30 William Wilberforce, 1833, [and Anthony Ashley Cooper, Lord Shaftesbury, 1885, Prophetic Witnesses] 31 Ignatius of Loyola, Priest and Monastic, 1556 August 1 Joseph of Arimathaea 2 [Samuel Ferguson, Missionary Bishop for West Africa, 1916] 3 [George Freeman Bragg, Jr., Priest, 1940]; also [William Edward Burghardt DuBois, Sociologist, 1963] 5 [Albrecht Dürer, 1528, Matthias Grünewald, 1529, and Lucas Cranach the Elder, 1553, Artists] OLD TESTAMENT: 2 Samuel 11: 1 - 15 (RCL) 2Sam 11:1 (NRSV) In the spring of the year, the time when kings go out to battle, David sent Jo'ab with his officers and all Israel with him; they ravaged the Am'monites, and besieged Rab'bah. But David remained at Jerusalem. 2 It happened, late one afternoon, when David rose from his couch and was walking about on the roof of the king's house, that he saw from the roof a woman bathing; the woman was very beautiful. 3 David sent someone to inquire about the woman. It was reported, "This is Bathshe'ba daughter of Eli'am, the wife of Uri'ah the Hit'tite." 4 So David sent messengers to get her, and she came to him, and he lay with her. (Now she was purifying herself after her period.) Then she returned to her house. 5 The woman conceived; and she sent and told David, "I am pregnant." 6 So David sent word to Jo'ab, "Send me Uri'ah the Hit'tite." And Jo'ab sent Uri'ah to David. 7 When Uri'ah came to him, David asked how Jo'ab and the people fared, and how the war was going. 8 Then David said to Uri'ah, "Go down to your house, and wash your feet." Uri'ah went out of the king's house, and there followed him a present from the king. 9 But Uri'ah slept at the entrance of the king's house with all the servants of his lord, and did not go down to his house. 10 When they told David, "Uri'ah did not go down to his house," David said to Uri'ah, "You have just come from a journey. Why did you not go down to your house?" 11 Uri'ah said to David, "The ark and Israel and Judah remain in booths; and my lord Jo'ab and the servants of my lord are camping in the open field; shall I then go to my house, to eat and to drink, and to lie with my wife? As you live, and as your soul lives, I will not do such a thing." 12 Then David said to Uri'ah, "Remain here today also, and tomorrow I will send you back." So Uri'ah remained in Jerusalem that day. On the next day, 13 David invited him to eat and drink in his presence and made him drunk; and in the evening he went out to lie on his couch with the servants of his lord, but he did not go down to his house. 14 In the morning David wrote a letter to Jo'ab, and sent it by the hand of Uri'ah. 15 In the letter he wrote, "Set Uri'ah in the forefront of the hardest fighting, and then draw back from him, so that he may be struck down and die." 2 Kings 4: 42 - 44 (Roman Catholic, alt. for RCL) 2Kin 4:42 (NRSV) A man came from Ba'al-shal'ishah, bringing food from the first fruits to the man of God: twenty loaves of barley and fresh ears of grain in his sack. Eli'sha said, "Give it to the people and let them eat." 43 But his servant said, "How can I set this before a hundred people?" So he repeated, "Give it to the people and let them eat, for thus says the LORD, "They shall eat and have some left.'" 44 He set it before them, they ate, and had some left, according to the word of the LORD. PSALM 14 (RCL) Psal 14:1 (NRSV) Fools say in their hearts, "There is no God." They are corrupt, they do abominable deeds; there is no one who does good. 2 The LORD looks down from heaven on humankind to see if there are any who are wise, who seek after God. 3 They have all gone astray, they are all alike perverse; there is no one who does good, no, not one. 4 Have they no knowledge, all the evildoers who eat up my people as they eat bread, and do not call upon the LORD? 5 There they shall be in great terror, for God is with the company of the righteous. 6 You would confound the plans of the poor, but the LORD is their refuge. 7 O that deliverance for Israel would come from Zion! When the LORD restores the fortunes of his people, Jacob will rejoice; Israel will be glad. 14 Dixit insipiens (ECUSA BCP) 1 The fool has said in his heart, “There is no God.” * All are corrupt and commit abominable acts; there is none who does any good. 2 The LORD looks down from heaven upon us all, * to see if there is any who is wise, if there is one who seeks after God. 3 Every one has proved faithless; all alike have turned bad; * there is none who does good; no, not one. 4 Have they no knowledge, all those evildoers * who eat up my people like bread and do not call upon the LORD? 5 See how they tremble with fear, * because God is in the company of the righteous. 6 Their aim is to confound the plans of the afflicted, * but the LORD is their refuge. 7 Oh, that Israel's deliverance would come out of Zion! * when the LORD restores the fortunes of his people, Jacob will rejoice and Israel be glad. Psalm 145: 10 - 11, 15 - 18 (Roman Catholic) Psalm 145: 10 - 18 (alt. for RCL) Psal 145:10 (NRSV) All your works shall give thanks to you, O LORD, and all your faithful shall bless you. 11 They shall speak of the glory of your kingdom, and tell of your power, 12 to make known to all people your mighty deeds, and the glorious splendor of your kingdom. 13 Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations. The LORD is faithful in all his words, and gracious in all his deeds. 14 The LORD upholds all who are falling, and raises up all who are bowed down. 15 The eyes of all look to you, and you give them their food in due season. 16 You open your hand, satisfying the desire of every living thing. 17 The LORD is just in all his ways, and kind in all his doings. 18 The LORD is near to all who call on him, to all who call on him in truth. 145 Exaltabo te, Deus (ECUSA BCP) 10 All your works praise you, O LORD, * and your faithful servants bless you. 11 They make known the glory of your kingdom * and speak of your power; 12 That the peoples may know of your power * and the glorious splendor of your kingdom. 13 Your kingdom is an everlasting kingdom; * your dominion endures throughout all ages. 14 The LORD is faithful in all his words * and merciful in all his deeds. 15 The LORD upholds all those who fall; * he lifts up those who are bowed down. 16 The eyes of all wait upon you, O LORD, * and you give them their food in due season. 17 You open wide your hand * and satisfy the needs of every living creature. 18 The LORD is righteous in all his ways * and loving in all his works. 19 The LORD is near to those who call upon him, * to all who call upon him faithfully. NEW TESTAMENT: Ephesians 3: 14 - 21 (RCL) Ephe 3:14 (NRSV) For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth takes its name. 16 I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, 17 and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. 18 I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God. 20 Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, 21 to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen. Ephesians 4: 1 - 6 (Roman Catholic) Ephe 4:1 (NRSV) I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 making every effort to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit, just as you were called to the one hope of your calling, 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is above all and through all and in all. h/t Montreal Anglican The author, writing in Paul’s name, has told us of Paul’s insistence on Gentiles being the equal of Jews in the Church. He has written: “Gentiles have become fellow heirs” (v. 6), members of the same Church as Jews, sharers in Christ’s saving activity, as part of God’s plan. Because of his (Gentile) readers’ “faith in the Lord Jesus and ... [their] love toward all the saints” (1:15) and because they are sharers in the “boundless riches of Christ” (v. 8) and should not “lose heart over ... [his] sufferings” (v. 13), he now prays to the Father (v. 14), kneeling in solemnity, to God the source of life itself, of very existence (“name”, v. 15). (In Greek, patria, “family” is a pun on pater, “Father”, v. 14.) His prayer includes four petitions: • for inward strengthening (“inner being”, v. 16) through the Spirit; • for the Risen Jesus to be the source of (“rooted”, v. 17), and basis for (“grounded”), their outward expression of love; • that God may give them the power to understand (as all can) the totality of Christ’s love (v. 18 – or of God’s saving plan for humans); and • to so know Christ’s love that they grow into full knowledge of God’s ways (v. 19). (Stoic philosophy sought systematized knowledge of all, but for Christians experiential knowledge of God’s love is infinitely more than this.) The prayer concludes (vv. 20-21) with a doxology, praise to God, for whom there are no limits to achievement, and whose actions we can in no way limit: may his power, shown in Christ, be shown in the Church, in its life, for all to see. Verses 1-21: A prayer for wisdom, interrupted by a parenthesis on Paul’s mission to the Gentiles (vv. 2-13). [NOAB] After v. 1, Paul digresses (v. 2-12). He continues with his intended thinking in v. 14. This passage depends on Colossians 1:23-29. [NJBC] Verse 1: “Paul” was a “prisoner” because he had aroused the hostility of the Jews by advocating the equality of the “Gentiles” in the Church. See Acts 21:21, 28 for hostility towards him in Jerusalem. See also Acts 22:21-22. [NOAB] Verses 2-13 are a parenthesis on Paul’s role in the revelation of the mystery. [NJBC] Verse 2: “for surely you have already heard”: Literally if indeed you have heard, but in the sense that they have surely already heard. [NJBC] Verse 3: “the mystery was made known to me by revelation ... the mystery of Christ”: This notion is also found in Colossians 1:25-26: “I became its [the Church’s] servant according to God's commission that was given to me for you, to make the word of God fully known, the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints”. The word “mystery” here (but not in 5:23) refers to God’s age-long purpose, now disclosed to his chosen, to call Gentiles as well as Jews to share in Christ’s redemptive work. [NOAB] See also 1QpHab (Qumran Habakkuk Pesher) 7:4-5; 1QH (Hymns) 9:21 (Vermes: 1:21). [NJBC] Verse 3: “by revelation”: The author writes in 1:17: “ pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him”. See also Acts 9:3-4 (Christ appears to Paul on the road to Damascus). In Galatians 1:12, Paul writes that he “did not receive it [the gospel] from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ”. [NOAB] Verse 3: “as I wrote above ...”: i.e. in reference to the mystery of Christ mentioned in 1:9 and 2:13-17; however, some scholars see this as a reference to all the letters of Paul, so to them Ephesians was written by Paul. [NJBC] Verse 3: “in a few words”: The “words” are 1:8b-10: “With all wisdom and insight he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth”. [NOAB] Verse 4: “understanding”: As stated in v. 6. [NJBC] Verse 5: “In former generations”: i.e. in Old Testament times. Verse 5: “holy apostles”: In Colossians 1:26 says “the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints”. The author wishes to recall the solid foundation on which the church is built (see 2:20), and therefore underscores the role of apostles and prophets. [NJBC] Verse 8: “the very least”: In 1 Corinthians 15:9, Paul writes “I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God”. [CAB] Verse 9: “God who created”: At creation, God established his providential control of the cosmos, and only in the present era are his designs becoming known. [NJBC] Verse 10: “rulers and authorities”: God’s wisdom put an end to their control (see 1QS (Qumran Rule of the Community) 4:18-23) through subjugation of all things to Christ. Verse 14: “bow my knees”: The normal Jewish posture for prayer was standing (see Mark 11:25 and Luke 18:11, 13). See also Romans 11:4; 14:11, Philippians 2:10. In Isaiah 45:23, bowing the knee is a token of homage to the universal king. The prayer completes the circle: from God as the source of life to God as the goal of humanity. Verse 15: “family in heaven”: One scholar sees a Gnostic influence here. They believed that families or generations in heaven controlled the universe. Verse 15: “name”: God, the creator of all the families of beings, established his power and control over all creation in the act of naming them: see Psalm 147:4, Isaiah 40:26, Genesis 2:19-20. [NJBC] Verse 18: “height and depth”: Paul uses these words in Romans 8:39. Some think that use of dimensions is as in Ezekiel 42; 47; 48, where dimensions of the Temple, and of Jerusalem, are spoken of at length. Similar dimensional data is given in Revelation 21:9-27. However, in the context of Ephesians, they may describe God’s plan of salvation or, more likely, the love of Christ – mentioned in the preceding and following verses. [NJBC] Verse 17: “Christ may dwell”: Usually Paul refers to the Holy Spirit as dwelling in people, but to him, the Risen Christ and the Holy Spirit are interchangeable in Romans 8:9-11 – because the Risen Jesus is the source of the Spirit (Acts 2:23). Verse 21: “the church” and “Christ Jesus” are necessary complements of each other. [NOAB] GOSPEL: John 6: 1 - 21 (RCL) John 6: 1 - 15 (Roman Catholic) John 6:1 (NRSV) After this Jesus went to the other side of the Sea of Galilee, also called the Sea of Tibe'rias. 2 A large crowd kept following him, because they saw the signs that he was doing for the sick. 3 Jesus went up the mountain and sat down there with his disciples. 4 Now the Passover, the festival of the Jews, was near. 5 When he looked up and saw a large crowd coming toward him, Jesus said to Philip, "Where are we to buy bread for these people to eat?" 6 He said this to test him, for he himself knew what he was going to do. 7 Philip answered him, "Six months' wages would not buy enough bread for each of them to get a little." 8 One of his disciples, Andrew, Simon Peter's brother, said to him, 9 "There is a boy here who has five barley loaves and two fish. But what are they among so many people?" 10 Jesus said, "Make the people sit down." Now there was a great deal of grass in the place; so they sat down, about five thousand in all. 11 Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 When they were satisfied, he told his disciples, "Gather up the fragments left over, so that nothing may be lost." 13 So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. 14 When the people saw the sign that he had done, they began to say, "This is indeed the prophet who is to come into the world." 15 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself. 16 When evening came, his disciples went down to the sea, 17 got into a boat, and started across the sea to Caper'naum. It was now dark, and Jesus had not yet come to them. 18 The sea became rough because a strong wind was blowing. 19 When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were terrified. 20 But he said to them, "It is I; do not be afraid." 21 Then they wanted to take him into the boat, and immediately the boat reached the land toward which they were going. The stories of the feeding of the five thousand and of Jesus walking on the water are familiar to us from the other gospels, but John presents them a little differently. Most obviously, note “Sea of Tiberias” (v. 1): this was the official Roman name for the Sea of Galilee. John is concerned to locate the events precisely geographically and in time (“Passover”, v. 4), although “after this” (v. 1, also used elsewhere in the book) is somewhat vague. John tells us about certain signs (of which these stories are two) which he hopes will encourage belief, be a starting point for understanding Jesus, and show Christ for who he is. The crowds are attracted by Jesus’ miracles (“signs”, v. 2) but faith in him is only skin-deep. Note the links to the story of the Exodus, of Israel’s deliverance and of the formation of the first Israel: the “mountain” (vv. 3, 15, Sinai), Jesus’ question to Philip and his answer (vv. 6-7, like Moses’ question to God and God’s answer - when God gives the people meat to eat), and feeding the crowd (vv. 11-13, like the gift of manna in the wilderness.) Philip thinks in material terms, as did Moses (v. 7), but Andrew is more resourceful (vv. 8-9). “Barley loaves” were the food of the poor. V. 11 looks forward to the Last Supper; “given thanks” translates eucharistesas. In v. 14, the people misunderstand who Jesus is; they believe him to be “the prophet”. (In Deuteronomy 18:18, God tells Moses that he will raise a prophet like Moses who will speak what God commands. By Jesus’ time, people expected a prophet to come to usher in the age to come, the messianic age.) The people want to make him a king, a political Messiah, but Jesus refuses (v. 15). Note “Jesus had not yet come to them” (v. 17): John assumes that his readers already know the story. In v. 20, “It is I” translates the Greek phrase ego eimi – the words which God uses to identify himself to Moses in the Greek translation of Exodus 3:14. The parallels are Matthew 14:13-27, Mark 6:32-51 and Luke 9:10-17. Jesus walking on the water is not found in Luke. Some scholars question the order of chapters 4, 5 and 6 as we have them. Geographically, the sequence should be 4 then 6, then 5. In 2 Kings 4:42-44, Elisha performs a similar feeding miracle. The gift of manna is recorded in Exodus 16 and Numbers 11. [CAB] Verse 1: “After this” and the fact that the verbs in v. 2 are in the imperfect imply that there had been an interval during which Jesus had performed many “signs” (v. 2) not recorded in this gospel. [BlkJn] Verse 1: “Sea of Tiberias”: Herod Antipas founded the city of Tiberias about 20 AD, to honour Tiberias Caesar; the lake was renamed after the city. [NOAB] Verse 3: Unlike Mark, John does not tell us that the hour is late and the people are distressed. [NJBC] These details are not pertinent to his purpose of writing the gospel. Verse 3: “the mountain”: BlkJn offers hill country. Verse 4: “the Passover, the festival of the Jews”: Either John is writing for a Gentile audience unfamiliar with Judaism, or the word Passover was also used in Christian circles. This is the second Passover mentioned in this gospel. The first is mentioned in 2:13. [BlkJn] Verses 5-7: Moses’ question to God and God’s answer are in Numbers 11:13-23. Verse 7: “Philip”: He is also mentioned in 1:43-51 (his calling); 12:20-22 (“Greeks”, Gentiles, wish to see Jesus); 14:1-11 (Jesus is the way to the Father). [BlkJn] Verse 7: “Six months’ wages”: Literally two hundred denarii. The normal pay for a labourer was one denarius per day. [JBC] Verse 9: Andrew’s resourcefulness is only found in John. It is a rare insight into the personality of a disciple. [JBC] Verse 11: A scholar suggests that John omits the breaking of the bread because Jesus’ legs were not broken on the cross. 19:32-33 tells us: “Then the soldiers came and broke the legs of the first and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs”. Verse 11: “took ... given thanks ... distributed”: This is the eucharistic language of the Church. [NOAB] The word eucharistesas occurs in the stories of the Last Supper: see Mark 14:23; Matthew 26:26; Luke 22:17, 19. See also 1 Corinthians 11:23-26; Matthew 15:36; Didache 9. [BlkJn] Verse 12: “were satisfied”: Literally were filled. [BlkJn] Verse 12: “so that nothing may be lost”: The careful avoidance of any waste of the bread was natural for a Jew, but also characteristic of the Eucharist. Only Gentiles would let dogs eat from the table: see Mark 7:28 (the Syrophoenician or Canaanite woman) and Matthew 15:27. [BlkJn] Verse 13: “they gathered them up”: An act of reverential economy towards a gift from God. [NOAB] In Didache 9:4, the same word is used for gathering the eucharistic bread. This is a symbol of the gathering of the church. Didache 9:4 says “As this broken bread was scattered upon the mountains and being gathered together became one, so may Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever and ever.” Verse 13: “twelve baskets”: One for each disciple (assuming all were present). [NOAB] [JBC] Verse 14: “the prophet”: Deuteronomy 18:18 actually refers to an order of prophets. People believed that the line of prophets that had ended with Malachi in the 400s BC would be restored before the end of the era. 1QS (Rule of the Qumran Community) 9:10-11 says: “They [the men of the Community] should not depart from any counsel of the law ... until the prophet comes...” [Martinez] CD (Damascus Document) 6:8-11 says: “And the nobles of the people are those who have arrived to dig the well with the staves that the sceptre decreed, to walk in them throughout the whole age of wickedness ... until there arises he who teaches justice at the end of days. ...” [Martinez] Verse 14: “the prophet”: The crowd may have been thinking of Elijah, whose return had been prophesied in Malachi 4:5, but we cannot expect theological precision from an excited crowd. [BlkJn] Verse 15: “make him king”: The true nature of Jesus’ kingship is only revealed at his trial. [NJBC] The devil offers to make him king during his temptation in the wilderness: see Luke 4:1-13 and Matthew 4:1-11. See also 18:33-37 (Pilate questions Jesus) and 19:12-15. Verse 15: “he withdrew”: The fourth sign ends like the third (see 5:13), with Jesus quietly leaving the scene, conscious that he had failed to produce the effect he intended. [BlkJn] Verse 15: “by himself”: Did the disciples share in the people’s enthusiasm? Matthew 14:22 and Mark 6:45 both imply that Jesus forced the disciples to cross the lake again immediately. To BlkJn, the misunderstanding of Jesus’ action marks the end of his attempt to lead a mass movement into the Kingdom of God. The alternative course which he now begins to follow, and which led to the Cross, will be foreshadowed in the discourse, 6:26ff. Verse 17: “dark”: This symbolizes the lost and bewildered state of the disciples, “when Jesus had not come to them”. Recall 1:5: “The light shines in the darkness, and the darkness did not overcome it”. Nicodemus comes “by night” (3:2). In 8:12, Jesus says: “‘I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life’”. See also 11:10; 12:35-36; 13:30 (Judas goes out into the night). [BlkJn] Verse 18: The topography of the land around the Sea of Galilee renders it subject to sudden storms. [JBC] Verse 19: “Jesus walking on the sea”: This recalls God’s control of the waters in the act of creation (see Genesis 1:1-10) and the deliverance of Israel from slavery in Egypt by the miraculous crossing of the sea. For God’s power over the sea, see also Psalms 74:12-15; 93:3-4. It was through God’s control over the sea that the first Israel emerged (see Exodus 14:19-15:21; Psalms 77:16-20; 107; Isaiah 51:10-11). John implies that Jesus is the new Moses; in the following verses, he is seen to be greater than Moses, for he has the power to bring forth the new Israel. [JBC] The synoptic gospels emphasize the disciples’ lack of faith; John does not. Verse 19: “on the sea”: BlkJn offers by the lake on the basis that the same preposition and construction is found in v. 21 (where he translates “reached the land” as got by the land) – so to him this is not a miracle: Jesus returns towards Capernaum by land while the disciples travel by boat. He argues that John used a source independent from Mark (where in 6:48 this construction does mean on the lake - NRSV: “on the sea”). BlkJn sees a pattern to this gospel in which the sign at Cana, a miracle, corresponds to the Feeding of the Five Thousand while the Cleansing of the Temple, not a miracle, corresponds to this story. Verse 19: “terrified”: BlkJn offers sailed for “rowed”. The disciples are “terrified” because they are off a lee shore, and likely to be driven on to it. Verse 20: “It is I”: It being dark, Jesus may be merely identifying himself: the disciples would know his voice. But it is never safe to assume that John does not intend a deeper meaning, so perhaps we should see here another instance of Jesus identifying himself theologically, as the Logos. [BlkJn] Verse 21: The disciples are lost at sea, and probably far off course (per the other gospels) but after Jesus appears, the boat “immediately” reaches “the land to which they were going”. Probably this is another miracle. [JBC]

• 22 Saint Mary Magdalene • 23 • 24 Thomas a Kempis, Priest, 1471 • 25 Saint James the Apostle • 26 The Parents of the Blessed Virgin Mary (traditionally identified as Anne and Joachim) • 27 William Reed Huntington, Priest, 1909 • 28 Johann Sebastian Bach, 1750, George Frederick Handel, 1759, and Henry Purcell, 1695, Composers • 29 Mary, Martha and Lazarus of Bethany OLD TESTAMENT: 2 Samuel 7: 1 - 14a (RCL) 2Sam 7:1 (NRSV) Now when the king was settled in his house, and the LORD had given him rest from all his enemies around him, 2 the king said to the prophet Nathan, "See now, I am living in a house of cedar, but the ark of God stays in a tent." 3 Nathan said to the king, "Go, do all that you have in mind; for the LORD is with you." 4 But that same night the word of the LORD came to Nathan: 5 Go and tell my servant David: Thus says the LORD: Are you the one to build me a house to live in? 6 I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. 7 Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, "Why have you not built me a house of cedar?" 8 Now therefore thus you shall say to my servant David: Thus says the LORD of hosts: I took you from the pasture, from following the sheep to be prince over my people Israel; 9 and I have been with you wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth. 10 And I will appoint a place for my people Israel and will plant them, so that they may live in their own place, and be disturbed no more; and evildoers shall afflict them no more, as formerly, 11 from the time that I appointed judges over my people Israel; and I will give you rest from all your enemies. Moreover the LORD declares to you that the LORD will make you a house. 12 When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be a father to him, and he shall be a son to me. Jeremiah 23: 1 - 6 (Roman Catholic, alt. for RCL) Jere 23:1 (NRSV) Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. 3 Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4 I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD. 5 The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6 In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: "The LORD is our righteousness." PSALM 89: 20 - 37 (RCL) Psal 89:20 (NRSV) I have found my servant David; with my holy oil I have anointed him; 21 my hand shall always remain with him; my arm also shall strengthen him. 22 The enemy shall not outwit him, the wicked shall not humble him. 23 I will crush his foes before him and strike down those who hate him. 24 My faithfulness and steadfast love shall be with him; and in my name his horn shall be exalted. 25 I will set his hand on the sea and his right hand on the rivers. 26 He shall cry to me, "You are my Father, my God, and the Rock of my salvation!' 27 I will make him the firstborn, the highest of the kings of the earth. 28 Forever I will keep my steadfast love for him, and my covenant with him will stand firm. 29 I will establish his line forever, and his throne as long as the heavens endure. 30 If his children forsake my law and do not walk according to my ordinances, 31 if they violate my statutes and do not keep my commandments, 32 then I will punish their transgression with the rod and their iniquity with scourges; 33 but I will not remove from him my steadfast love, or be false to my faithfulness. 34 I will not violate my covenant, or alter the word that went forth from my lips. 35 Once and for all I have sworn by my holiness; I will not lie to David. 36 His line shall continue forever, and his throne endure before me like the sun. 37 It shall be established forever like the moon, an enduring witness in the skies." [Se'lah] Psalm 89: Part II Tunc locutus es (ECUSA BCP) 20 I have found David my servant; * with my holy oil have I anointed him. 21 My hand will hold him fast * and my arm will make him strong. 22 No enemy shall deceive him, * nor any wicked man bring him down. 23 I will crush his foes before him * and strike down those who hate him. 24 My faithfulness and love shall be with him, * and he shall be victorious through my Name. 25 I shall make his dominion extend * from the Great Sea to the River. 26 He will say to me, “You are my Father, * my God, and the rock of my salvation.’ 27 I will make him my firstborn * and higher than the kings of the earth. 28 I will keep my love for him for ever, * and my covenant will stand firm for him. 29 I will establish his line for ever * and his throne as the days of heaven.” 30 “If his children forsake my law * and do not walk according to my judgments; 31 If they break my statutes * and do not keep my commandments; 32 I will punish their transgressions with a rod * and their iniquities with the lash; 33 But I will not take my love from him, * nor let my faithfulness prove false. 34 I will not break my covenant, * nor change what has gone out of my lips. 35 Once for all I have sworn by my holiness: * ‘I will not lie to David. 36 His line shall endure for ever * and his throne as the sun before me; 37 It shall stand fast for evermore like the moon, * the abiding witness in the sky.’” Psalm 23 (Roman Catholic, alt. for RCL) Psal 23:1 (NRSV) The LORD is my shepherd, I shall not want. 2 He makes me lie down in green pastures; he leads me beside still waters; 3 he restores my soul. He leads me in right paths for his name's sake. 4 Even though I walk through the darkest valley, I fear no evil; for you are with me; your rod and your staff-- they comfort me. 5 You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. 6 Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD my whole life long. 23 Dominus regit me (ECUSA BCP) 1 The LORD is my shepherd; * I shall not be in want. 2 He makes me lie down in green pastures * and leads me beside still waters. 3 He revives my soul * and guides me along right pathways for his Name's sake. 4 Though I walk through the valley of the shadow of death, I shall fear no evil; * for you are with me; your rod and your staff, they comfort me. 5 You spread a table before me in the presence of those who trouble me; * you have anointed my head with oil, and my cup is running over. 6 Surely your goodness and mercy shall follow me all the days of my life, * and I will dwell in the house of the LORD for ever. NEW TESTAMENT: Ephesians 2: 11 - 22 (RCL) Ephesians 2: 13 - 18 (Roman Catholic) Ephe 2:11 (NRSV) So then, remember that at one time you Gentiles by birth, called "the uncircumcision" by those who are called "the circumcision"--a physical circumcision made in the flesh by human hands-- 12 remember that you were at that time without Christ, being aliens from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. 15 He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, 16 and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it. 17 So he came and proclaimed peace to you who were far off and peace to those who were near; 18 for through him both of us have access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, 20 built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. 21 In him the whole structure is joined together and grows into a holy temple in the Lord; 22 in whom you also are built together spiritually {Gk [in the Spirit]} into a dwelling place for God. m/t Montreal Anglican The author has reminded his readers that we have our saving faith through God’s gift – of our faith and of his love for us. Through our faith, we realize that God’s gift exists. Being Christ’s, we are to do good works. He now addresses himself to those who are “Gentiles by birth” (v. 11). He reminds his non-Jewish readers that they were, at one time, “without Christ” (v. 12), without hope of union with God, not being parties to God’s pacts with Israel. They had no “hope” of union with God, and were “without God”, with no true knowledge of him. “But now” (v. 13) they, once “far off”, distant from God’s ways, have been brought hope through the cross (“the blood of Christ”). Christ is what unifies Gentiles and Jews; he has made us all one group; he has eliminated the enmity between us. (Jews were not permitted to have contact with Gentiles, for fear of being defiled ritually.) Cultural differences are no longer relevant – what matters is that we are “one new humanity” (v. 15): the division is gone. Christ has brought the two groups together “in one body” (v. 16, the Church). His message was (and is) one of “peace” (v. 17) – to Gentiles (“far off”) and to Jews (“near”). We both come into his presence (“access”, v. 18) through Christ, participating in the action of the Holy Spirit, “to the Father”. So we are all fellow members of God’s heavenly and earthly community (“saints”, v. 19). (A “household” included all: parents, children and slaves.) Christ started this “household”; he is the “cornerstone” (v. 20) of it. Those who preceded us, “apostles and [Christian] prophets”, laid the foundation; it is a sacred “structure” (v. 21), edifice, “temple”, the Church, continually growing spiritually. GOSPEL: Mark 6: 30 - 34, 53 - 56 (RCL) Mark 6: 30 - 34 (Roman Catholic) Mark 6:30 (NRSV) The apostles gathered around Jesus, and told him all that they had done and taught. 31 He said to them, "Come away to a deserted place all by yourselves and rest a while." For many were coming and going, and they had no leisure even to eat. 32 And they went away in the boat to a deserted place by themselves. 33 Now many saw them going and recognized them, and they hurried there on foot from all the towns and arrived ahead of them. 34 As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things. 53 When they had crossed over, they came to land at Gennes'aret and moored the boat. 54 When they got out of the boat, people at once recognized him, 55 and rushed about that whole region and began to bring the sick on mats to wherever they heard he was. 56 And wherever he went, into villages or cities or farms, they laid the sick in the marketplaces, and begged him that they might touch even the fringe of his cloak; and all who touched it were healed. In vv. 7-13, Jesus has sent out the disciples, giving them authority over evil forces in people. The twelve have “proclaimed that all should repent” of their deviations from God’s ways; they have “anointed with oil many who were sick” and have cured them. After diverting to the story of John the Baptist’s death (an example of what discipleship may cost), Mark returns to the main story. Jesus debriefs the disciples (v. 30). In 3:20, Jesus has no time to eat; here (v. 32) neither do the disciples: such is Jesus’ popularity as healer and wonder-worker. Note Mark’s emphasis on the crowd: many recognize them (vv. 33, 55), hurry to meet them as they disembark, are “like sheep without a shepherd” (v. 34, aimless, leaderless); they rush here and there bringing the sick; they beg Jesus (v. 56). He has compassion on them, begins to teach them, and heals the sick. In vv. 35-44, Jesus feeds five thousand people in this “deserted place” (v. 36, literally desert). Jesus says to the disciples, “You give them something to eat”. He continues to train them to carry out his mission, but they take what he says literally. This event recalls God’s feeding his people in the wilderness; it points forward to their expectation of life in God’s kingdom: a banquet at which the Messiah will preside. In vv. 45-52, Jesus walks on water, further demonstrating his divine power – here over unruly seas. The fringes on Jesus’ cloak (v. 56) show that he obeys God’s commandments. In touching his cloak, the sick make him ritually unclean, but those who touch him are “healed”, made well – and have their sins forgiven. In the following verses, Mark tells us that the religious authorities are more concerned with legalistic ritual purity than with the needs of the common people.

• 16 "The Righteous Gentiles" Righteous among the Nations (Hebrew: חסידי אומות העולם‎, khassidey umot ha-olam "righteous (plural) of the world's nations"), also translated as Righteous Gentiles[citation needed] is an honorific used by the State of Israel to describe non-Jews who risked their lives during the Holocaust to save Jews from extermination by the Nazis. The term originates with the concept of "righteous gentiles," a term used in rabbinical Judaism to refer to non-Jews, as ger toshav and ger zedek, who abide by the Seven Laws of Noah….given by God[2] as a binding set of laws for the "children of Noah" – that is, all of humankind.[3][4] According to religious Judaism, any non-Jew who lives according to these laws is regarded as a Righteous Gentile, and is assured of a place in the world to come (Olam Haba), the final reward of the righteous.[5][6] Adherents are often called "B'nei Noach" (Children of Noah) or "Noahides" and may often network in Jewish synagogues.[citation needed] The seven laws listed by the Tosefta and the Talmud are[7] 1. Prohibition of Idolatry 2. Prohibition of Murder 3. Prohibition of Theft 4. Prohibition of Sexual immorality 5. Prohibition of Blasphemy 6. Prohibition of eating flesh taken from an animal while it is still alive 7. Establishment of courts of law • 17 William White, Bishop of Pennsylvania, 1836 was the first and fourth Presiding Bishop of the Episcopal Church, USA (1789; 1795–1836), the first Bishop of the Diocese of Pennsylvania (1787–1836), and the second United States Senate Chaplain • 18 Bartolomé de las Casas, Friar and Missionary to the Indies, 1566 was a 16th-century Spanish historian, social reformer and Dominican friar. He became the first resident Bishop of Chiapas, and the first officially appointed "Protector of the Indians." • 19 Macrina, Monastic and Teacher, 379. became well known as a holy woman and instructed many young women religiously. For this she is honored as one of the most prominent nuns of the Eastern Church. ….Adelaide Teague Case, Teacher, 1948 • 20 Elizabeth Cady Stanton, Amelia Bloomer, Sojourner Truth, and Harriet Ross Tubman .. was an African-American abolitionist, humanitarian, and Union spy during the American Civil War. After escaping from slavery, into which she was born, she made thirteen missions to rescue more than 70 slaves[1] using the network of antislavery activists and safe houses known as the Underground Railroad • 21 Albert John Luthuli, Prophetic Witness in South Africa, 1967 was a South African teacher and politician. Lutuli was elected president of the African National Congress (ANC), at the time an umbrella organisation that led opposition to the white minority government in South Africa. • 22 Saint Mary Magdalene was one of Jesus' most celebrated disciples, and the most important female disciple in the movement of Jesus.[3] Jesus cleansed her of "seven demons", [Lu 8:2] [Mk 16:9] sometimes interpreted as referring to complex illnesses.[4] She became Jesus' close friend and most prominent during his last days, being present at the cross after the male disciples (excepting John the Beloved) had fled, and at his burial. She was the first person to see Jesus after his Resurrection, • 23 OLD TESTAMENT: 2 Samuel 6: 1 - 5, 12b - 19 (RCL) 2Sam 6:1 (NRSV) David again gathered all the chosen men of Israel, thirty thousand. 2 David and all the people with him set out and went from Ba'ale-ju'dah, to bring up from there the ark of God, which is called by the name of the LORD of hosts who is enthroned on the cherubim. 3 They carried the ark of God on a new cart, and brought it out of the house of Abin'adab, which was on the hill. Uz'zah and Ahi'o, the sons of Abin'adab, were driving the new cart 4 with the ark of God; and Ahi'o went in front of the ark. 5 David and all the house of Israel were dancing before the LORD with all their might, with songs and lyres and harps and tambourines and castanets and cymbals. 12b So David went and brought up the ark of God from the house of O'bed-e'dom to the city of David with rejoicing; 13 and when those who bore the ark of the LORD had gone six paces, he sacrificed an ox and a fatling. 14 David danced before the LORD with all his might; David was girded with a linen ephod. 15 So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet. 16 As the ark of the LORD came into the city of David, Mi'chal daughter of Saul looked out of the window, and saw King David leaping and dancing before the LORD; and she despised him in her heart. 17 They brought in the ark of the LORD, and set it in its place, inside the tent that David had pitched for it; and David offered burnt offerings and offerings of well-being before the LORD. 18 When David had finished offering the burnt offerings and the offerings of well-being, he blessed the people in the name of the LORD of hosts, 19 and distributed food among all the people, the whole multitude of Israel, both men and women, to each a cake of bread, a portion of meat, and a cake of raisins. Then all the people went back to their homes. h/t Montreal Anglican With God’s help, David has won battles over the Philistines; but in one, they captured the Ark. While it was in their hands, the Philistines suffered a plague, likely bubonic, which they blamed on the Ark, and so returned it to Israel. The Israelites used the wood of the cart it arrived on as fuel for burning an offering. They moved the Ark to the “house of Abinadab” (v. 3) in “Baale-judah” (v. 2). Now David and “all the people” (v. 2) process with the Ark “on a new cart” (v. 3), drawn by oxen, towards Jerusalem. The Ark is of God (“called ...”, v. 2); it symbolizes God’s presence among them. (The “cherubim” were winged figures guarding the holy object.) The procession is a happy one, but when “Uzzah” (v. 6) touches the Ark (perhaps to steady it.), God is angry because he touches a sacred object, and causes him to die. David becomes afraid of it (v. 9), and halts the procession, leaving it with “Obed-edom” (vv. 10, 12b). David still wishes to make Jerusalem the religious as well as political centre of the nation, so later the procession resumes (v. 12b). At this time, David, as king, can sacrifice (v. 13); later, only a priest could do so. An “ephod” (v. 14) was a light ceremonial garment, an apron, covering only the front of the body. Seeing David’s behaviour, “Michal [his wife] ... despised him” (v. 16), probably because she is barren: Saul’s line will not continue through David (v. 23). Other possible reasons for her loathing are: • she has been torn away from her first husband; • she has found herself one of many wives; • he wore only an ephod, so was almost nude (v. 20). The Ark is housed in a tent, as during the Exodus. David wishes to erect a permanent house for it, but it was Solomon who built the first Temple. Amos 7: 7 - 15 (alt. for RCL) Amos 7: 12 - 15 (Roman Catholic) Amos 7:7 (NRSV) This is what he showed me: the Lord was standing beside a wall built with a plumb line, with a plumb line in his hand. 8 And the LORD said to me, "A'mos, what do you see?" And I said, "A plumb line." Then the Lord said, "See, I am setting a plumb line in the midst of my people Israel; I will never again pass them by; 9 the high places of Isaac shall be made desolate, and the sanctuaries of Israel shall be laid waste, and I will rise against the house of Jerobo'am with the sword." 10 Then Amazi'ah, the priest of Beth'el, sent to King Jerobo'am of Israel, saying, "A'mos has conspired against you in the very center of the house of Israel; the land is not able to bear all his words. 11 For thus A'mos has said, "Jerobo'am shall die by the sword, and Israel must go into exile away from his land.'" 12 And Amazi'ah said to A'mos, "O seer, go, flee away to the land of Judah, earn your bread there, and prophesy there; 13 but never again prophesy at Beth'el, for it is the king's sanctuary, and it is a temple of the kingdom." 14 Then A'mos answered Amazi'ah, "I am no prophet, nor a prophet's son; but I am a herdsman, and a dresser of sycamore trees, 15 and the LORD took me from following the flock, and the LORD said to me, "Go, prophesy to my people Israel.' PSALM 24 (RCL) Psal 24:1 (NRSV) The earth is the LORD's and all that is in it, the world, and those who live in it; 2 for he has founded it on the seas, and established it on the rivers. 3 Who shall ascend the hill of the LORD? And who shall stand in his holy place? 4 Those who have clean hands and pure hearts, who do not lift up their souls to what is false, and do not swear deceitfully. 5 They will receive blessing from the LORD, and vindication from the God of their salvation. 6 Such is the company of those who seek him, who seek the face of the God of Jacob. [Se'lah] 7 Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in. 8 Who is the King of glory? The LORD, strong and mighty, the LORD, mighty in battle. 9 Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in. 10 Who is this King of glory? The LORD of hosts, he is the King of glory. [Se'lah] 24 Domini est terra (ECUSA BCP) 1 The earth is the LORD’S and all that is in it, * the world and all who dwell therein. 2 For it is he who founded it upon the seas * and made it firm upon the rivers of the deep. 3 “Who can ascend the hill of the LORD? * and who can stand in his holy place?” 4 "Those who have clean hands and a pure heart, * who have not pledged themselves to falsehood, nor sworn by what is a fraud. 5 They shall receive a blessing from the Lord * and a just reward from the God of their salvation." 6 Such is the generation of those who seek him, * of those who seek your face, O God of Jacob. 7 Lift up your heads, O gates; lift them high, O everlasting doors; * and the King of glory shall come in. 8 “Who is this King of glory?” * “The LORD, strong and mighty, the LORD, mighty in battle.” 9 Lift up your heads, O gates; lift them high, O everlasting doors; * and the King of glory shall come in. 10 “Who is he, this King of glory?” * “The LORD of hosts, he is the King of glory.” Psalm 85: 8 - 13 (Roman Catholic, alt. for RCL) Psal 85:1 (NRSV) LORD, you were favorable to your land; you restored the fortunes of Jacob. 2 You forgave the iniquity of your people; you pardoned all their sin. [Se'lah] 3 You withdrew all your wrath; you turned from your hot anger. 4 Restore us again, O God of our salvation, and put away your indignation toward us. 5 Will you be angry with us forever? Will you prolong your anger to all generations? 6 Will you not revive us again, so that your people may rejoice in you? 7 Show us your steadfast love, O LORD, and grant us your salvation. 8 Let me hear what God the LORD will speak, for he will speak peace to his people, to his faithful, to those who turn to him in their hearts. 9 Surely his salvation is at hand for those who fear him, that his glory may dwell in our land. 10 Steadfast love and faithfulness will meet; righteousness and peace will kiss each other. 11 Faithfulness will spring up from the ground, and righteousness will look down from the sky. 12 The LORD will give what is good, and our land will yield its increase. 13 Righteousness will go before him, and will make a path for his steps. Note: Verse numbering in Roman Catholic bibles is one higher than the above. 85 Benedixisti, Domine (ECUSA BCP) 8 I will listen to what the Lord God is saying, * for he is speaking peace to his faithful people and to those who turn their hearts to him. 9 Truly, his salvation is very near to those who fear him, * that his glory may dwell in our land. 10 Mercy and truth have met together; * righteousness and peace have kissed each other. 11 Truth shall spring up from the earth, * and righteousness shall look down from heaven. 12 The Lord will indeed grant prosperity, * and our land will yield its increase. 13 Righteousness shall go before him, * and peace shall be a pathway for his feet. Psalm 132: 11 - 19 (Can. BAS) 11 The LORD has sworn an oath to David; * in truth, he will not break it: 12 “A son, the fruit of your body * will I set upon your throne. 13 If your children keep my covenant and my testimonies that I shall teach them, * their children will sit upon your throne for evermore.” 14 For the LORD has chosen Zion; * he has desired her for his habitation: 15 “This shall be my resting-place for ever; * here will I dwell, for I delight in her. 16 I will surely bless her provisions, * and satisfy her poor with bread. 17 I will clothe her priests with salvation, * and her faithful people will rejoice and sing. 18 There will I make the horn of David flourish; * I have prepared a lamp for my Anointed. 19 As for his enemies, I will clothe them with shame; * but as for him, his crown will shine." NEW TESTAMENT: Ephesians 1: 3 - 14 (RCL) Ephesians 1: 3 - 10 (11 - 14) (Roman Catholic) Ephe 1:3 (NRSV) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. 5 He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, 6 to the praise of his glorious grace that he freely bestowed on us in the Beloved. 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 8 that he lavished on us. With all wisdom and insight 9 he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, 10 as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. 11 In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, 12 so that we, who were the first to set our hope on Christ, might live for the praise of his glory. 13 In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; 14 this is the pledge of our inheritance toward redemption as God's own people, to the praise of his glory. Our reading begins immediately after Paul’s greeting to his readers. “Blessed be ...” echoes Jewish and early Christian prayers. God has brought us, by way of Christ, “every spiritual blessing in the heavenly places”, blessings in our hearts which are unseen and eternal, which bring together the physical world and God, “just as” (v. 4, or because) (before time) he planned for Christ to come to us, for Christ’s followers (us) to be holy, set apart for him, living “in love”, for his followers (the church) to be made members of his family (“for adoption as his children”, v. 5), and to be able to appreciate and reflect the Father’s splendid gifts to us (“to the praise ...”, v. 6). God gave this to us freely; it was his will and his “pleasure” (v. 5). (After Jesus’ baptism, a voice from heaven says “You are my Son, the Beloved; with you, I am well pleased.”, Mark 1:11) It is through Christ’s death that we are set free, rescued (“redemption”, v. 7) and forgiven our deviations from God’s ways (“trespasses”). Being now “holy and blameless” (v. 4), we have intellectual knowledge of God (“wisdom”, v. 8) and are able to apply it (“insight”); so we can know and participate in his plan for creation – which he disclosed in the Christ-event (Christ’s life, death and resurrection.) This plan, which will come to fruition when God’s eternal purposes are completed, is to unite (“gather”, v. 10) all creation (“heaven” and “earth”) in Christ. In Christ, we Christians have been adopted by God (“inheritance”, v. 11), per his plan, so that we, forerunners (“the first”, v. 12) of many to “set our hope on Christ”, may live to praise God’s manifest power (“glory”). In Christ, the recipients of this letter, having heard the gospel and believed in him, were baptised (“marked with the seal of the ... Holy Spirit”, v. 13), incorporated into the Church. The inner sanctifying presence of the Spirit is a guarantee (“pledge”, v. 14) that God will carry his promise to completion. Many scholars consider that Paul was not the author of Ephesians because the thought and style of the book after different from those of definitely Pauline epistles. They point out: • Forty words in Ephesians which are not found in definitely Pauline epistles. • Some terms have a different meaning in this book. • In Ephesians, we find loose collections of phrases and clauses in long sentences: this is not characteristic of Paul. (Many are split into multiple sentences in the NRSV.) An example: 1:15-23 is one sentence in the Greek. [NOAB] These scholars hypothesize that Ephesians was written by a follower of Paul, a person who interpreted Paul for a slightly later generation. As he wrote, he referred to Pauline epistles. Others say that Paul simply changed his thought and style (perhaps at a time when he had more time to write.) Colossians is like Ephesians, but is Colossians Pauline? [NOAB] Note the baptismal resonances in v. 5 (“adoption as his children ... good pleasure”), v. 6 (“Beloved”), v. 7 (“forgiveness of our trespasses”), and v. 13 (“marked with the seal of the promised Holy Spirit”). A scholar has hypothesized that such resonances throughout the letter indicate that the purpose of the letter was to recall to new converts the implications of their baptism. Verse 1: “Ephesus”: This word is missing from some early manuscripts, so this may have been a circular letter, sent to several churches; [NOAB] however, NJBC notes that, even if this is the case, the grammatical syntax of this verse is faulty. Verse 1: “saints”: i.e. members of God’s holy people and participants in the heavenly assembly. [NJBC] Verse 3: This is in the style of a traditional Jewish eulogy praising God. See also Genesis 9:26; Psalm 31:21; 72:18-19; 144:1; 1 Kings 1:48; 2 Chronicles 6:4; Tobit 13:1; 1 Maccabees 4:30; 1 Peter 1:3; 1QH (Qumran Hymns) 18:14. [CAB] 1QH 18:14 (Vermes: 10:14) says: “Be blessed, Lord, God of compassion and of abundant favour, because you have made me know these things so that I may recount your marvels, and I do not keep silent day and night.” [NJBC] Verse 3: “with every spiritual blessing”: 1QSb (Qumran Rule of the Blessings) 1:5 says: “May he bestow upon you all the blessings ... in the congregation of the holy ones.” [NJBC] Verse 3: “in the heavenly places”: Can also be translated as among heavenly beings. This expression is only found in this letter (in 1:20; 2:6; 3:10; 6:12), albeit with differing nuances. It refers to either the spiritual world behind and above the material universe, or the realm of God from which the entire created order is governed. It speaks of union of the earthly and spiritual worlds. [CAB] [NOAB] Verse 4: “he”: i.e. God. [NOAB] Verse 4: “he chose”: The notion of selection was developed extensively in pre-Christian Judaism. See 1QH (Qumran Hymns) 13:10; 15:23; 1QS (Rule of the Community) 1:4; 11:7; 1QSb (Qumran Rule of the Blessings) 1:2; 1QM (War Scroll) 10:9. [NJBC] 1QH13:10: “You have set me as a reproach and a mockery of traitors, foundation of truth and of knowledge for those on the straight path. ...” 1QS 11:7: “... For those whom God has selected he has given them an everlasting possession; until they inherit them in the lot of the holy ones.” 1QSb 1:2: “remain constant in his holy covenant and walk with perfection [on all the paths of] his truth, those he has chosen for an eternal covenant” 1QM 10:9: “... And who is like your people, Israel, whom you chose from among all the peoples of the earth”. [Martinez] Verse 4: “in Christ”: This phrase occurs frequently throughout this letter in contexts referring to the unity of Jews and Gentiles (e.g. 2:13 and 3:11). Verse 4: “foundation of the world”: This term is seldom found in early New Testament writings; it is more common in later ones. See Matthew 25:34; Luke 11:50; John 17:24; 1 Peter 1:20; Hebrews 4:3; 9:26; Revelation 13:8, 17:8. Verse 4: “holy and blameless”: This phrase also appears in Colossians 1:22 and Ephesians 5:27. This rests on an Old Testament precedent (Deuteronomy 14:2). In the Qumran community, this meant to be without blemish: see 1QSa (Rule of the Congregation) 2:8-9. The author of Ephesians seems to require Christians to be holy and blameless because they are involved in the heavenly realm. Taken literally, this is clearly non-Pauline – and deviates from the faith unless Christ’s “redemption through his blood” (v. 7) makes us such – which it, of course, does. [NJBC] 1QSa 2:8-9: “these shall not enter to take their place among the congregation of famous men, for the angels of holiness are among their congregation. ...”. [Martinez] Verse 5: “destined us ... according to the good pleasure of his will”: This is God’s initiative. Predestination is not foreign to Pauline thought. It is also found in the Qumran literature. Verse 5: “adoption”: The Greek word is a legal term, indicating conferral of all rights and privileges of natural birth. For the adoption of Israel, see Romans 9:4; for the adoption of all believers, see Romans 8:15, 23; Galatians 4:5. [CAB] Verse 6: “to the praise of his glorious grace”: i.e. to the Father’s. This is repeated in briefer form referring to Christ (v. 12) and the Holy Spirit (vv. 13-14). [NOAB] Verse 6: “grace”: the Father’s unmerited favour, his free gift. [CAB] Verse 6: “the Beloved”: The identification of Christ as God’s Beloved recalls the baptism scene in the synoptic gospels, in which a voice from heaven identifies Jesus as “the Beloved” (Mark 1:11 and parallels). Also in these scenes, the voice says “I am well pleased” or I take pleasure: see v. 5. [NJBC] For Israel as beloved, see the Septuagint translation of Deuteronomy 32:15; 33:5, 26, Isaiah 44:2. For Abraham as beloved, see 2 Chronicles 20:7. For Moses as beloved, see Sirach 45:1. For Samuel as beloved, see Sirach 46:13. (In some cases, the NRSV does not translate the word as beloved.) [CAB] Jesus is also called beloved in Matthew 3:17; 12:18; 17:5; Mark 9:7; Luke 3:22; 9:35. Verse 7: “redemption through his blood”: See also 1:14; 4:30; Mark 10:45; 14:24; Romans 3:24; 8:23; Colossians 1:14, 20; Hebrews 9:11-14. [NOAB] Redemption and forgiveness are possible because of Christ’s death, into which the Christian is incorporated through baptism. [NJBC] Verse 9: “mystery”: Everywhere in Ephesians (except in 5:32) and throughout Colossians, “mystery” refers to God’s age-long purpose, now disclosed to his chosen, to call Gentiles as well as Jews to share in Christ’s redemptive work (3:4-6). [NOAB] In late Judaism, everything is regulated according to God’s mysteries. The God of knowledge is in control of all things because the unalterable course of events was decreed by him before all eternity (1QS (Qumran Rule of the Community) 3-4, especially 3:9-10). Not only the human world (1QH (Hymns) 1:15) but also the angelic (1QM (War Scroll) 14:14) and the cosmic (1QH (Hymns) 1:11-15) have been determined by him. These mysteries have been revealed by chosen interpreters: see 1QH (Hymns) 1:21; 1QpHab (Habakkuk Pesher) 7:4-5. [NJBC] See also Romans 16:25-26; 1 Corinthians 2:1; 4:1; Colossians 1:26. Verse 9: “in Christ”: Here the author retains Paul’s sense of the Christian community. Paul uses this notion in 1 Corinthians 1:13; 12:12 (“... just as the body is one and has many members ...”); Galatians 3:16. Verse 10: “fullness of time”: In Galatians 4:4, the concern is chronological time, but here it is the gatherings of all times. See also Tobit 4:5; 2 Esdras 4:37; Acts 1:7. [NOAB] [CAB] It is when God’s eternal purposes are accomplished and brought to fulfilment. Verse 10: “gather up ...”: God’s plan is for all people; it gives them mutual benefits, and sets common standards. See also 1:20-23 and Philippians 2:9-11. [CAB] Verse 11: “inheritance ... destined”: see also Numbers 26:55 and Colossians 1:12. [CAB] “We” here may be both us Jews and all Christians. In the Qumran literature, for the children of light as destined inheritors: see 1QM (War Scroll) 1:5 and 1QH (Hymns) 3:22-23. 1QM 1:5: “[... There] will follow a time of salvation for the people of God and a period of rule for all the men of his lot, and of everlasting destruction for all the lot of Belial.” (Belial is the devil, Satan.) 1QH 3:22-23: “... can enter in communion with the congregation of the sons of heaven. You cast eternal destiny for man with the spirits of knowledge, so that he praises your name together in celebration, and tells of your wonders before all your works. ...” [Martinez] Verses 11-14: The position in God’s plan of the recipients of the letter: they are beneficiaries of God’s plan in Christ. [NJBC] Verse 13: “you also”: Here the meaning is you Gentiles, as well as we Jews; [NOAB] however, elsewhere “you” refers to the recipients and “we” to all Christians. [NJBC] Verse 13: “heard ... believed ... marked with the seal”: A reflection of missionary reports such as those in Acts 8:12-17; 10:34-48; 19:2. [NJBC] Verse 13: “marked”: Devotees of gods sometimes branded themselves with the name of the deity to whom they belonged, and who protected them. Stamped with ownership (as a slave was). See also 4:30; 2 Corinthians 1:22; Revelation 7:3-4. [CAB] Verse 14: “pledge”: 2 Corinthians 1:22 says that the Holy Spirit, already given, is an advance installment of what is in store for Christians (see also 2 Corinthians 5:5); God will finish what he has begun (see Romans 8:16-17, 23, Philippians 1:6). [CAB] GOSPEL: Mark 6: 14 - 29 (RCL) Mark 6:14 (NRSV) King Her'od heard of it, for Jesus' name had become known. Some were saying, "John the baptizer has been raised from the dead; and for this reason these powers are at work in him." 15 But others said, "It is Eli'jah." And others said, "It is a prophet, like one of the prophets of old." 16 But when Her'od heard of it, he said, "John, whom I beheaded, has been raised." 17 For Her'od himself had sent men who arrested John, bound him, and put him in prison on account of Hero'dias, his brother Philip's wife, because Her'od had married her. 18 For John had been telling Her'od, "It is not lawful for you to have your brother's wife." 19 And Hero'dias had a grudge against him, and wanted to kill him. But she could not, 20 for Her'od feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. 21 But an opportunity came when Her'od on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. 22 When his daughter Hero'dias came in and danced, she pleased Her'od and his guests; and the king said to the girl, "Ask me for whatever you wish, and I will give it." 23 And he solemnly swore to her, "Whatever you ask me, I will give you, even half of my kingdom." 24 She went out and said to her mother, "What should I ask for?" She replied, "The head of John the baptizer." 25 Immediately she rushed back to the king and requested, "I want you to give me at once the head of John the Baptist on a platter." 26 The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. 27 Immediately the king sent a soldier of the guard with orders to bring John's head. He went and beheaded him in the prison, 28 brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. 29 When his disciples heard about it, they came and took his body, and laid it in a tomb. Jesus’ disciples have gone out, preached repentance, cast out demons, and cured many sick people but, while the crowds mill round him, the authorities are beginning to reject him. Some people think he is John the Baptist (now dead) working “powers”, miracles. “But others” (v. 15) see Jesus’ actions as signs of the end of the era: that he is “Elijah” (who was taken up to heaven, 2 Kings 2:11, and was expected to return at Judgement Day, Malachi 4:5), or a prophetic figure, or a prophet like Moses (promised in Sinai) – but not that he is the Messiah, also expected at that time. Herod’s reaction is: Not John back again! (v. 16) Mark inserts a flashback to the story of John the Baptist to tell what discipleship may cost; vv. 16-29 anticipate Jesus’ fate, and that of some disciples. Herod Antipas, Tetrarch of Galilee, has had John arrested (v. 17) because he had denounced Herod for marrying his brother’s wife (illegal per Leviticus 18:16; 20:21). Even so, because he found John fascinating (“liked to listen to him”, v. 20) and recognized his worthiness, he did not wish him dead. But Herodias “wanted to kill him” (v. 19). The story of her victory is a horrifying tale. V. 29 foreshadows Jesus’ burial in 15:45-46, but there his disciples desert him. The parallels are Matthew 14:1-12 and Luke 9:7-9. [NOAB] Verses 14-16: For Jesus to be seen as John, John must have done miracles, but John 10:41 says “John performed no sign”. [NJBC] Verse 14: “Herod”: This is Herod Antipas, son of Herod the Great; he was Tetrarch of Galilee and Perea; he was not a “king”. The list of who Jesus might be is also found in 8:28. [NOAB] Verse 15: “It”: The antecedent is unclear. Some scholars consider it to be either the miracles performed by the disciples (vv. 12-13) or Jesus’ fame (v. 14a) – or both. Verse 15: “Elijah”: see also Malachi 3:1: “I am sending my messenger to prepare the way before me ...” [NJBC] Verse 15: Comments: a prophet like Moses: In Deuteronomy 18:15, Moses says: “The LORD your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet”. Verse 16: “raised”: This points forward to the resurrection of Jesus. Verse 17: “prison”: According to the contemporary historian Josephus, John was imprisoned at a fort and prison at Machaerus, 8 km (5 miles) east of the Dead Sea, on the Nabatean border. [NOAB] Verse 17: “Herodias”: According to Josephus, Herodias was Herod Antipas’ niece. He also says that Herodias married another brother of Herod Antipas, also called Herod. Philip married Salome. NJBC says that Herodias’ daughter may have been called Herodias, although Josephus says her name was Salome. It appears that Mark is in error here. Verse 18: A little strangely, in this story, Herod appears not to have seen John as a political threat; however Josephus says John was imprisoned as one. Verses 21-26: These verses appear to have been written in the light of a story in the book of Esther, where the “king” is Xerxes of Persia. (In Esther, “Ahasuerus” is Xerxes). Specific points of contact are: v. 21: “banquet for his courtiers” Esther 1:1-22 v. 22: “Herodias came in” Esther 2:14 v. 22: “she pleased Herod and his guests” Esther 2:9 v. 23: “even half of my kingdom” Esther 5:3; 7:2 [JBC] Verse 22: “his daughter Herodias”: Some manuscripts say “the daughter of Herodias”, as does Matthew 14:6. [NOAB] Verse 22: The presence of such people at the banquet suggests a banquet in Herod’s capital city of Tiberias in Galilee; however, Josephus says that John was killed at Machaerus. So were the “courtiers”, etc. on vacation? [NJBC] Verse 25: A “platter” was a wide, flat dish. Note “immediately”: Herodias had planned this. [NJBC] Verse 26: An Old Testament model for this is Jephthah in Judges 11:29-40. Mark presents Herod as caught between his public boast and the concrete reality of her request. The fact that his word and reputation were more important to him than John’s life adds to the repugnance of the story. Herod is victim of his own foolish promise. [NJBC]

11 Benedict of Nursia, Abbot of Monte Cassino, c. 540 is a Christian saint, honored by the Roman Catholic Church as the patron saint of Europe and students. 12 Nathan Söderblom, Archbishop of Uppsala and Ecumenist, 1931 as a Swedish clergyman, Archbishop of Uppsala in the Church of Sweden, and recipient of the 1930 Nobel Peace Prize. 13 Conrad Weiser, Witness to Peace and Reconciliation, 1760 was a Pennsylvania German (a.k.a., Pennsylvania Dutch) pioneer, interpreter and effective diplomat between the Pennsylvania Colony and Native Americans. 14 Samson Occom, Witness to the Faith in New England, 1792 was a Native American Presbyterian clergyman and a member of the Mohegan nation near New London, Connecticut. He has the distinction of being the first Native American person to ever publish documents and pamphlets in English. OLD TESTAMENT: 2 Samuel 5: 1 - 5, 9 - 10 (RCL) 2Sam 5:1 (NRSV) Then all the tribes of Israel came to David at He'bron, and said, "Look, we are your bone and flesh. 2 For some time, while Saul was king over us, it was you who led out Israel and brought it in. The LORD said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel." 3 So all the elders of Israel came to the king at He'bron; and King David made a covenant with them at He'bron before the LORD, and they anointed David king over Israel. 4 David was thirty years old when he began to reign, and he reigned forty years. 5 At He'bron he reigned over Judah seven years and six months; and at Jerusalem he reigned over all Israel and Judah thirty-three years. 9 David occupied the stronghold, and named it the city of David. David built the city all around from the Mil'lo inward. 10 And David became greater and greater, for the LORD, the God of hosts, was with him. David has settled at Hebron (see 2:3). He is publicly anointed to rule over Judah by the council of tribal heads. Meanwhile, in the north, Abner, once Saul’s military commander, makes Ishbaal, Saul’s son, puppet king over the northern tribes (see 2:8). Both tribal coalitions plan to annex Gibeon, northwest of Jerusalem. They try to settle the dispute by a tournament, but when this attempt fails, they go to war: David’s troops win. Abner, recognizing a lost cause, switches to David’s side (see 3:1-10). Abner is killed (see 3:22-29); Ishbaal’s courage fails and he is murdered by two of his own, who are then killed on David’s orders, for killing “a righteous man” (4:11). David has Abner and Ishbaal buried at Hebron, thus showing them respect. Now, there being no acceptable successor to Saul, the “tribes of Israel” (v. 1), the north, seek David’s consent to becoming their king too. He has a right to be king for he is an Israelite and was army commander under Saul (v. 2). The council of the north (“elders of Israel”, v. 3) anoint him king over them too; the states are thus joined in one person. David now conquers a city belonging to neither, and makes it a neutral capital. (The “Jebusites”, v. 6, are local Canaanites.) The defenders scoff at David’s attempt at conquest: even the “blind and the lame” will be his match, but David’s army prevails: Canaanite power is removed; Jerusalem becomes “the city of David” (v. 9). Per this story, the troops appear to enter via the “water shaft” (v. 8), the tunnel through the walls to the water spring. David’s hatred for the “lame ...”, is cited as the cause of their exclusion from the Temple: clearly a later addition in line with Leviticus 21:17-23. The “Millo” (v. 9) is probably the earthwork to the north of the city. David has increased in power with the help of God, the deity common to north and south. Ezekiel 2: 2 - 5 (Roman Catholic) Ezekiel 2: 1 - 5 (alt. for RCL) Ezek 2:1 (NRSV) He said to me: O mortal, stand up on your feet, and I will speak with you. 2 And when he spoke to me, a spirit entered into me and set me on my feet; and I heard him speaking to me. 3 He said to me, Mortal, I am sending you to the people of Israel, to a nation of rebels who have rebelled against me; they and their ancestors have transgressed against me to this very day. 4 The descendants are impudent and stubborn. I am sending you to them, and you shall say to them, "Thus says the Lord GOD." 5 Whether they hear or refuse to hear (for they are a rebellious house), they shall know that there has been a prophet among them. 6 And you, O mortal, do not be afraid of them, and do not be afraid of their words, though briers and thorns surround you and you live among scorpions; do not be afraid of their words, and do not be dismayed at their looks, for they are a rebellious house. 7 You shall speak my words to them, whether they hear or refuse to hear; for they are a rebellious house. PSALM 48 (RCL) Psal 48:1 (NRSV) Great is the LORD and greatly to be praised in the city of our God. His holy mountain, 2 beautiful in elevation, is the joy of all the earth, Mount Zion, in the far north, the city of the great King. 3 Within its citadels God has shown himself a sure defense. 4 Then the kings assembled, they came on together. 5 As soon as they saw it, they were astounded; they were in panic, they took to flight; 6 trembling took hold of them there, pains as of a woman in labor, 7 as when an east wind shatters the ships of Tar'shish. 8 As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God, which God establishes forever. [Se'lah] 9 We ponder your steadfast love, O God, in the midst of your temple. 10 Your name, O God, like your praise, reaches to the ends of the earth. Your right hand is filled with victory. 11 Let Mount Zion be glad, let the towns of Judah rejoice because of your judgments. 12 Walk about Zion, go all around it, count its towers, 13 consider well its ramparts; go through its citadels, that you may tell the next generation 14 that this is God, our God forever and ever. He will be our guide forever. 48 Magnus Dominus (ECUSA BCP) 1 Great is the LORD, and highly to be praised; * in the city of our God is his holy hill. 2 Beautiful and lofty, the joy of all the earth, is the hill of Zion, * the very center of the world and the city of the great King. 3 God is in her citadels; * he is known to be her sure refuge. 4 Behold, the kings of the earth assembled * and marched forward together. 5 They looked and were astounded; * they retreated and fled in terror. 6 Trembling seized them there; * they writhed like a woman in childbirth, like ships of the sea when the east wind shatters them. 7 As we have heard, so have we seen, in the city of the LORD of hosts, in the city of our God; * God has established her for ever. 8 We have waited in silence on your loving-kindness, O God, * in the midst of your temple. 9 Your praise, like your Name, O God, reaches to the world's end; * your right hand is full of justice. 10 Let Mount Zion be glad and the cities of Judah rejoice, * because of your judgments. 11 Make the circuit of Zion; walk round about her; * count the number of her towers. 12 Consider well her bulwarks; examine her strongholds; * that you may tell those who come after. 13 This God is our God for ever and ever; * he shall be our guide for evermore. Psalm 123 (Roman Catholic, alt. for RCL) Psal 123:1 (NRSV) To you I lift up my eyes, O you who are enthroned in the heavens! 2 As the eyes of servants look to the hand of their master, as the eyes of a maid to the hand of her mistress, so our eyes look to the LORD our God, until he has mercy upon us. 3 Have mercy upon us, O LORD, have mercy upon us, for we have had more than enough of contempt. 4 Our soul has had more than its fill of the scorn of those who are at ease, of the contempt of the proud. 123 Ad te levavi oculos meos (ECUSA BCP) 1 To you I lift up my eyes, * to you enthroned in the heavens. 2 As the eyes of servants look to the hand of their masters, * and the eyes of a maid to the hand of her mistress, 3 So our eyes look to the Lord our God, * until he show us his mercy. 4 Have mercy upon us, O Lord, have mercy, * for we have had more than enough of contempt, 5 Too much of the scorn of the indolent rich, * and of the derision of the proud. NEW TESTAMENT: 2 Corinthians 12: 2 - 10 (RCL) 2 Corinthians 12: 7 - 10 (Roman Catholic) 2Cor 12:2 (NRSV) I know a person in Christ who fourteen years ago was caught up to the third heaven--whether in the body or out of the body I do not know; God knows. 3 And I know that such a person--whether in the body or out of the body I do not know; God knows-- 4 was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat. 5 On behalf of such a one I will boast, but on my own behalf I will not boast, except of my weaknesses. 6 But if I wish to boast, I will not be a fool, for I will be speaking the truth. But I refrain from it, so that no one may think better of me than what is seen in me or heard from me, 7 even considering the exceptional character of the revelations. Therefore, to keep me from being too elated, a thorn was given me in the flesh, a messenger of Satan to torment me, to keep me from being too elated. 8 Three times I appealed to the Lord about this, that it would leave me, 9 but he said to me, "My grace is sufficient for you, for power is made perfect in weakness." So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. 10 Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong. Paul continues to rebut his critics. In 11:21b-33, he has answered them on loyalty to his Jewish heritage, and his achievements and suffering for Christ. They appear to claim superiority to him in another area: visions and revelations. He has said: “If I must boast, I will boast of the things that show my weakness” (11:30) and “It is necessary to boast; nothing is to be gained by it, but I will go on to visions and revelations of the Lord” (12:1). Now in v. 2, in humility, he speaks as though someone else had a vision: “a person in Christ”, (but see v. 7, “me”). It really did happen: “fourteen years ago” I had a mystical experience which is undescribable (“in the body ...”, v. 3). (God lives in “the third heaven”, v. 2, or “Paradise”, v. 4.) What I heard was like what members of Greek cults must not reveal (“things ...”). I really do have grounds for boasting, but I will not explain, lest anyone have too exalted an idea of me (v. 6). A “thorn ... in the flesh” (v. 7) keeps me from “being too elated”: a chronic condition, a physical or mental disability, a recurring illness – or opposition of one or more people. (“Satan” was thought responsible for disease as well as sin.) At one time, I repeatedly “appealed to the Lord” (v. 8) but he said: the affliction will not be removed, for the power of God is more apparent when it works through a sufferer (v. 9). “So, I will boast ... of my weaknesses” so that the Holy Spirit, “the power of Christ”, may be in me and work through me. So I accept my condition as it is, “for the sake of Christ” (v. 10), for when I feel weak, I am most effectively showing God’s power. I have been forced to use the tactics of my critics, i.e. boasting (v. 11). He has shown himself to be a “true apostle” (v. 12). Verses 1,7: “revelations”: For revelations (plural), see also Luke 1:22; for revelation (singular), see Acts 26:19; Romans 2:5; 8:19, 1 Corinthians 1:7, 14:6, 26; Galatians 1:12; 2:2; 1 Peter 1:7; Revelation 1:1, 15:4. [CAB] Verse 1: “of the Lord”: Probably a genitive of origin, so granted by the Lord. [NJBC] Verse 2: “I know a person in Christ”: Paul speaks of himself in the third person because he is unwilling to claim a private religious experience as proof of an apostolic mandate. [NJBC] Verse 2: “fourteen years ago”: NJBC believes that Letter B of 2 Corinthians (Chapters 10-13) was written in 55 AD. On this basis, the revelation to Paul occurred in 41 AD, i.e. roughly mid way between his conversion and his arrival in Corinth. The precision is intended to underline the reality of the experience. Verse 2: “third heaven”: In Jewish cosmology the number of heavens varied: three and seven are common. For the three-heaven cosmology, they are the earth’s atmosphere, the region of the stars, and where God dwells and is seen as he truly is. Verses 2,4: “caught up”: Such experiences mentioned in: • 1 Thessalonians 4:17: “Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever”, • Wisdom of Solomon 4:11: “They were caught up so that evil might not change their understandings” • 1 Enoch 39:3-4: “And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens. And there I saw another vision, the dwelling-places of the holy, And the resting-places of the righteous”. The agent is God. The journey to another world is a common theme in apocalyptic literature. [NJBC] Verses 3-4: Nothing else is known of this experience, unless it is that referred to in Galatians 1:15-16 (“God ... was pleased to reveal his Son to me”) and 1 Corinthians 15:8 (“Last of all, as to one untimely born, he appeared also to me.”). [NOAB] To me, both of these verses refer to Paul’s vision on the road to Damascus: see Acts 9:1-20. Verse 4: “Paradise”: The heavenly realm; often mentioned in Jewish apocalyptic literature. There are many references to paradise in the Apocalypse of Moses. Verse 4: “things that are not to be told”: The Greek is arreta remata: a technical term for the formularies and teachings in Greek mystery cults, which were not to be revealed to the uninitiated. Daniel 12:4 says, in a translation of the Septuagint translation: “And thou, Daniel, close the words, and seal the book, to the time of the end; until many are taught, and knowledge is increased”. [BLXX] Revelation 10:4 says: “I was about to write, but I heard a voice from heaven saying, ‘Seal up what the seven thunders have said, and do not write it down’”. Verse 4: Paul was forbidden to express the unutterable. This could simply be in conformity to the conventions of sealed revelation (see Daniel 12:4; Revelation 10:4; 13:2-3), but it could also be a way of showing the irrelevance of the experience in apostolic terms. In 1 Corinthians 14:18-19, he writes: “I thank God that I speak in tongues more than all of you; nevertheless, in church I would rather speak five words with my mind, in order to instruct others also, than ten thousand words in a tongue”. [NJBC] Several books, including some in the Old Testament, speak of sealing a document until the end-times. See, for example, Revelation 5:1. Verse 5: “on my own behalf I will not boast”: See also 1 Corinthians 1:22-2:2: “For Jews demand signs and Greeks desire wisdom, ...”. Paul deserves no credit for these “revelations” so he will not speak of them as his own. [NOAB] Verse 6: “what is seen in me or heard from me”: The only authentic test of an apostle is the extent to which he manifests Christ, primarily in comportment (4:10-11) and secondarily in speech (2:17; 12:19; 13:3). [NJBC] Verse 7: “thorn was given me in the flesh”: The verb is in the present subjunctive, so the condition is chronic. Some possibilities are a chronic physical ailment (Galatians 4:13-14), bouts of anxiety (11:28), and harassment and persecution (Galatians 5:11). The possibility which to me joins all of these is stuttering. NJBC says that this is widely interpreted as a psychic or physical aliment, which, in Jewish tradition, was caused by a demon or by “Satan”. The two phrases, however, are not causally related but stand in apposition, suggesting an external personal source of affliction – which is confirmed by the use of “thorns” in the Old Testament (for example, in Numbers 33:55) to mean enemies. The allusion could be to the type of persecution evoked by the catalogues of sufferings, but the link with 11:14-15 (“... it is not strange if his [Satan’s] ministers also disguise themselves as ministers of righteousness ...”) suggests that Paul has in mind hostility coming from within his own communities. [NJBC] Verse 8: “I appealed”: the tense of the verb in Greek indicates that he no longer appeals to God. [NJBC] Verse 9: “is made perfect”: i.e. becomes effectively present. 1 John 4:12 says “... if we love one another, God lives in us, and his love is perfected in us”. [NJBC] Verse 9: “dwell”: The Greek word, episkenoun, is also used in John 1:14: “And the Word became flesh and lived among us”. [NJBC] Verse 10: “whenever I am weak, then I am strong”: NJBC offers powerful for “strong”. Paul means that his apostolic weaknesses disclose the power accorded to him for his ministry. In 3:5-6, he says: “Not that we are competent of ourselves to claim anything as coming from us; our competence is from God, who has made us competent to be ministers of a new covenant ...”. Verses 11-13: Paul’s fool’s speech has begun in 11:1: “I wish you would bear with me in a little foolishness. Do bear with me!”. He repeats his justification for boasting. [NJBC] Verse 11: “these super-apostles”: i.e. Paul’s critics, his rivals, who claim to be superior to him., who “desire proof that Christ is speaking in me” (13:3). Verse 12: “signs and wonders and mighty works”: It seems that, in order to judge between Paul and his rivals, the Christians of Corinth have set up several criteria, one of which is the ability to work miracles. Paul takes no personal credit for those he has performed: they “were performed” (by God). “Signs and wonders” are often combined in the Old Testament (see Exodus 7:3; Deuteronomy 34:11; Isaiah 8:18); the three appear together in Acts 2:22; 2 Thessalonians 2:9 and Hebrews 2:4. [NJBC] Verse 12: A reference to apostolic miracles: in Romans 15:19, Paul speaks of a way Christ works through him: “by the power of signs and wonders”. See also Galatians 3:5. [NOAB] Verse 13: Recall 1 Corinthians 1:2, where in greeting the Christians at Corinth Paul is careful to remind them that they are not the only Christian community! Paul’s comportment in Corinth was the same as in all other churches – except that he did not place financial demands on them. [NJBC] GOSPEL: Mark 6: 1 - 13 (RCL) Mark 6: 1 - 6 (Roman Catholic) Mark 6:1 (NRSV) He left that place and came to his hometown, and his disciples followed him. 2 On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, "Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! 3 Is not this the carpenter, the son of Mary and brother of James and Jo'ses and Judas and Simon, and are not his sisters here with us?" And they took offense at him. 4 Then Jesus said to them, "Prophets are not without honor, except in their hometown, and among their own kin, and in their own house." 5 And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. 6 And he was amazed at their unbelief. Then he went about among the villages teaching. 7 He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. 8 He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; 9 but to wear sandals and not to put on two tunics. 10 He said to them, "Wherever you enter a house, stay there until you leave the place. 11 If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them." 12 So they went out and proclaimed that all should repent. 13 They cast out many demons, and anointed with oil many who were sick and cured them. Mark has told us of Jesus’ success with the crowds. They have listened to the word expressed in parables; they have seen him heal the sick. He has commissioned and instructed the twelve, showing them that he has power over nature, sickness and even death. Now Jesus leaves the “place” where he has healed the woman and Jairus’ daughter, and comes to his “hometown” in Galilee, with those who trust in him. His reception in the synagogue is different from that in 1:21-28; they now ask: Who is this guy? How can a mere carpenter be so wise? It doesn’t add up: how can he possibly do supernatural deeds? “They took offence at him” (v. 3): the rejection begins. (The word translated offence also means stumbling block.) Jesus rebuts: Israel has often rejected prophets who came to save her. Because the people of his “hometown” lack faith, he does few miracles there (v. 5). Perhaps as a result of rejection at home, Jesus concentrates on rural areas. He sends out “the twelve” (v. 7) to minister, to extend his proclaiming of God’s Kingdom in word and action; they too will heal, mostly by exorcism (“unclean spirits”). His orders to them (vv. 8-9) are set in first-century Palestine; because of the urgency of the mission and the need to trust in God, they are to subordinate material and physical concerns to the task of preaching, as he does. They are not to waste time seeking better accommodation (v. 10); nor on those who refuse to listen: just move on (v. 11). They are to do what Jesus has begun (v. 12). Verses 1-6a: These verses summarize some of the themes developed thus far: discipleship and faith, Jesus as teacher and miracle worker, and the misunderstanding and rejection of Jesus. In Luke, this incident occurs at the outset of Jesus’ public ministry. [NJBC] Verse 1: “that place”: i.e. near the western shore of the Sea of Galilee. See 5:21: “... to the other side ...”. [NJBC] Verse 1: “hometown”: 3:19 says “he went home”. Is this Nazareth or “Capernaum” (see 2:1)? Attempting to track Jesus’ movements is interesting. 3:7 says “Jesus departed with his disciples to the sea, and a great multitude ... followed him ...” • If this is Nazareth, he (and the multitude) walk at least 25 km (15 miles) to the sea. He then walks 25 km “home” (3:19), and back to the sea in 4:1. • If this is Capernaum, they walk a short distance to the sea, the “mountain” (3:13) is near Capernaum, and 3:20-35 takes place there. Capernaum is on the “sea” (Galilee) so he teaches near Capernaum. If “home” is Capernaum, “his family” (see 3:21) either travels from Nazareth (as part of the crowd?) or has moved to Capernaum. Verse 2: “synagogue”: This may be the same synagogue as in 1:21-28 (“... A new teaching - with authority!”) and 3:1-6 (Jesus heals a man with a withered hand on the Sabbath). Verse 2: “‘Where did this man get all this? ...”: Jesus’ astonishing teaching and the reports of his “deeds of power” (healings and exorcisms) do not fit with his humble occupation as a “carpenter” (v. 3). [CAB] Verse 3: “carpenter”: The Greek word, tekton, can mean carpenter, woodworker, and also one who builds with stone. Both techniques would be required for building in the highlands of Galilee and Judea. [BlkMk] In the Septuagint translations of 1 Samuel 13:19 and Isaiah 44:12, it refers to an ironworker or craftsman in iron. [Lorinda Hoover] One commentator says that Origen, writing in the third century, says that nowhere in the New Testament is Jesus referred to as a carpenter, so “the carpenter, son of Mary” may be not be original. Verse 3: “son of Mary”: This may be an insult: people were known by their father’s name, not their mother’s. [NJBC] Verse 3: For Jesus’ brothers and sisters, see also Matthew 12:46-50, Luke 8:19-20, John 2:12, 7:3, 5; Acts 1:14; 1 Corinthians 9:5. It is possible that the reference may be to relatives other than siblings. [NOAB] Verse 3: “James” was later leader of the Jerusalem church . This James is also mentioned in 1 Corinthians 15:7; Acts 12:17; Galatians 1:19; 2:9. Verse 3: “offence”: The Greek word is skandalizw, a verb. The related noun is skandalon. JBC says that by the time this was written, these words had become technical terms for the effect of Christ’s death on Israel: see Romans 9:33; 1 Corinthians 1:23; Galatians 5:11. However, Paul also uses skandalon to warn against those who create stumbling blocks to the faith, for example in Romans 14:13; 16:17. In Matthew, this is always the sense: see Matthew 13:41 (“causes of sin”); 16:23; 18:7. [Lorinda Hoover] Verse 4: A similar proverb is also in Gospel of Thomas 31: “Jesus said, ‘No prophet is welcome on his home turf; doctors don't cure those who know them’”. Jesus implies his place in the tradition of the “prophets”, whose message from God is rejected by their own people. See also Matthew 13:53-58 (Jesus teaches in the synagogue in his “hometown”). [CAB] Verses 5-6: Jesus requires faith on the part of those who seek healing for themselves or for others (although there seem to be a few exceptions, e.g John 5:13). [NOAB] Verse 6: “unbelief”: By the time this was written, apistia had come to symbolize the disbelief of Israel. Paul uses this technical term in this sense in Romans 3:3 (“faithlessness”) and Romans 11:30. Verse 6: “Then he went about among the villages teaching”: This can be taken with v. 6a or with v. 7. If read with the former, Mark is telling us that Jesus’ rejection in his “hometown” caused him to teach elsewhere; if read with vv. 7-13, it marks a new period in Jesus’ Galilean ministry - one in which he shared his preaching and healing with his disciples. [NJBC] This dramatic and tragic end of Jesus’ Galilean ministry foreshadows the greater rejection of Israel. From now on, the twelve will play a more active role, in anticipation of the mission to the Gentiles. Verses 7-15: Jesus invites the disciples to live intimately with him, adopting his way of life, as well as his message. Spiritual strength comes from the community. He invites the disciples share in: • his “authority” over malign, destructive forces (vv. 7-9), • in his refusal to engage in self-seeking (v. 10) and violence (v. 11), • his message (vv. 12, 14-15), and • in his sympathy for human suffering (v. 13). [NOAB] Verse 7: “two by two”: There are three examples in Acts: • Peter and John: Acts 3:1-10; 8:14-25 • Barnabas and Saul: Acts 9:30; 12:25; 14:28 • Paul and Silas: Acts 15:40-18:14. [BlkMk] Verse 7: Note 9:18, where the disciples are unable to cast out a demon. [NJBC] Verse 8: “take nothing for their journey ...”: Because the disciples’ task is urgent, and requires trust in God. [NJBC] [CAB] Verse 8: “except a staff”: The versions in Matthew and Luke prohibit taking a staff. Either Mark shows a moderating tendency (something uncharacteristic of Mark) or Mark has misread the Aramaic original: the Aramaic words for except and not are much alike. [NJBC] Verse 8: “no bread”: Jesus himself is spiritually the source of bread: see also 6:35-44 (Feeding of the Five Thousand) and 8:1-9 (Feeding of the Four Thousand). Verse 8: “no bag, no money in their belts”: Financial security is not permitted. A bag held much more money than a belt. [NJBC] The bag may be the knapsack, the beggar’s bag, that Cynic preachers carried, but such a bag was also carried by shepherds. [BlkMk] Verse 9: “wear sandals”: Matthew 10:10 and Luke 10:4 prohibit taking shoes. Perhaps an extra pair is meant, for walking barefoot in rocky Palestine would be difficult. [NJBC] An extra tunic is prohibited (v. 9). BlkMk suggests that Mark’s version indicates that a long journey is in mind while in Luke, it is short journeys. Verse 9: “tunics”: chiton: a short-sleeved inner garment of knee length, held in at the waist by a girdle. [NOAB] Verse 10: Do not waste time seeking better accommodation than you initially find. Travelling missionaries depended on local hospitality. They presented problems for local communities, as Didache 11:4-9 shows: “But concerning the apostles and prophets, so do ye according to the ordinance of the Gospel. Let every apostle, when he cometh to you, be received as the Lord; but he shall not abide more than a single day, or if there be need, a second likewise; but if he abide three days, he is a false prophet. And when he departeth let the apostle receive nothing save bread, until he findeth shelter; but if he ask money, he is a false prophet.” [Lightfoot ] [NJBC] Verse 11: When local hospitality is not offered, take symbolic action, not violent reprisal; in so doing, you will provoke thought among the townspeople. (Inns were a rarity.) [NJBC] BlkMk sees this verse as saying do not waste time evangelizing those who are not receptive. When you have done your duty in giving warning, you are free from further responsibility for the fate of your hearers. See also Luke 10:10-16 (“... whenever you enter a town and they do not welcome you...”); Acts 13:51 (Paul and Barnabas are persecuted in Antioch of Pisidia); Ezekiel 38:1-9. Verse 12: 1:14-15 says: “Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’” [NOAB] Mark’s summary of the disciples’ preaching echoes his earlier summary of Jesus’ preaching. Verse 13: Anointing with oil was commonly associated with healing in antiquity. [NJBC] See also James 5:14; Isaiah 1:6; Luke 10:34 (the good Samaritan). [NOAB] Olive oil was regularly used as a remedy in the ancient world. In Luke 10:34, it is used in treating the wounds of the man who fell among bandits. James 5:14 says that “the elders of the church” (Greek: presbuterioi) to pray over the sick person and anoint him or her. Mark may already think of this act as having a sacramental character. [BlkMk] Before the days of mass media (and Internet), religious and philosophical ideas were principally propagated by travelling missionaries. [NJBC]