• 27 Bertha and Ethelbert, Queen and King of Kent, 616 the third king to hold imperium over other Anglo-Saxon kingdoms. In the late ninth century Anglo-Saxon Chronicle Æthelberht is referred to as a bretwalda, or "Britain-ruler". He was the first English king to convert to Christianity. • 28 John Calvin, Theologian, 1564 was a principal figure in the development of the system of Christian theology later called Calvinism • 29 • 30 Jeanne d’Arc (Joan of Arc), Mystic and Soldier, 1431 A peasant girl born in what is now eastern France, who claimed divine guidance, she led the French army to several important victories during the Hundred Years' War, which paved the way for the coronation of Charles VII. She was captured by the Burgundians, transferred to the English in exchange for money, put on trial by the pro-English Bishop of Beauvais for charges of "insubordination and heterodoxy,"[3] and burned at the stake as a heretic when she was only 19 years old • 31 The Visitation of the Blessed Virgin Mary is the visit of Mary with Elizabeth as recorded in the Gospel of Luke, 1:39–56. It is also the name of a Christian feast day commemorating this visit, celebrated on 31 May in the West (2 July in calendars of the 1263–1969 period and in the modern regional calendar of Germany) and 30 March in the East. June • 1 Justin, Martyr at Rome, c. 167 also known as just Saint Justin (AD 100–165), was an early Christian apologist, and is regarded as the foremost interpreter of the theory of the Logos in the 2nd century • 2 The Martyrs of Lyons, 177 was a Christian martyr during the reign of Emperor Marcus Aurelius…..While the imperial legate was away, the chiliarch, a military commander, and the duumvir, a civil magistrate, threw a number of Christians, who confessed their faith, into prison. She was bound to a stake and wild beasts were set on her. According to legend, they did not, however, touch her. After enduring this for a number of days she was led into the arena to see the sufferings of her companions. Finally, as the last of the martyrs, she was scourged, placed on a red-hot grate, enclosed in a net and thrown before a wild steer who tossed her into the air with his horns, and at last killed with a dagger. h/t Wikipedia FIRST READING: Acts 2: 1 - 21 (RCL) Acts 2: 1 - 11 (Roman Catholic) Acts 2:1 (NRSV) When the day of Pentecost had come, they were all together in one place. 2 And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. 3 Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. 4 All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. 5 Now there were devout Jews from every nation under heaven living in Jerusalem. 6 And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. 7 Amazed and astonished, they asked, "Are not all these who are speaking Galileans? 8 And how is it that we hear, each of us, in our own native language? 9 Par'thians, Medes, E'lamites, and residents of Mesopota'mia, Judea and Cappado'cia, Pon'tus and Asia, 10 Phryg'ia and Pamphyl'ia, Egypt and the parts of Lib'ya belonging to Cyre'ne, and visitors from Rome, both Jews and proselytes, 11 Cre'tans and A'rabs--in our own languages we hear them speaking about God's deeds of power." 12 All were amazed and perplexed, saying to one another, "What does this mean?" 13 But others sneered and said, "They are filled with new wine." 14 But Peter, standing with the eleven, raised his voice and addressed them, "Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. 15 Indeed, these are not drunk, as you suppose, for it is only nine o'clock in the morning. 16 No, this is what was spoken through the prophet Jo'el: 17 "In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. 18 Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy. 19 And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. 20 The sun shall be turned to darkness and the moon to blood, before the coming of the Lord's great and glorious day. 21 Then everyone who calls on the name of the Lord shall be saved.' For other languages, just go to http://www.biblegateway.com/, enter the appropriate scripture verses, and choose your translation. Ezekiel 37: 1 - 14 (alt. for RCL) Ezek 37:1 (NRSV) The hand of the LORD came upon me, and he brought me out by the spirit of the LORD and set me down in the middle of a valley; it was full of bones. 2 He led me all around them; there were very many lying in the valley, and they were very dry. 3 He said to me, "Mortal, can these bones live?" I answered, "O Lord GOD, you know." 4 Then he said to me, "Prophesy to these bones, and say to them: O dry bones, hear the word of the LORD. 5 Thus says the Lord GOD to these bones: I will cause breath to enter you, and you shall live. 6 I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the LORD." 7 So I prophesied as I had been commanded; and as I prophesied, suddenly there was a noise, a rattling, and the bones came together, bone to its bone. 8 I looked, and there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them. 9 Then he said to me, "Prophesy to the breath, prophesy, mortal, and say to the breath: Thus says the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live." 10 I prophesied as he commanded me, and the breath came into them, and they lived, and stood on their feet, a vast multitude. 11 Then he said to me, "Mortal, these bones are the whole house of Israel. They say, "Our bones are dried up, and our hope is lost; we are cut off completely.' 12 Therefore prophesy, and say to them, Thus says the Lord GOD: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel. 13 And you shall know that I am the LORD, when I open your graves, and bring you up from your graves, O my people. 14 I will put my spirit within you, and you shall live, and I will place you on your own soil; then you shall know that I, the LORD, have spoken and will act," says the LORD. PSALM 104: 24 - 34, 35b (RCL) Psalm 104: 1, 24, 29 - 31, 34 (Roman Catholic) Psal 104:1 (NRSV) Bless the LORD, O my soul! O LORD my God, you are very great. You are clothed with honor and majesty, 24 O LORD, how manifold are your works! In wisdom you have made them all; the earth is full of your creatures. 25 Yonder is the sea, great and wide, creeping things innumerable are there, living things both small and great. 26 There go the ships, and Levi'athan that you formed to sport in it. 27 These all look to you to give them their food in due season; 28 when you give to them, they gather it up; when you open your hand, they are filled with good things. 29 When you hide your face, they are dismayed; when you take away their breath, they die and return to their dust. 30 When you send forth your spirit, they are created; and you renew the face of the ground. 31 May the glory of the LORD endure forever; may the LORD rejoice in his works-- 32 who looks on the earth and it trembles, who touches the mountains and they smoke. 33 I will sing to the LORD as long as I live; I will sing praise to my God while I have being. 34 May my meditation be pleasing to him, for I rejoice in the LORD. 35 Bless the LORD, O my soul. Praise the LORD! Note: The verse numbering in your Psalter may differ from the above. 104 Benedic, anima mea (ECUSA BCP) 25 O Lord, how manifold are your works! * in wisdom you have made them all; the earth is full of your creatures. 26 Yonder is the great and wide sea with its living things too many to number, * creatures both small and great. 27 There move the ships, and there is that Leviathan, * which you have made for the sport of it. 28 All of them look to you * to give them their food in due season. 29 You give it to them; they gather it; * you open your hand, and they are filled with good things. 30 You hide your face, and they are terrified; * you take away their breath, and they die and return to their dust. 31 You send forth your Spirit, and they are created; * and so you renew the face of the earth. 32 May the glory of the Lord endure for ever; * may the Lord rejoice in all his works. 33 He looks at the earth and it trembles; * he touches the mountains and they smoke. 34 I will sing to the Lord as long as I live; * I will praise my God while I have my being. 35 May these words of mine please him; * I will rejoice in the Lord. 37 Bless the Lord, O my soul. * Hallelujah! SECOND READING: Romans 8: 22 - 27 (RCL) Roma 8:22 (NRSV) We know that the whole creation has been groaning in labor pains until now; 23 and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. 24 For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? 25 But if we hope for what we do not see, we wait for it with patience. 26 Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. 27 And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. h/t Montreal Anglican Paul has written that living the Christian life involves suffering, but that this is minuscule compared to the certain hope of future glory. In his view, all people and all of nature (“creation”, v. 19) await the resolution of the present “bondage to decay” (v. 21), to continual sinful acts; we await the “revealing of the children of God” (v. 19). All of nature awaits rebirth, like a mother-to-be, sharing in stress, anxiety and pain. We Christians also experience this, as we await full union with God (“adoption”, v. 23), although we already have the first benefits of the Holy Spirit. (The “first fruits” of the harvest, offered to God, portended the full harvest; “our bodies” are our selves.) For, he says, Christ, in freeing us from sin, in saving us, gave us this hope (v. 24). We do not know (see) the full extent of what God will give us – and we must wait patiently (v. 25). In vv. 26-27, Paul gives an example of how the Spirit helps us: we are limited in our knowledge of how to pray, but the Spirit ensures the efficacy of our prayers. The Spirit, in helping us, does so in accord with God’s plan, so God knows both our very beings and the Spirit. Verse 14: The Spirit not only enables us to cast aside materialism and immorality, but also animates us and activates us in the carrying out of the mission Christ gave us. [NJBC] Verse 15: “adoption”: The Greek word used here is also found in 8:23; 9:4; Galatians 4:5; Ephesians 1:5. In 9:4, Paul uses it to describe Israel as chosen by God. This Greek word is not found in the Septuagint, probably because adoption was not common until more recent times among Jews. It was known in Hellenistic society, and was quite common among the Roman aristocracy, as a means of acquiring a worthy heir. When a man had no heir, or only a dissolute one, he would choose someone to adopt – sometimes even a freed slave – who would become the heir both to the man's property and also to his reputation and station in the community. Paul’s use of the term shows that Christians have status with God. [NJBC] Verse 15: “Abba”: Jesus used this word: see Mark 14:36; also, in Luke 11:2, the Lord’s Prayer begins “Abba”. The familiar form was also used in the early Church. [NOAB] Verse 15: “slavery”: Paul speaks of the Christian as a slave in Romans 6:16, 1 Corinthians 7:22 and Ephesians 6:6, but only to make a specific point. Actually the Christian is a son or daughter (Galatians 4:7), empowered by the Spirit to call upon God himself as a Father. It seems to be the Holy Spirit that constitutes Christian adoptive sonship – because it is the Spirit that unites people to Christ and puts them in a special relationship to the Father. [JBC] Verse 16: In proclaiming that God is our Father, we are stating that we recognize ourselves to be adopted by God. The Spirit shares with us in this recognition, and is the mechanism by which we are active as sons. Verse 17: “children”: In Roman law, both a slave and a son belonged to the household, but a son (unlike a slave) had status. Our status puts us in a special relationship with the Father and the Son. Of course, a son is free, but a slave is not. Verse 18: The Christian life involves “sufferings” (especially for Paul) but he rejoices in the sure hope of “glory”. See also 5:2. [NOAB] Verse 20: “the one who subjected it”: i.e. God, who subjected creation. See Genesis 3:17, where God says: “‘You shall not eat of it,’ cursed is the ground because of you; in toil you shall eat of it all the days of your life’”. [NOAB] Verse 21: When human beings (in Christ) are finally restored to their true destiny, nature will also share in this release from “bondage to decay” and in the “freedom of glory”. [NOAB] Verse 22: Non-human createdness also shares in the stress and pain humans now endure. See also Galatians 4:19. Verse 22: “groaning in labour pains”: An idea common in Greek philosophy. [NJBC] Verse 23: “first fruits”: The offering of the first yield of the harvest to God symbolized the sanctification of the whole harvest: see Leviticus 23:15-21 (the Festival of Weeks), but “first fruits” is often used in connection with a pledge or guarantee of future benefits. Verse 24: “we were saved”: It may be that the tense in the Greek is one which expresses a general truth rather than something that occurred in the past. This fits better with the mention of “hope” here and in v. 25. [NJBC] Verse 24: “what is seen”: One scholar offers what he [or she] sees. [NJBC] Verse 26: “that very Spirit intercedes”: It is not clear from the text as to whether the Spirit intercedes with or without our participation. Some manuscripts add for us, thus clarifying the issue. In 8:15-16, it is clearly with our participation. Verse 27: This verse is difficult to understand because it was written before the Trinitarian notion was clearly defined. Paul does not yet have the language to express this notion. See also 1 Corinthians 2:16 and Romans 8:16. Verse 27: “searches the heart”: An expression of an activity of God rooted in the Old Testament: see 1 Samuel 16:7; 1 Kings 8:39; Psalms 17:3; 139:1. GOSPEL: John 15: 26 - 27, 16: 4b - 15 (RCL) John 15: 26 - 27, 16: 12 - 15 (alt. for Roman Catholic) John 15:26 (NRSV) "When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf. 27 You also are to testify because you have been with me from the beginning. 16:4 "I did not say these things to you from the beginning, because I was with you. 5 But now I am going to him who sent me; yet none of you asks me, "Where are you going?' 6 But because I have said these things to you, sorrow has filled your hearts. 7 Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you. 8 And when he comes, he will prove the world wrong about sin and righteousness and judgment: 9 about sin, because they do not believe in me; 10 about righteousness, because I am going to the Father and you will see me no longer; 11 about judgment, because the ruler of this world has been condemned. 12 "I still have many things to say to you, but you cannot bear them now. 13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. 14 He will glorify me, because he will take what is mine and declare it to you. 15 All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you. After the Last Supper, Jesus continues to tell the disciples about the mission they are to undertake. The “Advocate” is the Holy Spirit; he is the “spirit of truth” (15:26, 16:13), and will be sent to the disciples, the Church, by Christ “from the Father”. The Church too is to witness, to work with the Holy Spirit, by living the life that Christ made possible, continuing Christ’s work in the world (15:27). Why does Jesus say: “yet none of you asks me ...”? (16:5) They have asked the question earlier (13:36, 14:5). Perhaps he is saying: preoccupied with “sorrow” (16:6), you are missing the main point: the coming of the Spirit. Then 16:7: by leaving them, Jesus is able to send the Spirit. One thing the Spirit will do is to show “the world” (16:8, possibly Jews) that they are wrong on three counts: • their idea of sin is incorrect (16:9); • the righteous who condemned Jesus are wrong: he is God's agent (16:10); and • he has defeated sin (16:11). For example, to heal on the Sabbath is not sinful. Then 16:12-13: the Spirit will tell them things Jesus has not. In his guidance, he will speak what comes to him from God (as Jesus has spoken what the Father has told him.) The Spirit will prophesy about events “to come”. The Spirit will reveal the essential nature of God, and show Christ’s essential nature and power (“glorify”, 16:14). Whether the word comes from the Father, the Son, or the Spirit it is the same. 15:18-27: The believer’s relationship to the world – to be separate from it. [NOAB] 15:26-27: In Acts 1:21-22, after the Ascension, Peter says to the gathered followers of Jesus: “‘So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us – one of these must become a witness with us to his resurrection’”. In Acts 5:32, Peter and the other apostles tell the high priest: “‘And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him’”. [NOAB] 15:26: “Advocate”: The Greek word is parakletos. In 1 John it refers to Christ, but in the Gospel to the Holy Spirit. Parakletos is derived from a word that means call to one’s side, so it corresponds exactly to the Latin advocatus. But there is a difference between a Roman advocatus and a Hellenic parakletos: in a Roman court, an advocatus pleaded one’s case for one, but in a Greek court one had to plead one’s own case, but one brought along one’s friends as parakletoi to influence the court by their moral support and testimony to one’s value as a citizen. So Champion is a better translation. Note that the “Advocate” will testify, bear witness. This role is also ascribed to the Spirit in Matthew 10:20 and Mark 13:11. There are also other parallels (in vv. 18-20) to Matthew 10 and Mark 13. [BlkJn] 15:27: In Acts 1:8, Jesus says: “‘But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth’”. 16:1-33: The Christian’s relationship to the world. [NOAB] 16:1-4a: Forewarning of conflict. It is to be expected that the world, even the religious world, will persecute the followers of Christ. See Acts 22:3-5 and 26:9-11 for Paul’s description of his persecution of the Church. [NOAB] 16:1: “these things”: i.e. the hatred by the world and the activity of the Spirit in 15:18-27. [BlkJn] 16:1: “to keep you from stumbling”: BlkJn offers so that you should not be made to fall away. See also 13:19; 14:28; 15:11. 16:2: “put you out of the synagogues”: This is one word in Greek: aposynagogos. It (and the notion) is also found in 9:22 and 12:42. That Jesus foretold such an event is likely. Note that relations with the synagogue were by no means cordial in the mid first century: for example, Paul seceded from the synagogue at Corinth (see Acts 18:5-7). The synoptic gospels also contain predictions of persecution and of death for the faith: see, for example, Mark 13:9, 12-13, 18-19; Matthew 5:10; 10:17-18, 21-23; 24:9; Luke 12:4, 11; 21:12, 16-17, 23-24. [BlkJn] 16:3: “they have not known the Father or me”: For failure to know Christ or the Father, see also 1:10; 8:55; 17:25. This involves an inadequate apprehension of the true nature and activity of the Father and of Jesus, coupled with an inability to obey God’s will. [BlkJn] 16:6-7: “sorrow” at Jesus’ departure is transformed by “the truth” that his death and resurrection make possible the Spirit’s work. [NOAB] 16:7: “if I do not go away ...”: The Spirit could only be given after Jesus’ death (see 7:39), but is to remain with the disciples for ever (see 14:16) and will teach them things that they cannot grasp before the resurrection (see 16:12). As a result, a richer experience awaits the disciples. Here, as in 15:26, it is Jesus who sends the Spirit, not the Father, as in 14:16, 26. [BlkJn] 16:8: “prove the world wrong about sin ...”: BlkJn offers convict the world of sin ... . The Greek verb, elegchein, is forceful. It is also used in 3:20 and 8:46. 16:9-11: ”because”: The subordinate clause in each verse is introduced by oti, which can mean either in that or because: it is perhaps more likely that the reasons for the conviction of the world are being given rather than that the terms “sin”, “righteousness” and “judgement” are being defined. [BlkJn] 16:9: In 3:19-21, part of Jesus’ answer to Nicodemus is: “‘And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God’”. 16:11: “ruler of this world”: See also 12:31 (“the ruler of this world will be driven out”); 14:30 (“I will no longer talk much with you, for the ruler of this world is coming. He has no power over me”); 1 Corinthians 2:8; Colossians 2:15. [NOAB] 16:13: “Spirit of truth”: A term also found in 14:17 and 15:26. In 1 John 4:6, the “spirit of truth” is contrasted with the “spirit of error”. Similar contrasts are found in 1QS (Qumran Rule of the Community) 3:13-4:26 and Testaments of the Twelve Patriarchs. John uses terminology current at the time he was writing. [BlkJn] 16:13: “he will guide you into all the truth”: This expression probably comes from Psalms 25:5 (“Lead me in your truth”); 143:10 (“Let your good spirit lead me”) and Isaiah 63:14 - all in the Septuagint translation. [BlkJn] 16:13: “he will not speak on his own”: Like Jesus, he will not speak on his own authority. In 5:30, Jesus says: “‘I seek to do not my own will but the will of him who sent me’”. See also 7:17; 12:49; 14:10. [BlkJn] 16:14: “he will take what is mine ...”: The Spirit will continue the work Jesus has begun but will not reveal completely fresh notions – in the light of the life, death, and resurrection of Jesus. [BlkJn] 16:15: Further indication of the close relationship that exists between Jesus, the Father, and the Spirit. [BlkJn]

FIRST READING: Acts 1: 15 - 17, 21 - 26 (RCL) Acts 1: 15 - 17, 20a, 20c - 26 (Roman Catholic) Acts 1:15 (NRSV) In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons) and said, 16 "Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus-- 17 for he was numbered among us and was allotted his share in this ministry." 20 "For it is written in the book of Psalms, "Let another take his position of overseer.' 21 So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John until the day when he was taken up from us--one of these must become a witness with us to his resurrection." 23 So they proposed two, Joseph called Barsab'bas, who was also known as Justus, and Matthi'as. 24 Then they prayed and said, "Lord, you know everyone's heart. Show us which one of these two you have chosen 25 to take the place in this ministry and apostleship from which Judas turned aside to go to his own place." 26 And they cast lots for them, and the lot fell on Matthi'as; and he was added to the eleven apostles. Ezekiel 36: 24 - 28 (alt. for C of E) Ezek 36:24 (NRSV) I will take you from the nations, and gather you from all the countries, and bring you into your own land. 25 I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. 27 I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances. 28 Then you shall live in the land that I gave to your ancestors; and you shall be my people, and I will be your God. PSALM 1 (RCL) Psal 1:1 (NRSV) Happy are those who do not follow the advice of the wicked, or take the path that sinners tread, or sit in the seat of scoffers; 2 but their delight is in the law of the LORD, and on his law they meditate day and night. 3 They are like trees planted by streams of water, which yield their fruit in its season, and their leaves do not wither. In all that they do, they prosper. 4 The wicked are not so, but are like chaff that the wind drives away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; 6 for the LORD watches over the way of the righteous, but the way of the wicked will perish. 1 Beatus vir qui non abiit (ECUSA BCP) 1 Happy are they who have not walked in the counsel of the wicked, * nor lingered in the way of sinners, nor sat in the seats of the scornful! 2 Their delight is in the law of the LORD, * and they meditate on his law day and night. 3 They are like trees planted by streams of water, bearing fruit in due season, with leaves that do not wither; * everything they do shall prosper. 4 It is not so with the wicked; * they are like chaff which the wind blows away. 5 Therefore the wicked shall not stand upright when judgment comes, * nor the sinner in the council of the righteous. 6 For the LORD knows the way of the righteous, * but the way of the wicked is doomed. Psalm 103: 1 - 2, 11 - 12, 19 - 20ab (Roman Catholic) Psal 103:1 (NRSV) Bless the LORD, O my soul, and all that is within me, bless his holy name. 2 Bless the LORD, O my soul, and do not forget all his benefits-- 11 For as the heavens are high above the earth, so great is his steadfast love toward those who fear him; 12 as far as the east is from the west, so far he removes our transgressions from us. 19 The LORD has established his throne in the heavens, and his kingdom rules over all. 20 Bless the LORD, O you his angels, you mighty ones who do his bidding, SECOND READING: 1 John 5: 9 - 13 (RCL) 1Joh 5:9 (NRSV) If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son. 10 Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son. 11 And this is the testimony: God gave us eternal life, and this life is in his Son. 12 Whoever has the Son has life; whoever does not have the Son of God does not have life. h/t Montreal Anglican In vv. 6-7, the author has stated that the Holy Spirit witnesses, “testifies”, to both Jesus’ baptism (“the water”) and his very human agony on the cross (“the blood”) – so anyone who does not accept both is not a true follower of Christ. Three things demonstrate that Jesus is Son of God: the Spirit, working in the Church; baptism; and the crucifixion or the Eucharist (the way we celebrate Christ’s death). Now the author says that the testimony of God the Father, which he made to the Son, is much more significant than any “human testimony” (v. 9). (In John 8:14-19, Jesus says that he testifies and “the Father ... testifies on my behalf”.) One receives this witness through believing (v. 10). Those who willfully disbelieve do the equivalent of calling God “a liar” – for they reject God’s witness that Jesus came as saviour. The testimony is more than a formula; it is living in unison with (“in”) “his Son” (v. 11). Living “in his Son” and having eternal life come together. V. 13 is the start of the conclusion of the epistle, and (as is John 20:31), is the reason that 1 John was written: that the faithful may know that they have eternal life. Verses 1-12: Victorious faith issuing in eternal life. [NOAB] Verse 1: In John 8:12 Jesus tells scribes and Pharisees: “‘I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life’”. [NOAB] Verse 1: “everyone who loves the parent loves the child”: A conventional maxim repeats the association between love of God and love of fellow Christians from 4:20-21. [NJBC] Verse 3: “not burdensome”: In Matthew 11:30, Jesus says “‘my yoke is easy, and my burden is light’”. In Philippians 4:13, Paul writes: “I can do all things through him who strengthens me”. [NOAB] Verse 4: “the victory that conquers the world, our faith”: The victory over the world was won when Christians were converted: 2:13-14 says “I am writing to you, fathers, because you know him who is from the beginning. I am writing to you, young people, because you have conquered the evil one. I write to you, children, because you know the Father. I write to you, fathers, because you know him who is from the beginning. I write to you, young people, because you are strong and the word of God abides in you, and you have overcome the evil one”. The word of God is the source of this victory (see 4:4), a share in the victory won by Jesus. [NJBC] Verse 4: “that conquers”: That has conquered is also a possible translation. [NOAB] Verses 7-8: The King James Version and various Latin translations contain an expansion of (an insertion in) these verses known as the Johannine Comma. The earliest appearance of this expansion is in the fourth century. It and John 10:30 were used over the centuries to provide scriptural evidence for the doctrine of the equality and unity of personae (roles) in the Trinity; however the expansion is not found in any early Greek manuscripts so, valid as the doctrine is, it cannot be proved from these verses. [NJBC] Verses 6-12: The affirmation that belief is the source of eternal life is expanded in two directions: • belief must include his coming in water and blood • belief in the Son is grounded in God’s own testimony. [NJBC] Verses 6-8: See also John 19:34-35 tells us: “Instead [of breaking Jesus’ legs], one of the soldiers pierced his side with a spear, and at once blood and water came out. (He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.)”. [NOAB] Verse 6: “not with the water only but with the water and the blood”: In John 1:31-32, John the Baptist testifies that revelation of Jesus as preexistent Son is linked to the descent of the Spirit and to baptism. (1 John 5:7 refers to the testimony given by the Spirit). Jesus' sending is associated with the boundless gift of the Spirit (see John 3:34; 7:38-39.). Dissidents might have associated salvation and the coming of the Spirit with “the water” (baptism) and not with “the blood” (crucifixion). John 19:35 (quoted above) may have been added to the Gospel to emphasize that this conviction about the death of Jesus goes back to the beloved disciple. [NJBC] Verse 9: “the testimony of God”: The testimony of the Father to the Son is often found in the Gospel according to John. In John 5:32, Jesus says “‘There is another who testifies on my behalf, and I know that his testimony to me is true’”. See also John 5:36; 8:18. [NOAB] Verse 9: “the testimony of God is greater”: The claim that God is the real witness to Jesus derives from the controversies in the Gospel according to John. Those who reject Jesus' testimony about his relationship to the Father are confronted with lists of witnesses: see John 5:31-40; 8:14-19. [NJBC] Verse 10: “have the testimony in their hearts”: Several passages in John speak of the ways in which the believer could be said to “have testimony”. God is responsible for a persons' believing response to Jesus (see John 6:44; 10:3-4). The Spirit/Paraclete/Advocate dwelling within the community serves as witness (see John 14:16) and also enables the community to witness to the world (see John 15:26-27). [NJBC] Verse 12: “Whoever has the Son has life”: That the Son has been sent to give life to those who believe is found throughout the Fourth Gospel (e.g. John 1:4; 3:36; 5:24, 26; 6:57; 20:31). [NJBC] [NOAB] Verse 13: John was written for non-believers, that they may believe; 1 John is written for believers, that they may know that they have eternal life. GOSPEL: John 17: 6 - 19 (RCL) John 17: 11b - 19 (Roman Catholic) John 17:6 (NRSV) "I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. 7 Now they know that everything you have given me is from you; 8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. 9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. 10 All mine are yours, and yours are mine; and I have been glorified in them. 11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one. 12 While I was with them, I protected them in your name that you have given me. I guarded them, and not one of them was lost except the one destined to be lost, so that the scripture might be fulfilled. 13 But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves. 14 I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world. 15 I am not asking you to take them out of the world, but I ask you to protect them from the evil one. 16 They do not belong to the world, just as I do not belong to the world. 17 Sanctify them in the truth; your word is truth. 18 As you have sent me into the world, so I have sent them into the world. 19 And for their sakes I sanctify myself, so that they also may be sanctified in truth. The Last Supper is over; soon Jesus will be arrested in the Garden of Gethsemane. In meditation, he looks up to heaven; he prays to the Father “glorify your Son so that the Son may glorify you” (v. 1). Jesus waits to be restored to heaven. He has come to earth to provide eternal life to all who believe. Now he prays to the Father for the disciples. He has made the Father known to those who would believe. (To John, the “world”, v. 6, is notable for its unbelief and hatred.) The disciples have been faithful to “your word”, to truth, to God, to Jesus’ teaching. They have come to realize the relationship of the Son to the Father (v. 7); they know Jesus’ origin and mission (v. 8). This prayer is on behalf of believers (who are God’s), not all people (v. 9). Then v. 10: belonging to God implies belonging to the Son; Jesus’ power and authority have been shown to them. V. 11 is written as though Jesus has already risen. Jesus asks four things of the Father: • that they may be “one”, a unity, as he and the Father are; • that they may have “my joy” (v. 13, of eternal life); • protection from the influence of evil; and • to enable them to fulfill his mission in the world (vv. 16-19). Jesus asks the Father to “protect them in your name” (v. 11), by his authority and as his representatives. The Father has given Jesus this authority. He has protected them, except for one: Judas. In fulfilment of “the scripture” (v. 12), per God’s will expressed there, he was “destined to be lost”, damned. The disciples have been “hated” (v. 14), as he was, because they are unlike others, but they (unlike him) continue “in the world” (v. 11). May the Father set them apart for service (“sanctify”, v. 17), make them intermediaries between the world and God, offering sacrifice as Jesus did in his death. This prayer of Jesus for his followers and those who will believe in him through them is a fitting culmination to Jesus’ ministry, and leads on to the cross. Verses 1-26: This is Jesus’ high priestly prayer. It falls naturally into three parts: • Vv. 1-5: Jesus’ prayer for himself • Vv. 6-19: His prayer for his disciples, left in the world after his ascension, and • Vv. 20-26: His prayer for the Church universal. [NOAB] There are parallels to the Lord's Prayer. [NJBC] Verse 1: “looked up to heaven”: Presumably standing – the conventional Jewish attitude of prayer. See also 11:41; Luke 9:16; 18:13; Mark 6:41; 7:34; Matthew 14:19; 1 Enoch 13:5. Verse 2: “you have given him authority”: To judge, lay down and take up his life. See also 5:27; 10:18; 19:10-11 (Jesus before Pilate); 3:27, 35. Verse 4: “by finishing the work”: See also 4:34; 5:36; 19:28, 30. Verse 4: “that you gave me to do”: See also 10:25. Verse 5: “before the world existed”: See also 1:1ff; 8:58; 17:24. Verse 6: “‘I have made your name known’”: The Greek verb ephanerosa is used of the manifestation of Jesus, or of his glory, or of God’s works, in 1:31; 2:11; 9:3; 21:1, 14. Here it is to those given to Jesus by the Father that Jesus, by his words and deeds, makes known God’s “name”, i.e. his character and person. [BlkJn] Verse 7: “‘everything you have given me’”: i.e. the entire ministry of Jesus with all that this involves. [BlkJn] Verse 8: “‘for the words ...’”: Jesus’ words are the Father’s words: 3:34 says “He whom God has sent speaks the words of God, for he gives the Spirit without measure”. See also 7:16; 12:49-50; 14:10, 24. [BlkJn] Verse 8: “‘they ... know in truth that I came from you’”: See also 16:27. In context, Jesus does not merely mean that he is Messiah, far less that he is a superman, one of the divine heroes of the ancient world, but that his claims to pre-existence (see v. 5) are justified. [BlkJn] Verse 9: “‘I am not asking on behalf of the world but on behalf of those whom you gave me’”: Others are not capable, unless they come to faith in Jesus (see v. 20), of sharing in what the Father gives. [BlkJn] Verses 11-12: 13:1 tells us that Jesus’ departure is imminent: “Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father ...”. On the disciples being left exposed to the hostility of the world, in 15:18 Jesus says “If the world hates you, be aware that it hated me before it hated you”. See also 17:14 and 16:1-5a (for an alternative presentation of the ideas). [BlkJn] Verse 11: The unity of believers is modelled on the shared purpose and character of the Father and the Son, who are in complete unity. [BlkJn] Verse 12: “‘the scripture’”: That “scripture” is in the singular implies that John has a particular passage in mind. It may be Psalm 41:9 (“Even my bosom friend in whom I trusted, who ate of my bread, has lifted the heel against me”), which Jesus quotes in 13:18. [BlkJn] Verse 12: “‘the one destined to be lost’”: This phrase is also found in 2 Thessalonians 2:3; there it refers to the Antichrist. [BlkJn] Verse 14: “‘word’”: See also 1:1-19: “In the beginning was the Word, and the Word was with God, and the Word was God...”. Verse 17: “‘your word is truth’”: God’s “word” (Greek: logos) is the means of sanctification. The Father’s “word” is characterized as the revelation of ultimate reality. 1:14 says that the incarnate “Word”, Jesus, is “full of grace and truth”. The “truth” sets free those who persevere in Jesus’ word: see 8:31-36. [BlkJn] Verse 18: In 20:21, in his appearance to the disciples, Jesus tells them: “As the Father has sent me, so I send you”. [BlkJn] Verse 19: “‘sanctify myself’”: In the Septuagint translation, the Greek verb agiadzo (“sanctify”) is used both for the setting apart for God (in Exodus 3:2 and Deuteronomy 15:19) and for the consecration of people to God’s service (in Jeremiah 1:5, of a prophet, and in Exodus 28:41, of priests). Christ’s perfect self-offering is the means by which the disciples whom he is sending into the world are dedicated in obedience to God. [BlkJn]

• 10 Nicolaus Ludwig von Zinzendorf, Prophetic Witness, 1760 is commemorated as a hymnwriter and a renewer of the church by the Evangelical Lutheran Church in America on their Calendar of Saints • 11 • 12 • 13 Frances Perkins, Public Servant and Prophetic Witness, 1965 was the U.S. Secretary of Labor from 1933 to 1945, and the first woman appointed to the U.S. Cabinet. • 14 • 15 • 16 Martyrs of Sudan • 17 William Hobart Hare, Bishop of Niobrara, and of South Dakota, 1909 He was one of the leading missionaries in America and was called "the Apostle of the West" for his dedicated work in the rural Dakotas among pioneers and Native Americans. • 18 • 19 Dunstan, Archbishop of Canterbury, 988 His work restored monastic life in England and reformed the English Church. • 20 Alcuin, Deacon, and Abbot of Tours, 804 “The most learned man anywhere to be found" according to Einhard's Life of Charlemagne,[1] he is considered among the most important architects of the Carolingian Renaissance. FIRST READING: Acts 10: 44 - 48 (RCL) Acts 10: 25 - 26, 34 - 35, 44 - 48 (Roman Catholic) Acts 10:25 (NRSV) On Peter's arrival Cornelius met him, and falling at his feet, worshiped him. 26 But Peter made him get up, saying, "Stand up; I am only a mortal." 34 Then Peter began to speak to them: "I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 44 While Peter was still speaking, the Holy Spirit fell upon all who heard the word. 45 The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, 46 for they heard them speaking in tongues and extolling God. Then Peter said, 47 "Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?" 48 So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days. Isaiah 55: 1 - 11 (alt. for C of E) 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 98 (RCL) Psalm 98: 1 - 4 (Roman Catholic) Psal 98:1 (NRSV) O sing to the LORD a new song, for he has done marvelous things. His right hand and his holy arm have gotten him victory. 2 The LORD has made known his victory; he has revealed his vindication in the sight of the nations. 3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. 4 Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises. 5 Sing praises to the LORD with the lyre, with the lyre and the sound of melody. 6 With trumpets and the sound of the horn make a joyful noise before the King, the LORD. 7 Let the sea roar, and all that fills it; the world and those who live in it. 8 Let the floods clap their hands; let the hills sing together for joy 9 at the presence of the LORD, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with equity. 98 Cantate Domino (ECUSA BCP) 1 Sing to the LORD a new song, * for he has done marvelous things. 2 With his right hand and his holy arm * has he won for himself the victory. 3 The LORD has made known his victory; * his righteousness has he openly shown in the sight of the nations. 4 He remembers his mercy and faithfulness to the house of Israel, * and all the ends of the earth have seen the victory of our God. 5 Shout with joy to the LORD, all you lands; * lift up your voice, rejoice, and sing. 6 Sing to the LORD with the harp, * with the harp and the voice of song. 7 With trumpets and the sound of the horn * shout with joy before the King, the LORD. 8 Let the sea make a noise and all that is in it, * the lands and those who dwell therein. 9 Let the rivers clap their hands, * and let the hills ring out with joy before the LORD, when he comes to judge the earth. 10 In righteousness shall he judge the world * and the peoples with equity. SECOND READING: 1 John 5: 1 - 6 (RCL) 1Joh 5:1 (NRSV) Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child. 2 By this we know that we love the children of God, when we love God and obey his commandments. 3 For the love of God is this, that we obey his commandments. And his commandments are not burdensome, 4 for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith. 5 Who is it that conquers the world but the one who believes that Jesus is the Son of God? 6 This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth. h/t Monteal Anglican All who believe that “Jesus is the Christ” (vv. 1, 5), the saviour of the world who offers forgiveness of deviations from God’s ways, have been adopted as children of God. All who love God (“the parent”) also love his or her fellow believers: this love is a dimension of God. The mark of loving God and obeying him is loving our fellows (v. 2). Loving God implies that we obey him (v. 3); this is not “burdensome” for us, being God’s, for we have the power to overcome evil. It is through our faith in God that we are victorious: we believe that “Jesus is the Son of God” (v. 5): this is the very core of our faith. As people come to Christ, so God’s power is shown more widely in the world. Some dissidents may have accepted that Jesus was baptised (“came by water”, v. 6) but rejected his very human agony on the cross (“blood”); however , but he experienced both baptism and crucifixion. The Spirit witnessed both these events; he is continually present as the soul of the Church, the continuation of Christ’s action in the world. In vv. 7-8, the author tells us that three things jointly “testify” that Jesus is Son of God: • “the Spirit”, at work in the community, • baptism (“water”), and • the crucifixion and/or the Eucharist (“blood”) Verse 1: “everyone who loves the parent loves the child”: A conventional maxim which repeats the association between love of God and love of fellow Christians from 4:20-21: “... The commandment we have from him is this: those who love God must love their brothers and sisters also”. [NJBC] See also John 8:42. [NOAB] Verse 3: In John 14:15, 21, after the Last Supper, Jesus says “‘If you love me, you will keep my commandments ... They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them’”. Verse 3: “not burdensome”: In Matthew 11:28-30, Jesus says: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light’”. See also Philippians 4:13. [NOAB] Verse 4: “conquers the world”: has conquered is also a possible translation. In John 16:33, after the Last Supper, Jesus tells his followers: “‘I have said this to you, so that in me you may have peace. In the world you face persecution. But take courage; I have conquered the world!’”. [NOAB] Verse 4: “the victory that conquers the world, our faith”: 2:13-14 says “... you have conquered the evil one ... the word of God abides in you ...”. The victory over the world was won when Christians were converted. The “word of God is the source of this victory, a share in the victory won by Jesus. 4:4 says: “... you are from God, and have conquered them [the evil forces in the world]; for the one who is in you is greater than the one who is in the world.” [NJBC] Verses 6-12: The affirmation that belief is the source of eternal life is expanded in two directions: • belief must include his coming in water and blood; • belief in the Son is grounded in God’s own testimony. [NJBC] Verses 6-8: “not with the water only but with the water and the blood”: In John 1:31-32, John the Baptist testifies that the revelation of Jesus as pre-existent Son is linked to the descent of the Holy Spirit and to baptism. In John 3:34 and 7:38-39, Jesus' sending is associated with the boundless gift of the Holy Spirit. The dissidents may have associated salvation and the coming of the Spirit with water (baptism) and not with blood (crucifixion). [NJBC] John 19:34 says “... one of the soldiers pierced his side with a spear, and at once blood and water came out.” [NOAB] John 19:35 may have been added to emphasize that this conviction about the death of Jesus about the death of Jesus goes back to the beloved disciple: “(He who saw this has testified so that you also may believe. His testimony is true, and he knows that he tells the truth.)”. [NJBC] Verse 9: “the testimony of God”: The claim that God is the real witness to Jesus derives from the controversies in the gospel of John. Those who reject Jesus’ testimony about his relationship to the Father are confronted with lists of witnesses: see John 5:31-40; 8:14-19, especially 5:32, 36; 8:18. [NJBC] [NOAB] Verse 10: “have the testimony in their hearts”: Several passages in the gospel of John speak of the ways in which the believer could be said to “have testimony”. God is responsible for a person’s believing response to Jesus: see John 6:44 and 10:3-4. The Spirit/Paraclete dwelling within the community serves as witness (John 14:16) and also enables the community to witness to the world (John 15:26-27). [NJBC] Verses 11-12: “eternal life” is “in” (living union with) Jesus, God’s “Son”, and nowhere else. John 1:4 says: “in him was life, and the life was the light of all people”. See also John 3:36; 5:24-26; 6:57; 20:31. [NOAB] The theme that the Son has been sent to give life to those who believe runs through the gospel of John. [NJBC] GOSPEL: John 15: 9 - 17 (all) John 15:9 (NRSV) As the Father has loved me, so I have loved you; abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. 11 I have said these things to you so that my joy may be in you, and that your joy may be complete. 12 "This is my commandment, that you love one another as I have loved you. 13 No one has greater love than this, to lay down one's life for one's friends. 14 You are my friends if you do what I command you. 15 I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. 16 You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. 17 I am giving you these commands so that you may love one another. Jesus continues to prepare his disciples for his physical departure from them. He has told them that he is the “true” (v. 1) vine, the Father’s agent, and that they are the “fruit” (v. 2), “the branches” (v. 5). They represent him in the world – to bear fruit, to do in his name. This is how God’s power will be extended among humans. He has loved them as the Father has loved him; they are to continue to love him, by being obedient to his “commandments” (v. 10); he has been obedient, even to death on the cross. He continues to be in a loving relationship with the Father. This kind of love leads to “joy” (v. 11), ultimate joy. Jesus, the model for our behaviour, loved us so much that he gave his life for us, his “friends” (v. 13). To be a servant (v. 15) of God was an honour in Old Testament times, but a servant was not normally admitted to the counsel of his master while “friends” were: his disciples know all that the Father has told him. Jesus has taken the initiative in choosing them and appointing them to seek converts who will be deeply and lastingly committed to him (v. 16). Verse 1: “true”: BlkJn offers real as a translation. Verse 9: The continuance of the disciples’ relationship with Jesus depends on them keeping the bond of mutual love unbroken. Love entails obedience. In 14:15, Jesus says: “‘If you love me, you will keep my commandments’”. 3:35 tells us: “The Father loves the Son and has placed all things in his hands” and 13:34 “Just as I have loved you, you also should love one another”. The past tense is used in the English translation but the aorist tense is found in the Greek original. The aorist here indicates what is timelessly true. [BlkJn] Verse 10: Christian love has for its example Jesus the good shepherd (see 10:1-16). 1 John 3:16 says “We know love by this, that he laid down his life for us – and we ought to lay down our lives for one another”. Verse 10: “ I have kept my Father's commandments and abide in his love”: For Jesus’ keeping of his Father’s commandments, see also 8:28-29. [BlkJn] Verse 11: “my joy”: This verse makes the transition to Jesus’ death as the highest example of love by invoking the theme of “joy” from 14:28: “ If you loved me, you would rejoice that I am going to the Father, because the Father is greater than I”. [NJBC] Verses 12-17: Fellowship with Jesus (vv. 14-15), fruit bearing, and prayer (v. 16) are all dependent on obeying his “commands” (v. 17) to “love”. [NOAB] Verse 13: Believers are expected to aim for the measure of love Jesus showed in giving his life for the community. Verses 12-17: The reader has already seen the love that Jesus has for his “friends” demonstrated in the story of the raising of Lazarus: see 11:3, 11, 36. [NJBC] Verse 15: Philo, the almost contemporary Alexandrian Jewish philosopher, speaks of “the wise” who are “friends of God” and not “slaves”. Here the tradition of being “friends” is applied to all who believe. In 13:16, Jesus calls his disciples “servants” or slaves (Greek: doulos), and in 12:26 diakonos (translated “servant” in the NRSV.) [NJBC] Verse 15: “I do not call you servants any longer, ... but I have called you friends”: Today, being a friend does not involve obedience but in the ancient world it could do. For example, in 1 Maccabees 2:18, the king’s officers are called “Friends of the king”. Some slaves obeyed out of fear; friends obey out of love. [BlkJn] Verse 15: “I have made known to you everything that I have heard from my Father”: This statement appears to be in conflict with 16:12-14: “‘I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you’”, but: • The verbs can be taken as timeless aorists (see above), and • What the Holy Spirit tells us is to be understood, not as new revelation, but as new insight into revelations already given. [BlkJn] Verse 16: “You did not choose me but I chose you”: A notion also found in 6:70 and 13:18. Earlier parts of the gospel link salvation and believing, but here the stress is on bearing fruit as the result of receiving the new status as “friend”. [NJBC] Verse 17: “these commands”: “Command” in v. 12 is singular. Here Jesus is probably speaking of all that he has taught his disciples, all of which together will lead to mutual love. [BlkJn]