OLD TESTAMENT: Deuteronomy 18: 15 - 20 (all) Deut 18:15 (NRSV) The LORD your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet. 16 This is what you requested of the LORD your God at Ho'reb on the day of the assembly when you said: "If I hear the voice of the LORD my God any more, or ever again see this great fire, I will die." 17 Then the LORD replied to me: "They are right in what they have said. 18 I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command. 19 Anyone who does not heed the words that the prophet shall speak in my name, I myself will hold accountable. 20 But any prophet who speaks in the name of other gods, or who presumes to speak in my name a word that I have not commanded the prophet to speak--that prophet shall die." PSALM 111 (all but Roman Catholic) Psal 111:1 (NRSV) Praise the LORD! I will give thanks to the LORD with my whole heart, in the company of the upright, in the congregation. 2 Great are the works of the LORD, studied by all who delight in them. 3 Full of honor and majesty is his work, and his righteousness endures forever. 4 He has gained renown by his wonderful deeds; the LORD is gracious and merciful. 5 He provides food for those who fear him; he is ever mindful of his covenant. 6 He has shown his people the power of his works, in giving them the heritage of the nations. 7 The works of his hands are faithful and just; all his precepts are trustworthy. 8 They are established forever and ever, to be performed with faithfulness and uprightness. 9 He sent redemption to his people; he has commanded his covenant forever. Holy and awesome is his name. 10 The fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding. His praise endures forever. 111 Confitebor tibi (ECUSA BCP) 1 Hallelujah! I will give thanks to the Lord with my whole heart, * in the assembly of the upright, in the congregation. 2 Great are the deeds of the Lord! * they are studied by all who delight in them. 3 His work is full of majesty and splendor, * and his righteousness endures for ever. 4 He makes his marvelous works to be remembered; * the Lord is gracious and full of compassion. 5 He gives food to those who fear him; * he is ever mindful of his covenant. 6 He has shown his people the power of his works * in giving them the lands of the nations. 7 The works of his hands are faithfulness and justice; * all his commandments are sure. 8 They stand fast for ever and ever, * because they are done in truth and equity. 9 He sent redemption to his people; he commanded his covenant for ever; * holy and awesome is his Name. 10 The fear of the Lord is the beginning of wisdom; * those who act accordingly have a good understanding; his praise endures for ever. Psalm 95: 1 - 2, 6 - 9 (Roman Catholic) Psal 95:1 (NRSV) O come, let us sing to the LORD; let us make a joyful noise to the rock of our salvation! 2 Let us come into his presence with thanksgiving; let us make a joyful noise to him with songs of praise! 6 O come, let us worship and bow down, let us kneel before the LORD, our Maker! 7 For he is our God, and we are the people of his pasture, and the sheep of his hand. O that today you would listen to his voice! 8 Do not harden your hearts, as at Mer'ibah, as on the day at Mas'sah in the wilderness, 9 when your ancestors tested me, and put me to the proof, though they had seen my work. NEW TESTAMENT: 1 Corinthians 8: 1 - 13 (RCL) 1Cor 8:1 (NRSV) Now concerning food sacrificed to idols: we know that "all of us possess knowledge." Knowledge puffs up, but love builds up. 2 Anyone who claims to know something does not yet have the necessary knowledge; 3 but anyone who loves God is known by him. 4 Hence, as to the eating of food offered to idols, we know that "no idol in the world really exists," and that "there is no God but one." 5 Indeed, even though there may be so-called gods in heaven or on earth--as in fact there are many gods and many lords-- 6 yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. 7 It is not everyone, however, who has this knowledge. Since some have become so accustomed to idols until now, they still think of the food they eat as food offered to an idol; and their conscience, being weak, is defiled. 8 "Food will not bring us close to God." We are no worse off if we do not eat, and no better off if we do. 9 But take care that this liberty of yours does not somehow become a stumbling block to the weak. 10 For if others see you, who possess knowledge, eating in the temple of an idol, might they not, since their conscience is weak, be encouraged to the point of eating food sacrificed to idols? 11 So by your knowledge those weak believers for whom Christ died are destroyed. 12 But when you thus sin against members of your family, and wound their conscience when it is weak, you sin against Christ. 13 Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall. h/t Montreal Anglican In 7:1, Paul says: “Now concerning the matters about which you wrote ...” In today’s reading, he continues to answer the Christians at Corinth, with advice. Much of the meat sold in markets was left over from pagan festivals. Some members of the community had scruples about eating such meat, but others considered such scruples to be irrelevant, even to the point of showing contempt towards these “weak believers” (v. 11). Such an attitude seems to have been disrupting the community. Paul is on the side of liberalism, but not at all costs. The quotes are from the strong, those smart people who have thought through the theology. In v. 1, Paul warns against being headstrong with knowledge: knowledge can be dangerous; what really matters is “love”: it builds the community. Real knowledge of God (v. 2), the “necessary knowledge”, is realizing that being known by God, in love, is what really counts. Smart people know that the Greco-Roman gods don’t exist (v. 4), that only God exists, so sacrificing to gods is meaningless, and should not concern us. In speaking about God as the source and destination of all that is, we should not forget Christ’s role as mediator in creation (v. 6). The weak, he says, have not yet matured in their thinking as Christians: they have not yet shed their cultural attachments to idols; they feel that eating sacrificial meat is disloyal to Christ. Then vv. 8-9: in arguing that what one eats is irrelevant, the strong should be careful that their libertarian attitude does not impede the progress of “the weak” towards God. Then v. 10-11: if they see strong people joining in festive meals (often held in temples) where such meat is served, might they be tempted back into idolatry? So in joining in such meals you weaken the faith of fellow Christians: this offends Christ. Finally v. 12: in spite of his liberalism, if eating this meat might cause anyone to falter in the Way of God, he will abstain from all meat The questions Paul answers are found in 7:25 (“Now concerning virgins ...”); 8:1 (“Now concerning food sacrificed to idols ...”); 12:1 (“Now concerning spiritual gifts ...”); 16:1 (“Now concerning the collection for the saints ...”), 12 (“ Now concerning our brother Apollos ...”). [NOAB] Here he tackles problems associated with living in a pagan environment. [NJBC] Comments: the strong and the weak: This terminology comes from Romans 15:1: “We who are strong ought to put up with the failings of the weak, and not to please ourselves”). [NJBC] Verse 1: “love builds up”: Authentic Christian knowledge must be rooted in love. In Philippians 1:9-10, Paul says: “And this is my prayer, that your love may overflow more and more with knowledge and full insight to help you to determine what is best ...” [NJBC] Verses 2-3: The true blessedness consists, not in knowing, but being known by, God, and it is in love that one is thus known. [NOAB] Verse 4: “eating of food offered to idols”: Meat purchased in Greco-Roman cities was nearly always linked in some way with pagan religious practices, such as having been offered to an idol. [CAB] Normally meat was available in the ancient world only after great festivals when the priests sold the surplus of the meat of sacrificial victims that was their share. The problem is also dealt with in Romans 14:1-15:13. [NJBC] Verse 6: Paul expands basic Old Testament (“The LORD is our God, the LORDalone”, Deuteronomy 6:4) and early Christian (“every tongue should confess that Jesus Christ is Lord”, Philippians 2:11) confessions: see also Malachi 2:10 and Romans 11:36. They are combined to speak of God and Christ, each with regard to creation. See also 10:26. [NOAB] God and “Jesus Christ” are unique – so other gods do not exist. [CAB] To NJBC, this verse is probably from a baptismal liturgy. Verse 7: “conscience”: The Greek word is syneidesis. It means awareness that one has sinned. [NJBC] Verse 8: “Food will not bring us close to God”: i.e. food is morally neutral. In 6:13, Paul says: “‘Food is meant for the stomach and the stomach for food,’ and God will destroy both one and the other.” [NJBC] Verse 8: “We are no worse off it we do not eat, and no better off if we do”: NJBC says that the preferable translation is we are neither better off if we do not eat, nor worse off if we do eat. Verse 10: The fact that the strong participated in temple banquets put the weak in an impossible position as regards invitations, e.g to family reunions at which idol-meat would be served. [NJBC] Verse 11: “believers”: The Greek is adelphos, meaning brother. [NJBC] Verse 12: “Christ”: Meaning, here, the community. [NJBC] Verse 13: Renunciation of one’s rights for the sake of others. [NOAB] Paul does not impose a course of action on the strong; he simply tells them what he would do. [NJBC] GOSPEL: Mark 1: 21 - 28 (all) Mark 1:21 (NRSV) They went to Caper'naum; and when the sabbath came, he entered the synagogue and taught. 22 They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. 23 Just then there was in their synagogue a man with an unclean spirit, 24 and he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God." 25 But Jesus rebuked him, saying, "Be silent, and come out of him!" 26 And the unclean spirit, convulsing him and crying with a loud voice, came out of him. 27 They were all amazed, and they kept on asking one another, "What is this? A new teaching--with authority! He commands even the unclean spirits, and they obey him." 28 At once his fame began to spread throughout the surrounding region of Galilee. Mark has just told us about the calling of Peter (“Simon”, v. 16), Andrew, and the sons of Zebedee. Our passage tells us of the recognition of Jesus’ authority, both in word and deed. He and his disciples go to Capernaum, a prosperous town on the Sea of Galilee. A synagogue was where Jews met to gain a fuller understanding of their tradition through study and worship. (At the time, it was probably not a building set apart for study and worship.) Anyone with sufficient knowledge could teach. The “scribes” (v. 22) were specialists in the interpretation and application of Mosaic law to daily life. They frequently quoted scripture and tradition, but Jesus (on this occasion) does not: he speaks directly, confident of his “authority”, of his very essence. The Greek word is like the one in the Nicene Creed which is translated as being or substance. The “man with an unclean spirit” (v. 23) was, in our terms, possessed: he was under the influence of evil forces. In Jewish terms, he was under Satan’s direction, separated from God. The devil, speaking through this man (v. 24), asks what Jesus is doing meddling in the domain of evil; he recognizes who Jesus is and that his coming spells the end of the devil’s power. He understands the significance of the coming Kingdom. Wonder-workers of the day healed using ritual or magic, but Jesus exorcises simply through verbal command (v. 25), so clearly he is divine. V. 27, on the lips of the crowd, acknowledges Jesus’ “authority” in word and deed. NJBC notes that vv. 21-45 are all set on one day in Capernaum: • vv. 21-28: Teaching and healing at Capernaum • vv. 29-31: Healing of Peter’s mother-in-law • vv. 32-34: Healings during the evening • vv. 35-39: Jesus’ temporary withdrawal to a deserted place • vv. 40-45: Healing of the leper Verses 21-22: See also Matthew 7:28-29 (“Now when Jesus had finished saying these things, the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes”) and Luke 4:31-32 (“He went down to Capernaum, a city in Galilee, and was teaching them on the sabbath. They were astounded at his teaching, because he spoke with authority”). [NOAB] Verse 21: “Capernaum”: A prosperous town on the main trade route from eastern Syria to Palestine and its port cities. [CAB] Verse 22: “having authority”: BlkMk translates this as as one possessing authority and notes that the Greek word, exousia, is used elsewhere in Mark for Jesus' power to work miracles. “Scribes” whenever based their teaching on tradition. Comments: The Greek word is like the one in the Nicene Creed which is translated as being or substance The Greek word, here and in v. 27, is exousia. The Canadian Anglican Book of Alternative Services says in the Creed of Nicea-Constantinople: “... Jesus Christ, ... of one being [homoousion] with the Father”. An older translation is substance. Verses 23-28: The parallel is Luke 4:33-37. [NOAB] Verse 24: “Have you come to destroy us?”: NJBC says that this is better taken as a statement than as a question. Verses 25-27: Jesus’ exorcisms were viewed as victorious moments in the ongoing struggle with Satan. [NJBC] Verse 27: “with authority! He commands ...”: NJBC suggests that a better translation may be With authority he commands ...

OLD TESTAMENT: Jonah 3: 1 - 5, 10 (RCL, Roman Catholic) Jona 3:1 (NRSV) The word of the LORD came to Jonah a second time, saying, 2 "Get up, go to Nin'eveh, that great city, and proclaim to it the message that I tell you." 3 So Jonah set out and went to Nin'eveh, according to the word of the LORD. Now Nin'eveh was an exceedingly large city, a three days' walk across. 4 Jonah began to go into the city, going a day's walk. And he cried out, "Forty days more, and Nin'eveh shall be overthrown!" 5 And the people of Nin'eveh believed God; they proclaimed a fast, and everyone, great and small, put on sackcloth. 10 When God saw what they did, how they turned from their evil ways, God changed his mind about the calamity that he had said he would bring upon them; and he did not do it. Genesis 14: 17 - 20 (Church of England) Gene 14:17 (NRSV) After his return from the defeat of Chedorlao'mer and the kings who were with him, the king of Sod'om went out to meet him at the Valley of Sha'veh (that is, the King's Valley). 18 And King Melchiz'edek of Salem brought out bread and wine; he was priest of God Most High. 19 He blessed him and said, "Blessed be Abram by God Most High, maker of heaven and earth; 20 and blessed be God Most High, who has delivered your enemies into your hand!" And Abram gave him one tenth of everything. PSALM 62: 5 - 12 (RCL) Psal 62:5 (NRSV) For God alone my soul waits in silence, for my hope is from him. 6 He alone is my rock and my salvation, my fortress; I shall not be shaken. 7 On God rests my deliverance and my honor; my mighty rock, my refuge is in God. 8 Trust in him at all times, O people; pour out your heart before him; God is a refuge for us. 9 Those of low estate are but a breath, those of high estate are a delusion; in the balances they go up; they are together lighter than a breath. 10 Put no confidence in extortion, and set no vain hopes on robbery; if riches increase, do not set your heart on them. 11 Once God has spoken; twice have I heard this: that power belongs to God, 12 and steadfast love belongs to you, O Lord. For you repay to all according to their work. Note: Your Psalter versification may be different from the above 62 Nonne Deo? (ECUSA BCP) 6 For God alone my soul in silence waits; * truly, my hope is in him. 7 He alone is my rock and my salvation, * my stronghold, so that I shall not be shaken. 8 In God is my safety and my honor; * God is my strong rock and my refuge. 9 Put your trust in him always, O people, * pour out your hearts before him, for God is our refuge. 10 Those of high degree are but a fleeting breath, * even those of low estate cannot be trusted. 11 On the scales they are lighter than a breath, * all of them together. 12 Put no trust in extortion; in robbery take no empty pride; * though wealth increase, set not your heart upon it. 13 God has spoken once, twice have I heard it, * that power belongs to God. 14 Steadfast love is yours, O Lord, * for you repay everyone according to his deeds. Psalm 25: 4 - 9 (Roman Catholic) Psal 25:4 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. Psalm 128 (C of E) Psal 128:1 (NRSV) Happy is everyone who fears the LORD, who walks in his ways. 2 You shall eat the fruit of the labor of your hands; you shall be happy, and it shall go well with you. 3 Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table. 4 Thus shall the man be blessed who fears the LORD. 5 The LORD bless you from Zion. May you see the prosperity of Jerusalem all the days of your life. 6 May you see your children's children. Peace be upon Israel! NEW TESTAMENT: 1 Corinthians 7: 29 - 31 (RCL, Roman Catholic) 1Cor 7:29 (NRSV) I mean, brothers and sisters, the appointed time has grown short; from now on, let even those who have wives be as though they had none, 30 and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no possessions, 31 and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away. I think it useful to bring together the changes in earthly state that Paul suggests should preferably be avoided; he presents these as his opinion (not as a “command of the Lord”, v. 25, “by way of concession, not of command”, v. 6): Being married (vv. 2-4, vv. 10-11, 27), even if the partner is an unbeliever (vv. 12-13) The unmarried (vv. 1, 8, 25-26, 27) The widowed (v. 8) Circumcised and uncircumcised (v. 18) Being a slave or being free (v. 21-24) Verses 17-24: Because the end of the world is fast approaching (see vv. 26, 29-31), it is better for everyone to remain as is and not to try to change his or her outward situation. But believers are free from bondage to this world. [NOAB] Social status (such as slavery) and religious condition (such as circumcision) are of no significance for those who are among the people of God, and they should not seek to heighten their status in the new community.[CAB] Verse 22: In terms of response to the divine call, it does not matter whether one is a slave or a free person. [NJBC] Verse 23: “You were bought with a price”: The idea of redemption evokes the pre-baptismal nature of slavery to sin. In Romans 9:3, Paul writes: “For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh”. [NJBC] Verse 23: “slaves of human masters”: This is not a criticism of slavery as such, but of the attitudes of fallen humanity. Verse 25: “virgins”: This group, about whom the Corinthians had asked, may refer to unmarried but engaged couples, or possibly a couple married but ascetically committed not to have sexual relations: see vv. 28, 34, 36-38. Note v. 1, a quotation from the Christians at Corinth, “‘It is well for a man not to touch a woman’”. [NOAB] We cannot be sure who Paul means by “virgins” here and elsewhere in the rest of this chapter. [NJBC] The same Greek word, parthenos, is translated as “fiancée” in vv. 36-38. Verse 28: “you do not sin”: This seems to imply the breaking of a vow and thus points to spiritual marriage. See comment on v. 36. [NJBC] Verse 28: “distress in this life”: NJBC offers affliction for the flesh. He sees this as meaning at least a more complicated life, but perhaps also criticism from the ascetics at Corinth. [NJBC] Verses 29-30: Paul considers that it would be silly to make new commitments when all is going to end. On the imminence of the end, Paul writes in 1 Thessalonians 4:16-17 “For the Lord himself, with a cry of command, with the archangel's call and with the sound of God's trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever” and in 1 Corinthians 15:51-52 “Listen, I will tell you a mystery! We will not all die, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed”. [NJBC] Verse 29: “the appointed time has grown short”: i.e. the time before the end of the era, before Christ comes again. Verse 32: “free from anxieties”: Anxious concern is a characteristic of unredeemed existence. [NJBC] Verse 33: Paul has in mind the complete absorption in one another, to the exclusion of all other loving relationships, of the newly married. A married man, being a member of the Christian community of love, his wife has the first, but not the exclusive, claim on his affection, [NJBC] Verse 34: Note Paul’s view that men and women are equal: he says precisely the same thing to the woman as he has said to the man. [NJBC] Verse 34: “the unmarried woman and the virgin”: This formulation suggests that parthenos (virgin) is being used (at least in this verse) in a technical sense. If so, it can only mean one who has entered into a spiritual marriage. See Shepherd of Hermas, Similitudes 9:11. [NJBC] Verse 35: Paul gives clear advice but does not impose solutions. His attitude stands in vivid contrast to the doctrinaire positions adopted by some at Corinth. [NJBC] Verses 36-38: The NRSV translation assumes an engaged couple; note v. 9: “But if they are not practising self-control, they should marry. For it is better to marry than to be aflame with passion”. Others, less likely, have interpreted “he’, “his” and “him” as referring to a father and his daughter (note that the NRSV footnote says that “fiancée” is literally virgin), or a master and his slave, and her suitor; the father gives her in marriage (v. 38). A third possibility is a couple pledged to virginity in a spiritual marriage, who now wish to enter into normal conjugal relationships (vv. 3-5). Paul’s preference, in any case, is consistent with vv. 7-8, 24, 26-28. [NOAB] Verse 36: “his fiancée”: The Greek, parthenos (literally virgin) can be taken as meaning his daughter, his fiancée or his spiritual wife. Considering each meaning in turn: Though the most traditional, daughter is the least likely; its only support is gamizein (translated by some as give in marriage). The probability of parthenos meaning fiancée is seriously diminished by the allusion to sin in v. 28: why should anyone have thought it sinful for an engaged couple to marry? Moreover Paul has dealt with this problem in 7:8-9. So Paul is thinking of spiritual marriage. Paul advises that if they cannot control their sex drive they should have no scruple about entering into a normal married relationship. He wants them to be “free from anxieties” (v. 32) and undistracted (v. 35). [NJBC] Verse 37: “being under no necessity”: Those capable of sustaining a spiritual marriage should maintain their commitment. [NJBC] Verse 38: It is a question of what is good for the individual, not of what is better in principle; however Paul cannot resist mentioning his personal preference for the single state: see vv. 7-8. His reason is not intrinsic superiority but the imminence of the end of the era. [NJBC] Verse 39: “free to marry”: Paul moves, through association of ideas, to the issue of second marriages even though he has already dealt with it in vv. 8-9. Marriage is permanent, but death gives the surviving partner full freedom to remarry. In Romans 7:2, he says “a married woman is bound by the law to her husband as long as he lives; but if her husband dies, she is discharged from the law concerning the husband”. [NJBC] Verse 39: “only in the Lord”: i.e. remembering that she is a Christian. [NJBC] Verse 40: “I think that I too have the Spirit of God”: To NJBC, a massive understatement tinged with irony; however recall v. 25: “I give as my opinion”. Perhaps Paul is saying that he is fairly sure that what he has said is inspired by the Holy Spirit. h/t Montreal Anglican In the Revised English Bible, v. 29 begins: “What I mean ... is this: the time we live in will not last long. While it lasts, married men ...”. V. 31b fits naturally: “For the present time is passing away.” We live in the era between Christ’s first and second coming. This is the era in which God calls his church to bring as many as possible to believe in him and to follow his ways. This is an enormous task, and not one to be taken lightly – it requires maximum effort from a few. Paul expected the era to end in his own lifetime, so to him every minute of each day counted in a big way: time spent on other activities was time lost. Paul’s advice to married men (v. 29b) – to behave as though they have no wives – must be taken in context, so let us look at the whole chapter. Vv. 32-33 tell us why he wrote vv. 29-31a: “I want you to be free from anxieties ... the married man is anxious about the affairs of the world, how to please his wife, and his interests are divided”. Paul is saying that, at a very critical time in history, when all effort is needed to bring people to the Lord, some need to devote some effort to other matters. We need to examine v. 29b in the context of this letter: In this chapter, he identifies what are God’s commands, his commands, and his suggestions; our reading contains suggestions. In v. 2, Paul recommends that (to avoid sexual deviances) “each man should have his own wife and each woman her own husband. ” Each has “conjugal rights” (v. 3); each has authority over the body of the other. Then v. 5: “Do not deprive one another except perhaps by agreement for a set time, to devote yourselves to prayer ...” He continues: “This I say by way of concession, not command. I wish that all were as I myself am [i.e. single]. But each has a particular gift from God ...” (vv. 6-7). Marriage is important. So what is Paul saying in vv. 29-31? Given the magnitude of our mission, we need to devote as much effort as possible to God’s work. What we do in the world (e.g. commerce, “deal with the world”) is of transitory value. Our focus should be on preparation for Christ’s second coming. Revelation 19: 6 - 10 (C of E) Reve 19:6 (NRSV) Then I heard what seemed to be the voice of a great multitude, like the sound of many waters and like the sound of mighty thunderpeals, crying out, "Hallelujah! For the Lord our God the Almighty reigns. 7 Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his bride has made herself ready; 8 to her it has been granted to be clothed with fine linen, bright and pure"-- for the fine linen is the righteous deeds of the saints. 9 And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are true words of God." 10 Then I fell down at his feet to worship him, but he said to me, "You must not do that! I am a fellow servant with you and your comrades who hold the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy." GOSPEL: Mark 1: 14 - 20 (all but England) Mark 1:14 (NRSV) Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, 15 and saying, "The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news." 16 As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea--for they were fishermen. 17 And Jesus said to them, "Follow me and I will make you fish for people." 18 And immediately they left their nets and followed him. 19 As he went a little farther, he saw James son of Zeb'edee and his brother John, who were in their boat mending the nets. 20 Immediately he called them; and they left their father Zeb'edee in the boat with the hired men, and followed him. Mark has just told us, briefly, about Jesus’ temptation in the wilderness. Now he returns to Galilee. His message begins with “the time is fulfilled” (v. 15): the time appointed by God, the decisive time for God’s action, has arrived. “The kingdom of God has come near”: the final era of history is imminent. Numerous sayings of Jesus support Paul’s view that the end is near, but Jesus did say that no human knows when he will come again, and that he will not come when expected (13:32-36). He also said that “the kingdom of God is among you” (Luke 17:21), and that the kingdom has begun. Jews believed that when they individually and collectively admitted the error of their ways and returned to God’s way (“repent”, v. 15), the Messiah would come. We too are called to adopt God’s way, to “believe in the good news”. The whole of Mark is an expansion of this verse. In vv. 16-20, the first four disciples are called: they immediately leave their previous occupations, and follow Jesus. Jesus expresses his command in their terms (v. 17). (Immediacy of response is a mark of this gospel.) These disciples owned nets (v. 19) and had employees (“hired men”, v. 20), so they were people of rank. They gave up security and family (“left their father”, v. 20) to devote themselves to Christ’s mission. Verses 14-15: See also Matthew 4:12-17 and Luke 4:14-15. [NOAB] Verse 15: “kingdom of God”: This is equivalent to Matthew’s “the kingdom of heaven”. Jesus means that all God’s past dealings with his creation are coming to climax and fruition. Jesus taught both the present reality of God’s rule and its future realization. [NOAB] Verses 16-20: The parallels are Matthew 4:18-22; Luke 5:1-11 and John 1:35-42. [NOAB] Verse 16: “Sea of Galilee”: Other names for this lake are Sea of Tiberias and Lake of Genesaret. It is 20 kilometres (12 miles) north to south and 12 kilometres (8 miles) east to west. [NOAB] Mark usually refers to it as “the sea”: see 2:13; 3:7; 4:1; 5:1, 13, 21. Verse 16: “Simon”: He is variously named Simon and Peter, the latter being the nickname connected with his character. Andrew is a shadowy character in this gospel: see also 1:29; 3:18; 13:3. [NJBC] Verses 16-20: That the first disciples were uneducated arises from a too literal reading of Acts 4:13: “Now when they [the Jerusalem sanhedrin] saw the boldness of Peter and John and realized that they were uneducated and ordinary men, they were amazed and recognized them as companions of Jesus”. [NJBC] The Zebedee family ran a fishing business “with ... hired men” (employees). Verse 17: “fish for people”: The metaphor is best interpreted against the background of their occupation rather than in the light of Jeremiah 16:16 (“I am now sending for many fishermen [to the Israelites], says the LORD, and they shall catch them”) or early Christian tradition. [NJBC] Verse 18: “immediately”: So compelling were Jesus and his call that no preparation or getting used to the idea was necessary; the first disciples required little or no deliberation to make an enthusiastic commitment. It was customary for Jewish students to approach a distinguished teacher and attach themselves to him (see John 1:35-42); here Jesus summons the students. [NJBC] Verse 18: “followed”: The Greek word, akoloutheo, is the technical term for discipleship in the New Testament. [NJBC] Verse 19: “James son of Zebedee and his brother John”: With Peter, these two disciples form a kind of inner circle among the Twelve: see 1:29-31; 3:16-17; 5:35-43; 9:2-13; 10:35-45; 13:3; 14:32-42. [NJBC] John 2: 1 - 11 (Church of England) John 2:1 (NRSV) On the third day there was a wedding in Ca'na of Galilee, and the mother of Jesus was there. 2 Jesus and his disciples had also been invited to the wedding. 3 When the wine gave out, the mother of Jesus said to him, "They have no wine." 4 And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come." 5 His mother said to the servants, "Do whatever he tells you." 6 Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to them, "Fill the jars with water." And they filled them up to the brim. 8 He said to them, "Now draw some out, and take it to the chief steward." So they took it. 9 When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom 10 and said to him, "Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now." 11 Jesus did this, the first of his signs, in Ca'na of Galilee, and revealed his glory; and his disciples believed in him.

OLD TESTAMENT: 1 Samuel 3: 1 - 10 (11 - 20) (RCL) 1 Samuel 3: 3b - 10, 19 (Roman Catholic) 1Sam 3:1 (NRSV) Now the boy Samuel was ministering to the LORD under E'li. The word of the LORD was rare in those days; visions were not widespread. 2 At that time E'li, whose eyesight had begun to grow dim so that he could not see, was lying down in his room; 3 the lamp of God had not yet gone out, and Samuel was lying down in the temple of the LORD, where the ark of God was. 4 Then the LORD called, "Samuel! Samuel!" and he said, "Here I am!" 5 and ran to E'li, and said, "Here I am, for you called me." But he said, "I did not call; lie down again." So he went and lay down. 6 The LORD called again, "Samuel!" Samuel got up and went to E'li, and said, "Here I am, for you called me." But he said, "I did not call, my son; lie down again." 7 Now Samuel did not yet know the LORD, and the word of the LORD had not yet been revealed to him. 8 The LORD called Samuel again, a third time. And he got up and went to E'li, and said, "Here I am, for you called me." Then E'li perceived that the LORD was calling the boy. 9 Therefore E'li said to Samuel, "Go, lie down; and if he calls you, you shall say, "Speak, LORD, for your servant is listening.'" So Samuel went and lay down in his place. 10 Now the LORD came and stood there, calling as before, "Samuel! Samuel!" And Samuel said, "Speak, for your servant is listening." 11 Then the LORD said to Samuel, "See, I am about to do something in Israel that will make both ears of anyone who hears of it tingle. 12 On that day I will fulfill against E'li all that I have spoken concerning his house, from beginning to end. 13 For I have told him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them. 14 Therefore I swear to the house of E'li that the iniquity of Eli's house shall not be expiated by sacrifice or offering forever." 15 Samuel lay there until morning; then he opened the doors of the house of the LORD. Samuel was afraid to tell the vision to E'li. 16 But E'li called Samuel and said, "Samuel, my son." He said, "Here I am." 17 E'li said, "What was it that he told you? Do not hide it from me. May God do so to you and more also, if you hide anything from me of all that he told you." 18 So Samuel told him everything and hid nothing from him. Then he said, "It is the LORD; let him do what seems good to him." 19 As Samuel grew up, the LORD was with him and let none of his words fall to the ground. 20 And all Israel from Dan to Be'er-she'ba knew that Samuel was a trustworthy prophet of the LORD. PSALM 139: 1 - 6, 13 - 18 (RCL) Psal 139:1 (NRSV) O LORD, you have searched me and known me. 2 You know when I sit down and when I rise up; you discern my thoughts from far away. 3 You search out my path and my lying down, and are acquainted with all my ways. 4 Even before a word is on my tongue, O LORD, you know it completely. 5 You hem me in, behind and before, and lay your hand upon me. 6 Such knowledge is too wonderful for me; it is so high that I cannot attain it. 13 For it was you who formed my inward parts; you knit me together in my mother's womb. 14 I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well. 15 My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. 16 Your eyes beheld my unformed substance. In your book were written all the days that were formed for me, when none of them as yet existed. 17 How weighty to me are your thoughts, O God! How vast is the sum of them! 18 I try to count them--they are more than the sand; I come to the end --I am still with you. Note: Verse numbering in your Psalter may be different from the above. 139 Domine, probasti (ECUSA BCP) 1 LORD, you have searched me out and known me; * you know my sitting down and my rising up; you discern my thoughts from afar. 2 You trace my journeys and my resting-places * and are acquainted with all my ways. 3 Indeed, there is not a word on my lips, * but you, O LORD, know it altogether. 4 You press upon me behind and before * and lay your hand upon me. 5 Such knowledge is too wonderful for me; * it is so high that I cannot attain to it. 12 For you yourself created my inmost parts; * you knit me together in my mother's womb. 13 I will thank you because I am marvelously made; * your works are wonderful, and I know it well. 14 My body was not hidden from you, * while I was being made in secret and woven in the depths of the earth. 15 Your eyes beheld my limbs, yet unfinished in the womb; all of them were written in your book; * they were fashioned day by day, when as yet there was none of them. 16 How deep I find your thoughts, O God! * how great is the sum of them! 17 If I were to count them, they would be more in number than the sand; * to count them all, my life span would need to be like yours. Psalm 40: 1, 3, 6 - 9 (Roman Catholic) Psal 40:1 (NRSV) I waited patiently for the LORD; he inclined to me and heard my cry. 3 He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD. 6 Sacrifice and offering you do not desire, but you have given me an open ear. Burnt offering and sin offering you have not required. 7 Then I said, "Here I am; in the scroll of the book it is written of me. 8 I delight to do your will, O my God; your law is within my heart." 9 I have told the glad news of deliverance in the great congregation; see, I have not restrained my lips, as you know, O LORD. Note: Verse numbering in Roman Catholic bibles is one higher than the above. NEW TESTAMENT: 1 Corinthians 6: 12 - 20 (RCL) 1 Corinthians 6: 13c - 15a, 17 - 20 (Roman Catholic) 1Cor 6:12 (NRSV) "All things are lawful for me," but not all things are beneficial. "All things are lawful for me," but I will not be dominated by anything. 13 "Food is meant for the stomach and the stomach for food," and God will destroy both one and the other. The body is meant not for fornication but for the Lord, and the Lord for the body. 14 And God raised the Lord and will also raise us by his power. 15 Do you not know that your bodies are members of Christ? Should I therefore take the members of Christ and make them members of a prostitute? Never! 16 Do you not know that whoever is united to a prostitute becomes one body with her? For it is said, "The two shall be one flesh." 17 But anyone united to the Lord becomes one spirit with him. 18 Shun fornication! Every sin that a person commits is outside the body; but the fornicator sins against the body itself. 19 Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? 20 For you were bought with a price; therefore glorify God in your body. h/t Montreal Anglican In Paul’s day, Corinth was known for licentiousness. He is concerned that some Christians have gone beyond liberty, that their ways are destroying the community. He quotes a slogan from his opponents: “All things are lawful for me”. (They are saying I can do anything I like.) He does not disagree - for Christian living does not depend on observing a set of rules, but on God who accepts even those who break his laws – but he adds a qualification: some things may not be “beneficial” for the person or in the community. He adds a second qualification: that he will not become enslaved to any indulgence. Christian liberty is not license. V. 13a is a quotation from his opponents which Paul appears to accept (Christians are not subject to Jewish food laws), but he adds a rider: “and one day God will put an end to both” (Revised English Bible): both are transitory. But, on the other hand, Paul says, realizing the Corinthian corollary to the quotation (that desires of the body can be satisfied in any way we wish), the physical and spiritual “body” (meaning the whole person and how he lives) is not meant for self-indulgence, because of the relationship between Christ and each person: our bodies are clearly important to God because, as he has raised Christ, so he will raise us. So his opponents are wrong in their analogy between “stomach” and “body”. The body is intended for the service of the Lord. He continues (v. 15): surely you are aware of this relationship. In v. 16, he quotes Genesis 2:24: “... a man ... clings to his wife, and they become one flesh”. You must be aware that you are “members of Christ” (v. 15), each of you united to him, and so are his. So how can I possibly unite you with a prostitute, for union occurs in sexual intercourse. Immorality cannot be compartmentalized, for it involves the whole person. So, “shun fornication!” (v. 18) Again v. 18b (“Every sin ...”) is a quotation, suggesting that the actions of the flesh have no relationship to the spirit (“body”). Paul rejects this view. Surely, he says in v. 19, you know that your “body” (spiritual and physical) is sacred and belongs to Christ (“you are not your own”). For Christ “bought” (v. 20) you with his blood, ransomed you as a slave or prisoner is ransomed. So pay homage to God by living in a godly way, using the body for its intended purpose sexually, but also to serve others. Paul has just written (in vv. 9-10): “Fornicators, idolaters, adulterers, male prostitutes, sodomites, thieves, the greedy, drunkards, revilers, robbers – none of these will inherit the kingdom of God.” This brings him back to the problem dealt with in 5:1-8: “It is actually reported that there is sexual immorality among you, and of a kind that is not found even among pagans; for a man is living with his father's wife. ... you are to hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. ... Clean out the old yeast so that you may be a new batch, as you really are unleavened. ...” [NJBC] Verses 12-19: The proper stance of the community toward moral responsibility is not a matter of individual behaviour (“All things are lawful for me”), but must be based on an awareness of the new community as the body of Christ, which is the new “temple” (v. 19) where God has chosen to dwell. In light of this, quarrelling over dietary laws is of no consequence, but abstinence from sexual misdeeds is a serious issue. The Lord is concerned about bodily behaviour, because all members of the community share as “members” (v. 15) in the [risen] body “of Christ”. Since creation (see Genesis 2:24) sexual activity has involved bodily union, so it is essential for members of the community to avoid sexual activity that is contrary to the law, and thus to preserve the purity of the bodily “temple of the Holy Spirit” (v. 19), and thereby to “glorify God” (v. 20). [CAB] Verse 12: For some “things” destroying, rather than building up, the community, see also Galatians 4:9. [NJBC] Verse 13a: This Corinthian slogan was designed to prove that physical actions have no moral value. [NJBC] Verse 13b: “The body ...”: The libertines argued that satisfying sexual desire was like taking food to satisfy one’s hunger. Paul rejects this analogy. [NOAB] The Greek word, soma, always means physical body. [NJBC] Verse 15: “Christ”: As in 12:12, “Christ” means the Christian community, the physical presence of him in the world. [NJBC] Verse 16: Immorality involves the whole “body”, which for Paul means one’s entire personal life: see also Genesis 2:24; Matthew 19:5; Ephesians 5:31. [NOAB] Transitory pleasure without real communication denies the full union which is the Creator’s intention for the physical act in Genesis 2:24. [NJBC] Verse 17: Paul appeals to those in the Corinthian community who especially value the “spirit”. Spirit-people thought that themselves superior to others: an aberration in faith. [NJBC] Verse 19: “your body”: i.e. the body of each Christian. However, note 3:16 where the “temple” is the community. (There “your” is plural.) [NOAB] Verse 19: “temple of the Holy Spirit”: The holiness of the community (see 3:16-17) must be reflected in the comportment of each member. [NJBC] Verse 20: See also 7:23. [NOAB] Verse 20: “you were bought”: As was a slave or prisoner. In Galatians 5:1, Paul writes: “For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery”. [NJBC] Verse 20: “glorify God”: Galatians 5:13 says “For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another.” [NJBC] Revelation 5: 1 - 10 (C of E) Reve 5:1 (NRSV) Then I saw in the right hand of the one seated on the throne a scroll written on the inside and on the back, sealed with seven seals; 2 and I saw a mighty angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?" 3 And no one in heaven or on earth or under the earth was able to open the scroll or to look into it. 4 And I began to weep bitterly because no one was found worthy to open the scroll or to look into it. 5 Then one of the elders said to me, "Do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals." 6 Then I saw between the throne and the four living creatures and among the elders a Lamb standing as if it had been slaughtered, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. 7 He went and took the scroll from the right hand of the one who was seated on the throne. 8 When he had taken the scroll, the four living creatures and the twenty-four elders fell before the Lamb, each holding a harp and golden bowls full of incense, which are the prayers of the saints. 9 They sing a new song: "You are worthy to take the scroll and to open its seals, for you were slaughtered and by your blood you ransomed for God saints from every tribe and language and people and nation; 10 you have made them to be a kingdom and priests serving our God, and they will reign on earth." GOSPEL: John 1: 43 - 51 (RCL) John 1:43 (NRSV) The next day Jesus decided to go to Galilee. He found Philip and said to him, "Follow me." 44 Now Philip was from Bethsa'ida, the city of Andrew and Peter. 45 Philip found Nathan'ael and said to him, "We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth." 46 Nathan'ael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." 47 When Jesus saw Nathan'ael coming toward him, he said of him, "Here is truly an Israelite in whom there is no deceit!" 48 Nathan'ael asked him, "Where did you get to know me?" Jesus answered, "I saw you under the fig tree before Philip called you." 49 Nathan'ael replied, "Rabbi, you are the Son of God! You are the King of Israel!" 50 Jesus answered, "Do you believe because I told you that I saw you under the fig tree? You will see greater things than these." 51 And he said to him, "Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man." On the previous day, Andrew and Peter, both disciples of John the Baptist, have become Jesus’ disciples. The Baptist has said to them: “Look, here is the Lamb of God!” (v. 36) They have asked Jesus: “Where are you staying?” (v. 38, where do you dwell?); he has answered “Come and see” (v. 39): a command that means, in this gospel, come and believe. It was Andrew who found Peter. Philip finds Nathanael (probably Bartholomew of the other gospels), and tells him that the three have found the one to whom the Old Testament points, i.e. Jesus, the Messiah (v. 45). Nathanael’s response (v. 46) is probably a local proverb: the people of Nazareth were despised. Philip says “Come and see”, as Jesus did to Andrew and Peter. An “Israelite” (v. 47) invoked the law and the prophets; Nathanael is a “truly an Israelite” because, unlike other Jews, he accepts Christ. Jacob, the father of the nation, practised deceit before meeting God, but in Nathanael “there is no deceit”. In v. 49, Nathanael acknowledges Christ for who he is – in Jewish terms, because of the minor miracle of Jesus observing him under a fig tree on a previous occasion, before they met. Jesus tells him that he will see a much greater miracle: like the one Jacob saw in his dream at Bethel (Genesis 28:10-17), but with the Son of Man, Jesus, being the vehicle of communication. In today’s psalm, God knows our doings; here Jesus knows Nathanael. Verse 43: “Follow me”: Jesus’ call to discipleship here is the call recorded in the Synoptic gospels: see Matthew 9:9 (Jesus calls Matthew); Mark 2:14 (he calls Levi); Luke 5:27. [NJBC] Verse 45: “Moses in the law and also the prophets wrote”: Moses was thought to be the author of the first five books of the Bible. In Jesus’ day, the Old Testament consisted of the law and the prophets. Later the writings were also included in the canon. In Luke 24:27 (part of a post-resurrection appearance of Jesus), we read: “Then beginning with Moses and all the prophets, he [Jesus] interpreted to them the things about himself in all the scriptures”. Verse 47: “truly an Israelite”: Others who invoke the Law and the prophets reject Jesus, but not Nathanael: see 7:15 (“‘How does this man have such learning, when he has never been taught?’”), 27, 41; 9:29. [NJBC] Verse 47: “no deceit”: For Jacob’s deceitful practices before being named Israel, see Genesis 27:35 (Isaac blesses Jacob rather than Esau). Jacob is named Israel in Genesis 32:28. [NOAB] In the Old Testament, the Greek word translated “deceit” (dolos) has negative religious overtones (e.g. Psalms 17:1; 43:1; Proverbs 12:6); in the prophetic books it can imply unfaithfulness to God: see Jeremiah 9:5 and Zephaniah 3:13. In the fourth Servant Song, it is said of the servant that “there was no deceit in his mouth” (Isaiah 53:9). [NJBC] Verses 48-49: Whether the “fig tree” is significant is not known. We do know that, per a later tradition, rabbis studied the Law under a fig tree: see Midrash Rabba Ecclesiastes 5:11. [NJBC] Verse 49: “Son of God ... King of Israel”: In the Old Testament (e.g. 2 Samuel 7:14; Psalms 89:27; 2:6-7) the king is referred to as “son of God”. Pilate’s inscription “King of the Jews” on the cross (e.g. 19:19) may have led to the early Christian portrayal of Jesus as Messiah/King. This gospel returns later to the theme of Jesus’ kingship in the trial before Pilate. [NJBC] Verse 51: “Very truly”: The Greek is amen, amen. This and the shift from “you” singular in v. 50 to “you” plural here suggests that an editor added this verse later. 3:12-15 makes a similar move from earthly to heavenly things by allusion to the Son of Man. 3:13 is particularly close to this verse (quoted below). Note the Johannine christology: no one could have seen God except the Son. So Jacob’s vision is here transformed into a future vision promised to believers in which Jesus is the medium of communication between the Father and humans. Note that the farewell discourses in this gospel never apply “Son of Man” to the expectation of Jesus’ return. In this gospel, no mention is made of the Son of Man suffering; the emphasis is on his pre-existence, descent and ascent. [NJBC] Verse 51: What Jacob saw in a vision (see Genesis 28:12) is now a reality in Jesus. [NOAB] Jesus is the founder of the new Israel. [CAB] Verse 51: “Son of Man”: In 3:13, Jesus tells Nicodemus “No one has ascended into heaven except the one who descended from heaven, the Son of Man” so “the Son of Man” is a messenger from heaven to make God known. “The Father judges no one but has given all judgment to the Son ... he has given him authority to execute judgment, because he is the Son of Man” (5:22, 27). [NOAB] In a vision, Daniel sees “one like a human being coming with the clouds of heaven”. The Aramaic original translated in the NRSV as “human being” is son of man. [CAB]

OLD TESTAMENT: Genesis 1: 1 - 5 (RCL) Gene 1:1 (NRSV) In the beginning when God created the heavens and the earth, 2 the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. 3 Then God said, "Let there be light"; and there was light. 4 And God saw that the light was good; and God separated the light from the darkness. 5 God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. Isaiah 42: v1 - 4, 6 - 7 (Roman Catholic) Isai 42:1 (NRSV) Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations. 2 He will not cry or lift up his voice, or make it heard in the street; 3 a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice. 4 He will not grow faint or be crushed until he has established justice in the earth; and the coastlands wait for his teaching. 6 I am the LORD, I have called you in righteousness, I have taken you by the hand and kept you; I have given you as a covenant to the people, a light to the nations, 7 to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. Isaiah 55: 1 - 11 (alt. for Roman Catholic) Isai 55:1 (NRSV) Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat! Come, buy wine and milk without money and without price. 2 Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen carefully to me, and eat what is good, and delight yourselves in rich food. 3 Incline your ear, and come to me; listen, so that you may live. I will make with you an everlasting covenant, my steadfast, sure love for David. 4 See, I made him a witness to the peoples, a leader and commander for the peoples. 5 See, you shall call nations that you do not know, and nations that do not know you shall run to you, because of the LORD your God, the Holy One of Israel, for he has glorified you. 6 Seek the LORD while he may be found, call upon him while he is near; 7 let the wicked forsake their way, and the unrighteous their thoughts; let them return to the LORD, that he may have mercy on them, and to our God, for he will abundantly pardon. 8 For my thoughts are not your thoughts, nor are your ways my ways, says the LORD. 9 For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. 10 For as the rain and the snow come down from heaven, and do not return there until they have watered the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, 11 so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and succeed in the thing for which I sent it. PSALM 29 (RCL) Psalm 29: 1 - 4, 3b, 9b - 10 (Roman Catholic) Psal 29:1 (NRSV) Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength. 2 Ascribe to the LORD the glory of his name; worship the LORD in holy splendor. 3 The voice of the LORD is over the waters; the God of glory thunders, the LORD, over mighty waters. 4 The voice of the LORD is powerful; the voice of the LORD is full of majesty. 5 The voice of the LORD breaks the cedars; the LORD breaks the cedars of Lebanon. 6 He makes Lebanon skip like a calf, and Sir'ion like a young wild ox. 7 The voice of the LORD flashes forth flames of fire. 8 The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Ka'desh. 9 The voice of the LORD causes the oaks to whirl, and strips the forest bare; and in his temple all say, "Glory!" 10 The LORD sits enthroned over the flood; the LORD sits enthroned as king forever. 11 May the LORD give strength to his people! May the LORD bless his people with peace! 29 Afferte Domino (ECUSA BCP) 1 Ascribe to the LORD, you gods, * ascribe to the LORD glory and strength. 2 Ascribe to the LORD the glory due his Name; * worship the LORD in the beauty of holiness. 3 The voice of the LORD is upon the waters; the God of glory thunders; * the LORD is upon the mighty waters. 4 The voice of the LORD is a powerful voice; * the voice of the LORD is a voice of splendor. 5 The voice of the LORD breaks the cedar trees; * the LORD breaks the cedars of Lebanon; 6 He makes Lebanon skip like a calf, * and Mount Hermon like a young wild ox. 7 The voice of the LORD splits the flames of fire; the voice of the LORD shakes the wilderness; * the LORD shakes the wilderness of Kadesh. 8 The voice of the LORD makes the oak trees writhe * and strips the forests bare. 9 And in the temple of the LORD * all are crying, “Glory!” 10 The LORD sits enthroned above the flood; * the LORD sits enthroned as King for evermore. 11 The LORD shall give strength to his people; * the LORD shall give his people the blessing of peace. Isaiah 12: 2 - 3, 4bcd - 6 (alt. for Roman Catholic) Isai 12:2 (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 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. NEW TESTAMENT: Acts 19: 1 - 7 (RCL) Acts 19:1 (NRSV) While Apol'los was in Corinth, Paul passed through the interior regions and came to Eph'esus, where he found some disciples. 2 He said to them, "Did you receive the Holy Spirit when you became believers?" They replied, "No, we have not even heard that there is a Holy Spirit." 3 Then he said, "Into what then were you baptized?" They answered, "Into John's baptism." 4 Paul said, "John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus." 5 On hearing this, they were baptized in the name of the Lord Jesus. 6 When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied-- 7 altogether there were about twelve of them. h/t Montreal Anglican Luke, also the author of Acts, has just told us, in 18:24-25, about Apollos, a Jew from Alexandria, “eloquent ... well-versed in the scriptures [the Old Testament] ... instructed in the Way of the Lord” who “spoke with burning enthusiasm and taught accurately the things concerning Jesus, though he knew only the baptism of John” the Baptist. When Priscilla and Aquila (a couple) heard him speak in the synagogue, they explained the Word of God “more accurately” (18:26) to him. He went to Achaia (in southern Greece) where he showed from scripture that Jesus is the Messiah, the saviour (18:28). Apollos was already on the way to becoming a Christian. The “disciples” (19:1) of John whom Paul found at Ephesus did not know the scriptures (19:2), for the Spirit is mentioned in the Old Testament. They had been baptised into the belief that when we admit our fault and promise to amend our ways (“repentance”, 19:4), God will forgive us. Paul tells them that the one of whom John spoke, “who was to come after him” , is already here: he is Jesus; in him they should believe – as a natural consequence of following John. They are baptised into the church, and when Paul lays hands on them, are empowered by the Holy Spirit, with particular spiritual gifts (speaking in tongues and prophecy). Apollos and the twelve both come to accept Christ, one through the scriptures and the witness of a couple, the twelve through hearing the good news from Paul and others. We do not know whether Apollos was baptised; he may have been an effective messenger for Christ, perhaps outside the church. 18:24-28: For Apollos’ activity in Corinth, see 1 Corinthians 1:12; 3:1-9, 21-24. [NOAB] There some Christians admired him as a greater authority than Paul, perhaps because of his abilities as an orator. It seems that he did not encourage this sentiment, for, after he had returned to Ephesus, when Paul invited him to pay another visit to Corinth, he resisted: see 1 Corinthians 16:12. [HBD] Alexandria was known as a seat of learning. 18:24: An Alexandrian “well versed in the scriptures” would probably interpret them allegorically. [NOAB] 19:1-41: These verses describe Paul’s long ministry in Ephesus. He was there more than two years. He wrote 1 and 2 Corinthians from there. [NOAB] 19:1: “Paul passed through the interior regions”: Probably of Asia Minor. 18:23 tells us “After spending some time there [at Antioch] he [Paul] departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples”. [NOAB] 19:1: “Ephesus”: Capital of the Roman province of Asia. [NOAB] 19:1: “disciples”: While disciples elsewhere in Acts means Christians, here it probably means disciples of John the Baptist. [NOAB] There are still some followers of John the Baptist in Iraq. Verse 4: Faith in Jesus is demanded out of very obedience to John. [NJBC] 19:5-6: Here, as is usual in Acts, believers receive the Holy Spirit at baptism (see also 2:38, on the Day of Pentecost) or before baptism (10:44, Cornelius’ household), but in 8:14-17 the Samaritans receive it after baptism, and only when the apostles visit. [NOAB] GOSPEL: Mark 1: 4 - 11 (RCL) Mark 1: 7 - 11 (alt. for Roman Catholic) Mark 1:4 (NRSV) John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. 5 And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. 6 Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. 7 He proclaimed, "The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. 8 I have baptized you with water, but he will baptize you with the Holy Spirit." 9 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10 And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. 11 And a voice came from heaven, "You are my Son, the Beloved; with you I am well pleased." This gospel begins with the messenger whom God sends ahead of Christ, to prepare the way. John is the forerunner of Jesus. Tradition says that John baptised near Jericho, in an arid region. People came to him in large numbers, repenting (changing their mind sets), “confessing their sins” (v. 5), resolving to sin no more, and (probably) dipping themselves in the River. John dressed like a hermit or prophet (v. 6). In Palestine, some species of “locusts” were eaten. Mark does not tell us why Jesus was baptised by John, but what follows is important. The opening of the heavens symbolizes the start of a new mode of communication between God and humankind. Perhaps “like a dove” (v. 10) is an allusion to the spirit hovering in Genesis 1:2. To Mark, the “voice ... from heaven” (v. 11) confirms the already existing relationship between God and Jesus. (The Greek word translated “Beloved” indicates God’s choice more than his feelings.) Part of Jesus’ message in Galilee (v. 15) is “repent, and believe in the good news.” The parallels are: • to vv. 1-8: Matthew 3:1-12 and Luke 3:1-20. (See also John 1:6. 15, 19-28). • to vv. 9-11: Matthew 3:13-17 and Luke 3:21-22. (See also John 1:29-34). [NOAB] Verse 1: “beginning”: John the Baptist marks the transition from the epoch of the old covenant to that of the new, which Jesus brings. [CAB] Verse 1: “good news”: This term, or gospel, functions as the title of this book, and later (probably about 150 AD – in the writings of Justin Martyr) became the name for this genre of literature. The term is common in Paul’s letters where it means the message itself. [CAB] [BlkMt] [NJBC] Verse 1: “Son of God”: See also v. 11 and 3:11; 5:7; 14:61; 15:39. [CAB] In the Old Testament this term is used to describe angels or divine beings: (see Genesis 6:2 and Job 37:7), the Israelite nation (see Hosea 11:1) and an anointed king (see Psalm 2:7). There it usually has moral force: God loves Israel, so Israel should in turn love and obey her Father: see Deuteronomy 32:6. Two of the late apocalyptic books seem to use it of the Messiah (see 1 Enoch 105:2; 2 Esdras 7:28-29; 13:32, 27, 52), as does Mark in 14:61. The Greco-Roman world knew of gods and heroes, usually saviours and healers, who were called sons of god. So it is understandable that the centurion at the foot of the cross remarks: “Truly this man was God's Son” (in 15:39). [BlkMk] Verse 2: “the prophet Isaiah”: A reading found in some manuscripts is the prophets. This is easily explained: the quotation is actually not from Isaiah. Mark may have used a collection of Old Testament quotations and so attributed it to Isaiah. The quotation is a combination of Exodus 23:20 (in the Septuagint translation) and Malachi 3:1 (the Masoretic Text). Malachi used phrases from Exodus 23:20; there (per the Septuagint) God promises to send his messenger before Israel and guide it to the Promised Land. See also Matthew 11:10 and Luke 7:27. [NOAB] [NJBC] BlkMk considers that it is likely that this quotation was added by a later editor. It is not found in the parallel passages. An alternative view, presented by BlkMk, is that the quotation is Malachi 3:1 with my changed to your. In Greek, this change is only one letter: from mou to sou. In antiquity, unlike today, making such changes was fully acceptable. In Isaiah, “the Lord” is Yahweh; here it is Jesus. Verse 3: The quotation is Isaiah 40:3 in the Septuagint translation except that near the end he replaces our God’s with his. [NOAB] [CAB] [NJBC] Verse 4: See also Acts 13:24 (Paul speaks in the synagogue at Antioch in Persidia). [NOAB] Verse 4: “John the baptizer”: He is later called John the Baptist. He was imprisoned (see v. 14) and executed (see 6:17-29) by Herod Antipas. For the story of his birth, see Luke 3:10-18; for his preaching, see Luke 3:10-18. John is in Israel’s prophetic tradition. [CAB] Verse 5: “people from ...”: The historian Josephus, in his Antiquities of the Jews, also describes John as a preacher of repentance who used baptism and attracted large crowds. [NJBC] Verse 5: “baptized”: Baptism was a Jewish practice, but only for non-Jews who adopted Judaism. Verse 6: John’s clothing recalls that of Elijah: see 2 Kings 1:8. In Matthew 11:14, Elijah is identified with John. [CAB] Whether John was making the point that he stood in the line of Israel’s prophets or was presenting himself as the new Elijah (or both) is unclear. See Malachi 3:1; 4:5. [NJBC] Verse 7: “The one who is more powerful than I”: John may well have been speaking of God’s arrival in power at the end of time but in this book it undoubtedly refers to Jesus. [NJBC] Verse 8: See also Acts 2:17-21 (Peter speaks to the crowd on the Day of Pentecost) and Joel 2:28-29 (“Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions”). [NOAB] The Greek means Holy Spirit not “the Holy Spirit”. Mark elsewhere always uses the definite article. Matthew and Luke append with fire. Verse 9: “Nazareth”: A small village near Sepphoris, the capital of the province of Galilee. [CAB] Verse 11: Here the voice is addressed to Jesus but in Matthew and Luke the voice addresses those present. However NJBC suggests that Mark may not have intended this as a private vision. Verse 11: “Beloved”: The meaning of the Greek word is similar to our word chosen: Isaiah 42:1 says “Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations”. See also Psalm 2:7; Luke 9:35; 2 Peter 1:17. [NOAB]