes: “we are his [Christ’s] house if we hold firm the confidence and the pride that belong to hope”. See also 4:16; 6:19-20. [NJBC] Verse 20: “opened”: The Greek word, enkainizo, can also mean inaugurate or dedicate. It is translated as inaugurate in 9:18. Verse 20: As the “curtain” before the Holy of Holies was an obstacle to entering it, so too was Christ’s “flesh” (Greek: sarx). Perhaps the rending of the Temple veil at the death of Jesus is in view: see Mark 15:38. [NJBC] Verses 22-24: “faith ... hope ... love”: The triad may be intended. [NJBC] Verse 22: “sprinkled clean”: A metaphor for the purifying power of Christ (see 9:13). Jewish ritual sprinkling only produced external purity, but those washed with the blood of Christ are cleansed in their consciences. [NJBC] Verse 22: “washed with pure water”: Probably a reference to baptism. Paul writes in 1 Corinthians 6:11: “you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God”. See also Titus 3:5. [NJBC] Verse 25: While reticence to gather for worship may have been for fear of persecution, it is more likely that it was due to lack of enthusiasm for the faith, bordering on apostasy: part of the reason Hebrews was written. [NJBC] Verse 25: “the Day”: of Christ’s second coming. See also Acts 1:10-11 (the Ascension); Philippians 2:16; Romans 13:12; 1 Corinthians 3:13. [NJBC] Verses 26-31: These verses tell of the fate of the person who willfully sins. He has a “fearful prospect of judgement”: if you know about Christ and willfully reject him, you will be punished by God! Verse 26: “willfully ... sin”: The sin is that of turning away from Christ, as v. 29 shows. [NJBC] Verse 28: Idolatry is probably the violation of the Law. Deuteronomy 17:2-7 prescribes the death penalty for this sin if confirmed by “two or three witnesses”. [NJBC] GOSPEL: Luke 1: 39 - 45 (46 - 55) (RCL) Luke 1: 39 - 45 (Roman Catholic) Luke 1:39 (NRSV) In those days Mary set out and went with haste to a Judean town in the hill country, 40 where she entered the house of Zechari'ah and greeted Elizabeth. 41 When Elizabeth heard Mary's greeting, the child leaped in her womb. And Elizabeth was filled with the Holy Spirit 42 and exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb. 43 And why has this happened to me, that the mother of my Lord comes to me? 44 For as soon as I heard the sound of your greeting, the child in my womb leaped for joy. 45 And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord." 46 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." An angel has appeared to Zechariah in the Temple, and later the angel Gabriel has come to Mary. Zechariah has been told that his wife Elizabeth will bear a child in her old age; Mary has heard that she will bear a son to be called Jesus and “Son of the Most High” (v. 32), of God. God will make him a king of David’s line; he will rule Israel for ever. Now Mary visits her “relative” (v. 36) Elizabeth. In telling us that “the child” (v. 41, John the Baptist) “leaped” in Elizabeth’s womb, Luke intends us to understand that John recognizes his Lord, Jesus. Elizabeth’s reaction, empowered by the Holy Spirit, is to praise Mary. Elizabeth “exclaimed with a loud cry” (v. 42, or voice) – the way marvellous prophecies were given in the Old Testament. V. 43 translates a Semitic idiom: today Elizabeth might say: How can I be thought worthy of being visited by the mother of my Lord? V. 45 portrays Mary as the model believer: she trusted that God would keep his promise made through Gabriel, preposterous as it sounded. Mary thanks God (vv. 47-55) in a poem known as the Magnificat, the first word of its Latin translation. Speaking today, she might begin: From the depth of my heart, I declare the Lord’s greatness and rejoice in God my Saviour. “Servant” (v. 48) can also be rendered slave or handmaid: in v. 38, she has acknowledged that she is a “servant of the Lord”, i.e. obedient to him in all things. She will be hailed by people of every age (“generations”, v. 48) in the new era of salvation launched by her son. Why? Because of the seemingly impossible “things” (v. 49) God has done for her. Vv. 51-53 universalize her experience, to reflect how God deals with all humanity. While the verbs are in the past tense in English, the Greek tense has the sense of: • how God customarily acts – as he always has and will continue to do – and • what he is starting to do in the conception of Jesus. The “proud” (v. 51), the arrogant, are alienated from God by their very “thoughts”; he reverses fortunes, raising up those in need (“lowly”, v. 52, “hungry”, v. 53) and rejecting the rich, those who think they don’t need God. In the version of Comments which includes the psalm, several comments on Luke, present in the version with the Magnificat, have been omitted in order to fit the available space. Clippings only includes material which would not fit in either version. The meaning of God’s inauguration in Jesus of the final stage of salvation history is so rich theologically that Luke interprets it in both vv. 39-45 and 46-56. [NJBC] Verse 37: “nothing will be impossible with God”: BlkLk says that this is a reference to Yahweh’s promise to Abraham and Sarah in Genesis 18:14: “Is anything too wonderful for the LORD? At the set time I will return to you, in due season, and Sarah shall have a son”, i.e. after the normal gestation period, Isaac will be born. It seems that Luke recalls the general sense of Genesis 18, where the promise is that the word will be fulfilled. This explains the reference to the time since Elizabeth’s conception in v. 45. Verse 39: “with haste”: If this is the correct translation, Luke does not tell us why. Note that v. 56 tells us that Mary then stayed three months with Elizabeth but returned home before John was born. Verses 41,44: “leaped”: The “leaping” of Esau and Jacob in Rebekah’s womb (Genesis 25:22, Septuagint translation) presents a parallel to the leaping of John the Baptist: such activity is a foreshadowing of future relationships (different as these relationships are). [NJBC] Verse 42: Elizabeth’s words recall Sisera’s words to Jael (before she killed him): “Most blessed of women be Jael” (Judges 5:24). They also recall Uzziah’s words to Judith after she decapitated Holofernes: “you are blessed by the Most High God above all other women” (Judith 13:18). In both cases, women liberated Israel. [NJBC] Verse 42: In 11:27-28, a woman in the crowd shouts similar words to Jesus. [NOAB] Verse 45: “blessed”: In Luke, Mary is the model believer. In 2:19, after the shepherds have told Mary and Joseph what they have heard, “Mary treasured all these words and pondered them in her heart”. [NJBC]

• 16 Ralph Adams Cram, 1942, and Richard Upjohn, 1878, Architects, was an English-born architect who emigrated to the United States and became most famous for his Gothic Revival churches. and John LaFarge, Artist, 1910 • 17 William Lloyd Garrison, 1879, was a prominent American abolitionist, journalist, and social reformer. and Maria Stewart, 1879, Prophetic Witnesses • 18 • 19 Lillian Trasher, Missionary in Egypt, 1961 • 20 • 21 Saint Thomas the Apostle also called Doubting Thomas or Didymus (meaning "Twin," as does "Thomas" in Aramaic") was one of the Twelve Apostles of Jesus. He is best known for questioning Jesus' resurrection when first told of it, then proclaiming "My Lord and my God" on seeing Jesus in John 20:28. • 22 Charlotte Digges (Lottie) Moon, Missionary in China, 1912. Henry Budd, Priest, 1875 • 23 • 24 OLD TESTAMENT Zephaniah 3: 14 - 20 (RCL) Zephaniah 3; 14 - 18a (Roman Catholic) Zeph 314 (NRSV) Sing aloud, O daughter Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter Jerusalem! 15 The LORD has taken away the judgments against you, he has turned away your enemies. The king of Israel, the LORD, is in your midst; you shall fear disaster no more. 16 On that day it shall be said to Jerusalem Do not fear, O Zion; do not let your hands grow weak. 17 The LORD, your God, is in your midst, a warrior who gives victory; he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing 18 as on a day of festival. I will remove disaster from you, so that you will not bear reproach for it. 19 I will deal with all your oppressors at that time. And I will save the lame and gather the outcast, and I will change their shame into praise and renown in all the earth. 20 At that time I will bring you home, at the time when I gather you; for I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes, says the LORD. CANTICLE Isaiah 12: 2 - 6 (RCL, Roman Catholic) Isai 122 (NRSV) Surely God is my salvation; I will trust, and will not be afraid, for the LORD GOD is my strength and my might; he has become my salvation. 3 With joy you will draw water from the wells of salvation. 4 And you will say in that day Give thanks to the LORD, call on his name; make known his deeds among the nations; proclaim that his name is exalted. 5 Sing praises to the LORD, for he has done gloriously; let this be known in all the earth. 6 Shout aloud and sing for joy, O royal Zion, for great in your midst is the Holy One of Israel. 9 The First Song of Isaiah Ecce, Deus (ECUSA BCP) Isaiah 12:2-6 Surely, it is God who saves me; * I will trust in him and not be afraid. For the Lord is my stronghold and my sure defense, * and he will be my Savior. Therefore you shall draw water with rejoicing * from the springs of salvation. And on that day you shall say, * Give thanks to the Lord and call upon his Name; Make his deeds known among the peoples; * see that they remember that his Name is exalted. Sing praises of the Lord, for he has done great things, * and this is known in all the world. Cry aloud, inhabitants of Zion, ring out your joy, * for the great one in the midst of you is the Holy One of Israel. NEW TESTAMENT Philippians 4: 4 - 7 (RCL, Roman Catholic) Phil 44 (NRSV) Rejoice in the Lord always; again I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. h/t montreal anfglican Paul began the conclusion to the letter back in 3:1a. After a digression – to warn against heresy and self-indulgence and to urge devotion to Christ – he tries to finish the letter, but certain concerns intrude. It seems that “Euodia” (v. 2) and “Syntyche”, two workers for Christ, differ in their understanding of what the way of Christ is, and that this is causing disunity in the Philippian community. We do not know to whom Paul refers as his “loyal companion” (v. 3); he is asked to be instrumental in achieving reconciliation. V. 4 is the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. May you behave towards others as you should (“gentleness”, v. 5). Paul expects the Second Coming soon: “The Lord is near.” Then v. 6: rather than worrying on their own, the Philippians should ask God to help them, through prayer, both in prayers of “supplication” (petition) and of “thanksgiving”. God’s “peace” (v. 7) will protect them against their own failings and external threats. It “surpasses all understanding” either by being beyond the grasp of the human mind or by achieving more than we can conceive. Verse 1: “joy and crown”: Paul writes in 1 Thessalonians 2:19-20: “For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? Yes, you are our glory and joy!”. [NOAB] Verse 3: “my loyal companion”: Probably a leader in the church at Philippi. The Greek word for “companion” can be understood as a proper name, Syzygus. [NOAB] It may be simply an affectionate term, yoke-bearer. [NJBC] Verse 3: “the book of life”: Daniel 12:1 says “... at that time your people shall be delivered, everyone who is found written in the book”. For other references to the book of life, see Exodus 32:32; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. [NOAB] [NJBC] Verse 4: Paul also mentions rejoicing in Romans 12:12 (“Rejoice in hope, be patient in suffering, persevere in prayer”) and Philippians 3:1 (“Finally, my brothers and sisters, rejoice in the Lord”). [CAB] Verse 5: “The Lord is near”: This notion is also expressed in Psalm 119:151. The original is marana tha, an Aramaic expression transliterated into Greek meaning Our Lord is come or Our Lord, come. The use of this expression in 1 Corinthians 16:22 suggests that this was an early prayer originating in the Palestinian church. [HBD] See also Revelation 22:20. [JBC] Verse 7: “which surpasses all understanding”: Ephesians 3:20 says “Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine”. [NJBC] GOSPEL Luke 3: 7 - 18 (RCL) Luke 3: 10 - 18 (Roman Catholic) Luke 37 (NRSV) John said to the crowds that came out to be baptized by him, "You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits worthy of repentance. Do not begin to say to yourselves, "We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children to Abraham. 9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire." 10 And the crowds asked him, "What then should we do?" 11 In reply he said to them, "Whoever has two coats must share with anyone who has none; and whoever has food must do likewise." 12 Even tax collectors came to be baptized, and they asked him, "Teacher, what should we do?" 13 He said to them, "Collect no more than the amount prescribed for you." 14 Soldiers also asked him, "And we, what should we do?" He said to them, "Do not extort money from anyone by threats or false accusation, and be satisfied with your wages." 15 As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, 16 John answered all of them by saying, "I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire." 18 So, with many other exhortations, he proclaimed the good news to the people. Luke has told us that “... the word of God came to John ... in the wilderness. He went into all the region ... proclaiming a baptism of repentance for the forgiveness of sins ...” (vv. 2-3). Now John the Baptist addresses people in general (“crowds”, v. 7): he calls them “vipers” (poisonous snakes common in Judea), and accuses them of being baptised with no intention of starting a new, ethical, life. If they think that by being baptised they will evade God’s judgement at the end of the era (“wrath to come”, v. 7), they are wrong: they must also turn to godliness. Being Jewish, having “Abraham as our ancestor” (v. 8) is no assurance of salvation, for anyone who responds to God’s gift of love with appropriate behaviour will be part of the renewed Israel. The people have a choice (v. 9): either respond to God’s offer by beginning a new way of living, or face condemnation at the end of time. (Here “fire” symbolizes adverse judgement.) God will fulfil his promises to Abraham in unexpected ways! Luke gives us three examples of behaviour which fit with turning over a new leaf. The “crowds” (v. 10) are probably ordinary people; they should have selfless concern for the disadvantaged. In spite of attempted reforms, “tax collectors” (v. 12) still collected more than prescribed. The “soldiers” (v. 14) were probably Jews in the service of Herod Antipas; they too were despised. John tells them that they should follow the emperor’s guidelines on military conduct. That “What should we do?” is answered here and elsewhere in various ways probably indicates that simply following rules is inadequate: we must ask again and again in openness to God’s will. At the time, people expected the Messiah to come at any moment (v. 15): perhaps John would restore Israel’s fortunes and God’s power would triumph now. John says that the baptism he offers is vastly inferior to Jesus’ baptism: for Jesus, he is so unworthy that he cannot even do a slave’s task (“untie ...”, v. 16). (In Acts 2:3, fire is associated with the Holy Spirit.) V. 17 says, in agricultural language, that the godly (“wheat”) will be gathered to Christ but the ungodly (“chaff”) will be destroyed. John preached a message of forgiveness of sins and the advent of a new relationship between people and God. The parallels are Mark 1:7-8 and Matthew 3:7-12. [NOAB] Verses 7-9: John the Baptizer did not understand repentance as adoption of his way of life. Features of it are mentioned in the following verses: In the desert 1:80; 3:2, 4; 7:24 Abstaining from alcoholic beverages 1:15; 7:33 Prayer and fasting 5:33; 11:1 Verses 7-9: Of the 64 words (in Greek) in these verses, 60 of them are found in the parallel passage in Matthew (3:7-10). This similarity is one clue that has led scholars to postulate the existence of a collection of sayings, known as Q (Quelle, a German word meaning source), from which both Matthew and Luke drew. [NJBC] Verse 7: “crowds”: For evidence that crowds and people (laos) are generally interchangeable in Luke, see also 7:29-30 and 20:1-5. In Matthew 3:7, we read “Pharisees and Sadducees” instead of “crowds”. Later, via flashback, Luke will show that the Pharisees and high priests rejected John’s baptism (see 7:30 and 20:5) but here Luke focuses on those who accept it. [NJBC] Verse 7: “vipers”: They are also mentioned in Isaiah 30:6; 59:5; Matthew 12:34 (where Jesus calls some Pharisees who claim that he heals through the power of evil “You brood of vipers!”); 23:33. Vipers were creatures of the desert. [NOAB] Verse 7: “wrath”: God’s judgement by which he deals with evil in the world: see 1 Thessalonians 1:10 (where Paul speaks of “you turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead – Jesus, who rescues us from the wrath that is coming”). [NJBC] Verse 8: “repentance”: The word in Greek literally means returning, or coming back to the way of life charted by the covenant between God and Israel. See also Exodus 19:3-6 (where God commands Moses to tell the Israelites “if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, but you shall be for me a priestly kingdom and a holy nation”); 24:3-8; Jeremiah 31:31-34 (“The days are surely coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah. ... I will put my law within them, and I will write it on their hearts ... they shall all know me ... I will forgive their iniquity, and remember their sin no more”). [NOAB] Verse 8: John demands right living based on a sincere search for God’s will (Matthew 7:15-20; Galatians 5:22-23) and suited to the protestations of repentance. [NOAB] Verse 8: “Abraham as our ancestor”: This is a common theme in Luke. See also 1:54-55, 72-73; 3:34; 13:16, 28-29; 19:9; 20:37; Acts 3:13, 25; 7:17, 32; 13:26; 26:6; 28:20; John 8:33, 39; Romans 2:28, 29. [CAB] Verse 9: “fire”: For fire as an agent of God’s wrath, see also Matthew 7:19 (“Every tree that does not bear good fruit is cut down and thrown into the fire”); 13:40-42 (“Just as the weeds are collected and burned up with fire, so will it be at the end of the age”); Hebrews 6:7-8. [NOAB] Verses 10-14: Only Luke has these verses. He emphasizes the acceptance of the message by ordinary and marginalised people. These people also respond to Jesus’ message. [NJBC] Verses 10-11: In 6:29, Jesus advises: “If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt”. For community ownership of possessions, see Acts 2:44-45 and 4:32-35. [NOAB] Verses 10, 12, 14: “What [then] should we do?”: In 10:25, a lawyer asks a similar question; in 18:18, a ruler. In Acts, be baptised is part of the answer: see Acts 2:37-38 (Jewish people after Peter’s sermon at Pentecost); 16:30-33 (the Gentile jailer at Philippi); 22:10-16 (Paul, as he tells the story of his conversion). Verse 11: One might expect a hermit to tell people to adopt his way of life, but he does not. People are to make proper use of material possessions – an idea that Jesus later preaches. [NJBC] Verses 12-13: See Luke 19:2-10 for the story of Zacchaeus the tax collector who gives half his possessions to the poor. [NOAB] Verse 12: “tax collectors”: NJBC says that collectors of indirect taxes (customs, tolls, tariffs) are intended here. They collected more than was prescribed, and pocketed the difference. They were despised by both Jews and Gentiles. They eagerly respond to Jesus’ preaching too: see 5:27, 29-20 (Levi); 15:1. See also the parable of the Pharisee and the tax (toll) collector. Verse 13: The emperor Augustus tried to eliminate abuses in the Roman tax system. John’s words reflect these high ideals. [NJBC] Verse 14: “Soldiers”: The first Gentile converted to Christianity was Cornelius the centurion: see Acts 10-11. Augustus tried to eliminate extortion in the Roman army. [NJBC] Verse 15: In John 1:19-23, when asked “‘Who are you?’”, John the Baptiser answers “‘I am not the Messiah’”. In Luke 7:19, John sends two of his disciples to Jesus to ask him: “‘Are you the one who is to come, or are we to wait for another?’”. [NOAB] Verse 16: In Acts 1:5, before his ascension, Jesus says “... John baptized with water, but you will be baptized with the Holy Spirit not many days from now’”. See also Acts 11:16 (Peter explains the events at Cornelius’ house) and Acts 19:4 (some disciples of John are baptised “in the name of the Lord Jesus”). [NOAB] Verse 16: “more powerful”: Mightier is used in the New Testament for the leader of the final struggle against evil: see Mark 3:27; Luke 11:20-22; Revelation 18:8. So perhaps this is the meaning here. [JBC] Verse 16: “untie the thong ...”: When Paul is visiting the Antioch in central Asia Minor and speaks in the synagogue there, he quotes John the Baptiser as saying: “‘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’” (see Acts 13:25). [NJBC] Verse 17: “winnowing”: This image is found in Isaiah 21:10; 41:16; Jeremiah 4:11; 15:7; 51:2. This image is also found in Proverbs. Verse 17: “unquenchable fire”: i.e. ferocious heat. See also Isaiah 66:24 and Mark 9:43ff. [JBC] Verse 17: The same idea is found in v. 7 and v. 9. [NJBC] Verse 18: “proclaimed the good news”: To Luke, there are many similarities between John and Jesus. [NJBC]

• • 10 Karl Barth, Pastor and Theologian, 1968. Thomas Merton, Contemplative and Writer, 1968 • 11 • 12 • 13 Lucy (Lucia), Martyr at Syracuse, 304 also known as Saint Lucia or Santa Lucia, was a wealthy young Christian martyr who is venerated as a saint by the Roman Catholic Church, Anglican, Lutheran, and Orthodox Christians. Her feast day in the West is 13 December; with a name derived from Lux, Lucis meaning "Light", as she is the patron saint of those who are blind. • 14 Juan de la Cruz (John of the Cross), Mystic, 1591 was a reformer of the Carmelite Order and is considered, along with Saint Teresa of Ávila, as a founder of the Discalced Carmelites. • 15 John Horden, Bishop and Missionary in Canada, was the first Anglican Bishop of Moosonee. 1893. Robert McDonald, Priest, 1913 • 16 Ralph Adams Cram, 1942, and Richard Upjohn, 1878, Architects, and John LaFarge, Artist, 1910 OLD TESTAMENT Baruch 5: 1 - 9 (all) 5:1 (NRSV) Take off the garment of your sorrow and affliction, O Jerusalem, and put on forever the beauty of the glory from God. 2 Put on the robe of the righteousness that comes from God; put on your head the diadem of the glory of the Everlasting; 3 for God will show your splendor everywhere under heaven. 4 For God will give you evermore the name, "Righteous Peace, Godly Glory." 5 Arise, O Jerusalem, stand upon the height; look toward the east, and see your children gathered from west and east at the word of the Holy One, rejoicing that God has remembered them. 6 For they went out from you on foot, led away by their enemies; but God will bring them back to you, carried in glory, as on a royal throne. 7 For God has ordered that every high mountain and the everlasting hills be made low and the valleys filled up, to make level ground, so that Israel may walk safely in the glory of God. 8 The woods and every fragrant tree have shaded Israel at God's command. 9 For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him. Malachi 3 1 - 4 (alt. for RCL) Mala 3:1 (NRSV) 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. 2 But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner's fire and like fullers' soap; 3 he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the LORD in righteousness. 4 Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years. PSALM Luke 1: 68 - 79 (RCL) Luke 1:68 (NRSV) "Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them. 69 He has raised up a mighty savior for us in the house of his servant David, 70 as he spoke through the mouth of his holy prophets from of old, 71 that we would be saved from our enemies and from the hand of all who hate us. 72 Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant, 73 the oath that he swore to our ancestor Abraham, to grant us 74 that we, being rescued from the hands of our enemies, might serve him without fear, 75 in holiness and righteousness before him all our days. 76 And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, 77 to give knowledge of salvation to his people by the forgiveness of their sins. 78 By the tender mercy of our God, the dawn from on high will break upon us, 79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." Note: The C of E would use the version in Common Worship; the ACC would use this or the one of the versions in the Canadian BAS and ECUSA would use one of the canticles in the BCP (Benedictus, or the Song of Zechariah - see Canticle 16 below) Psalm 126 (Roman Catholic) 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. 16 The Song of Zechariah Benedictus Dominus Deus (ECUSA RCL) Luke 1: 68-79 Blessed be the Lord, the God of Israel; * he has come to his people and set them free. He has raised up for us a mighty savior, * born of the house of his servant David. Through his holy prophets he promised of old, that he would save us from our enemies, * from the hands of all who hate us. He promised to show mercy to our fathers * and to remember his holy covenant. This was the oath he swore to our father Abraham, * to set us free from the hands of our enemies, Free to worship him without fear, * holy and righteous in his sight all the days of our life. You, my child, shall be called the prophet of the Most High, * for you will go before the Lord to prepare his way, To give his people knowledge of salvation * by the forgiveness of their sins. In the tender compassion of our God * the dawn from on high shall break upon us, To shine on those who dwell in darkness and the shadow of death, * and to guide our feet into the way of peace. 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. Note: Canticle 4 may be used instead. NEW TESTAMENT Philippians 1: 3 - 11 (RCL) Philippians 1: 4 - 6, 8 - 11 (Roman Catholic) Phil 1:3 (NRSV) I thank my God every time I remember you, 4 constantly praying with joy in every one of my prayers for all of you, 5 because of your sharing in the gospel from the first day until now. 6 I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ. 7 It is right for me to think this way about all of you, because you hold me in your heart, for all of you share in God's grace with me, both in my imprisonment and in the defense and confirmation of the gospel. 8 For God is my witness, how I long for all of you with the compassion of Christ Jesus. 9 And this is my prayer, that your love may overflow more and more with knowledge and full insight 10 to help you to determine what is best, so that in the day of Christ you may be pure and blameless, 11 having produced the harvest of righteousness that comes through Jesus Christ for the glory and praise of God. h/t Montreal Anglican In the verses following the salutation of the letter, Paul thanks God for the Christians at Philippi, “praying with joy” (v. 4, a pervasive quality of the book), because of their participation (“sharing”, v. 5) in spreading the good news, “from the first day”, since their conversion. Paul is “confident” (v. 6) that God (“the one”) will finish what God has begun among them by “the day of Jesus Christ”, i.e. when he returns at the end of the era. Paul is particularly close to the Philippians because they “share” (v. 7) in Christian community, “in God’s grace”, with him: in suffering, and in defending and confirming the good news. (At his trial, Paul will have the opportunity to defend the gospel and show its power, v. 16). He longs to be with them with deep affection (“compassion”, v. 8). Vv. 9-11 are his prayer for them: may they grow in love of God through knowing more of the Christian reality, marked by keen awareness of its meaning (“insight”), that they may discern the difference being Christians makes (“best”), so that when Christ comes again, they may be ready - having achieved a right relationship with God (“harvest of righteousness”, v. 11), through being in and with Christ, thus augmenting God’s “glory”, the showing forth of his inherent absolute goodness, and being ideally suited to praising God, rendering him homage, for it. Verses 1-2: This letter opens in the way that Hellenic letters usually did, with some Pauline modifications. [CAB] Verse 1: “Timothy”: According to 2:19-24, Timothy was Paul’s accredited representative. [NJBC] Verse 1: “the saints ...”: Christians are “saints” in that they constitute “in Christ” God’s holy people. [NJBC] The Greek word is hagios, meaning holy. Verse 1: I note that the salutation includes bishops and deacons but not priests, so this letter predates the development of the office of priest as we know it. In the secular Greek-speaking world, episcopos (bishop) denoted oversight or administration and diakonos (deacon) had the sense of minister or attendant. The diakonoi may have seen to the relief of the poor, though Paul also views preaching as a diaconal ministry. While remote from the use of these terms in the later church, their mention here marks the dawn of permanent ministry. [NJBC] Verse 4: “joy”: A frequent theme in this book; see also 1:18, 25; 2:2, 17, 18, 28, 29; 3:1; 4:1, 4, 10. [NJBC] Verse 5: “sharing”: The word in the Greek is koinonia. See also 1:7; 2:1; 3:10; 4:15. The Christians at Philippi have shared with Paul through their contributions (4:14-16) and by suffering for the gospel (1:29-30). [NJBC] Verse 5: “first day”: Acts 16:12-40 tells of the conversion of the first Christians at Philippi. [JBC] Verse 6: See also 1 Corinthians 1:7 [CAB] (although Paul may be indulging in irony). Verse 6: “the day of Jesus Christ”: When his task of subduing the world to God’s glory is complete (3:21), Christ will come to hand over the Kingdom to the Father: see 1 Corinthians 15:24-28. [NJBC] See also 1 Corinthians 1:8; 2 Thessalonians 2:3; 2 Peter 3:10; 1 Thessalonians 4:13-18. Verse 7: “in my imprisonment”: Literally: in my bonds. [JBC] V. 13 makes clear that Paul is in prison for the faith, and not for a crime. Paul being in chains is a special grace rather than an evil: see also 2 Corinthians 4:7-15; 6:3-10. The Christians at Philippi share in this grace not merely through their concern and tangible support for Paul but also because as a community they have similarly suffered for spreading the good news. [NJBC] Verse 10: “determine what is best”: Literally: assess the things that differ to your advantage. [JBC] Verse 11: “harvest of righteousness”: i.e. the eschatological right-standing with God already granted to believers: see Romans 5:1. Christian ethical life is entirely the fruit of this new relationship. [NJBC] Verse 11: “for the glory and praise of God”: See also Romans 15:7; 1 Corinthians 10:31; 2 Corinthians 4:15. GOSPEL Luke 3: 1 - 6 (all) Luke 3:1 (NRSV) In the fifteenth year of the reign of Emperor Tibe'rius, when Pon'tius Pilate was governor of Judea, and Her'od was ruler of Galilee, and his brother Philip ruler of the region of Iturae'a and Trachoni'tis, and Lysa'nias ruler of Abile'ne, 2 during the high priesthood of An'nas and Ca'iaphas, the word of God came to John son of Zechari'ah in the wilderness. 3 He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the words of the prophet Isai'ah, "The voice of one crying out in the wilderness "Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth; 6 and all flesh shall see the salvation of God.'" As did classical Greek authors, Luke places an event (John’s ministry) in the context of rulers, here both secular and religious. (V. 1a gives the most precise dating of the start of Jesus’ ministry in the gospels, i.e. 26-29 AD.) “Herod” here is Herod Antipas, son of Herod the Great. “Caiaphas” (v. 2), Annas’ son, is now high priest but his father retains his prestige (and power). The Greek translated “the word of God came” (v. 2) is the same as in Jeremiah: Luke sees John as continuing Jeremiah’s role of announcing judgement at the end of the era and a new pact with God, available to all. John travels throughout the Jordan Valley, preaching return to God’s ways and being ethically and spiritually renewed, here (vv. 4-6) expressed through metaphor. (These verses are from Isaiah 40:3-5.) Luke makes one change in the quotation: “his” (v. 4) emphasizes that it is Jesus for whom he prepares the way. To Luke, “all flesh” (v. 6), all people, not only Jews, will have the opportunity to be rescued from sin. The parallels are Mark 1:1-4 and Matthew 3:1-3. John is the inaugurator of the gospel’s new time of grace: God’s gracious word will not allow human perversity the last word in salvation history. Comments: classical Greek authors: Three Old Testament books are set in history by references to rulers (see Isaiah 1:1; Jeremiah 1:3 and Hosea 1:1), but JBC considers Luke’s style to be closer to that of classical Greek authors, such as Thucydides. Verse 1: “In the fifteenth year of the reign of Emperor Tiberius”: Tiberius ruled jointly, and then alone from 14-27 AD. Two methods of counting years were used. Per the Roman method, Jesus began his ministry between 28 and 29 AD and per the Syrian method, between 27 and 28 AD. (The Syrian method counted an initial partial year as a whole year.) [JBC] Verse 1: “Pilate”: He was prefect or procurator with final authority over Judea and Samaria from 26 to 36 AD. [JBC] He is also mentioned in 13:1; 23:1-6, 11-13, 20-24, 52; Acts 3:13; 4:27; 13:28. Verse 1: “Herod ... Philip”: When Herod the Great died, his kingdom was divided. His sons then ruled parts of it: Herod Antipas ruled Galilee from 4 BC to 39 AD [JBC] and Philip ruled “Ituraea and Trachonitis”, both north and east of the Sea of Galilee. Luke says much about Herod Antipas, none of it good: see 3:19; 9:7, 9; 13:31; 23:7-15; Acts 4:27. “Abilene” was west of Damascus. Verse 2: “Annas ... Caiaphas”: The Roman authorities influenced the choice of high priest. Annas was high priest 6-15 AD; Caiaphas (see also Matthew 26:3 and John 11:49) held this office 18-37 AD. For this “high-priestly family”, see Acts 4:6. In 20:5, the high priests reject John’s baptism. Their response to Jesus is even more hostile: see 9:22; 19:47; 20:1-2, 19; 22:2, 4, 52, 66; 23:4, 10, 13-14; 24:20. Verse 2: “the word of God came ...”: The words used in the Septuagint translation of Jeremiah 1:1 are identical. Luke’s first readers would have recognized the phrase. John resembled Old Testament prophets: see Matthew 3:4; 2 Kings 1:8 (Elijah); Zechariah 13:4. The parallels Luke draws between Jeremiah and John are: Jeremiah John Consecrated before birth 1:5 1:13 Announces judgement at the end of time 1:10 3:9, 16-17 Announces messianic glory 31 3:15ff Announces a new and final covenant available to even the least important people 31:31-34 7:18-23 Verse 2: “wilderness”: Various groups, including the Qumran Community, expressed their unhappiness with the Jewish religious authorities by moving out into the wild country around Jerusalem. Members of the Qumran community applied Isaiah 40:3 (quoted in v. 4) to themselves, as they prepared the Lord’s way by living in the desert and by separating themselves from outsiders (1QS (Rule of the Community) 8:13-14). It is interesting that the proportions of the ruins at Qumran are the same as those of the Temple; they saw themselves as the true Judaism. The “wilderness” (desert) was also where God led Israel and formed a covenant marriage with them: see Jeremiah 2:2ff; Deuteronomy 2:7; 32:10; Exodus 16. Through the desert experience, they ceased to be slaves and became free. John the Baptist is God’s prophet; he belongs not to the period of promise but to that of fulfilment: see Acts 1:22; 10:37. Verse 3: Christians understood John the Baptist to fulfill Isaiah 40:3; Malachi 3:1; 4:5 (“Lo, I will send you the prophet Elijah before the great and terrible day of the LORD comes”). For John’s influence outside Christianity, see Acts 18:25; 19:1-7. There are still followers of John in Iraq. Verse 3: “baptism”: At the time, per the Mishnah, it was the practice to baptise converts to Judaism, but John’s call was to Israelites. Ceremonial purification by water has deep biblical roots: 1 Samuel 7:6 says: “... they [the Israelites] gathered at Mizpah, and drew water and poured it out before the LORD”. Verses 4-5: Mark omits these verses.

• 2 Channing Moore Williams, Missionary Bishop in China and Japan, 1910 • 3 Francis Xavier, Missionary to the Far East, 1552 • 4 John of Damascus, Priest, c. 760 is considered "the last of the Fathers" of the Eastern Orthodox church and is best known for his strong defense of icons • 5 Clement of Alexandria, Priest, c. 210 is regarded as a Church Father, like Origen. • 6 Nicholas, Bishop of Myra, c. 342 • 7 Ambrose, Bishop of Milan, 397 was an archbishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was one of the four original doctors of the Church. • 8 Conception of the Blessed Virgin Mary, Richard Baxter, Pastor and Writer, 1691 • 9 OLD TESTAMENT Jeremiah 33: 14 - 16 (RCL, Roman Catholic) Jere 33:14 (NRSV) The days are surely coming, says the LORD, when I will fulfill the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. 16 In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called "The LORD is our righteousness." PSALM 25: 1 - 10 (RCL) Psalm 25: 4 - 4, 8 - 10, 14 (Roman Catholic) Psal 25:1 (NRSV) To you, O LORD, I lift up my soul. 2 O my God, in you I trust; do not let me be put to shame; do not let my enemies exult over me. 3 Do not let those who wait for you be put to shame; let them be ashamed who are wantonly treacherous. 4 Make me to know your ways, O LORD; teach me your paths. 5 Lead me in your truth, and teach me, for you are the God of my salvation; for you I wait all day long. 6 Be mindful of your mercy, O LORD, and of your steadfast love, for they have been from of old. 7 Do not remember the sins of my youth or my transgressions; according to your steadfast love remember me, for your goodness' sake, O LORD! 8 Good and upright is the LORD; therefore he instructs sinners in the way. 9 He leads the humble in what is right, and teaches the humble his way. 10 All the paths of the LORD are steadfast love and faithfulness, for those who keep his covenant and his decrees. 14 The friendship of the LORD is for those who fear hin, and he makes his covenant known to them. Note: Verse numbering may differ in your Psalter. 25 Ad te, Domine, levavi (ECUSA BCP) 1 To you, O LORD, I lift up my soul; my God, I put my trust in you; * let me not be humiliated, nor let my enemies triumph over me. 2 Let none who look to you be put to shame; * let the treacherous be disappointed in their schemes. 3 Show me your ways, O LORD, * and teach me your paths. 4 Lead me in your truth and teach me, * for you are the God of my salvation; in you have I trusted all the day long. 5 Remember, O LORD, your compassion and love, * for they are from everlasting. 6 Remember not the sins of my youth and my transgressions; * remember me according to your love and for the sake of your goodness, O LORD. 7 Gracious and upright is the LORD; * therefore he teaches sinners in his way. 8 He guides the humble in doing right * and teaches his way to the lowly. 9 All the paths of the LORD are love and faithfulness * to those who keep his covenant and his testimonies. NEW TESTAMENT 1 Thessalonians 3: 9 - 13 (RCL) 1The 3:9 (NRSV) How can we thank God enough for you in return for all the joy that we feel before our God because of you? 10 Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith. 11 Now may our God and Father himself and our Lord Jesus direct our way to you. 12 And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. 13 And 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. h/t Montreal Anglican Paul predicted, when he was in Thessalonika, that some Christians there would be persecuted. This has now happened; he has sent Timothy to “strengthen and encourage you for the sake of your faith, so no one would be shaken by these persecutions” (vv. 2-3). Timothy has now returned to Paul in Athens, and has conveyed to him “the good news of your faith and love” (v. 6). Indeed, their faith has encouraged Paul in facing persecution himself. Now he considers their prayer for him to be a debt to be repaid (“in return”, v. 9). Even though he lives continually in gratitude to, and dependence on, God (“before our God”; “Night and day”, v. 10), “all the joy” (v. 9) their faith brings to him is hard to repay, but he does give thanks. He also prays that he may visit them (“see you face to face”, v. 10) to “restore” (or make good) lacks in their knowledge of the faith, to give them further instruction in specific areas (likely what will happen when Jesus comes again: see v. 13). In vv. 11-13, he prays, intercedes with God, on their behalf: • that he may visit them again (“direct ...”, v. 11); • that they may have a superabundance of love for their fellow Christians and for others (“all”, v. 12), as Paul, Timothy and Silvanus (“we”) have for them; and • that their very beings (“hearts”, v. 13) may become so God-like (“holiness”) that they may be totally free of sin (“blameless”) when Christ comes again with all those who belong to God (“his saints”) at the end of time. At that time, says 4:13-17, Christ will bring the faithful dead with him; they will rise to be with God first; then those who are still alive will join them in heaven forever. Verse 1: “Athens”: For Paul’s visit to Athens, see Acts 17:16-34. [CAB] Verse 5: “the tempter”: As Satan has prevented Paul from visiting the Christian community at Thessalonika (see 2:18), he fears that the devil may have caused members of it to fall away from the faith. For Satan as the adversary of God’s kingly rule, see Matthew 4:1 (Jesus’ temptation in the wilderness); Romans 16:20; 2 Corinthians 11:14; 1 Timothy 1:20. “The tempter” and Satan are names for evil conceived as a personal will actively hostile to God. [NOAB] See also 2 Corinthians 2:11. [CAB] Verse 5: “labour”: The Greek word, kopos, is almost a technical term to describe apostolic activity (also found in 1:3; 2:9; 1 Corinthians 3:8; 2 Corinthians 6:5) – which ought not be to without fruit, not in vain (see 2:1 and Philippians 2:16) . [NJBC] Verse 7: “our distress and persecution”: See Acts 18:6, 12 (Paul in Corinth). [NOAB] See also Acts 16:11-17:15 (at Philippi). 1 Thessalonians 2:14 indicates that the Christians at Thessalonika suffered at the hands of both Jews and Gentiles. [CAB] But is Paul talking about earthly distress and persecution? To NJBC, the accumulation of terms is typical of apocalyptic language. Verse 8: “stand firm”: Paul frequently writes about standing firm in the faith: see also 1 Corinthians 16:13; Galatians 5:1; Philippians 1:27. [NJBC] Verses 9-10: “before our God ... Night and day”: For the continual nature of Paul’s relationship with God, see also 1:2; 2:13; 5:17. See also 2 Thessalonians 1:3, 11; 2:13; Luke 18:1 (“Jesus told them a parable about their need to pray always and not to lose heart”). [NJBC] Verse 10: “pray”: This prayer was answered some years later: Acts 20:1-2 tells us: “Paul sent for the disciples; and after ... saying farewell, he left for Macedonia. When he had gone through those regions ... he came to Greece, where he stayed for three months”. Thessalonika was the capital of the Roman province of Macedonia. [NOAB] Verse 10: “whatever is lacking in your faith”: Chapters 4 and 5 make up for this in writing, perhaps partly. [NJBC] Verses 11-13: The ancient style of writing did not permit including a prayer in a letter, so Paul couches his prayer in the form of a blessing. [NJBC] Verse 11: This petition is addressed to “our God and Father himself and our Lord Jesus”. The verb is in the singular, as if the Father and Jesus are to act as one. [NJBC] Verse 12: This petition is addressed to Christ, the risen and eschatological “Lord”. For Paul and his co-workers (“co-worker for God”, v. 2) see also 1:5-6 (“... you became imitators of us and of the Lord ...”). [NJBC] Verse 13: “coming”: The Greek word is parousia, literally meaning presence. It is a technical term used by Paul (in 2:19 and 4:15) and in some later New Testament writings (2 Thessalonians 2:1, 8, 9; Matthew 24:3, 27, 37, 39; James 5:7, 8; 2 Peter 1:16). [NJBC] Verse 13: “hearts”: In Paul’s day the heart was considered to be the controlling centre of personality, not the organ of feeling and emotion as it is today. [NOAB] Verse 13: “holiness ... blameless”: Both are qualities of fully realized eschatological existence. [NJBC] Verse 13: “saints”: or holy ones, those who belong to God. See also 4:17 and the Septuagint translation of Zechariah 14:5. [NJBC] Timothy was a co-worker on whom Paul relied heavily at times: see also 1 Corinthians 4:17; 16:10; Philippians 2:19-22. Per Acts 16:1, Timothy was the son of a Jewish Christian woman and a Gentile father from Lystra, and evidently became a Christian under Paul’s influence (1 Corinthians 4:17). He is joint sender of 1 Thessalonians, Philippians, 2 Corinthians, Philemon, Colossians and 2 Thessalonians. Church tradition says that he became Bishop of Ephesus. GOSPEL Luke 21: 25 - 36 (RCL) Luke 21: 25 - 28, 34 - 36 (Roman Catholic) Luke 21:25 (NRSV) "There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26 People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27 Then they will see "the Son of Man coming in a cloud' with power and great glory. 28 Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near." 29 Then he told them a parable: "Look at the fig tree and all the trees; 30 as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly I tell you, this generation will not pass away until all things have taken place. 33 Heaven and earth will pass away, but my words will not pass away. 34 "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, 35 like a trap. For it will come upon all who live on the face of the whole earth. 36 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." Jesus has foretold the destruction of the Temple (v. 6). Some have asked him when this will occur and what will indicate that it is about to happen (v. 7). Given that “all the people were spellbound by what they heard” (19:48) and that the religious authorities “kept looking for a way to kill him” (19:47), the destruction must have spiritual meaning. Jesus tells of events commonly expected at the end of the era, and adds some which are specifically Christian. First, Christians will be persecuted by religious and civil authorities (v. 12). Then there will be “wars and insurrections” (v. 9), but “the end will not follow immediately” (as people expected). Disastrous natural phenomena, cause for great distress, will occur (v. 11), and when Jerusalem is surrounded by armies (v. 20), the city will soon fall: either physically or spiritually. Again the end will be delayed: the killing and deportation of citizens will continue “until the times of the Gentiles are fulfilled” (v. 24), i.e. until non-Jews have had the opportunity to come to Christ. Now Jesus foretells unnatural events (“signs ...”, v. 25) and the resulting confusion among nations and people, not knowing what will happen next. But the “Son of Man” (v. 27), the ideal human, Christ, will come from heaven (“in a cloud”, a symbol of divine presence, as at the Transfiguration) with power to control events. Then “redemption” (v. 28), God’s acts of freeing his chosen people, will be near. Just as the leafing of trees shows that “summer is ... near” (v. 30), so the occurrence of all these events will show that “the kingdom of God is near” (v. 31): this time will be evident to the faithful. The signs will be as striking as is seen in fig trees: in winter, they look dead but in spring they sprout. In spite of the delay, the era will end before all those alive now have died (v. 32). Jesus’ “words” (v. 33) are even more eternal than creation (“heaven and earth”). Finally, he advises vigilance: do not be so “weighed down” (v. 34) with day-to-day earthy matters that you are unprepared for the final call (“that day”). It will be for all those who survive all disasters (v. 35). Pray that God may give you the strength to resist all evils, so that you may “stand before” (v. 36) Christ, be deemed worthy by him. Verses 5-38: This section opens up two windows: • Through one, the reader may look back on 19:47-21:4 and see the consequences of the religious leaders’ rejection of Jesus and his teaching in the Temple. • Through the other window, the reader looks beyond the events of Luke 22-23 and sees God’s vindication of the rejected Son of Man and Jesus’ strengthening of his disciples, who will be rejected because of their allegiance to him. [NJBC] Verses 5-36: The parallels are Mark 13:1-37 and Matthew 24:1-36. [NOAB] Many of the events to occur at the end of the age are to be found in 2 Esdras, but 2 Esdras is probably partly Jewish and partly Christian, and parts may have been written after Jesus spoke these words. Verse 5: “adorned with beautiful stones”: The second Temple was begun after the return from exile (c. 520 BC), and was modest. Herod began construction of the third Temple in 20 BC; it was finished in 63 AD, and destroyed by the Romans in 70 AD at the end of the Jewish revolt. It was still under construction in Jesus’ day. The stones were some 11 m (35 feet) long x 5.5 m (18 feet) wide x 3.6 m (12 feet) high. The Temple was begun by Herod the Great. [NOAB] [CAB] Jesus’ prediction of its destruction is also found in Mark 14:57-58; 15:29; Matthew 26:61; Luke 19:43-44; John 2:19; Acts 6:14. [NOAB] Jesus stands in the tradition of Old Testament prophets who had predicted this event: see Micah 3:12 and Jeremiah 26:18. However, in that other events mentioned in this passage seem to be meant symbolically, so may this event. [NJBC] Micah 3:12 says: “... Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height”. Jeremiah 26:18 quotes Micah with one variant. Early Christians saw the destruction of the Temple as fulfilling Jesus’ prediction. [NJBC] Note that Jerusalem was completely flattened in the 130s AD. Verse 7: See also 17:20 (where the Pharisees ask this question) and Acts 1:6 (“Lord, is this the time when you will restore the kingdom to Israel?”). [NOAB] Verse 8: In 17:23, Jesus warns: “They will say to you, ‘Look there!’ or ‘Look here!’ Do not go, do not set off in pursuit”. See also John 8:24. [NOAB] Verse 8: “I am he!”: This alludes to the Old Testament revelation formula: see Exodus 3:14 (to Moses); Deuteronomy 32:39; Isaiah 41:4; 43:10. See Mark 13:21-23 and 1 John 2:18 for prediction of false christs/messiahs. Verse 9: “the end will not follow immediately”: For descriptions of the end time, see Daniel 8:17; 9:25; 11:35, 40; 12:4, 9, 13. [JBC] Verse 10: “kingdom against kingdom”: See also Isaiah 19:2; Ezra 5:12; 1QM (Qumran War Scroll) 1:2. Similar language is found in 2 Chronicles 15:6. [NOAB] 1QM 1:2 says: “The sons of Levi, the sons of Judah and the sons of Benjamin, the exiled of the desert, will wage war against them.” [Martinez] Verse 11: “great earthquakes”: Joel 2:10 says that on the day of Yahweh there will be earthquakes and other signs. See also Revelation 6:12. Verses 12-19: See also 10:17-22 (the return of the Seventy). [NOAB] Verse 12: “hand you over”: The Greek verb is paradidomi, a term used later of Jesus’ betrayal. The mention of the sufferings of Jesus’ disciples looks forward to Jesus’ own sufferings. [NJBC] In John 16:2, Jesus foretells: “They will put you out of the synagogues. Indeed, an hour is coming when those who kill you will think that by doing so they are offering worship to God”. [NOAB] Verse 12: “kings and governors”: Pilate and Herod Antipas would be good examples. [NJBC] See also Acts 25:24 (Festus consults Agrippa about Paul). [NOAB] Verse 13: In Philippians 1:12-13, Paul says “I want you to know, beloved, that what has happened to me has actually helped to spread the gospel, so that it has become known throughout the whole imperial guard and to everyone else that my imprisonment is for Christ”. [NOAB] Verse 15: “words and a wisdom”: 12:11-12 ascribes this inspiration to the Holy Spirit; [NOAB] John 16:13-15 enlarges on the same thought. Verse 16: “You will be betrayed even by parents and brothers ...”: The idea of the end-times as a time of personal divisions was commonplace in Jewish apocalyptic writings: see 2 Esdras 5:9; 6:24; Jubilees 23:19; 2 Baruch 70:3. [NJBC] See 12:52-53: there Jesus gives a similar prediction. [NOAB] Verse 17: In John 15:18-21, Jesus says: “... they will do all these things to you [i.e. hate you and persecute you] on account of my name, because they do not know him who sent me. [NOAB] Verse 18: Jesus says, in 12:7: “even the hairs of your head are all counted”. [NOAB] Verse 19: “gain your souls”: In Matthew 10:22, Jesus says “the one who endures to the end will be saved”. See also Revelation 2:7. [NOAB] Verses 20-22: See also 19:41-44; 23:28-31; 17:31. [NOAB] Verses 20-21: The destruction of the city is predicted in Daniel 9:27; 12:11; 1 Maccabees 1:57. [JBC] Verses 20,25: “surrounded by armies ... signs in the sun, ...”: See also Zephaniah 1:15. The “armies” are Roman legions. [NOAB] Verse 22: “vengeance”: This is God’s vengeance. It is the same vengeance that produces the vindication of God’s faithfulness at the expense of an unfaithful people. It also produces the vindication of the people called in God’s name in the presence of the Gentiles. For an example of the theological pattern involved here, see Deuteronomy 32:20, 35, 36, 39. [NJBC] Verse 23: See also John 15:18-21. [NOAB] Verse 24: See also Isaiah 63:18; Daniel 8:13; Revelation 11:2. [NOAB] Verse 24: “until the times of the Gentiles are fulfilled”: In Matthew 20:16, Jesus says: “‘the last will be first, and the first will be last’”. See also Romans 11:25. [NOAB] We can only guess at what is meant here. One possibility is: the spiritual opportunity God had previously given to Jews is now extended to non-Jews. See also Mark 13:10. Verses 25-26: Images of cosmic signs, and of the Son of Man are found in the Old Testament, but here they are brought together, with the second coming of Jesus, “the Son of Man”, as the key event. His glorious arrival will be the final proof of God’s victory over the forces of evil. The Old Testament texts echoed are Isaiah 13:10; 34:4; Jeremiah 4:23-26; Ezekiel 32:7; Amos 8:9; Joel 2:10, 31; 3:15; Haggai 2:6, 21, but in no instance does such an image precede the coming of the Son of Man. The list of portents is a way of saying that all creation will signal his coming. [NJBC] See also 2 Esdras 7:39 and Revelation 6:12-13. [NOAB] Verse 25: Darkness day and night was considered a sign of the coming of divine judgement: see Isaiah 13:10. [JBC] Verse 25: “roaring of the sea”: See the Septuagint translation of Psalm 64:8. [BlkLk] Verse 26: “faint from fear”: See also Deuteronomy 28:28 and 2 Baruch 72:2. [BlkLk] Verses 26,29: “the powers of the heavens will be shaken. ... the fig tree”: See also Revelation 6:13. The fig tree is a symbol of life out of death. Verse 27: “they will see ‘the Son of Man coming ...’”: Daniel 7:13 says “As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him.” An NRSV footnote says that “human being” is son of man in the Aramaic original. See also Mark 8:38; Matthew 10:23; 1 Thessalonians 4:13-18. [NOAB] Whether Jesus spoke of himself as “the Son of Man” is debated, but see Mark 14:61-62. [NJBC] See also Micah 1:3ff. Verse 28: “redemption”: The Greek word is apolytrosis. It is also used in 2:38; Ephesians 1:7, 14; 4:30; Romans 3:24; 8:23; 1 Corinthians 1:30; Colossians 1:14. Apolytrosis literally means buying back, but it is rooted in the Old Testament idea of redemption, God’s powerful act of freeing his chosen people in need. [JBC] Verse 29: “fig tree”: Joel 2:22 uses the image of fig tree’s blossoming to signify divine blessing. No tree looks as dead as a fig tree in the Palestinian winter. [JBC] Verse 32: The delay of Christ’s second coming troubled early Christians, because:: • Matthew 10:23 says that the Son of Man will come before the Twelve have finished their initial preaching. • From Mark 9:1; 13:30, we gather that at least some of Jesus’ contemporaries should have lived to see Christ’s second coming. • John 21:20-23 (part of the appendix to the gospel) awkwardly tries to account for the fact that, contrary to expectation, the “beloved disciple” did die before Christ’s coming. As time progressed, many Christians died and people doubted whether the resurrection of the dead would really happen: see 1 Corinthians 15:12-19. Paul explained that Christ was the “first fruits” of the resurrection and at his second coming the dead would be made alive: see 1 Corinthians 15:20-23 and 1 Thessalonians 3:13. 2 Peter proposes several reasons for the apparent delay (see 3:3-9), but insists that the Day of the Lord may still come at any time: see 3:10. See also Ezekiel 12:21-28. The writer of Revelation likewise believed and promised that Jesus would come “soon”: see, for example, 1:1, 3; 22:6-7, 10, 20. No New Testament passage refers to Jesus’ second coming as such. In John 14:3, Jesus says he will come again, and the writer of Hebrews (9:28) says that Christ will appear a second time. Usually, however, the reference is simply to the coming of the Son of Man or Christ as Lord which, like the coming of the Kingdom of God, the Day of Judgement, and the resurrection of the dead, was expected in the not too far distant future, at the end of the present era. Verse 32: “all things”: i.e. the whole process of salvation history. Verse 33: See also 16:17. Jesus, to meet a violent death in Jerusalem, utters words of eternal significance. Verses 34-36: For parallels to these exhortations, see 8:11-15 (the explanation of the Parable of the Sower); 11:5-8; 12:22-31, 45; 18:1-8 (the Parable of the Widow and the Unjust Judge). [NJBC] The terminology is so akin to Paul’s that perhaps Luke is using a fragment from some lost epistle written by Paul or one of his disciples: for v. 34, see 1 Thessalonians 5:1-3; for v. 34a, see 1 Thessalonians 5:7; for v. 36, see 1 Thessalonians 5:8-10, 18. Even the rare Greek word agrypneo appears here and in 1 Thessalonians. Verse 34: See also Mark 4:19. [NOAB] Verse 36: See also Matthew 7:21-23; Mark 13:33 (“‘Beware, keep alert; for you do not know when the time will come’”); 2 Corinthians 5:10 (“... all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil”). [NOAB]

25 James Otis Sargent Huntington, Priest and Monk, 1935 a priest of the Episcopal Church, was the founder of the Order of the Holy Cross, an Anglican Benedictine monastic order for men 26 Isaac Watts, Hymnwriter, 1748 27 28 Kamehameha and Emma, King and Queen of Hawaii, 1864, 1885 29 30 Saint Andrew the Apostle is a Christian Apostle and the brother of Saint Peter. December 1 Nicholas Ferrar, Deacon, 1637 2 Channing Moore Williams, Missionary Bishop in China and Japan, 1910 was an Episcopalian missionary to China and Japan and later bishop OLD TESTAMENT 2 Samuel 23: 1 - 7 (RCL) 2Sam 23:1 (NRSV) Now these are the last words of David The oracle of David, son of Jesse, the oracle of the man whom God exalted, the anointed of the God of Jacob, the favorite of the Strong One of Israel 2 The spirit of the LORD speaks through me, his word is upon my tongue. 3 The God of Israel has spoken, the Rock of Israel has said to me One who rules over people justly, ruling in the fear of God, 4 is like the light of morning, like the sun rising on a cloudless morning, gleaming from the rain on the grassy land. 5 Is not my house like this with God? For he has made with me an everlasting covenant, ordered in all things and secure. Will he not cause to prosper all my help and my desire? 6 But the godless are all like thorns that are thrown away; for they cannot be picked up with the hand; 7 to touch them one uses an iron bar or the shaft of a spear. And they are entirely consumed in fire on the spot. Daniel 7: 13 - 14 (Roman Catholic) Daniel 7: 9 - 10, 13 - 14 (C of E, alt. for RCL) Dani 7:9 (NRSV) As I watched, thrones were set in place, and an Ancient One took his throne, his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels were burning fire. 10 A stream of fire issued and flowed out from his presence. A thousand thousands served him, and ten thousand times ten thousand stood attending him. The court sat in judgment, and the books were opened. 13 As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him. 14 To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed. PSALM 132: 1 - 12 (13 - 18) (RCL) Psal 132:1 (NRSV) O LORD, remember in David's favor all the hardships he endured; 2 how he swore to the LORD and vowed to the Mighty One of Jacob, 3 "I will not enter my house or get into my bed; 4 I will not give sleep to my eyes or slumber to my eyelids, 5 until I find a place for the LORD, a dwelling place for the Mighty One of Jacob." 6 We heard of it in Eph'rathah; we found it in the fields of Ja'ar. 7 "Let us go to his dwelling place; let us worship at his footstool." 8 Rise up, O LORD, and go to your resting place, you and the ark of your might. 9 Let your priests be clothed with righteousness, and let your faithful shout for joy. 10 For your servant David's sake do not turn away the face of your anointed one. 11 The LORD swore to David a sure oath from which he will not turn back "One of the sons of your body I will set on your throne. 12 If your sons keep my covenant and my decrees that I shall teach them, their sons also, forevermore, shall sit on your throne." 13 For the LORD has chosen Zion; he has desired it for his habitation 14 "This is my resting place forever; here I will reside, for I have desired it. 15 I will abundantly bless its provisions; I will satisfy its poor with bread. 16 Its priests I will clothe with salvation, and its faithful will shout for joy. 17 There I will cause a horn to sprout up for David; I have prepared a lamp for my anointed one. 18 His enemies I will clothe with disgrace, but on him, his crown will gleam." Verse numbering in your Psalter may differ from the above. 132 Memento, Domine (ECUSA BCP) 1 LORD, remember David, * and all the hardships he endured; 2 How he swore an oath to the LORD * and vowed a vow to the Mighty One of Jacob: 3 “I will not come under the roof of my house, * nor climb up into my bed; 4 I will not allow my eyes to sleep, * nor let my eyelids slumber; 5 Until I find a place for the LORD, * a dwelling for the Mighty One of Jacob.” 6 “The ark! We heard it was in Ephratah; * we found it in the fields of Jearim. 7 Let us go to God's dwelling place; * let us fall upon our knees before his footstool.” 8 Arise, O LORD, into your resting-place, * you and the ark of your strength. 9 Let your priests be clothed with righteousness; * let your faithful people sing with joy. 10 For your servant David’s sake, * do not turn away the face of your Anointed. 11 The LORD has sworn an oath to David; * in truth, he will not break it: 12 “A son, the fruit of your body * will I set upon your throne. 13 If your children keep my covenant and my testimonies that I shall teach them, * their children will sit upon your throne for evermore.” 14 For the LORD has chosen Zion; * he has desired her for his habitation: 15 “This shall be my resting-place for ever; * here will I dwell, for I delight in her. 16 I will surely bless her provisions, * and satisfy her poor with bread. 17 I will clothe her priests with salvation, * and her faithful people will rejoice and sing. 18 There will I make the horn of David flourish; * I have prepared a lamp for my Anointed. 19 As for his enemies, I will clothe them with shame; * but as for him, his crown will shine." Psalm 93 (C of E, alt. for RCL) Psalm 93: 1, 2, 5 (Roman Catholic) Psal 93:1 (NRSV) The LORD is king, he is robed in majesty; the LORD is robed, he is girded with strength. He has established the world; it shall never be moved; 2 your throne is established from of old; you are from everlasting. 3 The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their roaring. 4 More majestic than the thunders of mighty waters, more majestic than the waves of the sea, majestic on high is the LORD! 5 Your decrees are very sure; holiness befits your house, O LORD, forevermore. 93 Dominus regnavit (ECUSA BCP) 1 The Lord is King; he has put on splendid apparel; * the Lord has put on his apparel and girded himself with strength. 2 He has made the whole world so sure * that it cannot be moved; 3 Ever since the world began, your throne has been established; * you are from everlasting. 4 The waters have lifted up, O Lord, the waters have lifted up their voice; * the waters have lifted up their pounding waves. 5 Mightier than the sound of many waters, mightier than the breakers of the sea, * mightier is the Lord who dwells on high. 6 Your testimonies are very sure, * and holiness adorns your house, O Lord, for ever and for evermore. NEW TESTAMENT Revelation 1: 4b - 8 (RCL, C of E) Revelation 1: 5 - 8 (Roman Catholic) Reve 1:4 (NRSV) Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us and freed us from our sins by his blood, 6 and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen. 7 Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be. Amen. 8 "I am the Alpha and the Omega," says the Lord God, who is and who was and who is to come, the Almighty. h/t Montreal Anglican John begins and ends this book as a letter. Literally, it is “to the seven churches that are in Asia” (v. 4a), Asia being a Roman province in western Asia Minor, but “seven” symbolizes totality, so John may speak to all churches in the province, or to all everywhere. The salutation combines both Greek (“grace”) and Hebrew (“peace”) forms, and is from God, here described as being throughout time, meaning eternal. The salutation is also from “the seven spirits”: this may mean the Spirit of God (in Isaiah 11:2, the Spirt operates in seven ways) or the seven angels (Michael, Raphael, etc) closest to God (“before his throne”, v. 4) in contemporary Jewish thinking. Further, it is “from Jesus Christ” (v. 5), who is: • “the faithful witness”: he revealed the Father perfectly in his earthly life, and crowned this by the sacrifice of his life; • “firstborn of the dead”: in his resurrection, he inaugurated a new era; and • “ruler ...”: being now exalted, he has power over all creation. Vv. 5b-6 praise God: • Christ loves us continually and, by his death, he has freed us from sins; and • he has marked us as God’s, and has made us all “priests”, mediators between God and the rest of humanity. “Amen”, a Hebrew word, means It is sure and trustworthy! or so be it!: it is both valid and binding. (In 3:14, Christ is called “the Amen”.) V. 7 combines two Old Testament prophetic sayings to predict the return of Christ at the end of the age. Those who put him to death and all unbelievers “will wail” for showing hostility to Christ and his Church: they will be condemned when Jesus comes us as judge. V. 8 tells us that, from A to Z, God is sovereign over all events of human history; his power is supreme (“Almighty”). GOSPEL John 18: 33 - 37 (all) John 18:33 (NRSV) Then Pilate entered the headquarters again, summoned Jesus, and asked him, "Are you the King of the Jews?" 34 Jesus answered, "Do you ask this on your own, or did others tell you about me?" 35 Pilate replied, "I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?" 36 Jesus answered, "My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here." 37 Pilate asked him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice." Note the Roman Catholic lectionary omits the first part of v. 33. This is part of John’s account of Jesus’ trial before Pilate. Pilate has met with those Jews seeking his death outside his “headquarters”, the praetorium. He has asked: what charge, valid in Roman law, do you have to bring against him? (v. 29). V. 30 shows that they have none to propose. Pilate refuses to get involved by telling them to try him under Jewish law. They then make it obvious that they seek Jesus’ death. Now Pilate goes inside the praetorium and asks Jesus: are you the leader of a revolutionary movement? In return, Jesus asks him: Is this question your idea, based on what you have heard, or did others put you up to it? Pilate shows his scorn for Jews; the religious authorities seek your death, but what grounds are there for killing you? In v. 36, Jesus begins to explain the nature of his kingship. Were he a rebel leader, his followers “would be fighting to keep me from being handed over” to the religious authorities, but he is no threat to Pilate’s authority. Pilate picks up on Jesus words “my kingdom”. Jesus is king of “truth” (v. 37); his subjects are those who belong to the truth. He was “born” and “came into the world” to establish the kingdom of God, the ultimate truth.

. • 18 Hilda, Abbess of Whitby, 680 • 19 Elizabeth, Princess of Hungary, 1231 was married at the age of 14, and widowed at 20. She then became one of the first members of the newly founded Third Order of St. Francis, relinquished her wealth to the poor, and built hospitals, where she herself served the sick • 20 Edmund, King of East Anglia, 870 • 21 William Byrd, 1623, John Merbecke, 1585, and Thomas Tallis, 1585, Musicians was an English composer who occupies a primary place in anthologies of English church music, and is considered one of England's greatest early composers. • 22 Clive Staples Lewis, Apologist and Spiritual Writer, 1963 is known for both his fictional work, especially The Screwtape Letters, The Chronicles of Narnia, and The Space Trilogy and his non-fiction, such as Mere Christianity, Miracles, and The Problem of Pain. • 23 Clement, Bishop of Rome, c. 100 • 24 • 25 James Otis Sargent Huntington, Priest and Monk, 1935 OLD TESTAMENT 1 Samuel 1: 4 - 20 (RCL) 1Sam 1:4 (NRSV) On the day when Elka'nah sacrificed, he would give portions to his wife Penin'nah and to all her sons and daughters; 5 but to Hannah he gave a double portion, because he loved her, though the LORD had closed her womb. 6 Her rival used to provoke her severely, to irritate her, because the LORD had closed her womb. 7 So it went on year by year; as often as she went up to the house of the LORD, she used to provoke her. Therefore Hannah wept and would not eat. 8 Her husband Elka'nah said to her, "Hannah, why do you weep? Why do you not eat? Why is your heart sad? Am I not more to you than ten sons?" 9 After they had eaten and drunk at Shi'loh, Hannah rose and presented herself before the LORD. Now E'li the priest was sitting on the seat beside the doorpost of the temple of the LORD. 10 She was deeply distressed and prayed to the LORD, and wept bitterly. 11 She made this vow "O LORD of hosts, if only you will look on the misery of your servant, and remember me, and not forget your servant, but will give to your servant a male child, then I will set him before you as a nazirite until the day of his death. He shall drink neither wine nor intoxicants, and no razor shall touch his head." 12 As she continued praying before the LORD, E'li observed her mouth. 13 Hannah was praying silently; only her lips moved, but her voice was not heard; therefore E'li thought she was drunk. 14 So E'li said to her, "How long will you make a drunken spectacle of yourself? Put away your wine." 15 But Hannah answered, "No, my lord, I am a woman deeply troubled; I have drunk neither wine nor strong drink, but I have been pouring out my soul before the LORD. 16 Do not regard your servant as a worthless woman, for I have been speaking out of my great anxiety and vexation all this time." 17 Then E'li answered, "Go in peace; the God of Israel grant the petition you have made to him." 18 And she said, "Let your servant find favor in your sight." Then the woman went to her quarters, ate and drank with her husband, and her countenance was sad no longer. 19 They rose early in the morning and worshiped before the LORD; then they went back to their house at Ra'mah. Elka'nah knew his wife Hannah, and the LORD remembered her. 20 In due time Hannah conceived and bore a son. She named him Samuel, for she said, "I have asked him of the LORD." Daniel 12: 1 - 3 (Roman Catholic, C of E, alt. for RCL) Dani 12:1 (NRSV) "At that time Michael, the great prince, the protector of your people, shall arise. There shall be a time of anguish, such as has never occurred since nations first came into existence. But at that time your people shall be delivered, everyone who is found written in the book. 2 Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. 3 Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars forever and ever. PSALM (or CANTICLE in this case) 1 Samuel 2: 1 - 10 (RCL) 1Sam 2:1 (NRSV) Hannah prayed and said, "My heart exults in the LORD; my strength is exalted in my God. My mouth derides my enemies, because I rejoice in my victory. 2 "There is no Holy One like the LORD, no one besides you; there is no Rock like our God. 3 Talk no more so very proudly, let not arrogance come from your mouth; for the LORD is a God of knowledge, and by him actions are weighed. 4 The bows of the mighty are broken, but the feeble gird on strength. 5 Those who were full have hired themselves out for bread, but those who were hungry are fat with spoil. The barren has borne seven, but she who has many children is forlorn. 6 The LORD kills and brings to life; he brings down to She'ol and raises up. 7 The LORD makes poor and makes rich; he brings low, he also exalts. 8 He raises up the poor from the dust; he lifts the needy from the ash heap, to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the LORD's, and on them he has set the world. 9 "He will guard the feet of his faithful ones, but the wicked shall be cut off in darkness; for not by might does one prevail. 10 The LORD! His adversaries shall be shattered; the Most High will thunder in heaven. The LORD will judge the ends of the earth; he will give strength to his king, and exalt the power of his anointed." Psalm 16 (C of E, alt. for RCL) Psalm 16: 5, 8 - 11 (Roman Catholic) Psal 16:1 (NRSV) Protect me, O God, for in you I take refuge. 2 I say to the LORD, "You are my Lord; I have no good apart from you." 3 As for the holy ones in the land, they are the noble, in whom is all my delight. 4 Those who choose another god multiply their sorrows; their drink offerings of blood I will not pour out or take their names upon my lips. 5 The LORD is my chosen portion and my cup; you hold my lot. 6 The boundary lines have fallen for me in pleasant places; I have a goodly heritage. 7 I bless the LORD who gives me counsel; in the night also my heart instructs me. 8 I keep the LORD always before me; because he is at my right hand, I shall not be moved. 9 Therefore my heart is glad, and my soul rejoices; my body also rests secure. 10 For you do not give me up to She'ol, or let your faithful one see the Pit. 11 You show me the path of life. In your presence there is fullness of joy; in your right hand are pleasures forevermore. 16 Conserva me, Domine (ECUSA BCP) 1 Protect me, O God, for I take refuge in you; * I have said to the Lord, "You are my Lord, my good above all other." 2 All my delight is upon the godly that are in the land, * upon those who are noble among the people. 3 But those who run after other gods * shall have their troubles multiplied. 4 Their libations of blood I will not offer, * nor take the names of their gods upon my lips. 5 O Lord, you are my portion and my cup; * it is you who uphold my lot. 6 My boundaries enclose a pleasant land; * indeed, I have a goodly heritage. 7 I will bless the LORD who gives me counsel; * my heart teaches me, night after night. 8 I have set the Lord always before me; * because he is at my right hand I shall not fall. 9 My heart, therefore, is glad, and my spirit rejoices; * my body also shall rest in hope. 10 For you will not abandon me to the grave, * nor let your holy one see the Pit. 11 You will show me the path of life; * in your presence there is fullness of joy, and in your right hand are pleasures for evermore. NEW TESTAMENT Hebrews 10: 11 - 14 (15 - 18) 19 - 25 (RCL, C of E) Hebrews 10: 11 - 14, 18 (Roman Catholic) Hebr 10:11 (NRSV) And every priest stands day after day at his service, offering again and again the same sacrifices that can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, "he sat down at the right hand of God," 13 and since then has been waiting "until his enemies would be made a footstool for his feet." 14 For by a single offering he has perfected for all time those who are sanctified. 15 And the Holy Spirit also testifies to us, for after saying, 16 "This is the covenant that I will make with them after those days, says the Lord I will put my laws in their hearts, and I will write them on their minds," 17 he also adds, "I will remember their sins and their lawless deeds no more." 18 Where there is forgiveness of these, there is no longer any offering for sin. 19 Therefore, my friends, since we have confidence to enter the sanctuary by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain (that is, through his flesh), 21 and since we have a great priest over the house of God, 22 let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful. 24 And let us consider how to provoke one another to love and good deeds, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching. h/t Montreal Anglican The author has told us how much greater is Christ’s sacrifice of himself than the annual sacrifices of the high priest on the Day of Atonement. Now he says that what any priest offered daily in sacrificial ritual for the forgiveness of sins was worthless, unlike Christ’s “single sacrifice” (v. 12): after Jesus died and rose, he became king. (Kings “sat down”, but priests stood.) Since that time, he has been awaiting the final defeat of his “enemies” (v. 13). (The author does not say who they are.) For by offering himself on the cross he has “perfected” (v. 14), completed, the removal of sin from those whom God has “sanctified”, made holy, set apart for his service. (Elsewhere salvation will be completed when Christ comes again.) The writings of the Old Testament, divinely inspired through the “Holy Spirit” (v. 15), foretold this: Jeremiah wrote that there will be a new covenant, one in which God’s ways will be written in peoples’ very being (v. 16), and where God will, in effect, clean off the sin slate (v. 17). We have a new covenant (v. 18), a new deal with God. Vv. 19ff tell of the consequences of the new covenant: since Christ’s sacrifice allows us to enter into God’s presence (“sanctuary”, v. 19) boldly, now that there is no longer a barrier (“curtain”, v. 20) between the faithful and God, and since Christ is “a great [high] priest” (v. 21) who has sacrificed for the Church (“house of God” ), we have three privileges/duties: we can and must • approach God in faith with clear consciences (v. 22); • “hold fast” (v. 23) to our statement of faith (made at baptism), reciprocating God’s fidelity to us, and • stimulate the expression of “love and good deeds” (v. 24) in others. These duties must be performed in the context of the liturgical community, especially since “the Day” (v. 25, Christ’s second coming), is approaching. Verse 1: “shadow”: The sense here is foreshadow, rather than the Platonic heavenly-earthly contrast in 8:5 (“a sanctuary that is a sketch and shadow of the heavenly one”). The “good things to come” will come through Christ. Colossians 2:17 says: “These [dietary laws, Jewish feasts, etc.] are only a shadow of what is to come, but the substance belongs to Christ”. The annual sacrifices on the Day of Atonement were not able to remove sin; they simply foreshadowed the sacrifice of Jesus. [NJBC] Verse 2: The author’s argument is weak: even though past sins were taken away, there were still the sins committed since a year ago. But it is merely an overstatement of what the author’s faith assures him to be true. [NJBC] Verses 3-4: The Day of Atonement rituals reminded worshippers of their sins, but did not erase them. This statement of the inefficacy of the annual sacrifices contradicts the belief expressed in Jubilees 5:17-18. But is not clear whether it is God or the worshipper who remembers the sins. That it is God who remembers is suggested by 8:12; there God says “‘I will remember their sins no more’”; however, the author would then be saying that the sacrifices served only to remind God of sin (and thus call forth punishment on the offerer). [NJBC] Verses 5-7: The quotation is Psalm 40:6-7. The text roughly follows the Septuagint translation. In Psalms, “me” is the psalmist (or possibly Israel in exile); here “me” is Christ at his incarnation. The psalm speaks of ritual being inferior to obedience, rather than repudiation of sacrifice (as here). The majority of manuscripts of the Septuagint have for v. 6b: a body you prepared for me rather than “you have given me an open ear” (which is from the Masoretic text). The Septuagint translation is particularly applicable to Jesus, whose obedience was expressed by his willingness to give his body, himself. [NJBC] Verse 8: “ sacrifices and offerings and burnt offerings and sin offerings”: These terms are probably meant to cover the four main types of sacrifice: respectively peace offerings, cereal offerings, holocausts, and sin offerings (including guilt offerings). [NJBC] Verse 9: “the first”: i.e. the sacrifices prescribed in “the law” (v. 8). [NJBC] Verse 9: “the second”: i.e. the self-offering of Jesus. [NJBC] Verse 10: “God’s will”, carried out by Christ, is his offering of his body, which God “prepared” (v. 5) for him. [NJBC] Verse 11: “every priest stands day after day”: This indicates that the author has switched from considering the high priest’s sacrifice to that of every priest in the Old Testament. [NJBC] Verses 12-13: The quotation is Psalm 110:1, a verse also quoted in 1:3; 8:1; 12:2. [NJBC] Verse 13: “wait ...”: Thus the author explains the period of time between Christ’s enthronement and his second coming. [NJBC] Verse 13: “enemies”: The author does not tell us who they are, unlike Paul in 1 Corinthians 15:24-26: “ after he has destroyed every ruler and every authority and power” and “death”. [NJBC] Verse 14: “sanctified”: Through the cleansing of the consciences that they may worship the living God (9:14), Jesus has given his followers access to the Father; they share in his priestly consecration. [NJBC] The priesthood of all believers is in view. Verses 16-17: The quotation is Jeremiah 31:33-34. These verses are also quoted in 8:8-12. [NJBC] Verse 19: “confidence to enter the sanctuary”: In 3:6, the author writes: “we are his [Christ’s] house if we hold firm the confidence and the pride that belong to hope”. See also 4:16; 6:19-20. [NJBC] Verse 20: “opened”: The Greek word, enkainizo, can also mean inaugurate or dedicate. It is translated as inaugurate in 9:18. Verse 20: As the “curtain” before the Holy of Holies was an obstacle to entering it, so too was Christ’s “flesh” (Greek: sarx). Perhaps the author is thinking of the rending of the Temple veil at the death of Jesus: see Mark 15:38. [NJBC] Verses 22-24: “faith ... hope ... love”: The triad may be intended. [NJBC] Verse 22: “sprinkled clean”: A metaphor for the purifying power of Christ (see 9:13). Jewish ritual sprinkling only produced external purity, but those washed with the blood of Christ are cleansed in their consciences. [NJBC] Verse 22: “washed with pure water”: Probably a reference to baptism. See also 1 Corinthians 6:11 and Titus 3:5. [NJBC] Verse 25: While reticence to gather for worship may have been for fear of persecution, it is more likely that it was due to lack of enthusiasm for the faith, bordering on apostasy: part of the reason Hebrews was written. [NJBC] Verse 25: “the Day”: of Christ’s second coming. See also Acts 1:10-11 (the Ascension); Philippians 2:16; Romans 13:12; 1 Corinthians 3:13. [NJBC] Verses 26-31: These verses tell of the fate of the person who willfully sins. He has a “fearful prospect of judgement”: if you know about Christ and willfully reject him, you will be punished by God! Verse 26: “willfully ... sin”: The sin is that of turning away from Christ, as v. 29 shows. [NJBC] Verse 28: Idolatry is probably the violation of the Law. Deuteronomy 17:2-7 prescribes the death penalty for this sin if confirmed by “two or three witnesses”. [NJBC] GOSPEL Mark 13: 1 - 8 (RCL, C of E) Mark 13:1 (NRSV) As he came out of the temple, one of his disciples said to him, "Look, Teacher, what large stones and what large buildings!" 2 Then Jesus asked him, "Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down." 3 When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, 4 "Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?" 5 Then Jesus began to say to them, "Beware that no one leads you astray. 6 Many will come in my name and say, "I am he!' and they will lead many astray. 7 When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. 8 For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs. Jesus has indicated to his disciples that the poor widow who gave all that she has is a good example of discipleship. We are nearing the end of his instructions to them. In vv. 1-2, Jesus predicts the destruction of the Temple, as the prophets Micah and Jeremiah had done earlier. (His words were later used against him.) Did he mean it literally or figuratively? We don’t know. (Both the Temple and the religious system were destroyed in 70 AD.) Then he and his first four disciples visit the Mount of Olives – a place mentioned in Zechariah 14:4 as being connected with events at the end of the era. They ask him: when will the Temple (“this”, v. 4) be destroyed? How will we know that the end of the era is near? Jesus gives them three indicators: • false claimants to being God’s agent of renewal will appear, claiming “I am he!” (v. 6); • international political conflicts (v. 8a) will occur, as will • natural disasters. There will be other signs too (vv. 14-25). The figure of a woman in labour (“birthpangs”, v. 8) is also used in Jeremiah, Hosea and Micah. The parallels are Matthew 24:1-8 and Luke 21:5-11. [NOAB] Verse 1: The impression is given that this is the first time that the disciples have seen the Temple. This fits with Mark’s chronology of Jesus’ earthly life, in which he visits Jerusalem only once. [NJBC] Verse 1: “large stones”: The second Temple was begun after the return from exile (c. 520 BC), and was modest. Herod the Great began construction of the third Temple in 20 BC; it was finished in 63 AD, and destroyed by the Romans in 70 AD at the end of the Jewish revolt. It was still under construction in Jesus’ day. The stones were some 11 m (35 feet) long by 5.5 m (18 feet) wide x 3.6 m (12 feet) high. The destruction of the Temple had already been foretold in Micah 3:12 and Jeremiah 26:18. [NOAB] [CAB] Jesus’ prediction of its destruction is also found in 14:57-58; 15:29; Matthew 26:61; Luke 19:43-44; John 2:19; Acts 6:14. [NOAB] Jesus stands in the tradition of Old Testament prophets who had predicted this event: see Micah 3:12 and Jeremiah 26:18. However, in that other events mentioned in this passage seem to be meant symbolically, so may this event. [NJBC] Micah 3:12 says: “... Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height”. Jeremiah 26:18 quotes Micah with one variant. Early Christians saw the destruction of the Temple as fulfilling Jesus’ prediction. [NJBC] Note that Jerusalem was completely flattened in the 130s AD. Verse 2: Jesus indulges in (Jewish) hyperbole. Jesus’ statement is the basis for the accusations in 14:58 and 15:29. Early Christians saw Jesus as predicting the physical destruction of the Temple. [JBC] Verses 3-37: On the end of the era. These verses are known as the little apocalypse. Verse 3: “on the Mount of Olives”: The Mount of Olives is to the east of Jerusalem, across the Kidron valley. It is spoken of in eschatological terms in Zechariah 14:4. Zechariah 14:1-6 says: “See, a day is coming for the LORD, when the plunder taken from you will be divided in your midst. For I will gather all the nations against Jerusalem to battle, and the city shall be taken and the houses looted and the women raped; half the city shall go into exile, but the rest of the people shall not be cut off from the city. Then the LORD will go forth and fight against those nations as when he fights on a day of battle. On that day his feet shall stand on the Mount of Olives, which lies before Jerusalem on the east; and the Mount of Olives shall be split in two from east to west by a very wide valley; so that one half of the Mount shall withdraw northward, and the other half southward. And you shall flee by the valley of the LORD's mountain, for the valley between the mountains shall reach to Azal; and you shall flee 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.” In 11:1, Mark points out that “Bethphage and Bethany” were “near the Mount of Olives”. From there Jesus sends two of his disciples to find the colt on which he is to enter Jerusalem. Verse 3: “Peter, James, John, and Andrew”: These were the first disciples Jesus called (1:16, 19). Peter, James and John were the inner circle, and were present at the Transfiguration (9:2) and in the Garden of Gethsemane (14:33). [JBC] Verse 4: In Luke 17:20, Jesus says: “‘The kingdom of God is not coming with things that can be observed; nor will they say, ‘Look, here it is!’ or ‘There it is!’ For, in fact, the kingdom of God is among you’”. [NOAB] Verses 5-14: To NOAB, the audience was wider than the first four disciples, named in v. 13. Verse 6: In John 8:24, Jesus tells some Jews “‘I told you that you would die in your sins, for you will die in your sins unless you believe that I am he’”. 1 John 2:18 warns: “As you have heard that antichrist is coming, so now many antichrists have come”. [NOAB] Verse 6: “will come in my name”: More than Jewish messianic pretenders (e.g. “Theudas” and “Judas the Galilean”, in Acts 5:36-37) seem to be in view here, for they will come in Christ’s name. See also vv. 21-23. [NJBC] Verse 6: “I am he!”: This phrase must allude to the Old Testament revelation formula applied to Yahweh, thus contributing the implicit christological message of the text. (In Exodus 3:14, God tells Moses “‘I AM WHO I AM’”; in Deuteronomy 32:39 he says “See now that I, even I, am he; there is no god beside me.” and in Isaiah 41:4, “I, the LORD, am first, and will be with the last”). [NJBC] Verse 7: “the end is still to come”: For descriptions of the end time, see Daniel 8:17; 9:25; 11:35, 40; 12:4, 9, 13. [JBC] See also 2 Esdras. Verse 8: “kingdom against kingdom”: See also Isaiah 19:2; Ezra 5:12; 1QM (Qumran War Scroll) 1:2. 1QM 1:2 says: “The sons of Levi, the sons of Judah and the sons of Benjamin, the exiled of the desert, will wage war against them.” [Martinez] Verse 8: “birthpangs”: At the beginning of Jesus’ public ministry, he said that the new era “has come near” (1:15 and Matthew 4:17); however, per v. 10, it will arrive only after a time of witness to his message. [NOAB] As pain precedes (and portends) birth of a child, so suffering will precede the arrival of the new era. The figure of a woman in labour is often used to describe the prelude to the Day of Judgement or the messianic era. See also Isaiah 13:8; 26:17; Jeremiah 6:24; Hosea 13:13; Micah 4:9-10; 1QH (Qumran Hymns) 11:6-10. 1QH 11:6-10 (Vermes: 3:6-10) says: Now, my soul ... they have counted me, and have put the soul like a boat in the depths of the sea, like a besieged city positioned opposite its enemies. I was in distress like a woman giving birth the first time when her birth-pangs come on her and a pain racks her womb to begin in the crucible of the pregnant woman. Since sons reach the frontiers of death she gives birth to a male, and there emerges from the pains of Sheol, from the crucible of the pregnant woman a splendid counsellor of strength, and the man is freed from the womb. [Martinez] It is recommended that vv. 24-27 be read with vv. 3-8; together they give perspective beyond Jerusalem and the contemporary generation. Verses 9-13: See also Matthew 10:17-22. [NOAB] Verse 9: “hand you over”: The Greek verb is paradidomi, a term used later of Jesus’ betrayal. The mention of the sufferings of Jesus’ disciples looks forward to Jesus’ own sufferings. [NJBC] Verse 9: “councils”: The Greek word, synedria, refers to local Jewish courts empowered to punish Jewish offenders. In 2 Corinthians 11:24, Paul tells of receiving lashes “from the Jews”. [NJBC] Verse 9: “governors and kings”: Pilate and Herod Antipas would be good examples. [NJBC] Verse 10: V. 11 naturally flows from v. 9, so NJBC’s observation that the vocabulary is typical of Mark suggests that this verse is an insertion by the author. Further, if Jesus was so explicit about the mission to Gentiles, why was there a debate in the early Church over this mission? See Galatians 2 and Acts 15 (the Council of Jerusalem). Verse 11: Jesus forbids anxious care (“worry”), not thought or preparation. [NJBC] In John 14:26, Jesus says: “‘... the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you”. See also John 16:7-11 and Luke 12:11-12. [NOAB] Verse 12: “Brother will betray brother”: The idea of the end-times as a time of societal breakdown is common in contemporary Jewish apocalyptic writings: see, for example, 2 Esdras 5:9; 6:24; Jubilees 23:19; 2 Baruch 70:3. [NJBC] 2 Esdras 5:9-10 says: “Salt waters shall be found in the sweet, and all friends shall conquer one another; then shall reason hide itself, and wisdom shall withdraw into its chamber, and it shall be sought by many but shall not be found, and unrighteousness and unrestraint shall increase on earth.” Verse 13: In John 15:18-21, Jesus says to the disciples: “‘If the world hates you, be aware that it hated me before it hated you. If you belonged to the world, the world would love you as its own. Because you do not belong to the world, but I have chosen you out of the world – therefore the world hates you. ... If they persecuted me, they will persecute you; if they kept my word, they will keep yours also. But they will do all these things to you on account of my name, because they do not know him who sent me’”. [NOAB] Verse 13: “the one who endures to the end will be saved”: In Mark, the message is one of patient endurance. [NJBC] Verses 14-23: By foretelling the events described in these verses, Jesus prepares his followers for what they will encounter. [NJBC] Verse 14: “the desolating sacrilege”: This would remind Jesus’ hearers of the desecration of the Temple: in 168 BC, Antiochus IV Epiphanes set up a statue of Olympian Zeus in the Temple; indeed, he tried to wipe out Judaism. Jesus’ inclusion of reference to a second such sacrilege leads me to think that the other signs of the end of the era should not be taken literally. Jesus is probably speaking symbolically of the elevation of the Roman emperor to being a god and the destruction of the Temple (and with it, the termination of the Judaic sacrificial system) or of general desertion of God’s ways. Note also that the Roman governor Caligula gave a similar order in 40 AD for a statue of himself as Jupiter to be placed in the Temple. [CAB] See 1 Maccabees 1:59; Daniel 9:27; 11:31; 12:11. Verse 14: “(let the reader understand)”: This comment may refer to the events leading up to the destruction of the Temple or of Caligula’s abortive plan. Perhaps the phrase is a code intended to avoid Roman hostility. [JBC] Verses 14-15: When this happens, the faithful must flee to the countryside immediately. There will be no time to collect one’s belongings. Verse 17: In Luke 23:29, Jesus says: “For the days are surely coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed’”. [NOAB] 2 Esdras 6:21 says: “Children a year old shall speak with their voices, and pregnant women shall give birth to premature children at three and four months, and these shall live and leap about”. [HenMk] Verse 18: The cold and rainy winters in Palestine would make rural tracks almost impassable. There would be no crops then from which the refugees might be fed. [NJBC] Verse 19: “suffering, such as has not been from the beginning of the creation”: So Jesus speaks not of warfare, but of something much more serious. This alludes to Daniel 12:1: “There shall be a time of anguish, such as has never occurred since nations first came into existence.” [NJBC] Verse 20: “if the Lord had not cut short those days”: Daniel 12:7 suggests that God has established a time schedule for the coming of the Kingdom. For the idea of shortening the time, see two contemporary apocalyptic books: 1 Enoch 80:2; 2 Baruch 20:1-2; 83:1, 6. [NJBC] Verse 22: In Matthew 7:15, Jesus warns: “Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves”. See also John 4:48. [NOAB] Verse 23: “I have already told you everything”: NJBC offers I have foretold to you all these things. Verses 24-27: The images of cosmic signs, the Son of Man, and the gathering of the chosen are all found in the Old Testament, but here they are brought together, with the second coming of Jesus, “the Son of Man”, as the key event. His glorious arrival will be the final proof of God’s victory over the forces of evil. The Old Testament texts echoed are Isaiah 13:10; 34:4; Ezekiel 32:7; Amos 8:9; Joel 2:10, 31; 3:15; Haggai 2:6, 21, but in no instance does such an image precede the coming of the Son of Man. The list of portents is a way of saying that all creation will signal his coming. [NJBC] Verse 24: Darkness day and night was considered a sign of the coming of divine judgement: Isaiah 13:10 says: “the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light”. [JBC] Verse 26: “they will see 'the Son of Man coming ...”: Daniel 7:13 says “As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him.” An NRSV footnote says that “human being” is son of man in the Aramaic original. See also 8:38; Matthew 10:23; 1 Thessalonians 4:13-18. [NOAB] To Mark, “the Son of Man” is clearly Jesus, not the human figure in angelic form of Daniel 7:13. Whether Jesus spoke of himself as “the Son of Man” is debated, but see 14:61-62. [NJBC] Verse 27: “he will ... gather his elect from the four winds”: In Zechariah 2:6, Yahweh disperses the chosen. God’s gathering of the chosen is found in Deuteronomy 30:4; Isaiah 11:11, 16; 27:12; Ezekiel 39:27 and elsewhere in the Old Testament and in contemporary Jewish writings. [NJBC] Verse 27: “the four winds”: Winds were thought to originate at the four corners of the earth.