1 Harriet Beecher Stowe, Writer and Prophetic Witness, 1896 was an American abolitionist and author. Her novel Uncle Tom's Cabin (1852) was a depiction of life for African-Americans under slavery; it reached millions as a novel and play, and became influential in the United States and United Kingdom. 2 Walter Rauschenbusch, 1918, Washington Gladden, 1918, and Jacob Riis, 1914, Prophetic Witnesses was a Christian theologian and Baptist pastor. 3 4 I 5 6 Jan Hus, Prophetic Witness and Martyr, 1415 was a Czech priest, philosopher, reformer, and master at Charles University in Prague. After John Wycliffe, the theorist of ecclesiastical Reformation, Hus is considered the first Church reformer. OLD TEASTAMENT: 2 Samuel 1: 1, 17 - 27 (RCL) 2Sam 1:1 (NRSV) After the death of Saul, when David had returned from defeating the Amal'ekites, David remained two days in Zik'lag. 17 David intoned this lamentation over Saul and his son Jonathan. 18 (He ordered that The Song of the Bow be taught to the people of Judah; it is written in the Book of Jash'ar.) He said: 19 Your glory, O Israel, lies slain upon your high places! How the mighty have fallen! 20 Tell it not in Gath, proclaim it not in the streets of Ash'kelon; or the daughters of the Philis'tines will rejoice, the daughters of the uncircumcised will exult. 21 You mountains of Gilbo'a, let there be no dew or rain upon you, nor bounteous fields! For there the shield of the mighty was defiled, the shield of Saul, anointed with oil no more. 22 From the blood of the slain, from the fat of the mighty, the bow of Jonathan did not turn back, nor the sword of Saul return empty. 23 Saul and Jonathan, beloved and lovely! In life and in death they were not divided; they were swifter than eagles, they were stronger than lions. 24 O daughters of Israel, weep over Saul, who clothed you with crimson, in luxury, who put ornaments of gold on your apparel. 25 How the mighty have fallen in the midst of the battle! Jonathan lies slain upon your high places. 26 I am distressed for you, my brother Jonathan; greatly beloved were you to me; your love to me was wonderful, passing the love of women. 27 How the mighty have fallen, and the weapons of war perished! h/t Montreal Anglican 1 Samuel 31:1-13 tells of a battle against the Philistines on Mount Gilboa (near the Sea of Galilee). This time, the Philistines defeat the Israelites, led by Saul. Jonathan, Saul’s son and heir, is killed; Saul is so badly wounded that he takes his own life. Meanwhile, David has “returned from defeating the Amalekites” (v. 1), a nomadic tribe in the southern deserts, to “Ziklag” (near Gaza). 2 Samuel 2:2-16 present a different story of Saul’s death, as told by an Amalekite, a resident of Israel but not a citizen. He comes to David, saying that he has escaped from the battlefield after killing Saul, gravely injured, at his request. He brings Saul’s crown to David, his lord. David and his troops mourn the loss of Saul and his son, and Israel’s defeat. Because the Amalekite did not fear to kill “the Lord’s anointed” (v. 14), David has him killed. Vv. 18-27 are a commemorative poem for Saul and Jonathan. The “Bow” was a common weapon; the “Book of Jashar” (v. 18, Joshua 10:13), apparently a collection of poems, no longer exists. “How the mighty have fallen” (v. 19) occurs three times: the way is now open for David’s ascension to the throne. “Gath” (v. 20) and “Ashkelon” are Philistine cities: do not tell the Philistines (“the uncircumcised”) about the deaths because they may see Israel’s lack of leadership as an opportunity for an easy victory. “The shield of the mighty was defiled” (v. 21) tells of Israel’s defencelessness. Kings were “anointed with oil”. Saul and his son are to be remembered for their courage (vv. 22-23); Saul’s reign was a prosperous time. The “high places” (v. 25) are Mount “Gilboa” (v. 21). 1 Samuel 30:26-31:13 and 2 Samuel 1:2-27: The usual interpretation of these passages sees them as being from the same source: so the Amalekite is a fugitive, seeking to ingratiate himself (2 Samuel 1:10), and expects patronage and protection in return for bringing the crown; so he is lying when he says that he has killed Saul at his request. This justifies his killing at the hands of one of David’s soldiers. [NJBC] On the other hand, knowing that the books of Samuel are drawn from various sources and that the editor has not completely harmonized them, I hypothesize that the two passages are from different sources: that they are two stories of Saul’s death. There is other evidence in the texts to support this theory: David’s return to Ziklag is mentioned in 1 Samuel 30:26 and 2 Samuel 1:1. In 1 Samuel 31:8, the Philistines find “Saul and his three sons fallen on Mount Gilboa”, but 2 Samuel 1:20 implies that the Philistines do not yet know of Saul’s death. In this scenario, the Amalekite is trustworthy: he has carried the crown and armlet from Mount Gilboa to Ziklag, a distance of some 150 km (as the crow flies). So what about the killing of the Amalekite? I see four possibilities: Justice must be seen to be done. David will soon be “the Lord’s anointed”, so killing the king must be known to be sinful. An Amalekite (even if he is the son of a resident alien) who has carried the crown, could stir up trouble, giving the Amalekites cause to usurp the throne of Israel. What is David to do about this man? If he appoints him to high office, he will be a potential threat to David’s sovereignty. It may be a high-handed act of barbarism. David later descended into being a despot; perhaps he began by having the Amalekite killed. JBC sees vv. 1-4 (“a man came from Saul’s camp”) and vv. 5-10 (“the Amalekite”) as being from different sources. I see no reason for this view: the Philistines had overrun the Israelite army, so it is likely that the battlefield included Saul’s camp. Verse 13: “resident alien”: a person who enjoyed certain rights but was not a citizen of Israel. [JBC] Verses 14,16: “the Lord’s anointed”: David has secretly been anointed king (see 1 Samuel 16:1-13) but Saul has still been “the Lord’s anointed”. David calls him this in the two stories in which David spares his life (see 1 Samuel 24:1-8 and 26:1-12). Verse 18: “The Song of the Bow”: Some consider the author to be David: he was a patron of the arts; he played the lyre (as 1 Samuel 16:23 tells us) and was considered the author of Psalms. [NOAB] Verse 20: “uncircumcised”: Other Semitic people (to the east) practised circumcision. [NOAB] The Philistines were probably invaders from Asia Minor; they did not. Verse 27: “weapons of war perished”: Israel has lost its armour and weaponry to the Philistines. Wisdom 1: 13 - 15, 2: 23 - 24 (Roman Catholic, alt. for RCL) Wisdom 1:13 (NRSV) because God did not make death, and he does not delight in the death of the living. 14 For he created all things so that they might exist; the generative forces of the world are wholesome, and there is no destructive poison in them, and the dominion of Hades is not on earth. 15 For righteousness is immortal. 2:23 for God created us for incorruption, and made us in the image of his own eternity, 24 but through the devil's envy death entered the world, and those who belong to his company experience it. PSALM 130 (RCL) Psal 130:1 (NRSV) Out of the depths I cry to you, O LORD. 2 Lord, hear my voice! Let your ears be attentive to the voice of my supplications! 3 If you, O LORD, should mark iniquities, Lord, who could stand? 4 But there is forgiveness with you, so that you may be revered. 5 I wait for the LORD, my soul waits, and in his word I hope; 6 my soul waits for the Lord more than those who watch for the morning, more than those who watch for the morning. 7 O Israel, hope in the LORD! For with the LORD there is steadfast love, and with him is great power to redeem. 8 It is he who will redeem Israel from all its iniquities. 130 De profundis (ECUSA BCP) 1 Out of the depths have I called to you, O LORD; LORD, hear my voice; * let your ears consider well the voice of my supplication. 2 If you, LORD, were to note what is done amiss, * O LORD, who could stand? 3 For there is forgiveness with you; * therefore you shall be feared. 4 I wait for the LORD; my soul waits for him; * in his word is my hope. 5 My soul waits for the LORD, more than watchmen for the morning, * more than watchmen for the morning. 6 O Israel, wait for the LORD, * for with the LORD there is mercy; 7 With him there is plenteous redemption, * and he shall redeem Israel from all their sins. Psalm 30: 1, 3 - 5, 10 - 11a, 12b (Roman Catholic) Psalm 30 (alt. for RCL) Psal 30:1 (NRSV) I will extol you, O LORD, for you have drawn me up, and did not let my foes rejoice over me. 2 O LORD my God, I cried to you for help, and you have healed me. 3 O LORD, you brought up my soul from Sheol, restored me to life from among those gone down to the Pit. 4 Sing praises to the LORD, O you his faithful ones, and give thanks to his holy name. 5 For his anger is but for a moment; his favor is for a lifetime. Weeping may linger for the night, but joy comes with the morning. 6 As for me, I said in my prosperity, ""I shall never be moved." 7 By your favor, O LORD, you had established me as a strong mountain; you hid your face; I was dismayed. 8 To you, O LORD, I cried, and to the LORD I made supplication: 9 "What profit is there in my death, if I go down to the Pit? Will the dust praise you? Will it tell of your faithfulness? 10 Hear, O LORD, and be gracious to me! O LORD, be my helper!" 11 You have turned my mourning into dancing; you have taken off my sackcloth and clothed me with joy, 12 so that my soul may praise you and not be silent. O LORD my God, I will give thanks to you forever. Note: Verse numbering in Roman Catholic bibles is one greater than the above. 30 Exaltabo te, Domine (ECUSA BCP) 1 I will exalt you, O LORD, because you have lifted me up * and have not let my enemies triumph over me. 2 O LORD my God, I cried out to you, * and you restored me to health. 3 You brought me up, O LORD, from the dead; * you restored my life as I was going down to the grave. 4 Sing to the LORD, you servants of his; * give thanks for the remembrance of his holiness. 5 For his wrath endures but the twinkling of an eye, * his favor for a lifetime. 6 Weeping may spend the night, * but joy comes in the morning. 7 While I felt secure, I said, “I shall never be disturbed. * You, LORD, with your favor, made me as strong as the mountains.” 8 Then you hid your face, * and I was filled with fear. 9 I cried to you, O LORD; * I pleaded with the Lord, saying, 10 “What profit is there in my blood, if I go down to the Pit? * will the dust praise you or declare your faithfulness? 11 Hear, O LORD, and have mercy upon me; * O LORD, be my helper." 12 You have turned my wailing into dancing; * you have put off my sack-cloth and clothed me with joy. 13 Therefore my heart sings to you without ceasing; * O LORD my God, I will give you thanks for ever. Lamentations 3: 23 - 33 (alt. for RCL) Lame 3:23 (NRSV) they are new every morning; great is your faithfulness. 24 "The LORD is my portion," says my soul, ""therefore I will hope in him." 25 The LORD is good to those who wait for him, to the soul that seeks him. 26 It is good that one should wait quietly for the salvation of the LORD. 27 It is good for one to bear the yoke in youth, 28 to sit alone in silence when the Lord has imposed it, 29 to put one's mouth to the dust (there may yet be hope), 30 to give one's cheek to the smiter, and be filled with insults. 31 For the Lord will not reject forever. 32 Although he causes grief, he will have compassion according to the abundance of his steadfast love; 33 for he does not willingly afflict or grieve anyone. Note: This is an alternative for Psalm 30 in the RCL NEW TESTAMENT: 2 Corinthians 8: 7 - 15 (RCL) 2 Corinthians 8: 7, 9, 13 - 15 (Roman Catholic) 2Cor 8:7 (NRSV) Now as you excel in everything--in faith, in speech, in knowledge, in utmost eagerness, and in our love for you --so we want you to excel also in this generous undertaking. 8 I do not say this as a command, but I am testing the genuineness of your love against the earnestness of others. 9 For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich. 10 And in this matter I am giving my advice: it is appropriate for you who began last year not only to do something but even to desire to do something-- 11 now finish doing it, so that your eagerness may be matched by completing it according to your means. 12 For if the eagerness is there, the gift is acceptable according to what one has--not according to what one does not have. 13 I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between 14 your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. 15 As it is written, "The one who had much did not have too much, and the one who had little did not have too little." The mother church, Jerusalem, is again in financial need. Christians at Corinth began collecting funds for them “last year” (v. 10), but appear to have stopped – perhaps due to the disagreements mentioned earlier in the epistle. “Now finish doing it” (v. 11), Paul urges, but does not demand: “I do not say this as a command” (v. 8). Meanwhile, the churches of Macedonia (Philippi, Thessalonica and Beroea), far from affluent, have contributed beyond measure to the Jerusalem Fund. The Christians at Corinth were quarrelsome and divided at times, even regarding baptism (1 Corinthians 1:10-17); so v. 7 is probably a pep talk, intended to damn his readers faintly (without them realizing it): spiritual gifts seem to have been rare at Corinth. Note the realism: “our love for you” not your love for us. The Macedonians have been earnest in their giving; may the Corinthians be as genuine, by putting their words into action. Our great example of self-giving is “Jesus” (v. 9): as Son, he was “rich”, being equal to the Father, but he became human (“poor”) so that we may enjoy salvation. One’s gift should be commensurate with one’s means (v. 12); commitment to the cause (“eagerness”) matters. Givers should attain a “fair balance” (v. 13): relieving the poverty of others but not impoverishing themselves. As a guideline, Paul quotes Exodus 16:18 (v. 15): when God supplied manna in the desert, all had just sufficient, so the Corinthians should avoid gross inequalities in wealth. 8:1-2 says that the Macedonians endured “a severe ordeal of affliction ... and ... extreme poverty”. Paul’s mission to them is described in Acts 16:9-40. Verses 1-5: While here it is the Corinthians who are lagging in contributing to the collection for the Jerusalem church, in 9:2 they are an example for the churches in Macedonia. This is one of the grounds on which scholars argue for Chapter 9 being the start of a separate letter. [NJBC] Verse 1: “We”: In 1 Corinthians 3:9, Paul writes “we are God's servants, working together” and in 1 Thessalonians 3:2 “we sent Timothy, our brother and co-worker for God “. So while here Paul may be referring to himself, “we” includes those who work with him as leaders of the missionary effort. See also Acts 19:1. Verse 1: “the grace of God”: Given the situation outlined in vv. 2-3, only divine power could explain the response of the Macedonians. [NJBC] Verse 5: “they gave themselves”: In theological terms, their gift had value as an expression of “love” (v. 8). [NJBC] Verse 6: Titus must have brought up the matter of the collection when he saw the response of the Corinthians. See 7:15. [NJBC] Verse 7: “our love for you”: 6:11-13 says that some Corinthian Christians lack love for Paul. Many manuscripts have your love for us. The NRSV (and other translations) offer a translation of the more difficult (less expected) Greek phrase. A principle of modern biblical criticism is that the more difficult text is more likely to be original: copyists tended to smooth out text rather than to make it more difficult. [NJBC] Verse 8: “I do not say this as a command”: NJBC offers understand rather than “say”. Paul gives his theological rationale in 9:7: “Each of you must give as you have made up your mind, not reluctantly or under compulsion, for God loves a cheerful giver”. For Paul making strong suggestions, see also Philemon 8-9, 13-14 and 1 Corinthians 7:6. [NJBC] Verse 8: “I am testing the genuineness of your love”: Paul has his doubts. [NJBC] Verse 9: Paul enunciates the theological principle of 5:21 (“For our sake he [the Father] made him [Christ] to be sin who knew no sin, so that in him we might become the righteousness of God”), of which the practical meaning is given in 5:15: “so that those who live might live no longer for themselves”. [NJBC] Verse 9: “poor”: For giving on the basis of one’s conscience, see also Philippians 2:5-11. [JBC] Verse 10: “it is appropriate for you”: NJBC offers it is expedient for you – to preserve the honour of the community. Paul avoids direct criticism of the community. [NJBC] Verse 10: “not only to do something but even to desire to do something”: The Corinthians seem to have lost even the will (or intent) to collect funds. Verses 12-14: In 9:7, Paul says: “Each of you must give as you have made up your mind, not reluctantly or under compulsion, for God loves a cheerful giver”. Verse 14: “so that their abundance may be for your need”: While the Jerusalem church is in need now, it may be the Corinthians who seek Jerusalem’s help in the future. [NJBC] For the nature of the collection and the initial plan for it, see 1 Corinthians 16:1-4. Romans 15:26 mentions Macedonia and Achaia sharing their resources with “the saints at Jerusalem”. The Christians of Jerusalem sought financial aid from the Gentile churches at the First Council of the Church, held in Jerusalem, probably in 51 AD (see Galatians 2:1-10). Paul hopes that this gift will bridge the growing gap between Jerusalem and the other churches: in Romans 15:30-32, he writes: “I appeal to you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to join me in earnest prayer to God on my behalf, that I may be rescued from the unbelievers in Judea, and that my ministry to Jerusalem may be acceptable to the saints, so that by God's will I may come to you with joy and be refreshed in your company”. [NJBC] GOSPEL: Mark 5: 21 - 43 (RCL) Mark 5: 21 - 24 (25 - 34) 35 - 43 (Roman Catholic) Mark 5:21 (NRSV) When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. 22 Then one of the leaders of the synagogue named Jai'rus came and, when he saw him, fell at his feet 23 and begged him repeatedly, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live." 24 So he went with him. And a large crowd followed him and pressed in on him. 25 Now there was a woman who had been suffering from hemorrhages for twelve years. 26 She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. 27 She had heard about Jesus, and came up behind him in the crowd and touched his cloak, 28 for she said, "If I but touch his clothes, I will be made well." 29 Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. 30 Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, "Who touched my clothes?" 31 And his disciples said to him, "You see the crowd pressing in on you; how can you say, "Who touched me?'" 32 He looked all around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34 He said to her, "Daughter, your faith has made you well; go in peace, and be healed of your disease." 35 While he was still speaking, some people came from the leader's house to say, "Your daughter is dead. Why trouble the teacher any further?" 36 But overhearing what they said, Jesus said to the leader of the synagogue, "Do not fear, only believe." 37 He allowed no one to follow him except Peter, James, and John, the brother of James. 38 When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. 39 When he had entered, he said to them, "Why do you make a commotion and weep? The child is not dead but sleeping." 40 And they laughed at him. Then he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was. 41 He took her by the hand and said to her, "Tal'itha cum," which means, "Little girl, get up!" 42 And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43 He strictly ordered them that no one should know this, and told them to give her something to eat. After stilling the storm at sea and curing a demoniac on the eastern shore of the Lake of Galilee, Jesus returns to Jewish territory on the western (“other”) shore. In extremis, even “Jairus” (v. 22), a religious authority, seeks out Jesus, hoping for a cure for his daughter’s terminal illness (vv. 22-23). Jairus seeks that she be “made well”, as does the woman in vv. 25-34: the Greek word includes the idea of rescue from impending destruction (annihilation). In the crowd pressing in on Jesus is a woman who has long suffered from “hemorrhages” (v. 25). She pushes through the crowd, and touches Jesus’ “cloak” (v. 27) believing, trusting, that touching him will make her well (v. 28). The cure is instant and complete (v. 29), as was Jesus’ quelling of the storm (4:39), of the forces of chaos; he has full power over disease, even when doing nothing. Jesus senses, in the crush of the crowd, that someone has been healed. She tells the “whole truth” (v. 33): what she has done, and the result. Perhaps she is in “fear and trembling” for making Jesus ritually unclean; perhaps in awe at the miracle. Returning to the first story (v. 35), Jesus and his disciples hear that the girl has died: surely no one can restore life. As during the storm, Jesus says “Do not fear, only believe” (v. 36). The inner circle of disciples (“Peter, James, and John”, v. 37) go with him to Jairus’ house. Jesus rebukes, and throws out, the professional mourners (“them”, v. 39). The disciples and the girl’s family witness her recovery. In terms of the Kingdom, she is “not dead but sleeping” (v. 39): physical death is only a temporary hiatus of activity (like sleeping). To unbelievers, this is laughable. “Talitha cum” (v. 41) are Jesus’ words in Aramaic. Again, the cure is instant and complete. The witnesses are “overcome with amazement” (v. 42): it really is a miracle. Jesus orders them not to tell the story yet; perhaps he wants to wait until his own resurrection so the event will make sense to people. Perhaps asking them to feed her foreshadows his eating with the disciples after his resurrection. The parallel passages are Matthew 9:18-26 and Luke 8:40-50. [NOAB] Mark is unusual here: his version is more detailed than the others. Matthew appears to skip vv. 23-24. The miracles in 4:35-5:43 are largely done for the instruction of the disciples. [JBC] Note the common points in these stories: both those cured are female; Jairus’ daughter is 12 years old and the woman has been ill for 12 years; Jesus calls the woman “Daughter” (v. 34). [NJBC] The differences in grammatical construction of the two stories indicates that Mark drew them from separate sources. Verse 23: “made well” and “live”: In early Christian circles, the words sozo (“make well”) and zao (“live”) were technical terms for salvation and resurrected life, so early Christians may have taken the raising of Jairus’ daughter as a preview or anticipation of the resurrected life of Jesus and those who believe in him. [NJBC] Sozo also appears in v. 28, in the future tense. In v. 34, sosken, translated here as “has healed” can also be translated as has saved or has brought you salvation. “Get up” (v. 41) is a translation of egeirein, a word often used in the New Testament for Jesus’ resurrection. This suggests that the story has symbolic meaning. Aneste, translated “got up”, is also part of the New Testament vocabulary of resurrection (see Mark 8:31, 9:9, 31; 10:34; Acts 1:22, 2:24, 31, 32; 4:33, 10:41, 13:33, 34; 17:3, 31; Romans 1:4). A scholar says that sozo can carry two meanings: salvation from natural dangers (death, disease, mortal danger) or salvation from eternal death. To him, Mark 5:34 is in the former category. So he sees no need to take this as capital ‘s’ Salvation. He also point out that sometimes the word carries both meanings simultaneously, although he does not mention Mark in this context; one might ask why not. The connection with resurrection is plain. Clearly we have here a foreshadowing of the resurrection, and I believe not merely the resurrection of Jesus, but the resurrection of the faithful. That's why the woman with the haemorrhage is inserted in the story. For her, faith had led to her salvation (sozo) from the disease. And then we have the connection of faith and resurrection in the raising of the girl. So, there is a progression: faith leads to salvation from natural death, from eternal death, and to a sharing in the resurrection of Jesus, as foreshadowed by the resurrection of the girl. [Alan Perry] Verse 23: “lay your hands on her”: Laying on hands was a common symbol of healing, of a healer’s power, in ancient times in a number of Middle Eastern cultures. It is mentioned neither in the Old Testament nor in rabbinic writings, but the Genesis Apocryphon found in the Qumran caves mentions it in 20:28-29. This work did not necessarily originate in the Qumran community; it dates from the first century BC: so it appears that laying on of hands was performed in some divergent sects of Judaism. [JBC] Verse 27: “touched his cloak”: The laws in Leviticus 12:2-8 and 15:19-30 declare that she is unclean, and so anything she touches is also unclean. See also my comment on v. 33. [CAB] Verse 30: Luke 5:17 says: “... the power of the Lord was with him to heal ...”. [NOAB] Verse 30: Jesus needs to know who has touched him, because having faith is necessary at least in order for the healing to have the deeper meaning of being saved. Verse 34: In 10:52, Jesus tells Bartimaeus: “Go; your faith has made you well.” [NJBC] Verse 34: “be healed of your disease”: Jesus promises her a permanent cure from her disease. The word translated “disease” (mastix) has a connotation of punishment for sin: it also means scourge or whip. Mastix is also found in the Septuagint translations of Psalm 38:11 and 2 Maccabees 7:37, and in Mark 3:10 (including Gentiles), 5:29, 34 (a woman, of menstrual haemorrhages). The NRSV translates it in various ways. [JBC] [Lorinda Hoover] Verse 37: “Peter, James, and John”: They are also present at the Transfiguration (see 9:2) and at Gethsemane (see 14:33). [NJBC] Verse 39: “not dead but sleeping”: The question arises: was she in a coma or unconscious? Today, we would be sceptical; we would expect a physician to be present as an expert witness; however, in the context of Jesus’ time, this was not necessary (or even considerable): a miracle (something beyond human understanding) is happening. Even today, for someone to come out of a coma, or to become conscious, is (at best) uncommon. (Hypnosis is an exception, but there the person who hypnotized her would also command her to wake up.) Jesus has superior insight; he does what is super-natural; he heals against all (or, at least, most) odds, and against the wisdom of those present. The disciples learn that he is able to work miracles – to perform superhuman acts. In my own experience, God still does this today. [NJBC] Verse 39: Professional mourners, hired to weep, would only be present if the family was convinced that the daughter is dead. [NOAB] Verse 40: In taking Jairus’ daughter (a corpse) by the hand, Jesus makes himself ritually unclean. Numbers 19:11-13 states: “Those who touch the dead body of any human being shall be unclean seven days ... All who touch a corpse, the body of a human being who has died, and do not purify themselves, defile the tabernacle of the LORD; such persons shall be cut off from Israel ...”. [CAB] Verse 41: “Talitha cum”: NJBC notes that the written form of Jesus’ words would be Talitha qoumi. He says that by Jesus’ time the final i might not have been pronounced. For other quotations in Aramaic in Mark see 3:17, 7:11, 34, 11:9-10, 14:36 and 15:22, 34. Verse 43: “overcome with amazement”: The key Greek words here are existemi (“overcome”) and ekstasis (“amazement”). The word existemi is also used in 3:21, where Jesus’ family accuses him of insanity: “he has gone out of his mind”. [JBC] The two Greek words are related, as the King James Version shows. Ekstasis is qualified by an adjective: megale, meaning great. [Lorinda Hoover] Verse 43b: To tell her family to give her something to eat is a practical thing to do, but why so soon? I suggest that there is a foreshadowing here of the Risen Christ eating: she is really alive, as he will be.

• 22 Alban, First Martyr of Britain, c. 304 was the first British Christian martyr. • 23 • 24 The Nativity of Saint John the Baptist a prophet who foretold the coming of the Messiah in the person of Jesus and who baptized Jesus. • 25 James Weldon Johnson, Poet, 1938 was an American author, politician, diplomat, critic, journalist, poet, anthologist, educator, lawyer, songwriter, and early civil rights activist • 26 Isabel Florence Hapgood, Ecumenist and Journalist, 1929 • 27 Cornelius Hill, Priest and Chief among the Oneida, 1907 • 28 Irenaeus, Bishop of Lyon, c. 202 was Bishop of Lugdunum in Gaul, then a part of the Roman Empire (now Lyon, France). He was an early church father and apologist, and his writings were formative in the early development of Christian theology. • 29 Saint Peter and Saint Paul, Apostles is a liturgical feast in honour of the martyrdom in Rome of the apostles Saint Peter and Saint Paul, OLD TESTAMENT: 1 Samuel 17: (1a, 4 - 11, 19 - 23) 32 - 49 (RCL) 1Sam 17:1 (NRSV) Now the Philis'tines gathered their armies for battle; 4 And there came out from the camp of the Philis'tines a champion named Goliath, of Gath, whose height was six cubits and a span. 5 He had a helmet of bronze on his head, and he was armed with a coat of mail; the weight of the coat was five thousand shekels of bronze. 6 He had greaves of bronze on his legs and a javelin of bronze slung between his shoulders. 7 The shaft of his spear was like a weaver's beam, and his spear's head weighed six hundred shekels of iron; and his shield-bearer went before him. 8 He stood and shouted to the ranks of Israel, "Why have you come out to draw up for battle? Am I not a Philis'tine, and are you not servants of Saul? Choose a man for yourselves, and let him come down to me. 9 If he is able to fight with me and kill me, then we will be your servants; but if I prevail against him and kill him, then you shall be our servants and serve us." 10 And the Philis'tine said, "Today I defy the ranks of Israel! Give me a man, that we may fight together." 11 When Saul and all Israel heard these words of the Philis'tine, they were dismayed and greatly afraid. 19 Now Saul, and they, and all the men of Israel, were in the valley of E'lah, fighting with the Philis'tines. 20 David rose early in the morning, left the sheep with a keeper, took the provisions, and went as Jesse had commanded him. He came to the encampment as the army was going forth to the battle line, shouting the war cry. 21 Israel and the Philis'tines drew up for battle, army against army. 22 David left the things in charge of the keeper of the baggage, ran to the ranks, and went and greeted his brothers. 23 As he talked with them, the champion, the Philis'tine of Gath, Goliath by name, came up out of the ranks of the Philis'tines, and spoke the same words as before. And David heard him. 32 David said to Saul, "Let no one's heart fail because of him; your servant will go and fight with this Philis'tine." 33 Saul said to David, "You are not able to go against this Philis'tine to fight with him; for you are just a boy, and he has been a warrior from his youth." 34 But David said to Saul, "Your servant used to keep sheep for his father; and whenever a lion or a bear came, and took a lamb from the flock, 35 I went after it and struck it down, rescuing the lamb from its mouth; and if it turned against me, I would catch it by the jaw, strike it down, and kill it. 36 Your servant has killed both lions and bears; and this uncircumcised Philis'tine shall be like one of them, since he has defied the armies of the living God." 37 David said, "The LORD, who saved me from the paw of the lion and from the paw of the bear, will save me from the hand of this Philis'tine." So Saul said to David, "Go, and may the LORD be with you!" 38 Saul clothed David with his armor; he put a bronze helmet on his head and clothed him with a coat of mail. 39 David strapped Saul's sword over the armor, and he tried in vain to walk, for he was not used to them. Then David said to Saul, "I cannot walk with these; for I am not used to them." So David removed them. 40 Then he took his staff in his hand, and chose five smooth stones from the wadi, and put them in his shepherd's bag, in the pouch; his sling was in his hand, and he drew near to the Philis'tine. 41 The Philis'tine came on and drew near to David, with his shield-bearer in front of him. 42 When the Philis'tine looked and saw David, he disdained him, for he was only a youth, ruddy and handsome in appearance. 43 The Philis'tine said to David, "Am I a dog, that you come to me with sticks?" And the Philis'tine cursed David by his gods. 44 The Philis'tine said to David, "Come to me, and I will give your flesh to the birds of the air and to the wild animals of the field." 45 But David said to the Philis'tine, "You come to me with sword and spear and javelin; but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied. 46 This very day the LORD will deliver you into my hand, and I will strike you down and cut off your head; and I will give the dead bodies of the Philis'tine army this very day to the birds of the air and to the wild animals of the earth, so that all the earth may know that there is a God in Israel, 47 and that all this assembly may know that the LORD does not save by sword and spear; for the battle is the LORD's and he will give you into our hand." 48 When the Philis'tine drew nearer to meet David, David ran quickly toward the battle line to meet the Philis'tine. 49 David put his hand in his bag, took out a stone, slung it, and struck the Philis'tine on his forehead; the stone sank into his forehead, and he fell face down on the ground. h/t Montreal Anglican Israel’s arch-enemy was Philistia, a nation on the Mediterranean coast. The two armies face each other across a river valley in the hills west of Bethlehem. In ancient times, a dispute between nations might be decided by individual combat, as David and Goliath do here. “Goliath” (v. 4), “the/this Philistine” (in other verses) is very tall, wears a heavy “coat of mail” (v. 5) and bronze “greaves” (v. 6, shin pads), and carries a javelin (v. 7). Saul and the Israelites are intimidated by the sight of him. David prepares himself (vv. 20, 22); he says: “... who is this ... that he should defy the armies of the living God?” (v. 26) In v. 32 David offers to represent Israel, but Saul questions David’s military experience. David replies: as a shepherd, to protect the sheep, I have killed “lions and bears” (v. 36); I intend to kill Goliath using the same weapon (a sling). God has protected me from wild animals; he will protect me from Goliath (v. 37). Saul agrees to David’s offer (he has little choice!); he offers David his “armour” (v. 38), but David, unused to a coat of mail and a helmet, finds them cumbersome, and so removes them. He takes his sling, and stones from the river bed (“wadi”, v. 40). “The Philistine” disdains David, curses him (v. 43) and insults him (v. 44). David answers: “I come ... in the name of the Lord ...” (v. 45); God will give him victory so that “all the earth may know that there is a God in Israel” (v. 46), that God prevails over material advantage (v. 47). David, using his unconventional weapon (one highly accurate in the hands of a specialist), slays “the Philistine” (v. 49). This victory is the start of David’s move towards the throne. The text usually refers to Goliath as the/this Philistine, so it is likely that in the original story (before later editing), David’s opponent was not identified. [JBC] In 2 Samuel 21:19, it is Elhanan, one of David’s warriors, who kills Goliath; in 1 Chronicles 20:5 (written much later), Elhanan kills Lahmi, brother of Goliath. [NOAB] [JBC] In this part of 1 Samuel, at least two stories have been combined, but they are not fully harmonized: A folktale-type story of a young shepherd who distinguishes himself in battle in the hope of winning royal favour and the hand of the king’s daughter in marriage (17:12-14, 17-30, 41, 48b, 50, 55-18:5, 18:17-19, 21b-30) A sophisticated and theologically oriented story, a prelude to the collection of stories portraying David’s rise to the throne of Israel (16:14-23, 17:1-11, 32-40, 42-48a, 49, 51-54). [NJBC] JBC says that 17:32-40, 42-48a, 49 and 51-54 are shared with the stories. For individuals representing armies, rather than the whole armies fighting, see 2 Samuel 2:14-16. [JBC] Verses 5-7: Goliath’s height is “six cubits and a span” (three metres or 10 feet) in the Masoretic Text, but “four cubits and a span” (two metres or 6 feet) in other texts. Three metres is the stuff of folktales (fish stories!); two metres is more believable (at least to us). People are generally taller now than in earlier ages. Both his name and armour are atypical for the age. His “coat of mail” weighs about 65 kg (150 lbs); the REB says that it was made of bronze. “Greaves” are like modern-day shin pads. The REB has for v. 6b: “one of his weapons was a bronze dagger”. The head of his spear weighs 7 kg (15 lbs). This is ultra high-tech equipment for the day. See also the Clipping on v. 38. Verses 12-18: These verses are an insertion, not connected with our story. Verses 24-31: Saul will give his daughter to the man who kills the Philistine. “Eliab” (v. 28) is angry because David has left the sheep; he suggests that David has just come to see the battle. Saul sends for David. Verse 33: Saul’s objection is that David does not have military experience – as is shown in v. 39 by his inability to walk in armour. Verse 36: “lions”: The range of Asiatic lions then extended to Palestine. (They are now an endangered species, found only in a wildlife park in India.) Verse 38: Unlike Goliath, Saul has only a bronze helmet and a mail shirt. He offers David his own armour, perhaps because such equipment is not available from the normal supply of armour. Perhaps Saul, as king, has collected his armour from the spoils of another battle; perhaps Philistine military equipment was more advanced at the time than Israelite equipment. Verse 40: “wadi”: An Arabic word for a stream or stream bed. Many streams in this area only flow seasonally. Verse 49: Goliath is stunned (knocked unconscious) by the stone, but is killed with a sword (v. 51) – although v. 50 may say that he was actually killed by the stone: perhaps he was (in one version of the story) just run through with the sword for good measure. Comments: “one highly accurate in the hands of a specialist”: Judges 20:16 tells us of the Israelite army on another occasion: “Of all this force, there were seven hundred picked men who were left-handed; every one could sling a stone at a hair, and not miss”. [NJBC] Job 38: 1 - 11 (alt. for RCL but not Can. BAS) Job 38: 1, 8 - 11 (Roman Catholic) Job 38:1 (NRSV) Then the LORD answered Job out of the whirlwind: 2 "Who is this that darkens counsel by words without knowledge? 3 Gird up your loins like a man, I will question you, and you shall declare to me. 4 "Where were you when I laid the foundation of the earth? Tell me, if you have understanding. 5 Who determined its measurements--surely you know! Or who stretched the line upon it? 6 On what were its bases sunk, or who laid its cornerstone 7 when the morning stars sang together and all the heavenly beings shouted for joy? 8 "Or who shut in the sea with doors when it burst out from the womb?-- 9 when I made the clouds its garment, and thick darkness its swaddling band, 10 and prescribed bounds for it, and set bars and doors, 11 and said, "Thus far shall you come, and no farther, and here shall your proud waves be stopped'? 16 "Have you entered into the springs of the sea, or walked in the recesses of the deep? 17 Have the gates of death been revealed to you, or have you seen the gates of deep darkness? 18 Have you comprehended the expanse of the earth? Declare, if you know all this. PSALM 9: 9 - 20 (RCL - goes with the Goliath reading) Psal 9:9 (NRSV) The LORD is a stronghold for the oppressed, a stronghold in times of trouble. 10 And those who know your name put their trust in you, for you, O LORD, have not forsaken those who seek you. 11 Sing praises to the LORD, who dwells in Zion. Declare his deeds among the peoples. 12 For he who avenges blood is mindful of them; he does not forget the cry of the afflicted. 13 Be gracious to me, O LORD. See what I suffer from those who hate me; you are the one who lifts me up from the gates of death, 14 so that I may recount all your praises, and, in the gates of daughter Zion, rejoice in your deliverance. 15 The nations have sunk in the pit that they made; in the net that they hid has their own foot been caught. 16 The LORD has made himself known, he has executed judgment; the wicked are snared in the work of their own hands. [Higgai'on. Se'lah] 17 The wicked shall depart to She'ol, all the nations that forget God. 18 For the needy shall not always be forgotten, nor the hope of the poor perish forever. 19 Rise up, O LORD! Do not let mortals prevail; let the nations be judged before you. 20 Put them in fear, O LORD; let the nations know that they are only human. [Se'lah] 9 Confitebor tibi (ECUSA BCP) 9 The LORD will be a refuge for the oppressed, * a refuge in time of trouble. 10 Those who know your Name will put their trust in you, * for you never forsake those who seek you, O LORD. 11 Sing praise to the LORD who dwells in Zion; * proclaim to the peoples the things he has done. 12 The Avenger of blood will remember them; * he will not forget the cry of the afflicted. 13 Have pity on me, O LORD; * see the misery I suffer from those who hate me, O you who lift me up from the gate of death; 14 So that I may tell of all your praises and rejoice in your salvation * in the gates of the city of Zion. 15 The ungodly have fallen into the pit they dug, * and in the snare they set is their own foot caught. 16 The LORD is known by his acts of justice; * the wicked are trapped in the works of their own hands. 17 The wicked shall be given over to the grave, * and also all the people that forget God. 18 For the needy shall not always be forgotten, * and the hope of the poor shall not perish for ever. 19 Rise up, O LORD, let not the ungodly have the upper hand; * let them be judged before you. 20 Put fear upon them, O LORD; * let the ungodly know they are but mortal. Psalm 133 (alt. for ECUSA - goes with the Saul / David reading) Psal 133:1 (NRSV) How very good and pleasant it is when kindred live together in unity! 2 It is like the precious oil on the head, running down upon the beard, on the beard of Aaron, running down over the collar of his robes. 3 It is like the dew of Hermon, which falls on the mountains of Zion. For there the LORD ordained his blessing, life forevermore. 133 Ecce, quam bonum! (ECUSA BCP) 1 Oh, how good and pleasant it is, * when brethren live together in unity! 2 It is like fine oil upon the head * that runs down upon the beard, 3 Upon the beard of Aaron, * and runs down upon the collar of his robe. 4 It is like the dew of Hermon * that falls upon the hills of Zion. 5 For there the LORD has ordained the blessing: * life for evermore. Psalm 107: 23 - 26, 28 - 31 (Roman Catholic) Psalm 107: 1 - 3, 23 - 32 (alt. for RCL - goes with Job reading) Psal 107:1 (NRSV) O give thanks to the LORD, for he is good; for his steadfast love endures forever. 2 Let the redeemed of the LORD say so, those he redeemed from trouble 3 and gathered in from the lands, from the east and from the west, from the north and from the south. 23 Some went down to the sea in ships, doing business on the mighty waters; 24 they saw the deeds of the LORD, his wondrous works in the deep. 25 For he commanded and raised the stormy wind, which lifted up the waves of the sea. 26 They mounted up to heaven, they went down to the depths; their courage melted away in their calamity; 27 they reeled and staggered like drunkards, and were at their wits' end. 28 Then they cried to the LORD in their trouble, and he brought them out from their distress; 29 he made the storm be still, and the waves of the sea were hushed. 30 Then they were glad because they had quiet, and he brought them to their desired haven. 31 Let them thank the LORD for his steadfast love, for his wonderful works to humankind. 32 Let them extol him in the congregation of the people, and praise him in the assembly of the elders. 107 (ECUSA BCP) 1 Give thanks to the LORD, for he is good, * and his mercy endures for ever. 2 Let all those whom the LORD has redeemed proclaim * that he redeemed them from the hand of the foe. 3 He gathered them out of the lands; * from the east and from the west, from the north and from the south. 23 Some went down to the sea in ships * and plied their trade in deep waters; 24 They beheld the works of the LORD * and his wonders in the deep. 25 Then he spoke, and a stormy wind arose, * which tossed high the waves of the sea. 26 They mounted up to the heavens and fell back to the depths; * their hearts melted because of their peril. 27 They reeled and staggered like drunkards * and were at their wits’ end. 28 Then they cried to the LORD in their trouble, * and he delivered them from their distress. 29 He stilled the storm to a whisper * and quieted the waves of the sea. 30 Then were they glad because of the calm, * and he brought them to the harbor they were bound for. 31 Let them give thanks to the LORD for his mercy * and the wonders he does for his children. 32 Let them exalt him in the congregation of the people * and praise him in the council of the elders. NEW TESTAMENT: 2 Corinthians 6: 1 - 13 (RCL) 2 Cor 6:1 (NRSV) As we work together with him, we urge you also not to accept the grace of God in vain. 2 For he says, "At an acceptable time I have listened to you, and on a day of salvation I have helped you." See, now is the acceptable time; see, now is the day of salvation! 3 We are putting no obstacle in anyone's way, so that no fault may be found with our ministry, 4 but as servants of God we have commended ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5 beatings, imprisonments, riots, labors, sleepless nights, hunger; 6 by purity, knowledge, patience, kindness, holiness of spirit, genuine love, 7 truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8 in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9 as unknown, and yet are well known; as dying, and see--we are alive; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything. 11 We have spoken frankly to you Corinthians; our heart is wide open to you. 12 There is no restriction in our affections, but only in yours. 13 In return--I speak as to children--open wide your hearts also. Verse 1: “we”: See also 1 Corinthians 3:9; 1 Thessalonians 3:2; Acts 19:1. [NJBC] Verse 1: Human cooperation is essential if the power of the gospel is to act effectively. In 1 Corinthians 15:10, Paul says: “But by the grace of God I am what I am, and his grace toward me has not been in vain”. The word translated “in vain” is kenos, meaning (in Paul’s usage) non-productive. [NJBC] Note also 1 Corinthians 1:17: “For Christ did not send me to baptise but to proclaim the gospel ... so that the cross of Christ might not be emptied of its power”. Emptied here is kenou. (The REB translates this clause lest the cross of Christ be robbed of its effect.) In 1 Corinthians 10:1-13, Paul says that being baptized and sharing in the Lord’s Supper alone do not assure us of salvation: we also need to be productive (in spreading the good news). Verse 2: “have listened” and “have helped” are in the prophetic perfect. Isaiah 49:8 is a verse in one of the Servant Songs. [JBC] Verses 3-7: Paul’s ministry is characterized not by success by human standards, but by hardship – and virtues which God bestows through his power at work through the apostles. [CAB] Paul’s self-recommendation is the antithesis of that of his opponents (see 5:12); he stresses suffering (see 4:10-11) and internal attitudes, not external trappings of spiritual power. [NJBC] Verse 4: See also 11:23-29: “Are they ministers of Christ? I am talking like a madman – I am a better one: with far greater labours, far more imprisonments, with countless floggings, and often near death ...”. [NOAB] Verses 4-5: What Paul has endured. The words in Greek translated “afflictions” and “calamities” have similar meanings. V. 5a is a list of “afflictions/calamities”: (not all are recorded in the New Testament): • “beatings” – with rods, a Roman punishment (see Acts 16:23), and stoning (see Acts 14:19) • “imprisonments” (see Acts 16:22-23) • “riots” – i.e. mob action (see Acts 14:5, 19; 17:5; 18:12; 19:23) [JBC] “Hardships”: • “labours” – tiring work Paul has had to do to fulfill his basic needs, as a tentmaker (see 1 Thessalonians 2:9, 2 Thessalonians 3:8, Acts 18:3, 1 Corinthians 4:12) • “sleepless nights” – see 2 Corinthians 11:27 and 2 Thessalonians 3:8 • “hunger” – he has had little to eat, because of his way of life [JBC] Verses 6-7: He has endured them through gifts of the Spirit: • “purity” – integrity, holiness of life • “knowledge” – of the gospel and how to apply it to concrete situations (see 1 Corinthians 14:6 and Romans 15:14) • “patience” – acceptance of the shortcomings of others • “kindness” – his attitude towards those with shortcomings (see 1 Corinthians 9:19-22) • “holiness of spirit” – godliness • “truthful speech” – a quality his opponents definitely lack [JBC] He has received these gifts “in the power of God” – Paul’s success is from God, not himself (see also 1 Corinthians 2:4, 2 Corinthians 2:17, 4:2) [JBC] Verse 9: “dying, and see – we are alive”: This is a summary of 4:7-5:10. Verse 10: “sorrowful”: Paul has refused help from the Christians at Corinth because “friends who came from Macedonia” had already helped him sufficiently (see 11:7-11). He did not wish to burden the Christians at Corinth with a request for support (see 12:14-18). Verse 13: “children” : In 1 Corinthians 13:11, Paul writes: “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child; when I became an adult, I put an end to childish ways”. 2 Corinthians is a composite of several letters. In 7:2-13, Paul says that he has learnt through Titus that his letter (the one we are reading) has led his critics to a change of heart, that they desire to correct the problems in the community. They have developed obedience and a sense of awe, realizing what God is doing amongst them through the apostle and his aides. The parallels are Matthew 8:18, 23-27 and Luke 8:22-25. [NOAB] Jesus saves the lives of the disciples and demonstrates the power over all creation granted to him by the Father. This is the first of four stories showing Jesus’ ability to act in ways beyond human ability: • 4:35-41: (this story): he has power over evil (Satan) in nature • 5:1-20: In exorcising a demon, he defeats possession by the devil • 5:25-34: In healing the woman with vaginal bleeding, he demonstrates his power over disease • 5:21-24, 35-43: In healing Jairus’ daughter, he shows power over death. [NJBC] Verse 38: “asleep”: A sign of his complete confidence in God. Jesus may fulfil Psalm 4:8 and Proverbs 3:24-26. [NJBC] Verse 38: “Teacher”: For other uses of such titles as expressions of the disciples’ attitude toward Jesus, see also Matthew 17:4 (the Transfiguration); Mark 9:5; 11:21 (Jesus curses the fig tree); 14:45 (Judas); Luke 8:24; 17:13 (Jesus cleanses ten lepers); John 1:38 (the first disciples). [NOAB] Verse 38: “do you not care ...”: Both Matthew and Luke soften this question. [NJBC] Verse 39: For God alone as ruler of the sea, of chaos, see Psalms 74:13-14; 89:9 (There, “Rahab” is a mythical monster symbolizing the powers of chaos.) [NJBC] Verse 39: “Peace! Be still!”: A similar formula in 1:25 (where Jesus performs an exorcism) suggests that here Jesus is manifesting control over the powers of evil. [NJBC] Verse 39: “dead calm”: This shows Jesus’ complete and effective action over evil. [NJBC] Verse 39: God’s work in creation is the conquest of the sea or of the sea dragon (see Genesis 1:2; Psalm 89:9; Job 9:8; 26:12-13) and is parallelled by the deliverance of Israel (see Psalm 74:12-14; Isaiah 51:9; 63:12-13; Exodus 15:8). In Psalm 107:23-31, God is portrayed as stilling a storm. [NJBC] Verse 40: “faith”: Faith trusts God to achieve his purpose, even through apparent destruction. See also Matthew 6:25-33; 10:38; Mark 14:35-36 (Garden of Gethsemane). [NOAB] GOSPEL: Mark 4: 35 - 41 (all) Mark 4:35 (NRSV) On that day, when evening had come, he said to them, "Let us go across to the other side." 36 And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him. 37 A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped. 38 But he was in the stern, asleep on the cushion; and they woke him up and said to him, "Teacher, do you not care that we are perishing?" 39 He woke up and rebuked the wind, and said to the sea, "Peace! Be still!" Then the wind ceased, and there was a dead calm. 40 He said to them, "Why are you afraid? Have you still no faith?" 41 And they were filled with great awe and said to one another, "Who then is this, that even the wind and the sea obey him?" Jesus has told the good news of the Kingdom to the crowds, in a way they could understand, but he has gone further with those close to him: “he explained everything in private to his disciples” (vv. 33-34). After teaching from a boat, with the crowds along the shore, he now suggests to the disciples that they “go across to the other side” (v. 35), to the eastern shore of the Sea of Galilee. A flotilla of boats follow, but they scatter before the storm. (He is “just as he was”, v. 36, in the same posture as earlier, in the boat.) Squalls (“windstorm”, v. 37) are common on the Sea of Galilee, for the hills around it are high. Jesus is “in the stern”, v. 38, on the helmsman’s seat, well above the waves. He is “asleep”: he has complete confidence in God. The disciples see him as “teacher”; they do not yet know him fully. Jesus is awoken and rebukes (v. 39) the wind – as though it is a demon (see 1:25). To ancients, the sea symbolized the powers of chaos and evil. Jesus commands it to be still: only God can control nature. He castigates the disciples (v. 40): either they lack faith in God (do not follow Jesus’ example of trust in him) or in him (as a worker of wonders). Their question in v. 41 is an implicit confession of Jesus’ divinity: the sea obeys him as it does God in the Old Testament (Genesis 1:2). Jesus’ power extends even to power over natural disasters, then thought to be the work of the devil. The parallels are Matthew 8:18, 23-27 and Luke 8:22-25. [NOAB] Jesus saves the lives of the disciples and demonstrates the power over all creation granted to him by the Father. This is the first of four stories showing Jesus’ ability to act in ways beyond human ability: • 4:35-41: (this story): he has power over evil (Satan) in nature • 5:1-20: In exorcising a demon, he defeats possession by the devil • 5:25-34: In healing the woman with vaginal bleeding, he demonstrates his power over disease • 5:21-24, 35-43: In healing Jairus’ daughter, he shows power over death. [NJBC] Verse 38: “asleep”: A sign of his complete confidence in God. Jesus may fulfil Psalm 4:8 and Proverbs 3:24-26. [NJBC] Verse 38: “Teacher”: For other uses of such titles as expressions of the disciples’ attitude toward Jesus, see also Matthew 17:4 (the Transfiguration); Mark 9:5; 11:21 (Jesus curses the fig tree); 14:45 (Judas); Luke 8:24; 17:13 (Jesus cleanses ten lepers); John 1:38 (the first disciples). [NOAB] Verse 38: “do you not care ...”: Both Matthew and Luke soften this question. [NJBC] Verse 39: For God alone as ruler of the sea, of chaos, see Psalms 74:13-14; 89:9 (There, “Rahab” is a mythical monster symbolizing the powers of chaos.) [NJBC] Verse 39: “Peace! Be still!”: A similar formula in 1:25 (where Jesus performs an exorcism) suggests that here Jesus is manifesting control over the powers of evil. [NJBC] Verse 39: “dead calm”: This shows Jesus’ complete and effective action over evil. [NJBC] Verse 39: God’s work in creation is the conquest of the sea or of the sea dragon (see Genesis 1:2; Psalm 89:9; Job 9:8; 26:12-13) and is parallelled by the deliverance of Israel (see Psalm 74:12-14; Isaiah 51:9; 63:12-13; Exodus 15:8). In Psalm 107:23-31, God is portrayed as stilling a storm. [NJBC] Verse 40: “faith”: Faith trusts God to achieve his purpose, even through apparent destruction. See also Matthew 6:25-33; 10:38; Mark 14:35-36 (Garden of Gethsemane). [NOAB]

• 17 • 18 Bernard Mizeki, Catechist and Martyr in Rhodesia, 1896 was an African Christian missionary and martyr. • 19 • 20 • 21 • 22 Alban, First Martyr of Britain, c. 304 was the first British Christian martyr • 23 • 24 The Nativity of Saint John the Baptistis a Christian feast day celebrating the birth of John the Baptist, a prophet who foretold the coming of the Messiah in the person of Jesus and who baptized Jesus. OLD TESTAMENT: 1 Samuel 15: 34 - 16: 13 (RCL) 1Sam 15:34 (NRSV) Then Samuel went to Ra'mah; and Saul went up to his house in Gib'eah of Saul. 35 Samuel did not see Saul again until the day of his death, but Samuel grieved over Saul. And the LORD was sorry that he had made Saul king over Israel. 16:1 The LORD said to Samuel, "How long will you grieve over Saul? I have rejected him from being king over Israel. Fill your horn with oil and set out; I will send you to Jesse the Beth'lehemite, for I have provided for myself a king among his sons." 2 Samuel said, "How can I go? If Saul hears of it, he will kill me." And the LORD said, "Take a heifer with you, and say, "I have come to sacrifice to the LORD.' 3 Invite Jesse to the sacrifice, and I will show you what you shall do; and you shall anoint for me the one whom I name to you." 4 Samuel did what the LORD commanded, and came to Bethlehem. The elders of the city came to meet him trembling, and said, "Do you come peaceably?" 5 He said, "Peaceably; I have come to sacrifice to the LORD; sanctify yourselves and come with me to the sacrifice." And he sanctified Jesse and his sons and invited them to the sacrifice. 6 When they came, he looked on Eli'ab and thought, "Surely the LORD's anointed is now before the LORD." 7 But the LORD said to Samuel, "Do not look on his appearance or on the height of his stature, because I have rejected him; for the LORD does not see as mortals see; they look on the outward appearance, but the LORD looks on the heart." 8 Then Jesse called Abin'adab, and made him pass before Samuel. He said, "Neither has the LORD chosen this one." 9 Then Jesse made Sham'mah pass by. And he said, "Neither has the LORD chosen this one." 10 Jesse made seven of his sons pass before Samuel, and Samuel said to Jesse, "The LORD has not chosen any of these." 11 Samuel said to Jesse, "Are all your sons here?" And he said, "There remains yet the youngest, but he is keeping the sheep." And Samuel said to Jesse, "Send and bring him; for we will not sit down until he comes here." 12 He sent and brought him in. Now he was ruddy, and had beautiful eyes, and was handsome. The LORD said, "Rise and anoint him; for this is the one." 13 Then Samuel took the horn of oil, and anointed him in the presence of his brothers; and the spirit of the LORD came mightily upon David from that day forward. Samuel then set out and went to Ra'mah. h/t Montreal Anglican 15:1-31 tells of God’s further rejection of Saul. He has won various wars, but in 15:10 God says through Samuel: “‘I regret that I made Saul king, for he has turned back from following me, and has not carried out my commands’”. His orders from God were to utterly destroy (annihilate, in a holy war, 15:15) the Amalekites, including their possessions. But Saul has disobeyed: he has spared their king, and allowed his soldiers to keep the best of their livestock. As Samuel has turned to leave, Saul has grasped the hem of his robe, tearing it. Samuel has taken this as evidence that “the LORD has torn the kingdom of Israel from you ...” (15:28). Now Samuel returns home to “Ramah” (15:34) and Saul to his base, “Gibeah”. God commands Samuel to make a journey to Jesse and his family, secret lest Saul kill him. He is to appear to be on a pilgrimage. Perhaps the elders are let into the secret in 16:5: they are to sanctify themselves, perhaps wash ritually in preparation for a consecration. Jesse’s sons are presented to Samuel, the eldest first, but it is the youngest, David, whom God has chosen - and whom Samuel anoints. David has gained legitimacy as future king of Israel, but it is only in 2 Samuel 5:1-5 that he is actually made king. 1 Samuel 15:34-16:13 God’s rejection of Saul begins in 13:7-14. The Israelites are facing a vastly superior Philistine army. Samuel is late in arriving to offer sacrifice; time is of the essence, so Saul offers sacrifice. Samuel tells Saul: “you have not kept the commandment of the LORD your God, which he commanded you ... now your kingdom will not continue”. Saul had no right to perform priestly functions. However, in 14:31-35 Saul rather than the priests seems to be in charge of the religious rites. [NOAB] 15:1-35: Saul is depicted as a moral and religious reprobate, unworthy of the office that he holds. [NOAB] There is probably an old story behind this chapter in which Samuel rebukes Saul for disobedience in executing the order to annihilate the Amalekites. The present text has been shaped by prophetic editing, transforming it from rebuke to rejection. [NJBC] 15:15: “Amalekites”: The name of a people traditionally descended from Esau. See Genesis 36:12. They were a wandering tribe from southern Canaan or northern Sinai which had been constantly troublesome to the Israelites: see Deuteronomy 25:17-19; Exodus 17:7-13; Judges 6:33. Deuteronomy 25:19 directs the Israelites to “blot out the remembrance of Amalek from under heaven” when other enemies are leaving them in peace. [NOAB] 15:15: “utterly destroyed”: Deuteronomy 20:16-18 gives the reason for annihilating other peoples: “so that they may not teach you to do all the abhorrent things that they do for their gods, and you thus sin against the LORDyour God”. Both the Israelites and their neighbours attempted annihilation, usually without complete success. The Amalekites are still troublesome to David in Chapter 30. [NOAB] 15:22: “to obey is better than sacrifice”: Hosea 6:6 says of God: “I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings”. [NOAB] 15:23: “divination”: Deuteronomy 18:9-16 forbids it: “... Although these nations that you are about to dispossess do give heed to soothsayers and diviners, as for you, the LORD your God does not permit you to do so ...”. [NOAB] 15:28: “a neighbour of yours”: i.e. David. [NOAB] 15:35: There is a slight discrepancy between this verse and 19:24. [NOAB] 16:12: “ruddy”: This is a reference to David’s complexion. See also Song of Solomon 5:10-11. [NOAB] 16:13: This may be a counterpart to the anointing of Saul in 10:1. The “oil” used was olive oil. While priests (Exodus 29:7, Aaron) and prophets (1 Kings 19:16, Elisha) were sometimes anointed, the ceremony was more relevant to kingship, so that the king cam e to be called “the LORD’s anointed”: see 16:6 and 24:6. [NOAB] Ezekiel 17: 22 - 24 (Roman Catholic, Alt. for RCL) Ezek 17:22 (NRSV) Thus says the Lord GOD: I myself will take a sprig from the lofty top of a cedar; I will set it out. I will break off a tender one from the topmost of its young twigs; I myself will plant it on a high and lofty mountain. 23 On the mountain height of Israel I will plant it, in order that it may produce boughs and bear fruit, and become a noble cedar. Under it every kind of bird will live; in the shade of its branches will nest winged creatures of every kind. 24 All the trees of the field shall know that I am the LORD. I bring low the high tree, I make high the low tree; I dry up the green tree and make the dry tree flourish. I the LORD have spoken; I will accomplish it. PSALM 20 (RCL) Psal 20:1 (NRSV) The LORD answer you in the day of trouble! The name of the God of Jacob protect you! 2 May he send you help from the sanctuary, and give you support from Zion. 3 May he remember all your offerings, and regard with favor your burnt sacrifices. [Se'lah] 4 May he grant you your heart's desire, and fulfill all your plans. 5 May we shout for joy over your victory, and in the name of our God set up our banners. May the LORD fulfill all your petitions. 6 Now I know that the LORD will help his anointed; he will answer him from his holy heaven with mighty victories by his right hand. 7 Some take pride in chariots, and some in horses, but our pride is in the name of the LORD our God. 8 They will collapse and fall, but we shall rise and stand upright. 9 Give victory to the king, O LORD; answer us when we call. 20 Exaudiat te Dominus (ECUSA BCP) 1 May the LORD answer you in the day of trouble, * the Name of the God of Jacob defend you; 2 Send you help from his holy place * and strengthen you out of Zion; 3 Remember all your offerings * and accept your burnt sacrifice; 4 Grant you your heart's desire * and prosper all your plans. 5 We will shout for joy at your victory and triumph in the Name of our God; * may the LORD grant all your requests. 6 Now I know that the LORD gives victory to his anointed; * he will answer him out of his holy heaven, with the victorious strength of his right hand. 7 Some put their trust in chariots and some in horses, * but we will call upon the Name of the LORD our God. 8 They collapse and fall down, * but we will arise and stand upright. 9 O LORD, give victory to the king * and answer us when we call. Psalm 92: 1 - 2, 12 - 15 (Roman Catholic) Psalm 92: 1 - 4, 12 - 15 (alt. for RCL) Psal 92:1 (NRSV) It is good to give thanks to the LORD, to sing praises to your name, O Most High; 2 to declare your steadfast love in the morning, and your faithfulness by night, 3 to the music of the lute and the harp, to the melody of the lyre. 4 For you, O LORD, have made me glad by your work; at the works of your hands I sing for joy. 12 The righteous flourish like the palm tree, and grow like a cedar in Lebanon. 13 They are planted in the house of the LORD; they flourish in the courts of our God. 14 In old age they still produce fruit; they are always green and full of sap, 15 showing that the LORD is upright; he is my rock, and there is no unrighteousness in him. 92 Bonum est confiteri (ECUSA BCP) 1 It is a good thing to give thanks to the Lord, * and to sing praises to your Name, O Most High; 2 To tell of your loving-kindness early in the morning * and of your faithfulness in the night season; 3 On the psaltery, and on the lyre, * and to the melody of the harp. 4 For you have made me glad by your acts, O Lord; * and I shout for joy because of the works of your hands. 11 The righteous shall flourish like a palm tree, * and shall spread abroad like a cedar of Lebanon. 12 Those who are planted in the house of the Lord * shall flourish in the courts of our God; 13 They shall still bear fruit in old age; * they shall be green and succulent; 14 That they may show how upright the Lord is, * my Rock, in whom there is no fault. NEW TESTAMENT: 2 Corinthians 5: 6 - 10 (11 - 13) 14 - 17 (RCL) 2 Corinthians 5: 6 - 10 (Roman Catholic) 2Cor 5:6 (NRSV) So we are always confident; even though we know that while we are at home in the body we are away from the Lord-- 7 for we walk by faith, not by sight. 8 Yes, we do have confidence, and we would rather be away from the body and at home with the Lord. 9 So whether we are at home or away, we make it our aim to please him. 10 For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil. 11 Therefore, knowing the fear of the Lord, we try to persuade others; but we ourselves are well known to God, and I hope that we are also well known to your consciences. 12 We are not commending ourselves to you again, but giving you an opportunity to boast about us, so that you may be able to answer those who boast in outward appearance and not in the heart. 13 For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. 14 For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died. 15 And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them. 16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! In vv. 1-5, Paul has used a metaphor to contrast our modes of existence: now a temporary “earthly tent”, with the future permanent “heavenly dwelling” assured by God for his people. He has then used another metaphor: that of being “clothed” and “naked”. This leads Paul to write of “the body” (vv. 6, 8, 10). We are now, in relative terms, compared with our future mode of being (of which we are “confident”), “away from”, separated from, God. Now we trust (“by faith”, v. 7) that we will attain the heavenly mode; then we will see that we are fully united with Christ (v. 6) – clearly a more desirable state. Our objective, to be obedient to God (“please him”, v. 9) is the same whether we are in heavenly mode (“at home”) or in earthly mode (“away”). At the end of the current era, Christ will judge each of us on our fidelity to God while in earthly mode. We will be rewarded accordingly. Paul writes to faithful people who will receive “recompense”, (v. 10, reward), for walking the way of Christ; however, those who have done “evil” will be punished. This way consists of, while holding God in proper reverence (awe), “fear” (v. 11), trying to influence others into being Christ-like. Paul hopes that the Christians at Corinth are at peace with their “consciences”. He is on guard against those who “boast in outward appearance ...” (v. 12). These detractors seem to have considered Paul and his associates to be crazy, “beside ourselves” (v. 13), perhaps for speaking in tongues (or for Paul’s experience on the road to Damascus). May his detractors know that he speaks “in our right mind” to them! They may not think so, but “the love of Christ urges us on” (v. 14, motivates us): Christ did die on the Cross and rose again for us all, so we are all called to abandon (“all have died”) self-centeredness (v. 15) and turn to being Christ-like. There was a time when Paul saw Jesus’ conviction and death as being right, when he judged the action by worldly standards, but now he sees everyone from God’s point of view. Indeed, for those who seek to be Christ-like (“in Christ”, v. 17), Christ is risen Lord, and head of a new created order. Everything is to be viewed in a new, enlightened, way. It is one in which, through Christ bearing the burden of sin, our deviations from God’s way will not be held against us. We are to pass this message on to others, as “ambassadors for Christ” (v. 20). Verses 1-10: Continuing to think of his sufferings and constant peril, Paul uses the figures of a “tent” and a “building from God” in speaking of death and resurrection. This “building” is the “spiritual body” of 1 Corinthians 15:44-50. [NOAB] Very divergent interpretations of this paragraph have been proposed because of disagreement concerning the topic discussed. The majority perhaps see the problem as that of bodily existence between burial and resurrection and would interpret the images anthropologically and individualistically. The context, however, suggests that Paul is concerned with showing that the present sufferings are not a valid criterion of apostleship because the true home of all believers is elsewhere. The images, in consequence, should be interpreted existentially. [NJBC] Verse 1: “earthly tent”: The image highlights the impermanence and fragility of the human body. [NJBC] Verse 1: “is destroyed”: i.e. by death as the culmination of sufferings. See 4:8-9, 16. [NJBC] Verse 1: “we have”: The present tense expresses a certitude. [NJBC] Verse 1: “a building from God”: Its symbolizes a new existence rather than the resurrection body. Philippians 3:12-21 [NJBC] Verse 2: “For”: therefore is probably a better translation. [NJBC] Verse 3: “naked”: Paul hopes that the Lord will come again and that he will receive his new body before he has had to put off the old one. Verse 4: In 1 Corinthians 15:51-54, Paul expresses this thought in different words. [NOAB] Verse 4: “are still in this tent”: i.e. living in this world. [NJBC] Verse 4: “burden”: i.e of afflictions. See also 1:6; 4:8, 17. [NOAB] Verse 4: “not to be unclothed but to be further clothed”: Paul hopes that the second coming of Christ will happen before he is killed. See also 1 Corinthians 15:51 and 1 Thessalonians 4:15. [NJBC] Verse 5: “God, who has given us the Spirit as a guarantee”: The “Spirit” (here and 1:22), already given is an advance installment of what is in store for Christians (see also Ephesians 1:13); God will finish what he has begun (see Romans 8:16, 17, 23; Ephesians 1:14; Philippians 1:6). [NOAB] Verses 6-8: “away from the Lord”: Paul writes in 1 Corinthians 13:12: “... now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known”. [NOAB] Verse 13: “beside ourselves”: In 12:1-7, Paul writes of his and another person’s “visions and revelations of the Lord”. [NOAB] Verse 17: Life “in Christ” is the new sphere of existence, a totally transformed way of looking at life and the world, into which one enters through trusting in Christ. It is a “new creation”, transforming God’s people and the whole creation. [CAB] Verse 18: “reconciled”“: Paul writes in Romans 5:10: “For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life”. See also Colossians 1:20 and Hebrews 1:3. [NOAB] Verse 20: “be reconciled”: i.e. accept God’s forgiveness in Christ. [NOAB] Verse 21: “he made him to be sin”: Note that Paul does not say made him a sinner. As he says in Gal 3:13, the sinless Christ bore the burden of our sin that we might be acquitted. “Sin” may mean sin offering. See also Romans 8:3 and Isaiah 53:10. Verse 21: “righteousness of God”: It originates in divine nature (see 3:5) acting to effect pardon or acceptance with God, a relationship that us not a human achievement. See Romans 1:17. As in Romans 5:10-11, reference to “reconciliation” intertwines with justification. [NOAB] GOSPEL: Mark 4: 26 - 34 (all) Mark 4:26 (NRSV) He [Jesus] also said, "The kingdom of God is as if someone would scatter seed on the ground, 27 and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. 28 The earth produces of itself, first the stalk, then the head, then the full grain in the head. 29 But when the grain is ripe, at once he goes in with his sickle, because the harvest has come." 30 He also said, "With what can we compare the kingdom of God, or what parable will we use for it? 31 It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; 32 yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade." 33 With many such parables he spoke the word to them, as they were able to hear it; 34 he did not speak to them except in parables, but he explained everything in private to his disciples. In vv. 3-8 Jesus has told a parable about sowing seed: depending on where it lands, some flourishes greatly but other seed dies, is carried off by birds, or does not grow. Then in vv. 14-20 he has interpreted this parable to the disciples: the seed is his message of good news, “the word”, the key to “the kingdom of God” (v. 11). At this time, he intends only his followers to understand. Now he tells two more seed parables. In the first (vv. 26-29), Jesus makes two points: • his kingdom will grow relentlessly unseen by us and independent of what we do; and • at the end of the era, when Christ comes again, the kingdom will be fully grown, after which Judgement Day will follow immediately. Joel 3:13 speaks of the arrival of the end-times as the time of “harvest” (v. 29). In the second parable (vv. 30-32), Jesus exaggerates to make his point: the mustard seed is small, but not the smallest; in Palestine, mustard matures to a large shrub but not a tree with “large branches”. He intends parables to be easy to remember: the image of birds nesting in a mustard shrub would remain with his audience for a long time. The kingdom of God will grow tremendously: from Jesus and a few followers, some of them outcasts from society, to larger than any can imagine. Verses 26-29: The parallel is Matthew 13:24-40. The growth of God’s kingdom in the world is beyond human understanding or control. Yet people recognize its progress and play a part in it. [NOAB] Verse 28: “of itself”: NJBC offers without visible cause. Verse 29: Joel 3:13 says: “Put in the sickle, for the harvest is ripe. Go in, tread, for the wine press is full. The vats overflow, for their wickedness is great”. [NOAB] Verses 30-34: The parallels are Matthew 13:31-32 and Luke 13:18-19. The beginnings of God’s kingdom are small, but it has an inherent nature that will grow to its intended end, startlingly different in size from its beginning. [NOAB] Verses 30-32: The coming of God’s kingdom is inevitable; therefore there is no need for discouragement or impatience regarding its coming. [NJBC] Verse 32: “the birds of the air can make nests in its shade”: In Daniel 4, Nebuchadnezzar has a dream in which he sees a tree: “The tree grew great and strong, its top reached to heaven, and it was visible to the ends of the whole earth. Its foliage was beautiful, its fruit abundant, and it provided food for all. The animals of the field found shade under it, the birds of the air nested in its branches, and from it all living beings were fed” (Daniel 4:11-12). See also Daniel 4:21 and Ezekiel 17:23; 31:6; Psalm 104:12. [NOAB] [Blomberg] Perhaps the gathering of the Gentiles into the kingdom is foretold. [NJBC] Verses 33-34: Matthew 13:34-35 tells us: “Jesus told the crowds all these things in parables; without a parable he told them nothing. This was to fulfill what had been spoken through the prophet: ‘I will open my mouth to speak in parables; I will proclaim what has been hidden from the foundation of the world’”. [NOAB

9 Columba, Abbot of Iona, 597was a Gaelic Irish missionary monk who propagated Christianity among the Picts during the Early Medieval Period. 10 Ephrem of Edessa, Syria, Deacon, 373 was a Syriac and a prolific Syriac-language hymnographer and theologian of the 4th century. His works are hailed by Christians throughout the world and many denominations venerate him as a saint. 11 Saint Barnabas the Apostle was a Cypriot Jew. Named an apostle in Acts 14:14, he and Saint Paul undertook missionary journeys together and defended Gentile converts against a faction promoting Gentile circumcision. 12 Enmegahbowh, Priest and Missionary, 1902 was the first Native American to be ordained a priest in the Episcopal Church in the United States of America. 13 Gilbert Keith Chesterton, Apologist and Writer, 1936 was an English writer.[1] He published works on philosophy, ontology, poetry, plays, journalism, public lectures and debates, literary and art criticism, biography, Christian apologetics, and fiction, including fantasy and detective fiction. 14 Basil the Great, Bishop of Caesarea, 379 was the Greek bishop of Caesarea Mazaca in Cappadocia, Asia Minor (modern-day Turkey). He was an influential theologian, who supported the Nicene Creed and opposed the heresies of the early Christian Church, fighting against both Arianism and the followers of Apollinaris of Laodicea. 15 Evelyn Underhill, Theologian and Mystic 1941 was an English Anglo-Catholic writer and pacifist known for her numerous works on religion and spiritual practice, in particular Christian mysticism. 16 George Berkeley, 1753, and Joseph Butler, 1752, Bishops and Theologians was an English bishop, theologian, apologist, and philosopher. He was born in Wantage in the English county of Berkshire (now Oxfordshire). He is known, among other things, for his critique of Thomas Hobbes's egoism and John Locke's theory of personal identity. 17 OLD TESTAMENT: 1 Samuel 8: 4 - 11 (12 - 15) 16 - 20 (11:14 - 15) (RCL) 1Sam 8:4 (NRSV) Then all the elders of Israel gathered together and came to Samuel at Ra'mah, 5 and said to him, "You are old and your sons do not follow in your ways; appoint for us, then, a king to govern us, like other nations." 6 But the thing displeased Samuel when they said, "Give us a king to govern us." Samuel prayed to the LORD, 7 and the LORD said to Samuel, "Listen to the voice of the people in all that they say to you; for they have not rejected you, but they have rejected me from being king over them. 8 Just as they have done to me, from the day I brought them up out of Egypt to this day, forsaking me and serving other gods, so also they are doing to you. 9 Now then, listen to their voice; only--you shall solemnly warn them, and show them the ways of the king who shall reign over them." 10 So Samuel reported all the words of the LORD to the people who were asking him for a king. 11 He said, "These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots; 12 and he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. 13 He will take your daughters to be perfumers and cooks and bakers. 14 He will take the best of your fields and vineyards and olive orchards and give them to his courtiers. 15 He will take one-tenth of your grain and of your vineyards and give it to his officers and his courtiers. 16 He will take your male and female slaves, and the best of your cattle and donkeys, and put them to his work. 17 He will take one-tenth of your flocks, and you shall be his slaves. 18 And in that day you will cry out because of your king, whom you have chosen for yourselves; but the LORD will not answer you in that day." 19 But the people refused to listen to the voice of Samuel; they said, "No! but we are determined to have a king over us, 20 so that we also may be like other nations, and that our king may govern us and go out before us and fight our battles." 1Sam 11:14 (NRSV) Samuel said to the people, "Come, let us go to Gil'gal and there renew the kingship." 15 So all the people went to Gil'gal, and there they made Saul king before the LORD in Gil'gal. There they sacrificed offerings of well-being before the LORD, and there Saul and all the Israelites rejoiced greatly. Genesis 3: 9 - 15 (Roman Catholic) Genesis 3: 8 - 15 (alt. for RCL Gene 3:8 (NRSV) They heard the sound of the LORD God walking in the garden at the time of the evening breeze, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. 9 But the LORD God called to the man, and said to him, "Where are you?" 10 He said, "I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself." 11 He said, "Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?" 12 The man said, "The woman whom you gave to be with me, she gave me fruit from the tree, and I ate." 13 Then the LORD God said to the woman, "What is this that you have done?" The woman said, "The serpent tricked me, and I ate." 14 The LORD God said to the serpent, "Because you have done this, cursed are you among all animals and among all wild creatures; upon your belly you shall go, and dust you shall eat all the days of your life. 15 I will put enmity between you and the woman, and between your offspring and hers; he will strike your head, and you will strike his heel." PSALM 138 (RCL) Psal 138:1 (NRSV) I give you thanks, O LORD, with my whole heart; before the gods I sing your praise; 2 I bow down toward your holy temple and give thanks to your name for your steadfast love and your faithfulness; for you have exalted your name and your word above everything. 3 On the day I called, you answered me, you increased my strength of soul. 4 All the kings of the earth shall praise you, O LORD, for they have heard the words of your mouth. 5 They shall sing of the ways of the LORD, for great is the glory of the LORD. 6 For though the LORD is high, he regards the lowly; but the haughty he perceives from far away. 7 Though I walk in the midst of trouble, you preserve me against the wrath of my enemies; you stretch out your hand, and your right hand delivers me. 8 The LORD will fulfill his purpose for me; your steadfast love, O LORD, endures forever. Do not forsake the work of your hands. 138 Confitebor tibi (ECUSA BCP) 1 I will give thanks to you, O LORD, with my whole heart; * before the gods I will sing your praise. 2 I will bow down toward your holy temple and praise your Name, * because of your love and faithfulness; 3 For you have glorified your Name * and your word above all things. 4 When I called, you answered me; * you increased my strength within me. 5 All the kings of the earth will praise you, O LORD, * when they have heard the words of your mouth. 6 They will sing of the ways of the LORD, * that great is the glory of the LORD. 7 Though the LORD be high, he cares for the lowly; * he perceives the haughty from afar. 8 Though I walk in the midst of trouble, you keep me safe; * you stretch forth your hand against the fury of my enemies; your right hand shall save me. 9 The LORD will make good his purpose for me; * O LORD, your love endures for ever; do not abandon the works of your hands. Psalm 130 (Roman Catholic; alt. for RCL) Psal 130:1 (NRSV) Out of the depths I cry to you, O LORD. 2 Lord, hear my voice! Let your ears be attentive to the voice of my supplications! 3 If you, O LORD, should mark iniquities, Lord, who could stand? 4 But there is forgiveness with you, so that you may be revered. 5 I wait for the LORD, my soul waits, and in his word I hope; 6 my soul waits for the Lord more than those who watch for the morning, more than those who watch for the morning. 7 O Israel, hope in the LORD! For with the LORD there is steadfast love, and with him is great power to redeem. 8 It is he who will redeem Israel from all its iniquities. 130 De profundis (ECUSA BCP) 1 Out of the depths have I called to you, O LORD; LORD, hear my voice; * let your ears consider well the voice of my supplication. 2 If you, LORD, were to note what is done amiss, * O LORD, who could stand? 3 For there is forgiveness with you; * therefore you shall be feared. 4 I wait for the LORD; my soul waits for him; * in his word is my hope. 5 My soul waits for the LORD, more than watchmen for the morning, * more than watchmen for the morning. 6 O Israel, wait for the LORD, * for with the LORD there is mercy; 7 With him there is plenteous redemption, * and he shall redeem Israel from all their sins. NEW TESTAMENT: 2 Corinthians 4: 13 - 5: 1 2Cor 4:13 (NRSV) But just as we have the same spirit of faith that is in accordance with scripture--"I believed, and so I spoke"--we also believe, and so we speak, 14 because we know that the one who raised the Lord Jesus will raise us also with Jesus, and will bring us with you into his presence. 15 Yes, everything is for your sake, so that grace, as it extends to more and more people, may increase thanksgiving, to the glory of God. 16 So we do not lose heart. Even though our outer nature is wasting away, our inner nature is being renewed day by day. 17 For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure, 18 because we look not at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal. 5:1 For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. h/t Montreal Anglican Paul recalls Psalm 116:10 in the usual translation of his day: the psalmist had been suffering greatly and was near death; later he still had faith and so he “spoke” (4:13). Paul adapts this to his situation: he too is afflicted and he feels his death approaching; even so, he continues to proclaim the good news (“speak”). He has “the same spirit of faith”, an active faith imbued by the Holy Spirit. Why? Because he has certain hope that the Father (“the one”, 4:14) will raise him to be with him, as he did Jesus. (While “we” and “us” usually refer to Paul and sometimes his companions, here the words may refer to all Christians at Corinth, or all Christians everywhere.) “Everything” (4:15) Paul does is for the sake of those who come to Christ, so that the response to God’s freely given love (“grace”) may be thanksgiving by “more and more people”. This is happening, so Paul does not “lose heart” (4:16), despite those who oppose his efforts. Even though his “outer nature”, his appearance (probably due to his health) is deteriorating, his “inner nature” (his faith and certain hope) increases; he becomes more like Christ every day. He thinks of his sufferings and humiliation as merely “this slight momentary affliction” (4:17). It is preparing him for enormous fullness (“eternal weight”) of glory of being with Christ. Why? Because his vision is fixed on the unseen, “eternal” (4:18), not on the “seen”, “temporary”, transitory. In 5:1 he explains 4:18 using two metaphors: “earthly tent” and “building from God”. The “earthly tent”, our fleshly bodies, are destroyed by death, but the “building from God” is a dwelling place that is permanent, secure, guaranteed, protected and eternal. His “we know” is an assertion of definite hope. Comments: “the usual translation of his day”: i.e. the Septuagint, where it is 115:1. [NJBC] 4:14: “will raise us”: The thought of death leads Paul to the reward of resurrection, which robs death of its power. [NJBC] Constant opposition and persecution of Paul and the other apostles recalls the cross of Jesus, where death is overcome by the resurrection-life, which will vindicate and renew the life of God’s faithful messengers. [CAB] Paul writes of the significance of the resurrection in 1 Corinthians 15:12-24. [JBC] 4:15: The thanksgiving of the community grows in proportion to the increasing number of those who accept Paul’s grace-filled message (see 3:5-6) and so become capable of giving glory to God (see 1 Corinthians 2:7). [NJBC] 4:16-5:1: Paul affirms his confidence by contrasting what is of permanent value with what is only transitory. [NJBC] 4:16: “we do not lose heart”: or we are not faint-hearted. [NJBC] In 3:18, Pauls writes: “And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit”. [NOAB] 4:16: “our inner nature is being renewed day by day”: The inner person is renewed daily in that the person who strives continuously to please God grows in the life of Christ, becoming more and more like him. [JBC] 4:17: The vast disproportion between humiliation and reward is articulated in terms of weight and time. [NJBC] 4:18: “what can be seen ... what cannot be seen”: 5:12 tells us that Paul’s opponents tend to focus on external appearance. Philippians 1:9-10 state what really matters. [NJBC] 5:1-10: Very divergent interpretations of this paragraph have been proposed because of disagreement concerning the topic discussed. The majority would tend to see the problem as that of bodily existence between burial and resurrection and so would interpret the images anthropologically and individualistically. The context, however, would suggest that Paul is concerned with showing that present sufferings are not a valid criterion for apostleship because the true home of all believers is elsewhere. The images, in consequence, should be interpreted existentially. [NJBC] 5:1: “earthly tent”: NJBC offers tentlike house. The image highlights the impermanence and fragility of the human body, the “clay jars” of 4:7. Secular authors also use the figure of the tent to show the mortal condition of bodies. To Paul, we shall not (as Greek philosophers claimed) exist as disembodied spirits, wafting around forever somewhat aimlessly; rather, he insists that at the second coming of Christ we will be given bodies of a different nature than the ones we have now – they will be immortal and unable to suffer (see 1 Corinthians 15). I tend to think that his emphasis on bodily resurrection is rooted in his culture. We will certainly have a new modality of existence. 5:1: “we have”: The present tense emphasizes the certainty of the hope. [NJBC] 5:1: “building from God”: This is the “spiritual body” of 1 Corinthians 15:42-50. [NOAB] This image may have been influenced by the eschatological temple (see Apocalypse of Baruch 4:3 and 2 Esdras 10:10-47). It symbolizes a new existence (see Philippians 3:12-21) rather than the resurrection body. [NJBC] 5:1: “not made with hands”: When Jesus appeared before the Jerusalem Sanhedrin: “Some stood up and gave false testimony against him, saying, ‘We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another, not made with hands’'” (Mark 14:57-58). 5:2: to be clothed”: The clothing metaphor of 1 Corinthians 15:53-54 fits badly with the building image. The common denominator is a new modality of existence (as in Galatians 3:27 and in Romans 13:14), which however, refers to the new way of living this life: in Christ. [NJBC] 5:3: “if indeed”: NJBC points out that the Greek introduces a necessary assumption. It thus expresses assurance, not doubt. He renders it as presupposing. 5:3: “not be found naked”: The image does not suggest the stripping-off of the body in death, as in the Greek philosophical tradition, but in conjunction with the clothing metaphor refutes the view that there is no life after death. [NJBC] Paul hopes that the Lord will come and that he will receive his new body before he has to put off the old one. [NOAB] 5:4: See also 1 Corinthians 15:51-54. [NOAB] A repeat of the thought in 5:2. [NJBC] 5:4: “still in this tent”: i.e. still living in this world. [NJBC] 5:4: “burden”: i.e. of afflictions. He mentions them in 1:6; 4:8, 17. [NOAB] Paul’s suffering intensifies his longing for another mode of existence. [NJBC] 5:4: “ not to be unclothed but to be further clothed”: Paul hopes that Christ will come again before he is killed. He writes in 1 Corinthians 15:50-51 “... We will not all die, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet ...”. See also 1 Thessalonians 4:15. [NJBC] 5:5: Paul’s hope is based on what God has already done through the Spirit. He says in 1:21-22: “it is God who establishes us with you in Christ and has anointed us, by putting his seal on us and giving us his Spirit in our hearts as a first installment”. [NJBC] GOSPEL: Mark 3: 20 - 35 (all) Mark 3:20 (NRSV) and the crowd came together again, so that they could not even eat. 21 When his family heard it, they went out to restrain him, for people were saying, "He has gone out of his mind." 22 And the scribes who came down from Jerusalem said, "He has Beel'zebul, and by the ruler of the demons he casts out demons." 23 And he called them to him, and spoke to them in parables, "How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house will not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. 27 But no one can enter a strong man's house and plunder his property without first tying up the strong man; then indeed the house can be plundered. 28 "Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin"-- 30 for they had said, "He has an unclean spirit." 31 Then his mother and his brothers came; and standing outside, they sent to him and called him. 32 A crowd was sitting around him; and they said to him, "Your mother and your brothers and sisters are outside, asking for you." 33 And he replied, "Who are my mother and my brothers?" 34 And looking at those who sat around him, he said, "Here are my mother and my brothers! 35 Whoever does the will of God is my brother and sister and mother." Early in his ministry, Jesus is in Galilee. He has driven out demons, evil spirits (cured people of diseases that were, or were thought to be, psychiatric). V. 19b tells us “he went home”. Crowds have swarmed around him, curious; now they do so again. So many seek help that “they could not even eat” (v. 20). Some mistake his enthusiasm for his mission as insanity, so much so that his blood “family” (v. 21, including his disciples) try to “restrain him”. Word has reached “Jerusalem” (v. 22); scribes say that he is possessed by a demon, “Beelzebul”, a foreign god, and by Satan, the devil, the “ruler of evil spirits”. Jesus answers them in “parables” (v. 23, analogies). It is logically impossible for Satan to cast out Satan. Since Jesus’ exorcisms are defeats for Satan, they could hardly be performed through Satan. If Satan’s realm (“kingdom”, v. 24) is divided – some demonizing people and others removing evil spirits – it would cease to be, as would a “house” (v. 25, a building or those who live in it). V. 26 puts this plainly. Then v. 27: to rob the house of a strong, powerful, man would require a stronger, more powerful man. In 1:7, John the Baptizer has called Jesus “more powerful”, so Jesus speaks of himself: he is beginning to eliminate Satan. “Truly” (v. 28) shows that Jesus speaks with authority. In his baptism, the Holy Spirit came to Jesus , so it is in his words and actions. One blasphemes if one claims that Jesus’ authority is from Satan rather than from the Spirit. All sins, however heinous, will be forgiven, except believing that the spirit in Jesus is “an unclean spirit” (v. 30), from Satan: this sin will stand forever (“eternal”, v. 29). Mark employs a sandwich construction: vv. 19-21 are one slice of bread, vv. 22-30 the meat, and vv. 31-35 the other slice. We return to Jesus’ house. He is inside; his blood family and the crowd are outside the open door. Jesus considers all who do the will of God (v. 35), including recognizing that he heals through the Holy Spirit, to be his family. V. 19b, although not part of the reading, is important for the interpretation given in Comments. Verse 19b: “home”: While CAB says that this in Capernaum, HenMk says that it was in Nazareth. The Greek word may mean into a house here. [BlkMk] I attempt to tracing Jesus’ movements: • In 3:7, “ Jesus departed with his disciples to the sea ...” • In 3:13, “He went up the mountain ...” • In 4:1, “Again he began to teach beside the sea ...” Nazareth is some 25 km (16 miles), close to a day’s walk, from the sea. There is a mountain near Capernaum, but Nazareth is in a plain. So geography would favour Capernaum., but would require that Jesus’ “mother and brothers” have either moved there, or are visiting there. In ancient times, people did travel, but would be unlike ly to relocate permanently. So perhaps CAB and BlkMk are correct. Verse 20: “the crowd”: V. 8 says the the crowd came from “Judea, Jerusalem, Idumea, beyond the Jordan, and the region around Tyre and Sidon”. Idumea was west of the Dead Sea, south of Judea, east of Gaza. People from Idumea would have travelled some 240 km (150 miles) to hear Jesus and be healed! Verse 21: “his family”: BlkMk says that the Greek word can mean either his family, near or remote (as in the Septuagint translation of Proverbs 29:31), or his followers, so he translates it as his associates. They try to avoid embarrassing the family. [NJBC] Verse 21: “restrain”: HenMk translates the Greek as seize. He says that the verb is a violent one. It also appears in 6:17 (“Herod himself had sent men who arrested John”) and 12:12 (The Jewish leaders want to arrest Jesus after he tells the Parable of the Vineyard). Verse 21: “He has gone out of his mind”: To BlkMk, the Greek word does not mean pathological excitement (in the medical sense) but religious frenzy induced by a god, its meaning in 2 Corinthians 5:13: “For if we are beside ourselves, it is for God; if we are in our right mind, it is for you”. Verse 22: In Luke 7:33, Pharisees attribute John the Baptizer’s way of life to being possessed by a demon. In John 10:20, after Jesus likens himself to a good shepherd, many of the Jewish authorities say “‘"He has a demon and is out of his mind’”. [NOAB] Jesus has already driven out demons in 1:23-27 and 3:11-12. [HenMk] Verse 22: “scribes”: They were professional interpreters of the Law. [CAB] Verse 22: “down”: The Sea of Galilee is at a much lower elevation than Jerusalem. [BlkMk] Verse 22: “Beelzebul”: The name, meaning lord of dung, may come from a Hebrew word, Baal-zebub, meaning lord of the dwelling or house. This would be appropriate for Jesus’ words in v. 27. It also occurs in Matthew 12:25. The Syriac and Vulgate versions have Beelzebub (meaning lord of the flies), the false god of Ekron (a Philistine town) in 2 Kings 1:2. [HenMk] [HBD] Verse 23: “parables”: Unlike the material usually considered parables, here the word is related to the Hebrew mashal, translated in the Septuagint as parabole. They are short, pithy sayings, riddles, proverbs, etc. [HenMk] Verses 24-27: Inner division is destructive. [NOAB] Verse 25: “house”: The Greek word oikia can refer to either a building or the people inhabiting it (household). [NJBC] Verse 27: Jesus’ victory over the devil has already begun with his time in the wilderness: see 1:12-13. [HenMk] Verse 28: “Truly”: This is a translation of Amen. That this word is at the beginning of words (rather than at the end, as in Jewish liturgy) highlights them. This usage is unique to the gospels. [HenMk] Verse 28: “people will be forgiven for their sins”: NJBC says that this includes murder, unchastity and apostasy. Verses 29-30: Matthew 12:31-32 is very similar. [NOAB] Verse 29: When the Spirit of God in Jesus is denied, how can God forgive? [HenMk] Verses 31-35: “brothers”: Matthew 13:55 tells us that Jesus’ brothers were named “James and Joseph and Simon and Judas”. [NOAB] Verse 35: “does the will of God”: Jesus establishes a new criterion for membership in his family. For Christians, this includes the will of God to establish the Kingdom of God: see 1:15. [HenMk] Can Jesus’ family include his blood family? I think that the answer lies in whether his mother and brothers are still “standing outside” (v 31) when he says “‘Here are my mother and brothers” (v. 34), or are they by then seated around him.