• 30 Jerome, Priest, and Monk of Bethlehem, 420 is best known for his translation of the Bible into Latin (the Vulgate), and his list of writings is extensive.[1] October • 1 Remegius, Bishop of Rheims, c. 530 On 24 December 496 he baptised Clovis I, King of the Franks. This baptism, leading to the conversion of the entire Frankish people to Nicene Christianity, was a momentous success for the Catholic Church and a seminal event in European history. • 2 • 3 George Kennedy Allen Bell, Bishop of Chichester, and Ecumenist, 1958. John Raleigh Mott, Evangelist and Ecumenical Pioneer, 1955 • 4 Francis of Assisi, Friar, 1226 founded the men's Franciscan Order, the women’s Order of St. Clare, and the lay Third Order of Saint Francis.[3] Though he was never ordained into the Catholic priesthood, Francis is one of the most venerated religious figures in history.[ • 5 • 6 William Tyndale and Miles Coverdale, Translators of the Bible, 1536, 1568 OLD TESTAMENT: Esther 7: 1 - 6, 9 -10, 9: 20 - 22 (RCL) Esth 7:1 (NRSV) So the king and Ha'man went in to feast with Queen Esther. 2 On the second day, as they were drinking wine, the king again said to Esther, "What is your petition, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled." 3 Then Queen Esther answered, "If I have won your favor, O king, and if it pleases the king, let my life be given me--that is my petition--and the lives of my people--that is my request. 4 For we have been sold, I and my people, to be destroyed, to be killed, and to be annihilated. If we had been sold merely as slaves, men and women, I would have held my peace; but no enemy can compensate for this damage to the king." 5 Then King Ahasue'rus said to Queen Esther, "Who is he, and where is he, who has presumed to do this?" 6 Esther said, "A foe and enemy, this wicked Ha'man!" Then Ha'man was terrified before the king and the queen. 9 Then Harbo'na, one of the eunuchs in attendance on the king, said, "Look, the very gallows that Ha'man has prepared for Mor'decai, whose word saved the king, stands at Ha'man's house, fifty cubits high." And the king said, "Hang him on that." 10 So they hanged Ha'man on the gallows that he had prepared for Mor'decai. Then the anger of the king abated. 9:20 Mor'decai recorded these things, and sent letters to all the Jews who were in all the provinces of King Ahasue'rus, both near and far, 21 enjoining them that they should keep the fourteenth day of the month A'dar and also the fifteenth day of the same month, year by year, 22 as the days on which the Jews gained relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and presents to the poor. Numbers 11: 4 - 6, 10 - 16, 24 - 29 (alt. for RCL) Numbers 11: 25 - 29 (Roman Catholic) Numb 11:4 (NRSV) The rabble among them had a strong craving; and the Israelites also wept again, and said, "If only we had meat to eat! 5 We remember the fish we used to eat in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic; 6 but now our strength is dried up, and there is nothing at all but this manna to look at." 10 Moses heard the people weeping throughout their families, all at the entrances of their tents. Then the LORD became very angry, and Moses was displeased. 11 So Moses said to the LORD, "Why have you treated your servant so badly? Why have I not found favor in your sight, that you lay the burden of all this people on me? 12 Did I conceive all this people? Did I give birth to them, that you should say to me, "Carry them in your bosom, as a nurse carries a sucking child,' to the land that you promised on oath to their ancestors? 13 Where am I to get meat to give to all this people? For they come weeping to me and say, "Give us meat to eat!' 14 I am not able to carry all this people alone, for they are too heavy for me. 15 If this is the way you are going to treat me, put me to death at once--if I have found favor in your sight--and do not let me see my misery." 16 So the LORD said to Moses, "Gather for me seventy of the elders of Israel, whom you know to be the elders of the people and officers over them; bring them to the tent of meeting, and have them take their place there with you. 17 I will come down and talk with you there; and I will take some of the spirit that is on you and put it on them; and they shall bear the burden of the people along with you so that you will not bear it all by yourself. 24 So Moses went out and told the people the words of the LORD; and he gathered seventy elders of the people, and placed them all around the tent. 25 Then the LORD came down in the cloud and spoke to him, and took some of the spirit that was on him and put it on the seventy elders; and when the spirit rested upon them, they prophesied. But they did not do so again. 26 Two men remained in the camp, one named El'dad, and the other named Me'dad, and the spirit rested on them; they were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. 27 And a young man ran and told Moses, "El'dad and Me'dad are prophesying in the camp." 28 And Joshua son of Nun, the assistant of Moses, one of his chosen men, said, "My lord Moses, stop them!" 29 But Moses said to him, "Are you jealous for my sake? Would that all the LORD's people were prophets, and that the LORD would put his spirit on them!" PSALM 124 (RCL) Psal 124:1 (NRSV) If it had not been the LORD who was on our side --let Israel now say-- 2 if it had not been the LORD who was on our side, when our enemies attacked us, 3 then they would have swallowed us up alive, when their anger was kindled against us; 4 then the flood would have swept us away, the torrent would have gone over us; 5 then over us would have gone the raging waters. 6 Blessed be the LORD, who has not given us as prey to their teeth. 7 We have escaped like a bird from the snare of the fowlers; the snare is broken, and we have escaped. 8 Our help is in the name of the LORD, who made heaven and earth. 124 Nisi quia Dominus (ECUSA BCP) 1 If the LORD had not been on our side, * let Israel now say; 2 If the LORD had not been on our side, * when enemies rose up against us; 3 Then would they have swallowed us up alive * in their fierce anger toward us; 4 Then would the waters have overwhelmed us * and the torrent gone over us; 5 Then would the raging waters * have gone right over us. 6 Blessed be the LORD! * he has not given us over to be a prey for their teeth. 7 We have escaped like a bird from the snare of the fowler; * the snare is broken, and we have escaped. 8 Our help is in the Name of the LORD, * the maker of heaven and earth. Psalm 19: 8, 10, 12 - 14 (Roman Catholic) Psalm 19: 7 - 14 (alt. for RCL) Psal 19 (NRSV) 7 The law of the LORD is perfect, reviving the soul; the decrees of the LORD are sure, making wise the simple; 8 the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is clear, enlightening the eyes; 9 the fear of the LORD is pure, enduring forever; the ordinances of the LORD are true and righteous altogether. 10 More to be desired are they than gold, even much fine gold; sweeter also than honey, and drippings of the honeycomb. 11 Moreover by them is your servant warned; in keeping them there is great reward. 12 But who can detect their errors? Clear me from hidden faults. 13 Keep back your servant also from the insolent; do not let them have dominion over me. Then I shall be blameless, and innocent of great transgression. 14 Let the words of my mouth and the meditation of my heart be acceptable to you, O LORD, my rock and my redeemer. 19 Caeli enarrant (ECUSA BCP) 7 The law of the Lord is perfect and revives the soul; * the testimony of the Lord is sure and gives wisdom to the innocent. 8 The statutes of the Lord are just and rejoice the heart; * the commandment of the Lord is clear and gives light to the eyes. 9 The fear of the Lord is clean and endures for ever; * the judgments of the Lord are true and righteous altogether. 10 More to be desired are they than gold, more than much fine gold, * sweeter far than honey, than honey in the comb. 11 By them also is your servant enlightened, * and in keeping them there is great reward. 12 Who can tell how often he offends? * cleanse me from my secret faults. 13 Above all, keep your servant from presumptuous sins; let them not get dominion over me; * then shall I be whole and sound, and innocent of a great offense. 14 Let the words of my mouth and the meditation of my heart be acceptable in your sight, * O Lord, my strength and my redeemer. NEW TESTAMENT: James 5: 13 - 20 (RCL) Jame 5:13 (NRSV) Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise. 14 Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. 15 The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. 16 Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. 17 Eli'jah was a human being like us, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. 18 Then he prayed again, and the heaven gave rain and the earth yielded its harvest. 19 My brothers and sisters, if anyone among you wanders from the truth and is brought back by another, 20 you should know that whoever brings back a sinner from wandering will save the sinner's soul from death and will cover a multitude of sins. h/t Montreal Anglican The author has told his readers that what they pray for they will receive, unless they ask with wrong motives. Now, in his conclusion to the book (probably a sermon), he treats prayer more extensively. Whether you suffer or are “cheerful” – pray! If any be seriously ill (in bed but not in extremis) call upon those in official positions in the church (“elders”, v. 14) to “pray over them” and anoint them. (While “oil” was thought to have medicinal value, here anointing is “in the name of the Lord”, so it symbolizes Christ’s healing presence and power.) This prayer made in faith will restore health (“save the sick”, v. 15) – as when Jesus raised up a boy who seems to have been epileptic. Anointing with prayer will also restore to spiritual health any who have intentionally deviated from God’s ways. Sins should be mutually confessed, to attain integrity with God (“righteous”, v. 16); “pray for one another”. Prayer is “powerful and effective”. The prayer of “Elijah” (v. 17) is an example of effective prayer. Then vv. 19-20: if anyone strays from integrity with God (“the truth”) and is brought back to oneness with God through the prayer of “another” member of the community, either the “sinner” or the rescuer (the Greek means his) will be saved from spiritual “death” (damnation at the end of time) and will receive extensive forgiveness. Prayer is mentioned briefly in 1:5-8 (“If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you. But ask in faith, never doubting ...”) and 4:2-3. Verse 13: The idea here is: pray at all times and under all circumstances! This idea is also found in Ephesians 6:18: “Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints”. Joy and prayer are also associated in Romans 12:12 and 1 Thessalonians 5:16-17. [JBC] Verse 14: “elders”: Elders and apostles were both in authority: see Acts 15:2 (Council of Jerusalem), 4, 6, 22-23; 16:4 (“As they went from town to town, they [Paul and Timothy] delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem’). Elders were appointed over missionary churches: see Acts 14:23; 20:17; 1 Timothy 5:17, 19; Titus 1:5-6. So they clearly held an official position in the church. See also 1 Timothy 4:14 (“the council of elders”); Acts 11:30; 1 Peter 5:1. [NJBC] The term in Greek for “elder” is presbyteros (which simply means old man in Classical Greek – someone who is presbyopic has far-sightedness associated with the aging process). Later this term came to be used for the office of priest (which in English is a contraction of the term presbyter – a term which has and is enjoying a renaissance). Verse 14: “pray over them, anointing them with oil”: Sirach 38:9-12 recommends that a sick person “pray to the Lord, and he will heal you”, “cleans[ing] your heart from all sin” (and then “give the physician his place, for the Lord created him”). He or she should then offer a sacrifice, “and pour oil on your offering”. “Then give the physician his place”. Oil was a common medicinal remedy: see Isaiah 1:6 and Luke 10:34 (the Good Samaritan). Its use for this purpose is also found in rabbinic literature and in Greek culture. [JBC] The Good Samaritan poured oil and wine on the Levite’s wounds after bandaging them. Here in James, oil is vested with special significance, through connection with the divine name. [NOAB] In Mark 6:13, the disciples cast out many demons and “anointed with oil many who were sick and cured them. In the ancient mind, physical and spiritual sickness were almost inseparable. Physical healing and forgiveness of sins are also closely associated in Mark 2:3-12 (Jesus heals a paralysed man) and John 5:14. Verse 15: “save”: The Greek word is sozein. Elsewhere in James, it means the eschatological salvation of a person: see 1:21; 2:14; 4:12; 5:20. In the gospels, sozein is used in both senses: make well and save. See Mark 5:34 (“‘your faith has made you well; go in peace, and be healed of your disease’”); 10:52; Luke 7:50; 17:19. [NJBC] Verse 15: “raise them up”: The Greek verb is the same as that used of Jesus’ cures in Mark 1:31 (Peter’s mother-in-law) and 9:27 (an epileptic boy). [JBC] Verse 15: “committed sins”: In view of 3:2 (“... all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle”), the author appears to have intentional sins in mind. [JBC] Verse 16: “confess your sins”: In the Old Testament, for confession of sins see Leviticus 5:5; Numbers 5:7; Psalm 32:5. In the New Testament, see also Matthew 3:6 (baptism by John the Baptizer) and Acts 19:18 (residents of Ephesus). [JBC] In non-canonical writings of the early church, see Didache 4:14; Epistle of Barnabas 19:12 and 1 Clement 51:3. Verse 16: “pray for one another”: This is the only place in the New Testament where prayer for one another is explicitly mentioned. Verse 16: Confession and prayer: a scholar points out that in the Didache and the Epistle of Barnabas (both non-canonical) confession is in the liturgical assembly, and is seen as a necessary preparation for effective prayer. [NJBC] Verse 16: “The prayer of the righteous ...”: The general idea is found in Psalm 34:15, 17 and Proverbs 15:29. Verse 17: “Elijah”: See 1 Kings 17:1; 18:1, 41-45. [NOAB] Elijah’s role in connection with the famine is also recalled in Sirach 48:2-3 and 2 Esdras 7:109. [JBC] In none of these references is Elijah’s prayer for drought mentioned. It appears that the author of James is relying on an oral tradition. Verse 17: “a human being like us”: The New English Bible offers a paraphrase: a man with human failures like our own. [JBC] Verse 17: “for three years and six months”: The author reflects the Jewish tradition found in Luke 4:25. The length of time is probably connected with the apocalyptic: three and one half is half of seven. [JBC] Daniel 7:25 and 12:7 mention “a time, two times, and half a time” – assuming that the reader knows the length of a time. (Note the NRSV footnote: the Aramaic literally means “a time, a time, times, and half a time”.) Note also the following appearances of three and a half in Revelation: • 11:2: “forty-two months” (three and a half years) • 11:9: “three and one half days” (where a day is probably a time) • 12:6: “one thousand two hundred sixty days” (three and a half years) • 12:14: “a time, and times, and half a time”. Verse 20: “save the sinner’s soul from death”: The author probably means both sinner and rescuer. He may be influenced by Ezekiel 3:20-21 and 33:9. [NJBC] Verse 20: “soul”: The person’s inner being; his person; his self. Verse 20: “a multitude of sins”: This phrase probably derives from a Jewish parenetic (teaching/exhortation) tradition, and is based on Proverbs 10:12. See also 1 Peter 4:8, which appears to depend on the same tradition. [JBC] See Luke 7:47 and 1 Corinthians 13:7. GOSPEL: Mark 9: 38 - 50 (RCL) Mark 9: 38 - 43, 45, 47 - 48 (Roman Catholic) Mark 9:38 (NRSV) John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us." 39 But Jesus said, "Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. 40 Whoever is not against us is for us. 41 For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward. 42 "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. 43 If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. 45 And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. 47 And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, 48 where their worm never dies, and the fire is never quenched. 49 "For everyone will be salted with fire. 50 Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another." Note that the NRSV and most other modern translations omit vs. 44 & 46. The disciples have argued over who of them is the greatest. Jesus has told them not to seek position or prestige. Now he rebukes them for attempting to stop an exorcist curing in his name. Jesus explains his tolerance (v. 39): such a person will be slow to speak ill of him. God does work through those who are not followers of Jesus. V. 40 generalizes this, in the form of a proverb. The “reward” (v. 41) is entry into the Kingdom and the blessed state of union with God awaiting us there. Those who treat Jesus’ followers with kindness will be so rewarded. On the other hand, putting an obstacle (“stumbling block”, v. 42) in the way of immature Christians (“little ones”), causing them to sin, will lead to condemnation on Judgement Day. (The “great millstone” was drawn by a donkey in grinding wheat; “the sea” was the place of chaos.) Vv. 43-47 speak of actions by members of the community, the body. Anyone who shakes the faith of others (“causes you to stumble”), however he or she does it, should be cast out, for the sake of the community. Hell was seen as the place of unquenchable fire and “where their worm never dies” (v. 48), per Isaiah 66:24. Discipleship is demanding. In vv. 49-50, “salt” has three meanings: • in v. 49, it means purified, as ore is purified to metal in a furnace; before Christ comes again, we will be purified through persecution and suffering; • In v. 50a, “salt” is a seasoning agent; the disciples are the salt of the earth, the agents of spirituality; if we lose our effectiveness in proclaiming God’s word, what use are we? • In v. 50b, “salt” is distinctive character: this matters, but so does harmony in the community. Verses 38-40: The parallel is Luke 9:49-50. [NOAB] Verses 38-39: This problem also occurred in the early church. Acts 19:13-20 shows none of Jesus’ tolerance. Some scholars believe that the situation there was different: that the sons of Sceva were practising sorcery. [JBC] In Numbers 11:26-29, Moses rebukes Joshua for jealousy towards Eldad and Medad (who “had not gone out to the tent” of meeting). See also Acts 8:18-24; 13:6-12. Verse 40: See also Matthew 12:30 and Luke 11:23. In both verses, Jesus is quoted as saying: “He who is not with me is against me.” The context is different: there Jesus’ critics are bitterly opposed to his casting out of demons, and call it the work of the devil. One must choose to be on Jesus’ side against the demonic world. Verse 41: See also Matthew 10:42. [NOAB] Verses 42-48: The parallels are Matthew 18:6-9; 5:29-30 and Luke 17:1-2. [CAB] Verse 42: “little ones”: This may be a reference to the child/servant of vv. 36-37 or to the exorcist. Verse 43: “hell”: The Greek word is Gehenna. This was the valley of Hinnon (ge’Hinnon) outside Jerusalem where garbage (rubbish) was gathered and burned. According to 2 Kings 23:10, Hinnon had been the site of child sacrifice: see also Jeremiah 7:31; 19:5-6. It provided a physical reminder of the place of eternal punishment. See 1 Enoch 27:2; 90:24-26; 2 Esdras 7:36. [JBC] Verses 43-47: Some scholars see these verses as referring to short-comings within an individual, rather than of the effect of members on the community. The “hand” is often the member of the body that does the wrong deed; the “foot” goes in the direction of temptation (in Jewish teaching, a moral life is spoken of as a journey); per Job 31:1, the eye can provoke one to sin. The message is: Do not fail to control your own actions and impulses; God will punish such undisciplined behaviour. Verses 44, 46: In some manuscripts these verses are present and are the same as v. 48; however, they are omitted from the most reliable manuscripts. [JBC] Verse 47: “to enter the kingdom of God” is to live. See 10:15, 23-25. Verses 49-50: The parallels are Matthew 5:13 and Luke 14:34-35. Verse 49: “salted”: Per 2 Esdras, a period of suffering will precede the final coming of God’s kingdom.

• 16 Ninian, Bishop in Galloway, c. 430 • 17 Hildegard, 1170 was a German writer, composer, philosopher, Christian mystic, Benedictine abbess, visionary, and polymath.[ • 18 Edward Bouverie Pusey, Priest, 1882 • 19 Theodore of Tarsus, Archbishop of Canterbury, 690 was the eighth Archbishop of Canterbury, best known for his reform of the English Church and establishment of a school in Canterbury. • 20 John Coleridge Patteson, Bishop of Melanesia, and his Companions, Martyrs, 1871 • 21 Saint Matthew, Apostle and Evangelist • 22 Philander Chase, Bishop of Ohio, and of Illinois, 1852was an Episcopal Church bishop, educator, and pioneer of the United States western frontier in Ohio and Illinois. OLD TESTAMENT: Proverbs 1: 20 - 33 (RCL) Prov 1:20 (NRSV) Wisdom cries out in the street; in the squares she raises her voice. 21 At the busiest corner she cries out; at the entrance of the city gates she speaks: 22 "How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge? 23 Give heed to my reproof; I will pour out my thoughts to you; I will make my words known to you. 24 Because I have called and you refused, have stretched out my hand and no one heeded, 25 and because you have ignored all my counsel and would have none of my reproof, 26 I also will laugh at your calamity; I will mock when panic strikes you, 27 when panic strikes you like a storm, and your calamity comes like a whirlwind, when distress and anguish come upon you. 28 Then they will call upon me, but I will not answer; they will seek me diligently, but will not find me. 29 Because they hated knowledge and did not choose the fear of the LORD, 30 would have none of my counsel, and despised all my reproof, 31 therefore they shall eat the fruit of their way and be sated with their own devices. 32 For waywardness kills the simple, and the complacency of fools destroys them; 33 but those who listen to me will be secure and will live at ease, without dread of disaster." Isaiah 50: 4 - 9a (Roman Catholic, alt. for RCL) Isai 50:4 (NRSV) The Lord GOD has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens-- wakens my ear to listen as those who are taught. 5 The Lord GOD has opened my ear, and I was not rebellious, I did not turn backward. 6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting. 7 The Lord GOD helps me; therefore I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame; 8 he who vindicates me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me. 9 It is the Lord GOD who helps me; who will declare me guilty? All of them will wear out like a garment; the moth will eat them up. PSALM 19 (RCL) Psal 19:1 (NRSV) The heavens are telling the glory of God; and the firmament proclaims his handiwork. 2 Day to day pours forth speech, and night to night declares knowledge. 3 There is no speech, nor are there words; their voice is not heard; 4 yet their voice goes out through all the earth, and their words to the end of the world. In the heavens he has set a tent for the sun, 5 which comes out like a bridegroom from his wedding canopy, and like a strong man runs its course with joy. 6 Its rising is from the end of the heavens, and its circuit to the end of them; and nothing is hid from its heat. 7 The law of the LORD is perfect, reviving the soul; the decrees of the LORD are sure, making wise the simple; 8 the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is clear, enlightening the eyes; 9 the fear of the LORD is pure, enduring forever; the ordinances of the LORD are true and righteous altogether. 10 More to be desired are they than gold, even much fine gold; sweeter also than honey, and drippings of the honeycomb. 11 Moreover by them is your servant warned; in keeping them there is great reward. 12 But who can detect their errors? Clear me from hidden faults. 13 Keep back your servant also from the insolent; do not let them have dominion over me. Then I shall be blameless, and innocent of great transgression. 14 Let the words of my mouth and the meditation of my heart be acceptable to you, O LORD, my rock and my redeemer. 19 Caeli enarrant (ECUSA BCP) 1 The heavens declare the glory of God, * and the firmament shows his handiwork. 2 One day tells its tale to another, * and one night imparts knowledge to another. 3 Although they have no words or language, * and their voices are not heard, 4 Their sound has gone out into all lands, * and their message to the ends of the world. 5 In the deep has he set a pavilion for the sun; * it comes forth like a bridegroom out of his chamber; it rejoices like a champion to run its course. 6 It goes forth from the uttermost edge of the heavens and runs about to the end of it again; * nothing is hidden from its burning heat. 7 The law of the LORD is perfect and revives the soul; * the testimony of the LORD is sure and gives wisdom to the innocent. 8 The statutes of the LORD are just and rejoice the heart; * the commandment of the LORD is clear and gives light to the eyes. 9 The fear of the LORD is clean and endures for ever; * the judgments of the LORD are true and righteous altogether. 10 More to be desired are they than gold, more than much fine gold, * sweeter far than honey, than honey in the comb. 11 By them also is your servant enlightened, * and in keeping them there is great reward. 12 Who can tell how often he offends? * cleanse me from my secret faults. 13 Above all, keep your servant from presumptuous sins; let them not get dominion over me; * then shall I be whole and sound, and innocent of a great offense. 14 Let the words of my mouth and the meditation of my heart be acceptable in your sight, * O LORD, my strength and my redeemer. Wisdom of Solomon 7: 26 - 8:1 (alt. for RCL) 7:26 (NRSV) For she [Wisdom] is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. 27 Although she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets; 28 for God loves nothing so much as the person who lives with wisdom. 29 She is more beautiful than the sun, and excels every constellation of the stars. Compared with the light she is found to be superior, 30 for it is succeeded by the night, but against wisdom evil does not prevail. 8:1 She reaches mightily from one end of the earth to the other, and she orders all things well. Psalm 116: 1 - 9 (Roman Catholic, alt. for RCL) Psal 116:1 (NRSV) I love the LORD, because he has heard my voice and my supplications. 2 Because he inclined his ear to me, therefore I will call on him as long as I live. 3 The snares of death encompassed me; the pangs of She'ol laid hold on me; I suffered distress and anguish. 4 Then I called on the name of the LORD: "O LORD, I pray, save my life!" 5 Gracious is the LORD, and righteous; our God is merciful. 6 The LORD protects the simple; when I was brought low, he saved me. 7 Return, O my soul, to your rest, for the LORD has dealt bountifully with you. 8 For you have delivered my soul from death, my eyes from tears, my feet from stumbling. 9 I walk before the LORD in the land of the living. Note: Verse numbering in the ECUSA Psalter is different from the above. 116 Dilexi, quoniam (ECUSA BCP) 1 I love the Lord, because he has heard the voice of my supplication, * because he has inclined his ear to me whenever I called upon him. 2 The cords of death entangled me; the grip of the grave took hold of me; * I came to grief and sorrow. 3 Then I called upon the Name of the Lord: * "O Lord, I pray you, save my life." 4 Gracious is the Lord and righteous; * our God is full of compassion. 5 The Lord watches over the innocent; * I was brought very low, and he helped me. 6 Turn again to your rest, O my soul. * for the Lord has treated you well. 7 For you have rescued my life from death, * my eyes from tears, and my feet from stumbling. 8 I will walk in the presence of the Lord * in the land of the living. NEW TESTAMENT: James 3: 1 - 12 (RCL) Jame 3:1 (NRSV) Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness. 2 For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle. 3 If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. 4 Or look at ships: though they are so large that it takes strong winds to drive them, yet they are guided by a very small rudder wherever the will of the pilot directs. 5 So also the tongue is a small member, yet it boasts of great exploits. How great a forest is set ablaze by a small fire! 6 And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. 7 For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, 8 but no one can tame the tongue--a restless evil, full of deadly poison. 9 With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. 10 From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so. 11 Does a spring pour forth from the same opening both fresh and brackish water? 12 Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh. h/t Montreal Anglican The author is a teacher (“we who teach”) and so has written this book, a treatise on Christian conduct. The code of ethics for teachers is stricter than for others. V. 2 says: he or she “who makes no mistakes” lives a “perfect” Christian moral life, but none of us achieve this. The tongue is small, as are the horse’s bit (v. 3) and the ship’s “rudder” (v. 4), but through this small part of the whole, the teacher, rider and pilot guide – and exercise will. Teachers are tempted to boast (v. 5b). Any deviation from the truth taught by a teacher can have horrific consequences! The meaning of v. 6 is obscure; perhaps it is saying: the tongue can be used evilly; when it is, it adds to the evil in an already corrupt world, affecting all humankind. An Old Testament wisdom book says that, were it not for sin, we would not die. The “cycle of nature” is successive generations: a person is born and later dies. The devil is the agent of evil; hence the “tongue ... is ... set on fire by hell”. During creation, animals were given to us to tame (v. 7), but the tongue cannot be tamed: it is capable of continually spreading evil, perhaps like a poisonous snake (v. 8). It can be used for good and for evil: we honour God with it, but we also curse fellow humans (“made in the likeness of God”, v. 9). It should only be used for good. In nature, any one “spring” (v. 11) only produces good or bad water. Fig trees and grapevines only yield what God has intended – so we should only speak good. The devil (“salt water”, v. 12) only yields evil. The author rebukes two besetting sins of the teacher: intemperate speech (vv. 1-12) and arrogance (vv. 13-18). [NOAB] The office of teacher was a position of great honour in the early church. Paul ranks them third in his list of those whom “God has appointed in the church” (in 1 Corinthians 12:28), and says that teaching is a gift (in Romans 12:6-8). Acts 13:1 mentions those who were teachers at Antioch. See also Ephesians 4:11-13. The author echoes the warnings of Jesus in Matthew 5:19; 23:6-8. [NJBC] The tongue is the instrument of the teacher. It is also the strongest muscle in the body. Verse 1: “judged with greater strictness”: See Matthew 12:26-27; 15:11-18. Verse 2: Admonitions regarding a loose tongue were common in Judaism and early Christianity. See Psalm 120:2; Proverbs 10:19; 21:23; Sirach 19:16; 25:8; 2 Corinthians 12:20; 1 Timothy 5:13. [CAB] Admonitions are also found in Greek writings, e.g. Dionysius the Elder wrote: “Let thy speech be better than silence, or be silent.” Verse 2: “all of us make many mistakes”: A well-known theme in Scripture: see also Ecclesiastes 7:20; Sirach 19:16; 1 John 1:8, 10; 2 Esdras 8:35. [NJBC] Counsel regarding the right and wrong use of speech is common in wisdom literature: see Proverbs 15:1-4, 7, 23, 26, 28; Sirach 5:11-6:1; 28:13-26. It is also found in 1QS (Rule of the Qumran Community) 7:4-5; 10:21-24. [NJBC] Verse 2: “perfect”: The word in the Greek is teleios, meaning morally perfect (or complete) as a Christian. It is also found in Matthew 5:48 (“Be perfect, therefore, as your heavenly Father is perfect”); Colossians 1:28 (NRSV: “mature”); 4:12. [NJBC] Verse 5: “boasts”: Sirach 20:7 advises: “The wise remain silent until the right moment”. [CAB] Verse 5b: The idea of a great conflagration coming from a small fire was common in Greek moralizing. Verse 6: “the tongue is a fire”: Sirach 28:22-23 says: “It [the tongue] has no power over the godly; they will not be burned in its flame. Those who forsake the Lord will fall into its power; it will burn among them and will not be put out. It will be sent out against them like a lion; like a leopard it will mangle them.” Verse 6: “a world of iniquity”: The Greek may mean the sum total of iniquity. [NJBC] Verse 6: “sets on fire the cycle of nature”: NJBC offers setting on fire the wheel of birth but notes that the meaning is uncertain. Similar phrases are found in Hellenistic literature, especially in connection with Orphic rites. Verse 7: In Genesis 1:26, God gives humans dominion over fish, reptiles, birds, and animals. [CAB] The animals are in the same order here as in Genesis 9:2 (God to Noah); Deuteronomy 4:17-18 (do not make idols) and 1 Kings 4:33 (Solomon). [NJBC] Verse 8: “deadly poison”: Psalm 140:3 says that evildoers “... make their tongue sharp as a snake's, and under their lips is the venom of vipers”. See also Romans 3:13. [CAB] Verse 9: “those who are made in the likeness of God”: See Genesis 1:26; 9:6 (“ in his own image God made humankind”); Sirach 17:3; Wisdom of Solomon 2:23. [CAB] [NJBC] Verse 11: The imagery is characteristic of Palestine, where springs are of great importance in the dry season. We seem to have moved from Hellenistic ways of speaking (in v. 6) to Jewish ones. [NJBC] Verse 11: “fresh and brackish water”: In 2 Esdras 5:9, the combination of sweet and brackish water is seen as a sign of the coming of the end-times: “Salt waters shall be found with the sweet, and all friends shall conquer one another; then shall reason hide itself, and wisdom shall withdraw into its chamber”. [NJBC] Verse 12: This is similar to Jesus’ words in Matthew 7:16: he says that you shall identify false prophets “by their fruits”. He asks: “Are grapes gathered from thorns, or figs from thistles?”. See also Luke 6:44-45. [CAB] GOSPEL: Mark 8: 27 - 38 (all) Mark 8:27 (NRSV) Jesus went on with his disciples to the villages of Caesare'a Philip'pi; and on the way he asked his disciples, "Who do people say that I am?" 28 And they answered him, "John the Baptist; and others, Eli'jah; and still others, one of the prophets." 29 He asked them, "But who do you say that I am?" Peter answered him, "You are the Messiah." 30 And he sternly ordered them not to tell anyone about him. 31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32 He said all this quite openly. And Peter took him aside and began to rebuke him. 33 But turning and looking at his disciples, he rebuked Peter and said, "Get behind me, Satan! For you are setting your mind not on divine things but on human things." 34 He called the crowd with his disciples, and said to them, "If any want to become my followers, let them deny themselves and take up their cross and follow me. 35 For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. 36 For what will it profit them to gain the whole world and forfeit their life? 37 Indeed, what can they give in return for their life? 38 Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels." Jesus travels north from the Sea of Galilee to the villages around Caesarea Philippi, a prominent pagan town. He asks: who does popular opinion say I am? There are various opinions, but the Messiah is not one of them (v. 28). Now he asks the disciples: “who do you say ... I am?” (v. 29). Peter’s answer, for the disciples, is pious, but misleading and incomplete. Jews expected the Messiah to come in power, to free them from Roman domination, but they did not expect the Messiah to suffer (v. 31). (Were it to be widely known that he is the Messiah, his time on earth might end before he has done all that he has come to do.) This is the first prediction of Jesus’ Passion. Jesus “must” suffer, for it is in God’s plan. Jesus’ mission is now stated completely, so he speaks about it “openly” (v. 32). He rebukes Peter for his shallowness, seeing his reply as inspired by the devil, as not being godly (v. 33). What will happen to Jesus has implications for those who follow him: • we must cast aside self-centeredness (“deny themselves”, v. 34) and submit to divine authority (as a prisoner submitted to Roman authority when he carried the cross-arm to his execution); • we must be willing to die for the cause - real life, true self, comes from God (vv. 35-37); and • we should not be ashamed of the way he is treated and his message in this wayward (“adulterous”, v. 38) world; for such an attitude will detract from Christ’s glory, his godly show of power, when he comes as judge at the end of the era. The parallels are Matthew 16:13-27 and Luke 9:18-26. The identification of Jesus is acceptable as far as it goes, but it needs amplification/explanation: people need to know how the passion and death of Jesus fit with the identification as the Jewish messiah. [NJBC] Verse 27: “Caesarea Philippi”: Modern Baniyas. [JBC] Verse 28: The same list of possibilities as at the execution of John the Baptist: see 6:14-16. [NOAB] Verse 29: In John 6:67-69, Peter tells Jesus: “We have come to believe and know that you are the Holy One of God”. [NOAB] Both Messiah and Christ mean anointed one. Though various figures were anointed in ancient Israel, the term messiah came to be applied to kings. Some contemporary writings (especially Psalms of Solomon 17) used it to describe Israel’s future leader in the period before the eschaton (end-times) and during it; he would fulfill Israel’s hopes based on God’s promises. [NJBC] Verse 31: This is the first prediction of the Passion in Mark. For other predictions, see 9:30-32 and 10:33-34. [CAB] Verse 31: “Son of Man”: This term seems to have had two meanings to Jesus’ listeners: • Jesus calls himself a typical human being in accordance with the common meaning of son of, i.e. patterned after • Jesus linked himself with the prophesied figure of Daniel 7:13-14 – hence Jesus as the glorified heavenly judge. (In the NRSV, Daniel 7:13 speaks of “one like a human being coming with the clouds of heaven”; in the Aramaic original, it is one like a son of man who comes: see NRSV footnote.) Jesus often speaks at two levels simultaneously. Jesus nowhere discloses fully his understanding of the term. He could intend both meanings to apply to him. His way was to oblige his hearers to determine their own personal attitudes to him, as part of the process of understanding his words. Verse 31: “undergo great suffering”: Jesus identifies himself with the suffering Servant of Isaiah. Isaiah 53:3 says “He was despised and rejected by others; a man of suffering and acquainted with infirmity; and as one from whom others hide their faces he was despised, and we held him of no account”. Verse 31: “rejected”: The sense is repudiated religiously. Jeremiah 8:9 says that fools who rely on human wisdom repudiate God. God repudiates Israel for her folly or infidelity: see Jeremiah 6:30; 7:29; 14:19. Here Jesus is repudiated by people. Note that in Mark, the Pharisees play no explicit part in Jesus’ condemnation and death. [JBC] Verse 31: “three days”: Hosea 6:1-2 says that the third day is the decisive turning point: “Come, let us return to the LORD ... After two days he will revive us; on the third day he will raise us up, that we may live before him”. Jonah 1:17 tells us that Yahweh saves Jonah by having him spend time in the belly of a fish; 2:10 tells us that after three days Yahweh has the fish spew him out. Verse 33: “Get behind me, Satan!”: Jesus sees in Peter’s words a continuation of Satan’s temptation. [NOAB] Jesus indicates that the false view of his messiahship is a temptation: see Job 1-2. Having grasped that Jesus is the Messiah, Peter sees messiahship in a contemporary Jewish way: the Messiah was not expected to suffer. [NJBC] Verse 34: “cross”: Jesus sees acceptance of his message with its promise as also bringing destruction. Only those who in faith accept the threat of destruction will find life. In Matthew 10:38-39, Jesus says: “... whoever does not take up the cross and follow me is not worthy of me. Those who find their life will lose it, and those who lose their life for my sake will find it”. See also Matthew 5:11-12; 16:24; Mark 10:29-31; Luke 9:24-25; 14:27; 17:33; John 12:25. Verse 35: “life”: Greek: psyche; one’s very being, true self. [JBC] The value of the true self is described in vv. 36-37. Verse 38: “adulterous”: A term used by Old Testament prophets to describe Israel’s turning away from God: see Jeremiah 3:8; Ezekiel 23:37; Hosea 2:2-10. [JBC]

• 9 Herman of Alaska, Missionary to the Aleut, 1837 • 10 Lawrence, Deacon, and Martyr at Rome, 258 was one of the seven deacons of ancient Rome serving under Sixtus II who were martyred during the persecution of Valerian in 258.• 11 Clare, Abbess at Assisi, 1253 • 12 Florence Nightingale, Nurse, Social Reformer, 1910 was a celebrated English nurse, writer and statistician. She came to prominence for her pioneering work in nursing during the Crimean War, where she tended to wounded soldiers. • 13 Jeremy Taylor, Bishop of Down, Connor, and Dromore, 1667 was a cleric in the Church of England who achieved fame as an author during the Protectorate of Oliver Cromwell • 14 Jonathan Myrick Daniels, Seminarian and Witness for Civil Rights, 1965 • 15 Saint Mary the Virgin, Mother of Our Lord Jesus Christ OLD TESTAMENT: Proverbs 22: 1 - 2, 8 - 9, 22 - 23 (RCL) Prov 22:1 (NRSV) A good name is to be chosen rather than great riches, and favor is better than silver or gold. 2 The rich and the poor have this in common: the LORD is the maker of them all. 8 Whoever sows injustice will reap calamity, and the rod of anger will fail. 9 Those who are generous are blessed, for they share their bread with the poor. 22 Do not rob the poor because they are poor, or crush the afflicted at the gate; 23 for the LORD pleads their cause and despoils of life those who despoil them. Isaiah 35: 4 - 7a (Roman Catholic, alt. for RCL) Isai 35:4 (NRSV) Say to those who are of a fearful heart, ""Be strong, do not fear! Here is your God. He will come with vengeance, with terrible recompense. He will come and save you." 5 Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; 6 then the lame shall leap like a deer, and the tongue of the speechless sing for joy. For waters shall break forth in the wilderness, and streams in the desert; 7 the burning sand shall become a pool, and the thirsty ground springs of water; PSALM 125 (RCL) Psal 125:1 (NRSV) Those who trust in the LORD are like Mount Zion, which cannot be moved, but abides forever. 2 As the mountains surround Jerusalem, so the LORD surrounds his people, from this time on and forevermore. 3 For the scepter of wickedness shall not rest on the land allotted to the righteous, so that the righteous might not stretch out their hands to do wrong. 4 Do good, O LORD, to those who are good, and to those who are upright in their hearts. 5 But those who turn aside to their own crooked ways the LORD will lead away with evildoers. Peace be upon Israel! 125 Qui confidunt (ECUSA BCP) 1 Those who trust in the LORD are like Mount Zion, * which cannot be moved, but stands fast for ever. 2 The hills stand about Jerusalem; * so does the LORD stand round about his people, from this time forth for evermore. 3 The scepter of the wicked shall not hold sway over the land allotted to the just, * so that the just shall not put their hands to evil. 4 Show your goodness, O LORD, to those who are good * and to those who are true of heart. 5 As for those who turn aside to crooked ways, the LORD will lead them away with the evildoers; * but peace be upon Israel. Psalm 146: 7 - 10 (Roman Catholic) Psalm 146 (alt. for RCL) Psal 146:1 (NRSv) Praise the LORD! Praise the LORD, O my soul! 2 I will praise the LORD as long as I live; I will sing praises to my God all my life long. 3 Do not put your trust in princes, in mortals, in whom there is no help. 4 When their breath departs, they return to the earth; on that very day their plans perish. 5 Happy are those whose help is the God of Jacob, whose hope is in the LORD their God, 6 who made heaven and earth, the sea, and all that is in them; who keeps faith forever; 7 who executes justice for the oppressed; who gives food to the hungry. The LORD sets the prisoners free; 8 the LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous. 9 The LORD watches over the strangers; he upholds the orphan and the widow, but the way of the wicked he brings to ruin. 10 The LORD will reign forever, your God, O Zion, for all generations. Praise the LORD! 146 Lauda, anima mea (ECUSA BCP) 1 Hallelujah! Praise the LORD, O my soul! * I will praise the LORD as long as I live; I will sing praises to my God while I have my being. 2 Put not your trust in rulers, nor in any child of earth, * for there is no help in them. 3 When they breathe their last, they return to earth, * and in that day their thoughts perish. 4 Happy are they who have the God of Jacob for their help! * whose hope is in the LORD their God; 5 Who made heaven and earth, the seas, and all that is in them; * who keeps his promise for ever; 6 Who gives justice to those who are oppressed, * and food to those who hunger. 7 The LORD sets the prisoners free; the LORD opens the eyes of the blind; * the LORD lifts up those who are bowed down; 8 The LORD loves the righteous; the LORD cares for the stranger; * he sustains the orphan and widow, but frustrates the way of the wicked. 9 The LORD shall reign for ever, * your God, O Zion, throughout all generations. Hallelujah! NEW TESTAMENT: James 2: 1 - 10 (11 - 13) 14 - 17 (RCL) James 2: 1 - 5 (Roman Catholic) Jame 2:1 (NRSV) My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ? 2 For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, 3 and if you take notice of the one wearing the fine clothes and say, "Have a seat here, please," while to the one who is poor you say, "Stand there," or, "Sit at my feet," 4 have you not made distinctions among yourselves, and become judges with evil thoughts? 5 Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? 6 But you have dishonored the poor. Is it not the rich who oppress you? Is it not they who drag you into court? 7 Is it not they who blaspheme the excellent name that was invoked over you? 8 You do well if you really fulfill the royal law according to the scripture, "You shall love your neighbor as yourself." 9 But if you show partiality, you commit sin and are convicted by the law as transgressors. 10 For whoever keeps the whole law but fails in one point has become accountable for all of it. 11 For the one who said, "You shall not commit adultery," also said, "You shall not murder." Now if you do not commit adultery but if you murder, you have become a transgressor of the law. 12 So speak and so act as those who are to be judged by the law of liberty. 13 For judgment will be without mercy to anyone who has shown no mercy; mercy triumphs over judgment. 14 What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? 15 If a brother or sister is naked and lacks daily food, 16 and one of you says to them, "Go in peace; keep warm and eat your fill," and yet you do not supply their bodily needs, what is the good of that? 17 So faith by itself, if it has no works, is dead. h/t Montreal Anglican The author has exhorted his readers to “be doers of the word, and not merely hearers” (1:22) of the gospel. He has taken caring for widows and orphans as an example. Now he expands on the responsibility of Christians to the disadvantaged. He challenges his audience: is your “favouritism”, your partiality, consistent with belief in Christ, who in his glory makes nonsense of distinctions based on status? He gives an example (vv. 2-3): if a stranger “comes into” your worship “assembly” don’t you offer him a better seat if he is well dressed? You judge by appearances; you discriminate. But, he says (v. 5): remember Jesus’ preference for the poor; they will have faith and inherit “the kingdom”. Your conduct is the opposite of God’s! (v. 6a) Perhaps he addresses the poor in vv. 6b-7. We are baptised into Jesus’ name in baptism; his name is “invoked” over us. To discriminate against the baptised, God’s people, is to “blaspheme” Christ’s character and “name”. Then v. 8: the readers will fully comply with God’s law, “the royal law” revealed by Christ, if they keep the commandment Jesus called the “greatest and first” (Matthew 22:38): to “love one’s neighbour as yourself”. You break the law if you show “partiality” (v. 9), discriminate. Failing to love in any way makes one totally “accountable” (v. 10, literally: guilty). V. 11 is an example from the Ten Commandments. Make the commandment of love that gives freedom your guide to conduct (v. 12). The person who fails to show compassion in life will be shown “no mercy” (v. 13) at Judgement Day, but one who is kindly will be treated compassionately. Then v. 14: what sense is there to claiming to “have faith” (freely accepting God’s saving revelation) if you don’t do God’s will? Claiming such will not save you! For example (vv. 15-16), words alone do not suffice when material help is needed. V. 17 summarizes: faith must be living, accompanied by actions – else it is useless. Verse 1: “brothers and sisters”: Literally brothers. This term is used often in this letter. Adopted from Judaism, this was a normal form of Christian address. [NJBC] Verse 1: “favouritism”: Partiality is a translation of the same Greek word, prosopolempsia. Romans 2:11 says: “For God knows no partiality.” Prosopolempsia is the gracious act by which someone lifts up a person’s face by showing him a favour; it is not found in God. See also Job 32:21; Luke 20:21; Mark 12:14; Matthew 22:16; Acts 10:34 (Peter’s speech at Cornelius’ house); Ephesians 6:9. [CAB] Verse 1: “glorious Lord”: Literally: our Lord of glory. [JBC] Verses 2-4: This example may not allude to a particular incident. Such examples are characteristic of the rhetorical style of the diatribe. [NJBC] Verse 2: “assembly”: literally synagogue. [NOAB] The author begins his exhortation (1:1) with “... To the twelve tribes in the Dispersion”. Yet this is clearly a Christian document as can be seen by the allusions to Jesus’ teachings. Perhaps his first readers were Jewish Christians. [NJBC] This may be the only place in the New Testament where the word synagogue is used with reference to the Christian assembly. Verse 3: “seat”: In Matthew 23:6, Jesus says of scribes and Pharisees: “They love to have the place of honour at banquets and the best seats in the synagogues”. See also Mark 12:39; Luke 11:43; 20:46. [NJBC] Verse 4: “distinctions”: In Romans 3:22-25, Paul says that there is no distinction between Jewish and Gentile Christians. [CAB] Verse 4: “become judges”: Paul cautions against judging others in Romans 14:4, 10-13. Verses 5-13: These verses present arguments against partiality. Verse 5: Jesus states God’s preference for the poor in Luke 6:20 (the first Beatitude). See also 1 Corinthians 1:26-29. [NOAB] Verse 5: “chosen the poor in the world”: This may refer to God’s choice of Israel, an idea suggested by Job 30:25; Psalm 34:6 and Isaiah 25:4. [CAB] The Old Testament idea that God specially cares for the poor (see Psalm 35:10) and gives them messianic blessings (see Isaiah 61:1) is also prominent in the Qumran literature: see 1QM (Qumran War Scroll) 13:14: “Your mighty hand is with the poor! ...” [NJBC] Verse 5: “promised”: The concept of divine promise, with the ideas of election and inheritance, as well as the response of being live towards God, are the very basis of Old Testament and New Testament theology. Verse 6: The author seems to address both the rich and poor. The oppressive rich are considered as a class, characterized not only by wealth but also by oppressiveness and impiety, in terms reminiscent of the Old Testament prophets: Amos 8:4 says “Hear this, you that trample on the needy, and bring to ruin the poor of the land”. See also Wisdom of Solomon 2:10. Verse 6: In view of v. 7, the author is probably thinking of religious persecution, as well as social and economic. [NJBC] Verse 7: “excellent name”: Christ’s character and fame. See also Philippians 2:9 (“the name that is above every name”) and 1 Peter 4:14. [NOAB] Or it may mean God’s name: see Deuteronomy 16:2. [CAB] To have someone’s name “invoked” over one is to be designated as belonging to that person. It dishonours Jesus’ name to persecute Christians baptised into his name. See Acts 2:38 (Peter’s sermon on the Day of Pentecost). [NJBC] Verse 8: The quotation is from Leviticus 19:18. [NOAB] Jesus quotes this verse in preaching about the kingdom: see Matthew 22:39. Jesus said that this is the “greatest and first” commandment: see also Mark 12:31; Luke 10:27. Paul wrote that loving one’s neighbour as oneself is the fulfilling of the law: see Galatians 5:14 and Romans 13:9. [NJBC] Verse 8: “royal law”: Because it comes from God, the ultimate sovereign, it is royal. [NJBC] Verse 9: The balance between sin, the law and transgression seems to be in harmony with Paul’s more elaborate development: see Romans 4:15; 5:13-14; 7:7-21; Galatians 3:19. [NJBC] Verse 10: This is implied in Matthew 5:18-19 (the Sermon on the Mount) and Galatians 3:10: “... all who rely on the works of the law are under a curse; for it is written, ‘Cursed is everyone who does not observe and obey all the things written in the book of the law’”. It is also found in rabbinic and Stoic traditions. [NJBC] Verse 11: The quotations are from Exodus 20:13-14. [CAB] Verse 12: “judged”: Judgement linked with love of one’s neighbour is also found in Matthew 5:22, 25; 7:1-2; 25:31-46. [NJBC] Verse 12: “law of liberty”: See Romans 8:2 (“law of the Spirit”); 1 Corinthians 9:21 (“God’s law ... Christ’s law”); Galatians 5:13-14; 6:2 (“the law of Christ”). A spirit of joyful dedication to God’s law is also expressed in Psalms 1:2; 40:8 and in the Qumran literature. James lacks the distinction between the law and the gospel, showing rather than affinity with the spirit of Matthew 5:17-19 (part of the Sermon on the Mount): “‘Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.’” That he does not refer to the Mosaic law seems indicated by the qualifications “perfect”(see 1:25) and “of liberty” (see also 1:25), as well as any emphasis on the fulfilment of ritual prescriptions. [NJBC] Verse 13: “mercy triumphs over judgement”: This echoes the teaching of Jesus in Matthew 6:15; 18:23-25 (the Parable of the Unforgiving Servant); 25:41-46. This teaching is also found in the Old Testament and in the apocryphal wisdom literature. [NJBC] Verse 14: “faith but do not have works”: Faith without works is a sham, and cannot save one from judgement: see Matthew 25:31-46. [NOAB] In Galatians 2:16, Paul writes “we know that a person is justified not by the works of the law but through faith in Jesus Christ”, where “the law” is Mosaic law (e.g. being circumcised and eating kosher food), while here “works” are caring for the disadvantaged. Paul would agree with James, for Paul wrote: “the only thing that counts is faith working through love”, i.e. we should have a working faith, one that does. From Galatians 2:11-12, “James” appears to have insisted on Christians keeping the Law. Further, James 1:1 says that this letter is written by “a servant of God and of the Lord Jesus Christ” (i.e. by analogy with various Old Testament religious leaders called servants, someone in authority in the Church) “to the twelve tribes in the Dispersion” (i.e. from Jerusalem). So it appears that this letter was written by the head of the Church at Jerusalem, usually thought to be James the Lord’s brother, a Christian who insisted on Christians keeping Mosaic law. Either the author of James is not the Lord’s brother (for, while the term “the law” appears in this letter, it nowhere means Mosaic law) or James of Jerusalem was not as strict as Paul presents him as being. Verse 14: To judge by this passage and by 1:3, 6; 2:1, 5 and 5:15, James means by “faith” the free acceptance of God’s saving revelation. [NJBC] Verse 14: “works”: i.e. the obedient implementation of God’s revealed will in every aspect of life. [NJBC] Verses 15-16: 1 John 3:17 asks: “How does God's love abide in anyone who has the world's goods and sees a brother or sister in need and yet refuses help?”. See also and Galatians 5:13. [CAB] Verse 17: In Galatians 5:6, Paul writes: “... in Christ Jesus neither circumcision nor uncircumcision counts for anything; the only thing that counts is faith working through love”. [CAB] James opposes living faith with dead faith. [NJBC] GOSPEL: Mark 7: 24 - 37 (RCL) Mark 7: 31 - 37 (Roman Catholic) Mark 7:24 (NRSV) From there he set out and went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Yet he could not escape notice, 25 but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. 26 Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. 27 He said to her, "Let the children be fed first, for it is not fair to take the children's food and throw it to the dogs." 28 But she answered him, "Sir, even the dogs under the table eat the children's crumbs." 29 Then he said to her, "For saying that, you may go-the demon has left your daughter." 30 So she went home, found the child lying on the bed, and the demon gone. 31 Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. 32 They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him. 33 He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. 34 Then looking up to heaven, he sighed and said to him, "Ephphatha," that is, "Be opened." 35 And immediately his ears were opened, his tongue was released, and he spoke plainly. 36 Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. 37 They were astounded beyond measure, saying, "He has done everything well; he even makes the deaf to hear and the mute to speak." In Galilee, Jesus has challenged official Judaism over the authority of non-biblical traditions and has taught that ritual purity is irrelevant. He now travels to the coast (“Tyre”), a largely Gentile area. The “woman” (v. 26) is Gentile by birth and of non-Jewish origin; she seeks healing for her daughter who (at least in contemporary understanding) is possessed by evil. In Jesus’ statement (v. 27), the “children” are presumably Jews; Jewish writers sometimes referred to Gentiles as “dogs”. Jesus says that he comes principally to Jews, but note that both Jews and Gentiles are at or near the table. The woman’s witty retort (v. 28) shows that she has faith in him: there is a place for non-Jews in God’s plan. Jesus accepts her claim (v. 29). The daughter is completely cured (v. 30). After a circuitous journey through Gentile territory, Jesus heads towards Galilee (v. 31). A man with hearing and speech problems is brought to him. (Laying on of hands (“hand”, v. 32) is known only in the Qumran, Dead Sea, literature and in the Church.) In doing the miracle, Jesus uses two symbols, one for deafness and one for speech. He touches the man’s tongue with spittle (v. 33). Jesus communes with the Father, is moved with compassion (“sighed”, v. 34) and orders the healing. The cure is immediate and again complete (v. 35). In v. 36a, Jesus hopes to avoid a partial understanding of him (as a miracle worker) but the good news spreads. The people’s words: • allude to God’s satisfaction with creation (v. 37b, Genesis 1:31) and • show that the Kingdom of God has begun: v. 37c is a quotation from a section of Isaiah on Israel’s glorious future. The kingdom of God has already begun! The parallel is Matthew 15:21-31. 3:8 says that some of the crowd who followed Jesus were from “the region around Tyre and Sidon”. [NJBC] Verse 25: “bowed down at his feet”: A posture of supplication. See also 3:11 and 5:22-23 (a leader of the synagogue, before Jesus). [NJBC] Verse 27: Paul writes that “the power of God for salvation to everyone who has faith” came “to the Jew first and also to the Greek” (see Romans 1:16). [NJBC] Verse 27: “dogs”: The Greek word is actually a diminutive meaning puppies. Perhaps Jesus softened the derogatory designation. [NJBC] Verse 28: The woman’s answer amounts to the dogs get their due. For the image of eating scraps beneath a table, see Judges 1:7. [NJBC] Verse 29c: Either Jesus healed at a distance or he knew she had already been cured. For Jesus’ other healings of Gentiles, see Matthew 8:5-13 (a centurion’s servant); Luke 7:1-10; John 4:46-54 (an official’s son). These healings also appear to happen at a distance. Verse 31: “Decapolis”: A federation of ten Greco-Roman (Gentile) cities, most of which were east of the Jordan, including Damascus. Geographically, Jesus’ route makes no sense: he goes north from Tyre to Sidon (some 40 km or 25 miles), then heads east. The Decapolis stretched from Damascus in the north (90 km, 55 miles, east of Sidon) to Philadelphia in the south (180 km, 110 miles, south of Sidon). A cluster of cities of the Decapolis were south and east of the Sea of Galilee, some 90 km (55 miles) south of Sidon. So in going to Sidon, he would be retracing his path if he were going to any city of the Decapolis other than Damascus. So why is his journey reported like this? This is a mystery. A scholar suggests that Mark locates Jesus in Gentile territory as much as possible, because the church for which he is writing is Gentile. It is also possible that Mark did not know the geography of the area. Verse 32: In v. 35, the man speaks “plainly”, so I suspect that he had a speech impediment (as the NRSV says) rather than being dumb. This would imply that he was not totally deaf. Jesus takes him “aside in private”: while this may be part of the messianic secret (see vv. 24, 36), I believe it is more likely connected with the man’s impediment: one with such a condition becomes extremely nervous when he or she is the centre of attention in a gathering. Jesus did not usually heal “in private”, for fear of being accused of working magic. On this interpretation, the prophecy quoted in v. 37 is fulfilled, but not precisely. Verse 32: “hand”: Strangely, the Greek word is in the singular. Mark usually uses hands: see 5:23; 6:5; 8:23. [NJBC] Verse 33: “spat”: One usually spat to curse someone: see Numbers 12:14-15; Deuteronomy 25:9; Job 17:6. CAB says that Jesus action violated ritual purity laws (but he does not explain how). Verse 34: “Ephphatha”: As elsewhere, it appears that Mark preserves the words Jesus actually spoke. The word is Semitic, possibly Aramaic. [NJBC] Verse 37: Isaiah 35:5 says that at the end of time “ the eyes of the blind shall be opened, and the ears of the deaf unstopped”. [CAB]

• 2 The Martyrs of New Guinea, 1942 • 3 Prudence Crandall, Teacher and Prophetic Witness, 1890 • 4 Paul Jones, 1941 • 5 Gregorio Aglipay, Priest and Founder of the Philippine Independent Church, 1940 • 6 • 7 Elie Naud, Huguenot Witness to the Faith, 1722 • 8 Nativity of Mary, Søren Kierkegaard, Teacher and Philosopher, 1855. Nikolai Grundtvig, Bishop and Hymnwriter, 1872 • 9 Constance, Nun, and her Companions, 1878 OLD TESTAMENT: Song of Solomon 2: 8 - 13 (RCL) Song 2:8 (NRSV) The voice of my beloved! Look, he comes, leaping upon the mountains, bounding over the hills. 9 My beloved is like a gazelle or a young stag. Look, there he stands behind our wall, gazing in at the windows, looking through the lattice. 10 My beloved speaks and says to me: "Arise, my love, my fair one, and come away; 11 for now the winter is past, the rain is over and gone. 12 The flowers appear on the earth; the time of singing has come, and the voice of the turtledove is heard in our land. 13 The fig tree puts forth its figs, and the vines are in blossom; they give forth fragrance. Arise, my love, my fair one, and come away. Deuteronomy 4: 1 - 2, 6 - 8 (Roman Catholic) Deuteronomy 4: 1 - 2, 6 - 9 (alt. for RCL) Deut 4:1 (NRSV) So now, Israel, give heed to the statutes and ordinances that I am teaching you to observe, so that you may live to enter and occupy the land that the LORD, the God of your ancestors, is giving you. 2 You must neither add anything to what I command you nor take away anything from it, but keep the commandments of the LORD your God with which I am charging you. 6 You must observe them diligently, for this will show your wisdom and discernment to the peoples, who, when they hear all these statutes, will say, "Surely this great nation is a wise and discerning people!" 7 For what other great nation has a god so near to it as the LORD our God is whenever we call to him? 8 And what other great nation has statutes and ordinances as just as this entire law that I am setting before you today? 9 But take care and watch yourselves closely, so as neither to forget the things that your eyes have seen nor to let them slip from your mind all the days of your life; make them known to your children and your children's children-- PSALM 45:1,2, 6-9 (RCL) Psal 45:1 (NRSV) My heart overflows with a goodly theme; I address my verses to the king; my tongue is like the pen of a ready scribe. 2 You are the most handsome of men; grace is poured upon your lips; therefore God has blessed you forever. 6 Your throne, O God, endures forever and ever. Your royal scepter is a scepter of equity; 7 you love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions; 8 your robes are all fragrant with myrrh and aloes and cassia. From ivory palaces stringed instruments make you glad; 9 daughters of kings are among your ladies of honor; at your right hand stands the queen in gold of O'phir. Note: Verse numbering in your psalter may differ from the above 45 Eructavit cor meum (ECUSA BCP) 1 My heart is stirring with a noble song; let me recite what I have fashioned for the king; * my tongue shall be the pen of a skilled writer. 2 You are the fairest of men; * grace flows from your lips, because God has blessed you for ever. 7 Your throne, O God, endures for ever and ever, * a scepter of righteousness is the scepter of your kingdom; you love righteousness and hate iniquity. 8 Therefore God, your God, has anointed you * with the oil of gladness above your fellows. 9 All your garments are fragrant with myrrh, aloes, and cassia, * and the music of strings from ivory palaces makes you glad. 10 Kings’ daughters stand among the ladies of the court; * on your right hand is the queen, adorned with the gold of Ophir. Psalm 15 (alt. for RCL) Psalm 15: 2 - 5 (Roman Catholic) Psal 15:1 (NRSV) O LORD, who may abide in your tent? Who may dwell on your holy hill? 2 Those who walk blamelessly, and do what is right, and speak the truth from their heart; 3 who do not slander with their tongue, and do no evil to their friends, nor take up a reproach against their neighbors; 4 in whose eyes the wicked are despised, but who honor those who fear the LORD; who stand by their oath even to their hurt; 5 who do not lend money at interest, and do not take a bribe against the innocent. Those who do these things shall never be moved. 15 Domine, quis habitabit? (ECUSA BCP) 1 Lord, who may dwell in your tabernacle? * who may abide upon your holy hill? 2 Whoever leads a blameless life and does what is right, * who speaks the truth from his heart. 3 There is no guile upon his tongue; he does no evil to his friend; * he does not heap contempt upon his neighbor. 4 In his sight the wicked is rejected, * but he honors those who fear the Lord. 5 He has sworn to do no wrong * and does not take back his word. 6 He does not give his money in hope of gain, * nor does he take a bribe against the innocent. 7 Whoever does these things * shall never be overthrown. NEW TESTAMENT: James 1: 17 - 27 (RCL) James 1: 17 - 18, 21b - 22, 27 (Roman Catholic) Jame 1:17 (NRSV) Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. 18 In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures. 19 You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; 20 for your anger does not produce God's righteousness. 21 Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls. 22 But be doers of the word, and not merely hearers who deceive themselves. 23 For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror; 24 for they look at themselves and, on going away, immediately forget what they were like. 25 But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act--they will be blessed in their doing. 26 If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless. 27 Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world. h/t montreal anglican This book is an exhortation to conduct befitting Christians: who are aliens in a world which has become evil, and are also heirs of God’s relationship with Israel. The author cautions them (v. 16): “Do not be deceived, my beloved”. The very “act of giving” (v. 17) is what matters, not the size of the gift. God, “the Father of lights”, gives the “perfect gift”: in Genesis 1:14-18 he gave the planets and stars, which vary in position and brightness (“shadow”, v. 17) in the sky, but God’s love and goodness to us are never diminished. He created according to his own intent; he now gives us the new creation, i.e. baptism (“birth”, v. 18), into the gospel (“word of truth”), his saving revelation fully expressed in Christ. Why? So that we may be forerunners (“first fruits”) of all humans in offering ourselves to God. So (v. 21) cast aside worldliness, and welcome the faith received (“implanted”) at baptism, a faith that can save you from the evil in the world. But this “word” (v. 22) is not just to be heard but also to be done: baptism places ethical demands. To be a hearer (v. 23) but not a doer is like looking in a “mirror”: it reveals blemishes; the hearer sees them, but then forgets them (or ignores them): he or she does nothing to correct the deficiencies. But those who “look into” (v. 25) and “persevere” with the gospel (“the perfect law, the law of liberty”) are doers, are “blessed” for following God’s ways. Now v. 19: doers have three characteristics: they are “quick to listen” (so do not “deceive themselves”, v. 22), “slow to speak, slow to anger” (v. 19) – sinful and prolonged anger is not striving for the integrity (“righteousness”, v. 20) demanded by God. Vv. 26-27 offer a practical application: “care for orphans and widows”. If our “religion” is all talk, it is “worthless”; it must include caring actively for others. Also, we must keep a detachment from the world. I think James is related to Old Testament wisdom in many ways. What matters in one's lifestyle is “right living”, “right action” (orthopraxy) in relation to the rest of the community (including those outside the church, presumably). This is to live the gospel as an agent of God's mercy to the world. Caring for widows and orphans is “true religion”. There is perhaps an echo of Isaiah 55:11 here, too. “My word ... shall not return empty, but shall accomplish that which I purpose, and succeed in the thing for which I sent it.” The gospel as word is not simply to be heard but to be enacted, so that the word may accomplish God's purpose. I think there is a distinction between acting on one's own in response to the command of God, and acting as an agent of God's word, by God's strength. V. 17 makes this clear. “Every generous act of giving ... is from above.” In other words, it is not us who give but God (in us, or through us). Luther considered James a “straw epistle”, mainly I suspect because it deals so much with orthopraxy rather than orthodoxy. Luther's emphasis was on justification by grace through faith, but James says (rightly I think) “show me your works, and I will see your faith.”. [Alan Perry] Verse 17: “Father of lights”: Two documents from the first century speak of the “prince of lights”: 1QS (Rule of the Community) 3:20 and CD (Damascus Document) 5:18. 1QS 3:20 says: “In the hands of the Prince of Lights is dominion over all the sons of justice; they walk on paths of light.” CD 5:17-18 says: “... For in ancient times there arose Moses and Aaron, by the hand of the prince of lights ...” Verses 18-19: These verses depend on a baptismal liturgy. See also 1 Peter 1:22-2:2. Verse 18: “In fulfilment of his own purpose”: Unlike the blind forces that give birth to sin. V. 14 says: “one is tempted by one’s own desire, being enticed and lured by it.” Verse 18: “first fruits”: The first part of the harvest was to be offered to God: see Leviticus 23:10; Numbers 15:21; Deuteronomy 18:4. Paul uses “first fruits” in two senses: • in referring to pioneer converts (see Romans 16:5 and 1 Corinthians 16:15, where the NRSV translates the Greek as “first convert(s)”), and • gifts of the Holy Spirit (see Romans 8:23). In James, it appears that the author and his readers have already experienced divine birth, which is ultimately destined for all humans. Verse 19: “quick to ... slow to anger”: These admonitions are common in the Old Testament and in the Qumran Literature: see Exodus 34:6; Numbers 14:18; Proverbs 14:29; Joel 2:13; Jonah 4:2; Nahum 1:3; Sirach 5:11-13; 20:5-8; 1QH (Qumran Hymns) 9:34-37 (Vermes: 1:34-37). [NJBC] Verse 22: NJBC says that this verse is a summary of the book. It is like Romans 2:13. Christianity as a religion of deeds is characteristic of James. For this notion in the gospels, see Matthew 7:24-27 (and parallels); Luke 8:21; 11:28. For the Old Testament background, see Deuteronomy 4:5-6, 13-15; Ezekiel 33:31-32. [NJBC] Verse 25: “law”: James lacks the distinction between law and gospel; rather he qualifies the word law when he uses it. This is like the spirit of Matthew 5:17-19 (the Sermon on the Mount). “Perfect law” is usually a Jewish description of Mosaic law, but here the term is applied to the gospel. [NOAB] Verse 25: “blessed”: The happiness of the person who does God’s will. Psalm 1:1-2 says: “Happy are those who do not follow the advice of the wicked, or take the path that sinners tread, or sit in the seat of scoffers; but their delight is in the law of the LORD ...”. See also Matthew 5:3-11 (the Beatitudes). [NOAB] Verses 26-27: See Matthew 25:35-36. [NOAB] Verse 27: “Father”: Psalm 68:5 speaks of God’s fatherly care of widows and orphans. [JBC] Verse 27: “orphans and widows”: They are the natural objects of charity in the community. See Deuteronomy 27:19; Sirach 4:10; Acts 6:1. [JBC] GOSPEL: Mark 7: 1 - 8, 14 - 15, 21 - 23 (all) Mark 7:1 (NRSV) Now when the Phar'isees and some of the scribes who had come from Jerusalem gathered around him, 2 they noticed that some of his disciples were eating with defiled hands, that is, without washing them. 3 (For the Phar'isees, and all the Jews, do not eat unless they thoroughly wash their hands, thus observing the tradition of the elders; 4 and they do not eat anything from the market unless they wash it; and there are also many other traditions that they observe, the washing of cups, pots, and bronze kettles. 5 So the Phar'isees and the scribes asked him, "Why do your disciples not live according to the tradition of the elders, but eat with defiled hands?" 6 He said to them, "Isai'ah prophesied rightly about you hypocrites, as it is written, "This people honors me with their lips, but their hearts are far from me; 7 in vain do they worship me, teaching human precepts as doctrines.' 8 You abandon the commandment of God and hold to human tradition." 14 Then he called the crowd again and said to them, "Listen to me, all of you, and understand: 15 there is nothing outside a person that by going in can defile, but the things that come out are what defile." 20 And he said, "It is what comes out of a person that defiles. 21 For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, 22 adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. 23 All these evil things come from within, and they defile a person." Mark has told us that Jesus has gained an audience among the common people, who have sought sustenance and have responded to his compassion in healing. Now we hear of his opposition to the legalism and pickiness of the Pharisees. They are “from Jerusalem”, so represent official Judaism. Mark’s note (vv. 3-4), written for Gentile readers, explains that Pharisees consider the “tradition of the elders” to be binding, as are the laws of Moses. (They wished to extend the laws of ritual purity, which once applied only to priests, to all Jews, thus making all people priestly.) Rather than answer the question (v. 5), Jesus calls them phonies. (In Greek, hypokrites were actors who masked – hid – their faces.) He quotes Isaiah 29:13: their religion is empty; they “hold to human tradition” (v. 8) rather than the Law. Then vv. 14-15: Jesus says that what you eat (“going in”) is immaterial, but what comes out does matter: it is from the very being of a person that “evil intentions” (v. 21) and actions come. (The “heart” was seen as the source of will and not just of emotions.) The parallel is Matthew 15:1-20. This passage stresses the central importance of the purity of food and food containers for all Jews, but especially for Pharisees (meaning “pure ones”) and scribes, i.e. those responsible for showing the relevance and specific requirements of Mosaic law. Jesus appeals to Isaiah to show that what matters most is personal dedication to God and his will, rather than formal – often evasive – conformity to legal precepts. The real sources of evil are not ritual pollution from without, but corruption within the human heart – the seat of will, and not merely of emotions (as we think today). [CAB] Verse 2: “defiled”: The issue is not one of hygiene, but rather failure to follow traditional Jewish practices of ritual purification. [NJBC] Verse 3: “tradition of the elders”: The Pharisees claimed traditions in which the great leaders of Israel formed a chain back to Moses, i.e. unwritten law, aural torah (later recorded in the Mishnah, the Babylonian Talmud and the Jerusalem Talmud.) [JBC] Verse 4: In Matthew 23:25, Jesus warns: “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the plate, but inside they are full of greed and self-indulgence”. See also Luke 11:39. [NOAB] Verse 5: In Galatians 1:14, Paul tells us of his early zealousness for the Law. [NOAB] Verses 6-7: The quotation is from the Septuagint translation of Isaiah 29:13: This people draw nigh to me with their mouth, and they honour me with their lips, but their heart is far from me: but in vain do they worship me, teaching the commandments and doctrines of men, [BLXX] but note that there are differences. NOAB hypothesizes that Mark used a collection of (inexact) quotations from the Septuagint. [NOAB] Verse 8: “human tradition”: The Pharisees and scribes would have argued that they were making practical and concrete teachings that were not clear in the law. [NJBC] Also, the aural torah formed a protective wrapper round Mosaic law, thus making it most unlikely that a Jew would commit a serious sin by transgressing the Law itself. Verses 9-13: Jesus illustrates his point by speaking of “Corban” (Greek: korban). A child could, per the aural torah, declare possessions to be korban, i.e. an offering to God. He still enjoyed the use of them. At that time, the Commandment to “Honour your father and mother” was interpreted as giving parents a right to a child’s possessions. Making possessions korban circumvented a child’s obligations to his parents under the Law. Some later Jewish teachers agreed with Jesus. [NJBC] Verse 15: “defile”: Defilement rendered one unfit to share in public worship. See also Acts 10:14-15 (Peter’s vision) and 1 Timothy 4:3. Verse 16: Most important manuscripts omit this verse. Verse 19: “Thus he declared all foods clean”: “Clean” here means ritually clean. The question arises: if Jesus was so clear about food laws, why was the issue debated in the early Church? See Galatians 2:11-14 (Paul rebukes Peter at Antioch); Romans 14:14-20; Colossians 2:20-23; Acts 10:14-15. [NJBC] The answer, I think, is that the comment “thus he declared” is Mark's commentary on Jesus' statement. Given that Mark was written after the events recorded in Acts (notably Peter's vision), perhaps Mark is here finding in the words of Jesus justification of the ultimate decision to relax the dietary laws. Oddly enough, if that is the case, then Mark is acting in the way the Pharisees operated! In other words, he is establishing in the new oral tradition (i.e. the words of Jesus) that there is a teaching validating a new interpretation of the written Law. The Pharisees believed in a two-fold Law, one written and the other oral. This latter law is chiefly what separated them from the Sadducees. [Alan Perry] Verses 21-23: For other such lists of vices, see Galatians 5:19-21; Romans 1:29-31; 1 Peter 4:3; Wisdom 14:25-26. Many of the elements were common in the Greco-Roman world and in Judaism. See 1QS (Qumran Rule of the Community) 4:9-11. [NJBC] 1QS 4:9-11 says: “... to the spirit of deceit belong greed, frailty of hands in the service of justice, irreverence, deceit, pride and haughtiness of heart, dishonesty, trickery, cruelty, much insincerity, impatience, much insanity, zealousness about wrong things, appalling acts performed in a lustful passion, filthy paths for indecent purposes, blasphemous tongue, blindness of eyes, hardness of hearing, stiffness of neck, hardness of heart in order to walk in all the paths of darkness and evil cunning. ...” [Martinez]