• 28 Saint Simon and Saint Jude, Apostles - Jude was one of the Twelve Apostles of Jesus. He is generally identified with Thaddeus, and is also variously called Jude of James, Jude Thaddaeus, Judas Thaddaeus or Lebbaeus. • 29 James Hannington, Bishop of Eastern Equatorial Africa, and his Companions, Martyrs, 1885 • 30 John Wyclif, Priest and Prophetic Witness, 1384 was an English Scholastic philosopher, theologian, lay preacher,[1] translator, reformer and university teacher at Oxford in England, who was known as an early dissident in the Roman Catholic Church during the 14th century. His followers were known as Lollards, a somewhat rebellious movement, which preached anticlerical and biblically-centred reforms. • 31 Paul Shinji Sasaki, Bishop of Mid-Japan, and of Tokyo, 1946, and Philip Lindel Tsen, Bishop of Honan, China, 1954 November • 1 ALL SAINTS • 2 Commemoration of All Faithful Departed • 3 Richard Hooker, Priest, 1600 was an Anglican priest and an influential theologian.[1] Hooker's emphases on reason, tolerance and the value of tradition came to exert a lasting influence on the development of the Church of England. • 4 • 5 OLD TESTAMENT: Job 42: 1 - 6, 10 - 17 (RCL) Job 42:1 (NRSV) Then Job answered the LORD: 2 "I know that you can do all things, and that no purpose of yours can be thwarted. 3 "Who is this that hides counsel without knowledge?' Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know. 4 "Hear, and I will speak; I will question you, and you declare to me.' 5 I had heard of you by the hearing of the ear, but now my eye sees you; 6 therefore I despise myself, and repent in dust and ashes." 10 And the LORD restored the fortunes of Job when he had prayed for his friends; and the LORD gave Job twice as much as he had before. 11 Then there came to him all his brothers and sisters and all who had known him before, and they ate bread with him in his house; they showed him sympathy and comforted him for all the evil that the LORD had brought upon him; and each of them gave him a piece of money and a gold ring. 12 The LORD blessed the latter days of Job more than his beginning; and he had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen, and a thousand donkeys. 13 He also had seven sons and three daughters. 14 He named the first Jemi'mah, the second Kezi'ah, and the third Ker'en-hap'puch. 15 In all the land there were no women so beautiful as Job's daughters; and their father gave them an inheritance along with their brothers. 16 After this Job lived one hundred and forty years, and saw his children, and his children's children, four generations. 17 And Job died, old and full of days. Jeremiah 31: 7 - 9 (Roman Catholic, alt. for RCL) Jere 31:7 (NRSV) For thus says the LORD: Sing aloud with gladness for Jacob, and raise shouts for the chief of the nations; proclaim, give praise, and say, "Save, O LORD, your people, the remnant of Israel." 8 See, I am going to bring them from the land of the north, and gather them from the farthest parts of the earth, among them the blind and the lame, those with child and those in labor, together; a great company, they shall return here. 9 With weeping they shall come, and with consolations I will lead them back, I will let them walk by brooks of water, in a straight path in which they shall not stumble; for I have become a father to Israel, and E'phraim is my firstborn. PSALM 34: 1 - 8, (19 - 22) (RCL) Psal 34:1 (NRSV) I will bless the LORD at all times; his praise shall continually be in my mouth. 2 My soul makes its boast in the LORD; let the humble hear and be glad. 3 O magnify the LORD with me, and let us exalt his name together. 4 I sought the LORD, and he answered me, and delivered me from all my fears. 5 Look to him, and be radiant; so your faces shall never be ashamed. 6 This poor soul cried, and was heard by the LORD, and was saved from every trouble. 7 The angel of the LORD encamps around those who fear him, and delivers them. 8 O taste and see that the LORD is good; happy are those who take refuge in him. 19 Many are the afflictions of the righteous, but the LORD rescues them from them all. 20 He keeps all their bones; not one of them will be broken. 21 Evil brings death to the wicked, and those who hate the righteous will be condemned. 22 The LORD redeems the life of his servants; none of those who take refuge in him will be condemned. 34 Benedicam Domi (ECUSA BCP) 1 I will bless the LORD at all times; * his praise shall ever be in my mouth. 2 I will glory in the LORD; * let the humble hear and rejoice. 3 Proclaim with me the greatness of the LORD; * let us exalt his Name together. 4 I sought the LORD, and he answered me * and delivered me out of all my terror. 5 Look upon him and be radiant, * and let not your faces be ashamed. 6 I called in my affliction and the LORD heard me * and saved me from all my troubles. 7 The angel of the LORD encompasses those who fear him, * and he will deliver them. 8 Taste and see that the LORD is good; * happy are they who trust in him! 19 Many are the troubles of the righteous, * but the LORD will deliver him out of them all. 20 He will keep safe all his bones; * not one of them shall be broken. 21 Evil shall slay the wicked, * and those who hate the righteous will be punished. 22 The LORD ransoms the life of his servants, * and none will be punished who trust in him. Psalm 126 (Roman Catholic, alt. for RCL) Psal 126:1 (NRSV) When the LORD restored the fortunes of Zion, we were like those who dream. 2 Then our mouth was filled with laughter, and our tongue with shouts of joy; then it was said among the nations, "The LORD has done great things for them." 3 The LORD has done great things for us, and we rejoiced. 4 Restore our fortunes, O LORD, like the watercourses in the Neg'eb. 5 May those who sow in tears reap with shouts of joy. 6 Those who go out weeping, bearing the seed for sowing, shall come home with shouts of joy, carrying their sheaves. 126 In convertendo (ECUSA BCP) 1 When the LORD restored the fortunes of Zion, * then were we like those who dream. 2 Then was our mouth filled with laughter, * and our tongue with shouts of joy. 3 Then they said among the nations, * “The LORD has done great things for them.” 4 The LORD has done great things for us, * and we are glad indeed. 5 Restore our fortunes, O LORD, * like the watercourses of the Negev. 6 Those who sowed with tears * will reap with songs of joy. 7 Those who go out weeping, carrying the seed, * will come again with joy, shouldering their sheaves. NEW TESTAMENT: Hebrews 7: 23 - 28 (RCL) Hebr 7:23 (NRSV) Furthermore, the former priests were many in number, because they were prevented by death from continuing in office; 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them. 26 For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens. 27 Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself. 28 For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever. h/t Montreal Anglican The author has written: “we have a great high priest” (4:14). He asks: “If perfection [the completion of God’s plan of salvation] had been attainable through the ... [Temple] priesthood” (v. 11) why would there be need to speak of another priest? The levitical priests were under Mosaic law, but “there is ... the introduction of a better hope, through which we approach God” (v. 19). Jesus, the high priest, unlike others, “became a priest with an [divine] oath” (v. 21). Psalm 110:4, the author asserts, is about Christ: “The Lord has sworn ... ‘You are a priest for ever’”, so “Jesus has also become the guarantee of a better [new] covenant.” (v. 22). Platonism distinguished between • a single, eternal ideal of earthly things and • multiple transitory copies of the ideal on earth. In vv. 23-24, the author sees “former [Temple] priests” as transitory (because individual high priests died) and Jesus as the eternal ideal (“he continues forever”, v. 24). So “for all time” (v. 25) Jesus is the way to God and to salvation for those who are godly because he (as priest) lives to plead with God on their behalf (“intercession”). Under Mosaic law, priests subject to “weakness” (v. 28, sin) were appointed without divine oath, but “a Son” has been appointed, by God’s “oath”, superceding the Law, a “perfect” (ideal) priest forever. Vv. 26-27 list Christ’s qualities. He has no need to sacrifice continually for his own sins and those of others (as, the author asserts, earthly high priests did) for he is “separated from sinners, and exalted” (v. 26), i.e. with the Father; in dying, he offered sacrifice “once for all” (v. 27) for our sins. In the Qumran community, Melchizedek was regarded as an angelic, heavenly figure, and judge, who rescues the righteous. [NOAB] See 11QMelch (Melchizedek text). [NJBC] Verses 1-10: From Genesis 14:17-20, the author deduces that the mysterious priest-king Melchizedek was greater than both Abraham and his descendent, Levi. [NOAB] The assumption that Melchizedek was a priest of the God of Israel is accepted by the author. Verse 2: “one-tenth”: Genesis does not make clear who paid tithes to whom. The idea that Abraham paid them was a contemporary understanding: 1QapGen (Qumran Genesis Apocryphon) 22:17 says “... (Abraham) gave him [Melchizedek] a tithe of all the flocks of the king of Elam and his allies”. See also Josephus, Antiquities of the Jews 1.10.2. [NJBC] [Martinez] Verse 2: “‘king of righteousness’ ... ‘king of peace’”: These were popular etymologies of Melchizedek’s name. The author probably gives them because Melchizedek is regarded as a prototype of Jesus, the Messiah, and the messianic blessings include justice and peace: Isaiah 9:5-6 says “... For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace”. See also Isaiah 32:1, 17. [NJBC] Verse 3: “Without father, without mother ...”: Melchizedek’s ancestry, birth and death are not recorded in the Bible. [NOAB] According to a principle of rabbinic exegesis, what is not mentioned in the Torah does not exist. This is a partial, although probably insufficient, explanation for the ascription of eternal life to Melchizedek. Perhaps Psalm 110:4 led to this ascription both here and at Qumran. But this ascription leads to a problem: are there two eternal priests, Melchizedek and Jesus, even though the author says that Melchizedek only resembled “the Son of God” (v. 3)? [NJBC] Similar problems are found elsewhere where the midrashic technique is used (in the rabbinical literature, e.g. in Midrash Rabba). The only eternal priesthood for the author is indeed that of Christ. Verse 5: “tithes”: Per Numbers 18:20-32, the Israelites had to pay to the levitical priests one-tenth of all products of the land. [CAB] Verse 5: “a commandment in the law”: In v. 12, the author will argue that the priesthood and the Law are so closely related that the passing away of the former involves the passing away of the latter. [NJBC] Verse 7: “It is beyond dispute that the inferior is blessed by the superior”: He who can demand payment is “the superior”, namely the levitical priests (v. 5) and Melchizedek (v. 6); however, in Genesis Melchizedek had no right to demand payment; it was a pure gift. Melchizedek is especially superior because the payer was the recipient of God’s “promises” (v. 6). However, the words in this verse contradict what is said in the Old Testament: see 2 Samuel 14:22 (Joab blesses the king) and Job 31:20 (the poor bless Job). The author may have this particular liturgical situation in mind. [NJBC] Verse 8: “those who are mortal”: i.e. levitical priests. [NOAB] Verses 9-10: “Levi”: i.e. not just the son of Jacob but also the priestly tribe descended from him. [NJBC] Verses 11-14: The levitical priesthood is inadequate because it is provisional and temporary. [NOAB] Verse 11: “perfection”: V. 19 uses “perfect” with respect to the Law, so “perfection” here means cleansing from sin and the consequent ability to approach God, rather than priestly consecration, the meaning elsewhere in Hebrews. [NJBC] Verse 11: “for the people received the law under this priesthood”: NJBC offers on the basis of which the people received the law. The Law was given to Israel as a means of union with God, and the priesthood was the instrument by which the Law was meant to achieve its purpose. Verse 13: “the one”: i.e. Jesus, the priest “according to the order of Melchizedek” (v. 17), about whom Psalm 110:4 speaks. [NJBC] Verse 14: “our Lord was descended from Judah”: The author accepts the tradition that Jesus was of the family of David: see also Romans 1:3. [NJBC] Verses 15-19: On the other hand, a “priest ... resembling Melchizedek” is eternal, as Psalm 110:4 shows. [NOAB] Verses 15-16: “another priest arises, resembling Melchizedek”: The author argues that Jesus’ priesthood supplanted that of the Levites. [JBC] Verse 16: “an indestructible life”: The principal point of comparison between Melchizedek and Jesus is that both are eternal. Jesus possesses this “life” because of his resurrection, in virtue of his exaltation, not because of his divine nature. 5:5 says: “So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him, ‘You are my Son, today I have begotten you’”. [NJBC] Verse 16: “a legal requirement concerning physical descent”: Old Testament priests had to be descendants of Levi who were of the family of Aaron: see Numbers 3:3, 10. [NJBC] Verses 18-19: While the author was no doubt aware that the Aaronic priesthood was to be eternal (see Exodus 40:15), this does not come into his argument because, in vv. 23-24, he contrasts the transitory life of individual Jewish priests with the eternal life of Jesus and he asserts that Jesus’ eternal priesthood was confirmed by God’s oath, while God made no such oath about levitical priests (v. 20-21). But the main reason for the transfer of the priesthood was that Jesus has achieved that of which the Old Testament priests were incapable. [NJBC] Verse 19: “a better hope”: It is based on the accomplished sacrifice of the Son of God, through which we have access to the Father. See 4:16. In Hebrews, “better” designates the new order: see also 1:4; 7:22; 8:6; 9:23; 10:34. [NJBC] Verse 19: “approach God”: In the Septuagint translation of Leviticus 10:3, the priests are those who approach God. [NJBC] Verse 22: “a better covenant”: This covenant is “better” than the old because it will remain as long as the priesthood on which it is founded remains, and the eternity of that priesthood has been confirmed by God’s oath. Thus, Jesus, the priest of this covenant, is himself “the guarantee” of its permanence. [NJBC] Verse 24: “permanently”: The Greek word, aparabaton, can mean permanent or untransferable. While the context favours the former, the notions are so closely linked that one involves the other. [NJBC] Verse 25: Scholars argue that Jesus continually offers sacrifice. The intercession of Jesus is also mentioned in Romans 8:34, in like words: “... It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us.” [NJBC] Verse 26: “above the heavens”: In ancient thinking, heavens were in a hierarchy, with God in the highest heaven, so “heavens” here are lower heavens. This seems to be a reference to Jesus’ passage through the intermediate heavens into the heavenly sanctuary, the abode of God. See also 4:14 and 9:24. [NJBC] Verse 27: A levitical priest was only required to offer such sacrifices on the Day of Atonement, not “day after day”. The author exercises license to prove his point. For the offerings which were required daily, see Exodus 29:38-42; Leviticus 6:6-16; Numbers 28:3-8. [NJBC] Verse 28: The author deals with the possible objection that the Mosaic law set aside the priesthood of which Psalm 110:4 speaks. He says that the promise of the new non-levitical priesthood came long after the Law that established the Old Testament priesthood, and it set up as high priest not the weak, transitory high priests of the Old Testament but the Son who has been consecrated for ever. [NJBC] GOSPEL: Mark 10: 46 - 52 (all) Mark 10:46 (NRSV) They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimae'us son of Timae'us, a blind beggar, was sitting by the roadside. 47 When he heard that it was Jesus of Nazareth, he began to shout out and say, "Jesus, Son of David, have mercy on me!" 48 Many sternly ordered him to be quiet, but he cried out even more loudly, "Son of David, have mercy on me!" 49 Jesus stood still and said, "Call him here." And they called the blind man, saying to him, "Take heart; get up, he is calling you." 50 So throwing off his cloak, he sprang up and came to Jesus. 51 Then Jesus said to him, "What do you want me to do for you?" The blind man said to him, "My teacher, let me see again." 52 Jesus said to him, "Go; your faith has made you well." Immediately he regained his sight and followed him on the way. Jesus and his disciples are now nearing the end of their journey from Caesarea Philippi (in the north) to Jerusalem: “Jericho” is some 25 km (15 miles) from Jerusalem. We have seen the disciples’ misunderstanding and blindness to Jesus’ message. Mark has told us of the healing of an unnamed blind man (8:22-26), one who is healed gradually. Here Mark gives tells us the name of this “blind beggar”. Bartimaeus makes a politically charged statement: Jesus is “Son of David” (v. 47), King of the Jews, and Messiah. Elsewhere, Jesus orders silence on the matter, but not here: his time is approaching. For the first time, a sane person immediately proclaims Jesus’ true identity. The “cloak” (v. 50, garment) Bartimaeus throws off is probably the cloth he uses to receive handouts; in Mark, garments often indicate the old order, so Bartimaeus has accepted the new. Jesus’ question in v. 51 is the one he asked James and John when they sought status in the kingdom (10:36), but Bartimaeus’ approach is different: he comes in humility (“My teacher”, v. 51). Jesus simply tells him that his “faith”, (v. 52, his receptivity of God’s healing word), “has made you well” (also meaning has saved you from impending destruction). Bartimaeus is cured immediately and becomes a follower of Jesus (“the way”). The parallels are Matthew 20:29-34 and Luke 18:35-43. [NOAB] Note the contrast between Bartimaeus’ healing and that of the blind man: • Bartimaeus seeks out Jesus himself while the unnamed man is brought to Jesus. • Bartimaeus’ healing is immediate, while the earlier healing is gradual. [NJBC] Perhaps Mark is suggesting that understanding of Christ’s mission has grown. (Peter gradually recognizes Jesus as Messiah in 8:27-30.) Matthew (in 20:34) records a healing gesture, but Mark does not; he emphasizes the man’s faith rather than the cure. Verse 46: “They came to Jericho”: The story of the cure of the unnamed blind man begins similarly: “They came to Bethsaida” (see 8:22). Verse 46: “Bartimaeus”: In Aramaic, bar means son of. [NOAB] It is unusual for Mark to name the person healed. (He identifies Jairus, but not his daughter: see 5:21-43.) Neither Matthew nor Luke name him. [NJBC] Verse 47: “shout out”: The Greek word occurs in connection with manifestations (see 6:49) and recognitions of Jesus’ transcendence. It is also found in 1:24; 3:11; 5:7, 9; 9:24, 26; 11:9. [JBC] Verse 47: “Son of David”: This title designates Jesus as heir of the promise made to David through Nathan: see 2 Samuel 7:12-16; 1 Chronicles 17:11-14; Psalm 89:28-37. Up to this point, except for Peter, only demons have recognized Jesus’ true identity. [NJBC] Verse 48: “ordered him to be quiet”: In 3:12 and 8:30, Jesus orders silence. Verse 50: “cloak”: For situations in Mark where references to garments indicate that someone was leaving behind the old order, see 2:21; 5:25-30; 6:56; 9:3; 11:7-8; 13:16; 15:20, 24. Mark probably uses the word “cloak” here to symbolize this: most of the references are to cloaks (plural).[NJBC] However NOAB says that the “cloak” is Bartimaeus’ outer garment. Verse 51: “My teacher”: rabbouni: a term of respect. [CAB] Verse 51: “What do you want me to do for you?”: Blind Bartimaeus has seen the nature of Jesus’ kingly authority better than James and John. [JBC] Jesus may be asking what kind of help do you want me to provide to you?. Bartimaeus makes his intent clear: he wishes to understand Jesus’ teachings and to be healed of blindness; he is not seeking the political independence of Israel. Verse 52: “made you well”: The Greek word was a technical term in early Christian circles for salvation and resurrection life, so it may be that early Christians took this healing as an anticipation of the resurrection life of Jesus and of those who believe in him. The word is also found in Matthew 9:21-22; Mark 5:23, 28, 34; Luke 8:36, 48, 50; 17:19; 18:42. It also carries with it the idea of rescue from impending destruction or from a superior power. [NOAB] Verse 52: “on the way”: In the early centuries, Christianity was known as The Way.

• 23 Saint James of Jerusalem, Brother of our Lord Jesus Christ, and Martyr, c. 62 • 24 • 25 • 26 Alfred the Great, King of the West Saxons, 899 • 27 Job 38:1-7, (34-41) 38:1 Then the LORD answered Job out of the whirlwind: 38:2 "Who is this that darkens counsel by words without knowledge? 38:3 Gird up your loins like a man, I will question you, and you shall declare to me. 38:4 "Where were you when I laid the foundation of the earth? Tell me, if you have understanding. 38:5 Who determined its measurements--surely you know! Or who stretched the line upon it? 38:6 On what were its bases sunk, or who laid its cornerstone 38:7 when the morning stars sang together and all the heavenly beings shouted for joy? 38:34 "Can you lift up your voice to the clouds, so that a flood of waters may cover you? 38:35 Can you send forth lightnings, so that they may go and say to you, 'Here we are'? 38:36 Who has put wisdom in the inward parts, or given understanding to the mind? 38:37 Who has the wisdom to number the clouds? Or who can tilt the waterskins of the heavens, 38:38 when the dust runs into a mass and the clods cling together? 38:39 "Can you hunt the prey for the lion, or satisfy the appetite of the young lions, 38:40 when they crouch in their dens, or lie in wait in their covert? 38:41 Who provides for the raven its prey, when its young ones cry to God, and wander about for lack of food? [return to top] Psalm 104:1-9, 24, 35c 104:1 Bless the LORD, O my soul. O LORD my God, you are very great. You are clothed with honor and majesty, 104:2 wrapped in light as with a garment. You stretch out the heavens like a tent, 104:3 you set the beams of your chambers on the waters, you make the clouds your chariot, you ride on the wings of the wind, 104:4 you make the winds your messengers, fire and flame your ministers. 104:5 You set the earth on its foundations, so that it shall never be shaken. 104:6 You cover it with the deep as with a garment; the waters stood above the mountains. 104:7 At your rebuke they flee; at the sound of your thunder they take to flight. 104:8 They rose up to the mountains, ran down to the valleys to the place that you appointed for them. 104:9 You set a boundary that they may not pass, so that they might not again cover the earth. 104:24 O LORD, how manifold are your works! In wisdom you have made them all; the earth is full of your creatures. 104:35c Praise the LORD! Isaiah 53:4-12 53:4 Surely he has borne our infirmities and carried our diseases; yet we accounted him stricken, struck down by God, and afflicted. 53:5 But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed. 53:6 All we like sheep have gone astray; we have all turned to our own way, and the LORD has laid on him the iniquity of us all. 53:7 He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth. 53:8 By a perversion of justice he was taken away. Who could have imagined his future? For he was cut off from the land of the living, stricken for the transgression of my people. 53:9 They made his grave with the wicked and his tomb with the rich, although he had done no violence, and there was no deceit in his mouth. 53:10 Yet it was the will of the LORD to crush him with pain. When you make his life an offering for sin, he shall see his offspring, and shall prolong his days; through him the will of the LORD shall prosper. 53:11 Out of his anguish he shall see light; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities. 53:12 Therefore I will allot him a portion with the great, and he shall divide the spoil with the strong; because he poured out himself to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors. [return to top] Psalm 91:9-16 91:9 Because you have made the LORD your refuge, the Most High your dwelling place, 91:10 no evil shall befall you, no scourge come near your tent. 91:11 For he will command his angels concerning you to guard you in all your ways. 91:12 On their hands they will bear you up, so that you will not dash your foot against a stone. 91:13 You will tread on the lion and the adder, the young lion and the serpent you will trample under foot. 91:14 Those who love me, I will deliver; I will protect those who know my name. 91:15 When they call to me, I will answer them; I will be with them in trouble, I will rescue them and honor them. 91:16 With long life I will satisfy them, and show them my salvation. Hebrews 5:1-10 5:1 Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. 5:2 He is able to deal gently with the ignorant and wayward, since he himself is subject to weakness; 5:3 and because of this he must offer sacrifice for his own sins as well as for those of the people. 5:4 And one does not presume to take this honor, but takes it only when called by God, just as Aaron was. 5:5 So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him, "You are my Son, today I have begotten you"; 5:6 as he says also in another place, "You are a priest forever, according to the order of Melchizedek." 5:7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 5:8 Although he was a Son, he learned obedience through what he suffered; 5:9 and having been made perfect, he became the source of eternal salvation for all who obey him, 5:10 having been designated by God a high priest according to the order of Melchizedek. h/t Montreal Anglican The author has told us that “we have a great high priest” (4:14) who has been raised to heaven, namely “Jesus, the Son of God”. Now he compares the high priests of Judaism with Christ. People chose a high priest to lead, on their behalf, in matters relating to God, especially the offering of sacrifices for sins. (The author writes as though the Temple sacrificial system still exists.) A high priest was able to “deal gently” (v. 2, to steer a right path between pure emotion and lack of feeling) with those who committed unpremeditated sins because he himself sinned in this way, being “subject to weakness”; he needed to make sacrifice for his own sins too. He did not appoint himself; rather, he was appointed by God, as Aaron was (v. 4). Christ was also appointed by God – at his baptism, when God said: “You are my Son ...” (v. 5). Christ also fulfills Psalm 110:4 (v. 6): unlike other high priests, he is “priest forever”. He ranks with “Melchizedek”, the Canaanite priest who brought bread and wine to Abram, and blessed him. (In 7:2, Melchizedek is said to resemble the Son of God.) During his earthly life (“the days of his flesh”, v. 7), Jesus prayed to God in anguish (at Gethsemane) to the one who would “save him from death”, i.e. resurrect him (bring him back to life). Because of his proper respect (“reverent submission”), the Father heard him. Although already God’s Son (v. 8), he learned a needed human trait, obedience, through suffering. His work of salvation complete (“made perfect”, v. 9), he, as eternal priest, offers salvation forever to all the obedient, the faithful. He is high priest forever. 4:14-5:14: The author resumes the theme of Jesus our high priest. In 2:17-18, the author says of Christ: “he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. Because he himself was tested by what he suffered, he is able to help those who are being tested”. Jesus has two qualifications of a priest: divine appointment (see 5:4) and the ability to “sympathize with our weaknesses” (4:15). [NOAB] 4:14: “great high priest”: Philo uses this designation for the Logos (the “Word” of John 1:1-14) in his writings. Elsewhere in Hebrews, Christ is simply the “high priest”. The author may include “great” here because he is making a comparison. [NJBC] 4:14: “who has passed through the heavens”: The author has the pre-existence of Christ in mind. 1:1-2 says: “God ... has spoken to us by a Son, ... through whom he also created the worlds”. Note the plurals. The Greek word translated as “worlds”, aion, can also mean ages. There appears to be the concept of a number of worlds, the visible and the invisible, the latter being several heavens. 2 Enoch 3-20 also speak of multiple heavens. [NJBC] 4:15-16: Because Christ experienced real, human testing, he is able to “sympathize with our weaknesses”. [NOAB] 4:15: “tested as we are, yet without sin”: The author says that the only difference between Jesus’ temptations and ours is that he did not succumb to them. [NJBC] 4:16: At God’s “throne of grace” (see also 8:1 and 12:2) humans “receive mercy” for past sins and “find grace” for present and future “need”. [NOAB] Here the author thinks of the confident access to God that has been assured by the redemptive work of Jesus. [NJBC] 5:1: “gifts and sacrifices”: To NOAB, grain and animal sacrifices; however NJBC thinks that no such distinction is intended. As Chapter 9 shows, the author is principally concerned with the Day of Atonement rite as the Old Testament type. [NJBC] 5:2: The Old Testament provides no way of atoning for deliberate and defiant (high-handed) sins. Numbers 15:30 says “... whoever acts high-handedly ... affronts the LORD, and shall be cut off from among the people”, i.e. receive the death penalty. Deuteronomy 17:12 is even stronger: “As for anyone who presumes to disobey the priest appointed to minister there to the LORD your God, or the judge, that person shall die. So you shall purge the evil from Israel.” [NOAB] 5:2: “deal gently”: The Greek word corresponds to a term of Stoic philosophy signifying the right mean between passion and lack of feeling. [NJBC] 5:2: “ignorant and wayward”: The way of atoning for unwitting sins (those committed unintentionally) is given in Leviticus 4. [NOAB] 5:4: “Aaron”: In Exodus 28:1 God chooses Aaron and his sons as priests. [NOAB] 5:5: “‘You are my Son, today I have begotten you’”: This is also found in Psalm 2:7, so the author may be reinterpreting this psalm in Christian terms, as was often done with Psalm 110:4. It is also found in some manuscripts of Luke 3:22. [CAB] 5:6,10: Psalm 110 begins: “The LORD [Yahweh] says to my lord ...”. In Judaism, “my lord” is David, but early Christians reinterpreted it as Christ; thus God the Father says to God the Son, the Lord. So “you” here is Christ. Then in v. 4 it speaks of Yahweh swearing “‘You are a priest forever according to the order of Melchizedek’”. In Hebrews 7:1-10, the author deduces from Genesis 14:17-20 (where King Melchizedek of Salem, a “priest of God Most High”, brings out “bread and wine” and blesses Abram, and in return receives a tithe from him) that this mysterious priest-king was greater than both Abraham and his descendant Levi. Psalm 110:4 is also quoted in 7:17, 21. [NOAB] 5:6: “the order of Melchizedek”: i.e. According to the rank which Melchizedek held. [NOAB] 5:7-8: Note that one trait Jesus does not share with the Judaic high priest is being “subject to weakness” (v. 2). In 7:28, the author specifically contrasts Jesus with the Jewish high priest in this respect. It is important, however, to note that the contrast applies to the present exalted state of Christ. While on earth, Jesus experienced the weakness of human nature, especially its fear of death. Exalted, he can sympathize with those who are weak. Paul’s concept is similar: “he was crucified in weakness, but lives by the power of God” (2 Corinthians 13:4). [NJBC] At Gethsemane, Jesus “prayed that, if it were possible, the hour might pass from him ... He said, ‘Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want’” (Mark 14:35-36). [NOAB] So the question arises: in what way was Jesus heard? God was able to save him from dying, to rescue him, but he did not. So perhaps there is a double meaning here – or does the author see the resurrection as God’s answer to the prayer of Gethsemane? 5:8: “Although he was a Son”: The author considers Jesus’ sonship in two different ways: • He became Son when exalted, and • He was always Son because he existed with the Father even before he appeared on earth. Later theology said that the resurrection-exaltation gave Jesus’ human nature full participation in his divine nature. The two concepts are entirely compatible. [NJBC] 5:8: “learned ... through what he suffered”: Learning through suffering is common in contemporary Greek literature, but the idea occurs only three times in the New Testament: here, in Romans 5:19, and in Philippians 2:8. [NJBC] 5:9: “made perfect”: Jesus completed his divinely appointed discipline for priesthood. This phrase is characteristic of this letter (see also 2:10; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23) and means made complete, brought to maturity. [NOAB] The Greek word, teleosis, is used in the Septuagint translation of priestly consecration, translating a Hebrew phrase to fill [the hands]: see Exodus 29:9, 29, 33, 35; Leviticus 16:32; 21:10; Numbers 3:3. This cultic notion of perfection is certainly present in Hebrews. [NJBC] NOAB says: Jesus completed his divinely appointed discipline for the priesthood. 5:9: “eternal salvation”: Our salvation is “once, for all”, not salvation from our sins until next time we sin (and again present ourselves on the annual Day of Atonement). 9:12 says: “he entered once for all into the Holy Place, not with the blood of goats and calves, but with his own blood, thus obtaining eternal redemption”. [NOAB] The author uses the word “eternal” here and in 9:12, 14, 15; 13:20 (but not in 6:2) to speak of realities that endure because they belong to the heavenly sphere, which is characterized by permanence, as opposed to the transitory realities of earth. [NJBC] Mark 10:35-45 10:35 James and John, the sons of Zebedee, came forward to him and said to him, "Teacher, we want you to do for us whatever we ask of you." 10:36 And he said to them, "What is it you want me to do for you?" 10:37 And they said to him, "Grant us to sit, one at your right hand and one at your left, in your glory." 10:38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?" 10:39 They replied, "We are able." Then Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 10:40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared." 10:41 When the ten heard this, they began to be angry with James and John. 10:42 So Jesus called them and said to them, "You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 10:43 But it is not so among you; but whoever wishes to become great among you must be your servant, 10:44 and whoever wishes to be first among you must be slave of all. 10:45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many." Earlier (in 9:33-34) the disciples have argued about which of them is the greatest. Now two members of the inner circle ask a favour of Jesus: they seek positions of special dignity at the messianic banquet in heaven at the end of time (v. 37). Jesus answers: you do not know the implications of what you ask. In the Old Testament, one’s “cup” (v. 38) is one’s lot assigned by God, be it blessing or condemnation. Here, Jesus is speaking of his suffering and death. To be baptised with Jesus’ baptism is to share fully in God’s ways. James and John confidently answer yes (v. 39) and accept all the consequences. Only the Father knows whom he has called to special places in the kingdom. Jesus tells all the disciples: pagan authority depends on power and force (v. 42) but for disciples, it is different (v. 43): to be “great” now and in the kingdom (“become”, v. 43 and “be”, v. 44) one must serve others; to be “first”, one must serve even more humbly, as a “slave”. Jesus, the “Son of Man” (v. 45), in his voluntary abasement, is the example: he gave even his life for the freedom of others, gaining their release from punishment and death for their sins. The parallels are Matthew 20:20-28 and Luke 22:24-27. [NOAB] Verse 35: ”James and John”: Of the disciples, only Peter, James and John (the inner circle) were present in the Garden of Gethsemane and at the Transfiguration. They should have known better than to make such a request. [NJBC] Verse 37: In Matthew 20:20, it is their mother who asks on their behalf. Perhaps Matthew softened the request. See also Matthew 19:28. Perhaps the image is of Jesus enthroned as eschatological judge. [NJBC] Verse 38: In 14:36, in the Garden of Gethsemane Jesus asks: “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want”. See also Luke 12:50; John 18:11. [NOAB] Verse 38: “cup”: What is allotted by God may be a blessing (see Psalms 16:5; 116:13; Jeremiah 16:7) or an (adverse) judgement (see Isaiah 51:17-22; Lamentations 4:21; Psalm 75:8; Jeremiah 25:15-18; Habakkuk 2:15-16). [JBC] The cup as Jesus’ suffering and death is mentioned in Luke 22:20 and John 18:11. Two examples of the user of the word “cup” are: • as a blessing: “I will lift up the cup of salvation and call on the name of the LORD” (Psalm 116:13) • as a judgement: “to you also the cup shall pass; you shall become drunk and strip yourself bare” (Lamentations 4:21). Note Isaiah 51:22: “See, I have taken from your hand the cup of staggering; you shall drink no more from the bowl of my wrath”. For the cup as an image in the passion story, see 14:23 and 14:36. [NJBC] Verse 38: “baptized”: In 1:4, John the Baptizer calls people to baptism “with water”, thereby symbolizing recognition and confession of sin together with acceptance of God’s judgement and forgiveness. [NOAB] Verse 39: “We are able”: During the Passion, these disciples show cowardice! [NJBC] Verse 39: “The cup that I drink”: Jesus may mean that James and John will suffer martyrdom. Verse 40: This verse seems to imply subordination of the Son to the Father. This was exploited by the Arian heretics in the early centuries of the Church. Verse 40: “has been prepared”: In Matthew 20:23 the phrase is made more precise by adding “by my Father”. [NOAB] For whom these places are prepared is not made clear. [NJBC] Verse 42: NJBC suggests that there may be irony here, for only God is the ultimate sovereign. Exercise of power impresses people, but Jesus was the exception to the rule. See also Matthew 4:8-10; 11:8; Luke 4:5-8; 7:25. [BlkMk] Verse 43: “servant”: The Greek word is diakonos. A “slave”, doulos, ranked below a diakonos. Here the deacon is the highest order of ministry. By the time of 1 Timothy 3:8-13, and perhaps in Philippians 1:1, diakonos had become an ecclesiastical technical term, though elsewhere in the letters generally accepted as being by Paul diakonos means servant or minister in a general sense. Verse 45: “Son of Man”: Here this term denotes Jesus’ authority, and his own voluntary lowliness. [JBC] Verse 45: “to give his life”: A reference to 1 Maccabees 2:50; 6:44 where the phrase refers to martyrdom. [NJBC] Verse 45: “ransom”: The Greek word, lytron, conveys the idea of deliverance by purchase on behalf of a captive, slave or criminal. [NJBC] During the Last Supper, Jesus says: “This is my blood of the covenant, which is poured out for many” (14:24). See also Luke 4:18 and 1 Timothy 2:5-6. Verse 45: “for many”: This echoes Isaiah 53:11-12 (part of a Servant Song): the Servant “... bore the sin of many ...”. [NJBC]

• 14 Samuel Isaac Joseph Schereschewsky, Bishop of Shanghai, 1906 • 15 Teresa of Ávila, Nun, 1582 • 16 Hugh Latimer and Nicholas Ridley, Bishops, 1555/ • 17 Ignatius, Bishop of Antioch, and Martyr, c. 115 • 18 Saint Luke the Evangelist • 19 Henry Martyn, Priest, and Missionary to India and Persia, 1812. William Carey, Missionary to India, 1834 OLD TESTAMENT: Job 23: 1 - 9, 16 - 17 (RCL) Job 23:1 (NRSV) Then Job answered: 2 "Today also my complaint is bitter; his hand is heavy despite my groaning. 3 Oh, that I knew where I might find him, that I might come even to his dwelling! 4 I would lay my case before him, and fill my mouth with arguments. 5 I would learn what he would answer me, and understand what he would say to me. 6 Would he contend with me in the greatness of his power? No; but he would give heed to me. 7 There an upright person could reason with him, and I should be acquitted forever by my judge. 8 "If I go forward, he is not there; or backward, I cannot perceive him; 9 on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him. 16 God has made my heart faint; the Almighty has terrified me; 17 If only I could vanish in darkness, and thick darkness would cover my face! Amos 5: 6 - 7, 10 - 15 (alt. for RCL) Amos 5:6 (NRSV) Seek the LORD and live, or he will break out against the house of Joseph like fire, and it will devour Beth'el, with no one to quench it. 7 Ah, you that turn justice to wormwood, and bring righteousness to the ground! 10 They hate the one who reproves in the gate, and they abhor the one who speaks the truth. 11 Therefore because you trample on the poor and take from them levies of grain, you have built houses of hewn stone, but you shall not live in them; you have planted pleasant vineyards, but you shall not drink their wine. 12 For I know how many are your transgressions, and how great are your sins-- you who afflict the righteous, who take a bribe, and push aside the needy in the gate. 13 Therefore the prudent will keep silent in such a time; for it is an evil time. 14 Seek good and not evil, that you may live; and so the LORD, the God of hosts, will be with you, just as you have said. 15 Hate evil and love good, and establish justice in the gate; it may be that the LORD, the God of hosts, will be gracious to the remnant of Joseph. Wisdom 7: 7 - 11 (Roman Catholic) Wis 7:7 (NRSV) Therefore I prayed, and understanding was given me; I called on God, and the spirit of wisdom came to me. 8 I preferred her to scepters and thrones, and I accounted wealth as nothing in comparison with her. 9 Neither did I liken to her any priceless gem, because all gold is but a little sand in her sight, and silver will be accounted as clay before her. 10 I loved her more than health and beauty, and I chose to have her rather than light, because her radiance never ceases. 11 All good things came to me along with her, and in her hands uncounted wealth. PSALM 22: 1 - 15 (RCL) Psal 22:1 (NRSV) My God, my God, why have you forsaken me? Why are you so far from helping me, from the words of my groaning? 2 O my God, I cry by day, but you do not answer; and by night, but find no rest. 3 Yet you are holy, enthroned on the praises of Israel. 4 In you our ancestors trusted; they trusted, and you delivered them. 5 To you they cried, and were saved; in you they trusted, and were not put to shame. 6 But I am a worm, and not human; scorned by others, and despised by the people. 7 All who see me mock at me; they make mouths at me, they shake their heads; 8 "Commit your cause to the LORD; let him deliver-- let him rescue the one in whom he delights!" 9 Yet it was you who took me from the womb; you kept me safe on my mother's breast. 10 On you I was cast from my birth, and since my mother bore me you have been my God. 11 Do not be far from me, for trouble is near and there is no one to help. 12 Many bulls encircle me, strong bulls of Ba'shan surround me; 13 they open wide their mouths at me, like a ravening and roaring lion. 14 I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted within my breast; 15 my mouth is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death. 22 Deus, Deus meus (ECUSA BCP) 1 My God, my God, why have you forsaken me? * and are so far from my cry and from the words of my distress? 2 O my God, I cry in the daytime, but you do not answer; * by night as well, but I find no rest. 3 Yet you are the Holy One, * enthroned upon the praises of Israel. 4 Our forefathers put their trust in you; * they trusted, and you delivered them. 5 They cried out to you and were delivered; * they trusted in you and were not put to shame. 6 But as for me, I am a worm and no man, * scorned by all and despised by the people. 7 All who see me laugh me to scorn; * they curl their lips and wag their heads, saying, 8 “He trusted in the LORD; let him deliver him; * let him rescue him, if he delights in him.” 9 Yet you are he who took me out of the womb, * and kept me safe upon my mother's breast. 10 I have been entrusted to you ever since I was born; * you were my God when I was still in my mother's womb. 11 Be not far from me, for trouble is near, * and there is none to help. 12 Many young bulls encircle me; * strong bulls of Bashan surround me. 13 They open wide their jaws at me, * like a ravening and a roaring lion. 14 I am poured out like water; all my bones are out of joint; * my heart within my breast is melting wax. 15 My mouth is dried out like a pot-sherd; my tongue sticks to the roof of my mouth; * and you have laid me in the dust of the grave. Psalm 90: 12 - 17 (Roman Catholic, alt. for RCL) Psal 90:12 (NRSV) So teach us to count our days that we may gain a wise heart. 13 Turn, O LORD! How long? Have compassion on your servants! 14 Satisfy us in the morning with your steadfast love, so that we may rejoice and be glad all our days. 15 Make us glad as many days as you have afflicted us, and as many years as we have seen evil. 16 Let your work be manifest to your servants, and your glorious power to their children. 17 Let the favor of the Lord our God be upon us, and prosper for us the work of our hands-- O prosper the work of our hands! 90 Domine, refugium (ECUSA BCP) 12 So teach us to number our days * that we may apply our hearts to wisdom. 13 Return, O Lord; how long will you tarry? * be gracious to your servants. 14 Satisfy us by your loving-kindness in the morning; * so shall we rejoice and be glad all the days of our life. 15 Make us glad by the measure of the days that you afflicted us * and the years in which we suffered adversity. 16 Show your servants your works * and your splendor to their children. 17 May the graciousness of the Lord our God be upon us; * prosper the work of our hands; prosper our handiwork. NEW TESTAMENT: Hebrews 4: 12 - 16 (RCL) Hebrews 4: 12 - 13 (Roman Catholic) Hebr 4:12 (NRSV) Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. 13 And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account. 14 Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. 16 Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need. h/t Montreal Anglican The author has written that Christ, the sympathetic and trustworthy “high priest” (4:14), took on being human in every way, being tested by suffering. Through his death he is able to restore us to oneness with God, freeing us from the power of evil forces (2:14-18) – as his readers are now tempted to desert the faith. Now he continues: the “word” (4:12, logos, essence, principle) of God produces life (“living”) and is “active”: it is able to differentiate between the faithful and the errant. It has properties only God has: it can judge our innermost beings (“intentions of the heart”). “It” (God) knows each of us and sees us clearly; we “must render an account” (4:13) of our fidelity to him. If (and when) we err, God has provided a remedy for our sin, through Jesus, the “great high priest” (4:14), who is transcendent (“passed through the heavens”). So we should “hold fast” to our (baptismal) creed (“confession”). Jesus is a very special “high priest” (one who makes sacrifice to obtain our union with God), for he can “sympathize with our weaknesses” (4:15), because he has been “tested as we are”, but without erring. So let us confidently present ourselves before God (“throne of grace”, 4:16), to receive both forgiveness of past sins and his gifts to help us now and in the future. 2:14-15: The eternal Son added being a human being (“flesh and blood”) in order to overcome the devil and to free humanity from death. In Romans 6:23, Paul writes: “... the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord”. [NOAB] The conception that death was no part of God’s plan for human beings and that it had been brought into the world by the devil was held in Hellenistic Judaism: see Wisdom 1:13; 2:23-24. Because of that connection between sin and death, the power of death was broken when Christ, through his high-priestly work, removed sin (v. 17). The paradox that death was nullified by Christ’s death is similar to Paul’s statement in Romans 8:3 that God condemned sin by sending his Son “in the likeness of sinful flesh”. [NJBC] Wisdom of Solomon 1:13 says: “because God did not make death, and he does not delight in the death of the living” and 2:23-24: “and made us in the image of his own eternity, but through the devil's envy death entered the world, and those who belong to his company experience it”. 2:15: “fear of death”: The fear here is of severance of one’s relationship with God, and that death, being connected with sin, is more than a physical evil. Psalm 115:17 says “The dead do not praise the LORD, nor do any that go down into silence”. See also Isaiah 38:18 (the “Pit” being Sheol). In 1 Corinthians 15:26, Paul says: “The last enemy to be destroyed [by Christ] is death”. The fear that Jesus felt at the prospect of his death can be explained only by his realizing that death is more than a physical evil. By his death, the way to unending life with God was opened to all who obey him. [NJBC] 2:16: “did not come to help”: The Greek is in the present tense, so the help is continuing, rather than just in the single event of incarnation. [NJBC] 2:16: “descendants of Abraham”: i.e. those who follow Christ. [NJBC] 2:17: As high priest, the Son is both sympathetic (“merciful”) and trustworthy (“faithful”) “to make a sacrifice of atonement” continually for the “sins” that bring death and the fear of it to God’s “people”. [NOAB] 2:17: “merciful and faithful”: Tradition demanded that a high priest be “faithful”: see 1 Samuel 2:35. However, being “merciful” is not part of the high priestly tradition; it is unique to Hebrews. It is based on his solidarity with human beings, probably as seen in Jesus’ earthly life, suffering and death. [NJBC] 2:17: “to make a sacrifice of atonement”: The word in the Greek is ‘ilaskesthai. NJBC offers expiate. In the Septuagint translation of the Old Testament, ‘ilaskesthai translates kipper, which means removal of sin by God or by a priest through the means set up by God for that purpose. [NJBC] 2:18: At Gethsemane, and throughout his life, Jesus was “tested” by death on the cross; therefore he can help those who “are being tested” by apostasy. [NOAB] See 4:15. After the Last Supper, Jesus tells his disciples: “You are those who have stood by me in my trials” (Luke 22:28). [NJBC] 4:12: “word of God”: The Greek word logos, borrowed from Stoic philosophy, has a number of meanings, including accountability as in v. 13, “render an account”. There may be a reference here to v. 7: “... Today, if you hear his voice, do not harden your hearts” (a quotation from Psalm 95:7-8). The Word invites humans to belief and perseverance. It saves, yet it judges, since it condemns those who refuse to hear it. [NJBC] 4:12: “the word of God is living and active”: i.e. it produces life (Deuteronomy 32:46-47) and achieves its purpose (Isaiah 55:10-11). The word has great penetrating power. Some would see here a reference to the Word of God incarnate in Jesus, but NJBC sees no more than a personification of the Word. 4:12: “two-edged sword”: This recalls the angel placed by God at the entrance to the Garden of Eden to keep out evildoers (Genesis 3:24), and especially the word of God as a sword bringing death, from which there is no escape, to all disobedient humanity (Wisdom of Solomon 18:14-18: “... the sharp sword of your authentic command ...”). [CAB] See also Isaiah 49:2 and Proverbs 5:4. The Word is so sharp that it can penetrate anything. [NJBC] 4:13: These are properties only God has. See also Acts 1:24 (the selection of Matthias); and 15:8 (the Council of Jerusalem). [NJBC] 4:13: “to whom we must render an account”: Another possible translation is about whom we are speaking, but the NRSV translation is better suited to the context. A further possible rendering is with whom the Logos (Word) is present, on our behalf. It then fits with John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God”. [NJBC] 4:14: “great”: The author may use this adjective to show his superiority to a Jewish high priest. Philo calls the Logos the great high priest. [NJBC] 4:14: “high priest”: Jesus has two qualifications required of a priest: he is divinely appointed (see 5:4) and he is able to “sympathize with our weaknesses”. See also 2:17-18. 4:14: “heavens”: There appears to be here the concept of several heavens, as in 2 Corinthians 12:2 (“the third heaven”); Testament of Levi 3:1-9; 2 Enoch 3-20. [NJBC] 4:14: “confession”: 3:1 speaks of Jesus as “the apostle and high priest of our confession”. 10:22-23 suggests that the author is thinking of baptism: “let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful”. 4:16: “throne of grace”: See also 8:1 (“the throne of the Majesty in the heavens”) and 12:2 (“the throne of God”). 1:8 speaks of Jesus’ throne, but the similarity of v. 16 and 10:19-22 show that the author is thinking of the confident access to God that is assured by the redemptive work of Jesus. A scholar has written: “through Jesus Christ, the true high priest, God’s throne has become the throne of grace”. [NJBC] GOSPEL: Mark 10: 17 - 31 (RCL) Mark 10: 17 - 27 (28 - 30) (Roman Catholic) Mark 10:17 (NRSV) As he was setting out on a journey, a man ran up and knelt before him, and asked him, "Good Teacher, what must I do to inherit eternal life?" 18 Jesus said to him, "Why do you call me good? No one is good but God alone. 19 You know the commandments: "You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother.'" 20 He said to him, "Teacher, I have kept all these since my youth." 21 Jesus, looking at him, loved him and said, "You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me." 22 When he heard this, he was shocked and went away grieving, for he had many possessions. 23 Then Jesus looked around and said to his disciples, "How hard it will be for those who have wealth to enter the kingdom of God!" 24 And the disciples were perplexed at these words. But Jesus said to them again, "Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." 26 They were greatly astounded and said to one another, "Then who can be saved?" 27 Jesus looked at them and said, "For mortals it is impossible, but not for God; for God all things are possible." 28 Peter began to say to him, "Look, we have left everything and followed you." 29 Jesus said, "Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, 30 who will not receive a hundredfold now in this age--houses, brothers and sisters, mothers and children, and fields with persecutions--and in the age to come eternal life. 31 But many who are first will be last, and the last will be first." Jesus continues to teach about what it means to follow him. The man kneels as to a master; such a show of piety is abnormal. (People stood to pray.) Perhaps Jesus’ response (v. 18) is a careful one. Rabbis (teachers) were not usually addressed as “good”; only God is good. The man insists that he has always kept those of the Ten Commandments which deal with relationships among people (vv. 19-20), and Jesus believes him (“Jesus ... loved him”, v. 21), but what about his relationship with God? Jesus seems to recognize that the man puts his trust in his own piety and wealth, in his achievements, but wealth stands in the way of his gaining oneness with God – so Jesus tests him (v. 21). The man’s shock and departure (v. 22) show that Jesus is correct. Wealth was seen as a sign of God’s favour, but in the man’s case, it gets in the way of true discipleship. But we cannot save ourselves – only God can save us (v. 27). It is “impossible” for humans to enter the Kingdom through their own efforts, even when blessed with God-given possessions, as v. 25 says in a grotesque image. Peter’s words in v. 28 carry with them a question: what is the reward of those who are faithful now? Jesus answers: those who have given up their possessions and natural family for the sake of him and of his mission will receive much: in this life, they will share in the Christian community (although they may suffer); in the “age to come” (v. 30, in the kingdom), they will have eternal life. Finally v. 31: the “first” are those who have status now; the “last” are those who have left everything. In entering the kingdom, the “last” will be God’s obvious choice for admission. The parallels are Matthew 19:16-30 and Luke 18:18-30. [NOAB] Why Mark waits until v. 22 to tell us that the man is rich is unclear. Verse 17: “eternal life”: This is a synonym for the kingdom of God. See 9:43-47. See also Luke 10:25. [NOAB] Verse 18: “No one is good but God alone”: For God as good, see also Psalm 118:1-4 (Septuagint translation); 1 Chronicles 16:34; 2 Chronicles 5:13; Ezra 3:11. This is a strange statement, given the relationship between Jesus and God. This may be a testy reaction on Jesus’ part or a pedagogical device on Mark’s part regarding the identify of the Son of God. [NJBC] Only God is absolute goodness. [BlkMk] Verse 19: The commandments are in Exodus 20:12-16 and Deuteronomy 5:16-20. [NOAB] Verse 19: “You shall not defraud”: NJBC makes two suggestions: • This may be a summary of the ninth and tenth commandments, or • It may be a reference to the Korban controversy (7:9-13). 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. BlkMk suggests that “do not defraud” is based on Leviticus 19:11, 13: “You shall not steal; you shall not deal falsely; and you shall not lie to one another ...”. The citations of the commandments are not from the Septuagint, and therefore the tradition probably goes back to a Semitic original or the gospel as orally transmitted. Verse 20: “I have kept all these since my youth”: BlkMk offers as to all these things I have been careful since my youth. The man’s answer is modest and proper. The idea is not sinless perfection. Verse 21: BlkMk offers was attracted to him even though the Greek literally means “loved him”. The man is all that he claims to be. Verse 21: “sell what you own ...”: See also Matthew 6:19-21; Luke 12:33-34; 18:22; Acts 2:45; 4:32-35. Jesus spoke against abuse, not possession, of property. (In Luke 12:15, he condemns greed.) True life is not having possessions! [NOAB] In Luke 12:33-34, Jesus says: “Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.” To NJBC, this is better taken as a challenge to this particular man than as a general principle of Christian life or even as the basis for a superior religious state. What was so hard in this case was the invitation to forego even the privilege of almsgiving for the sake of sharing in Jesus’ life-style of dependence on God while proclaiming the coming of his kingdom. BlkMk suggests that this may have been an invitation to join the intimate group of disciples, who could not be burdened by possessions. Mark no doubt thinks of it as a general rule for Christians, since he appends the following verses, particularly vv. 29-30. Verse 23: As earlier, when Jesus has been speaking publicly, he further instructs the disciples in private. 4:10-20 begins: “When he was alone, those who were around him along with the twelve asked him about the parables” and 4:34 says: “he did not speak to them [the crowds] except in parables, but he explained everything in private to his disciples”. [NJBC] Verse 24: It was supposed that wealth made possible the performance of religious duties. Jesus’ point is that by nature people do not submit to God’s rule. Note v. 15: “Whoever does not receive the kingdom as a little child will never enter it.” But sincere submission is essential to salvation. [NOAB] Verse 24: “the disciples were perplexed”: Their bafflement stems from Jesus’ reversal of the idea that riches are a sign of divine favour. [NJBC] In Job 42:10, Yahweh restores Job’s fortunes as a sign of his return to favour. Verse 25: A proverbial expression denoting a human impossibility. [NOAB] There is a similar rabbinic proverbial expression involving an elephant. Verse 26: “saved”: To be saved is to enter the kingdom of God. [NOAB] Verse 27: “for God all things are possible”: God expresses the same idea in Genesis 18:14, when Abraham asks how Sarah is to bear a child late in life. [JBC] Verse 28: See also 1:16-20 (Simon and Andrew respond immediately to Jesus’ call to follow him). [NOAB] Note the contrast between the disciples and the rich man. Verse 30: “in this age”: Only here is discipleship said to offer rewards in this life. To some scholars, “with persecutions” indicates that the church for which Mark was writing was being persecuted. If so, it must have been a local (rather than empire-wide) persecution. Verse 31: See also Matthew 20:16 and Luke 13:30. NJBC sees this as saying: the rewards of discipleship greatly surpass its sacrifices, both now and in the future.

• 7 Henry Melchior Muhlenberg, Lutheran Pastor in North America, 1787 was a German Lutheran pastor sent to North America as a missionary, requested by Pennsylvania colonists. • 8 William Dwight Porter Bliss, Priest, 1926, and Richard Theodore Ely, Economist, 1943 • 9 Wilfred Thomason Grenfell, Medical Missionary, 1940 was a medical missionary to Newfoundland and Labrador. • 10 Vida Dutton Scudder, Educator and Witness for Peace, 1954 was an American educator, writer, and welfare activist in the social gospel movement. She was one of the most prominent lesbian authors of her time. • 11 Philip, Deacon and Evangelist appears several times in the Acts of the Apostles. He was one of the Seven Deacons chosen to care for the poor of the Christian community in Jerusalem • 12 • 13 OLD TESTAMENT: Job 1: 1, 2: 1 - 10 (RCL) Job 1:1 (NRSV) There was once a man in the land of Uz whose name was Job. That man was blameless and upright, one who feared God and turned away from evil. 2:1 One day the heavenly beings came to present themselves before the LORD, and Satan also came among them to present himself before the LORD. 2 The LORD said to Satan, "Where have you come from?" Satan answered the LORD, "From going to and fro on the earth, and from walking up and down on it." 3 The LORD said to Satan, "Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil. He still persists in his integrity, although you incited me against him, to destroy him for no reason." 4 Then Satan answered the LORD, "Skin for skin! All that people have they will give to save their lives. 5 But stretch out your hand now and touch his bone and his flesh, and he will curse you to your face." 6 The LORD said to Satan, "Very well, he is in your power; only spare his life." 7 So Satan went out from the presence of the LORD, and inflicted loathsome sores on Job from the sole of his foot to the crown of his head. 8 Job took a potsherd with which to scrape himself, and sat among the ashes. 9 Then his wife said to him, "Do you still persist in your integrity? Curse God, and die." 10 But he said to her, "You speak as any foolish woman would speak. Shall we receive the good at the hand of God, and not receive the bad?" In all this Job did not sin with his lips. Genesis 2: 18 - 24 (Roman Catholic, alt. for RCL) Gene 2:18 (NRSV) Then the LORD God said, "It is not good that the man should be alone; I will make him a helper as his partner." 19 So out of the ground the LORD God formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. 20 The man gave names to all cattle, and to the birds of the air, and to every animal of the field; but for the man there was not found a helper as his partner. 21 So the LORD God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. 22 And the rib that the LORD God had taken from the man he made into a woman and brought her to the man. 23 Then the man said, "This at last is bone of my bones and flesh of my flesh; this one shall be called Woman, for out of Man this one was taken." 24 Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh. PSALM 26 (RCL) Psal 26:1 (NRSV) Vindicate me, O LORD, for I have walked in my integrity, and I have trusted in the LORD without wavering. 2 Prove me, O LORD, and try me; test my heart and mind. 3 For your steadfast love is before my eyes, and I walk in faithfulness to you. 4 I do not sit with the worthless, nor do I consort with hypocrites; 5 I hate the company of evildoers, and will not sit with the wicked. 6 I wash my hands in innocence, and go around your altar, O LORD, 7 singing aloud a song of thanksgiving, and telling all your wondrous deeds. 8 O LORD, I love the house in which you dwell, and the place where your glory abides. 9 Do not sweep me away with sinners, nor my life with the bloodthirsty, 10 those in whose hands are evil devices, and whose right hands are full of bribes. 11 But as for me, I walk in my integrity; redeem me, and be gracious to me. 12 My foot stands on level ground; in the great congregation I will bless the LORD. 26 Judica me, Domine (ECUSA BCP) 1 Give judgment for me, O LORD, for I have lived with integrity; * I have trusted in the Lord and have not faltered. 2 Test me, O LORD, and try me; * examine my heart and my mind. 3 For your love is before my eyes; * I have walked faithfully with you. 4 I have not sat with the worthless, * nor do I consort with the deceitful. 5 I have hated the company of evildoers; * I will not sit down with the wicked. 6 I will wash my hands in innocence, O LORD, * that I may go in procession round your altar, 7 Singing aloud a song of thanksgiving * and recounting all your wonderful deeds. 8 LORD, I love the house in which you dwell * and the place where your glory abides. 9 Do not sweep me away with sinners, * nor my life with those who thirst for blood, 10 Whose hands are full of evil plots, * and their right hand full of bribes. 11 As for me, I will live with integrity; * redeem me, O LORD, and have pity on me. 12 My foot stands on level ground; * in the full assembly I will bless the LORD. Psalm 8 (alt. for RCL) Psal 8:1 (NRSV) O LORD, our Sovereign, how majestic is your name in all the earth! You have set your glory above the heavens. 2 Out of the mouths of babes and infants you have founded a bulwark because of your foes, to silence the enemy and the avenger. 3 When I look at your heavens, the work of your fingers, the moon and the stars that you have established; 4 what are human beings that you are mindful of them, mortals that you care for them? 5 Yet you have made them a little lower than God, and crowned them with glory and honor. 6 You have given them dominion over the works of your hands; you have put all things under their feet, 7 all sheep and oxen, and also the beasts of the field, 8 the birds of the air, and the fish of the sea, whatever passes along the paths of the seas. 9 O LORD, our Sovereign, how majestic is your name in all the earth! 8 Domine, Dominus noster (ECUSA BCP) 1 O Lord our Governor, * how exalted is your Name in all the world! 2 Out of the mouths of infants and children * your majesty is praised above the heavens. 3 You have set up a stronghold against your adversaries, * to quell the enemy and the avenger. 4 When I consider your heavens, the work of your fingers, * the moon and the stars you have set in their courses, 5 What is man that you should be mindful of him? * the son of man that you should seek him out? 6 You have made him but little lower than the angels; * you adorn him with glory and honor; 7 You give him mastery over the works of your hands; * you put all things under his feet: 8 All sheep and oxen, * even the wild beasts of the field, 9 The birds of the air, the fish of the sea, * and whatsoever walks in the paths of the sea. 10 O Lord our Governor, * how exalted is your Name in all the world! Psalm 128 (Roman Catholic) Psal 128:1 (NRSV) Happy is everyone who fears the LORD, who walks in his ways. 2 You shall eat the fruit of the labor of your hands; you shall be happy, and it shall go well with you. 3 Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table. 4 Thus shall the man be blessed who fears the LORD. 5 The LORD bless you from Zion. May you see the prosperity of Jerusalem all the days of your life. 6 May you see your children's children. Peace be upon Israel! NEW TESTAMENT: Hebrews 1: 1 - 4, 2: 5 - 12 (RCL) Hebrews 2: 9 - 11 (Roman Catholic) Hebr 1:1 (NRSV) Long ago God spoke to our ancestors in many and various ways by the prophets, 2 but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. 3 He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs. 2:5 Now God did not subject the coming world, about which we are speaking, to angels. 6 But someone has testified somewhere, "What are human beings that you are mindful of them, or mortals, that you care for them? 7 You have made them for a little while lower than the angels; you have crowned them with glory and honor, 8 subjecting all things under their feet." Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, 9 but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. 10 It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings. 11 For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters, 12 saying, "I will proclaim your name to my brothers and sisters, in the midst of the congregation I will praise you." h/t Montreal Anglican The author contrasts the old and new ways of God: that of “long ago” and that “in these last days” (1:2), our era, the one between Christ’s first and second coming. God spoke then to the ancestors of Israel, our spiritual ancestors; in this era he speaks to us; then he spoke through “prophets” (1:1, including Moses); now he speaks through “a Son” (1:2), the one who is Son. A priest mediated and purified. Christ shared in (and mediated) creation of the “worlds” (in Jewish cosmology, the earth and the heavens) and is “heir” of God. Jesus (“He”, 1:3) shows us something of God’s greatness, and is an exact image, icon, of God. He continues to sustain all that is created. Jesus purified us of our sins through his death; he was then exalted in returning to the Father. Since before time and now he is “much superior to angels” (1:4), to other heavenly beings, being God. In Judaism, angels controlled the world (2:5), and priests were seen as angels. The quotation in 2:6-8 is Psalm 8:4-6; to the author, who wrote Psalms is immaterial (2:6): the psalm is the word of God. These verses say humans are superior to nature, but here they are used to refer to Jesus, possibly because “human beings” was translated son of man in the contemporary translation. All creation is under our control (2:8) but now we only see this in Jesus: he for a time humbled himself in becoming human, so that he might die for the sake of all. Jesus’ exaltation (“crowned”, 2:9) is a consequence of his death. Then 2:10: it was in accordance with God’s plan to save all people that Jesus should complete God’s action (“make ... perfect”); Jesus is the forerunner for all of us in being with God forever. Note 2:1-3, the reason for writing the book: we must pay greater attention to what we have heard, so that we do not drift away from it. If Christ’s message is valid, and deviations from God’s ways lead to punishment, how can we escape judgement if we ignore salvation through Christ? 1:1-4: These verses bear a resemblance to some of the writings of Philo. 1:2: “in these last days”: Literally at the end of these days. In the Septuagint translation of the Old Testament, a formula is in the end of days; the author of Hebrews has added “these”. The formula usually refers to the end-time. [NJBC] 1:2: “by a Son”: Literally: through one who is a Son. [NJBC] 1:2: “through whom he also created ...”: Christ was mediator (agent) in creation. In the Old Testament (and the Apocrypha), this is the role of personified Wisdom: in Proverbs 8:30-31, Lady Wisdom says: “was beside him [God], like a master worker; and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race”. See also Wisdom of Solomon 7:22. [NJBC] 1:2: “worlds”: Several worlds, both visible and invisible. The invisible worlds are the heavens. See 2 Corinthians 12:2 (“third heaven”) and Hebrews 4:14 (“the heavens”). 1:3-4: Possibly a liturgical hymn. Similar wording occurs elsewhere in the New Testament. [NJBC] 1:3: “reflection”: The Greek word can also mean radiance. NJBC notes that reflection is more likely here; it is an echo of Wisdom of Solomon 7:26. Again, “exact imprint” is also found in Wisdom of Solomon 7:26 (translated as “spotless mirror” in the NRSV). 1:3: “sustains”: The Greek word also has the sense of guides. Jesus’ sonship and priesthood are the basis for salvation. 1:3: “at the right hand ...”: Jesus fulfills Psalm 110:1: “The LORD says to my lord, ‘Sit at my right hand until I make your enemies your footstool’”. For references to the glorification of Jesus, see Acts 2:34-36; Romans 8:34; Colossians 3:1; 1 Peter 3:22. Glorification is always mentioned immediately after mention of the resurrection. [NJBC] 1:4: “name”: In Semitic thought, a change in name indicated a change in the person who received it. Here the new name is Son: see v. 5. [NJBC] 1:5-14: A demonstration, based on quotations from the Old Testament, that while angels are in divine service, Christ is superior to them. [CAB] 2:1-4: Christ being superior to angels places a greater obligation on those to whom the faith has been handed down by eye witnesses to Jesus’ life. Failure to keep to the faith will have dire consequences. [NOAB] 2:5: “angels”: Regarding the present world being under the dominion of angels, see two verses: • The Septuagint translation of Deuteronomy 32:8 says: “When the Most High divided the nations, ... he set the bounds according to the angels of God” • In Daniel 10:13, Michael the archangel is one of the “princes”; he has power to assist Daniel. [NJBC] [BLXX] 2:6-8: The quotation is per the Septuagint translation. [NOAB] It is also applied to Jesus in 1 Corinthians 15:27 and Ephesians 1:22 and probably in 1 Peter 3:22, so one wonders whether this was part of a common early Christian tradition of Old Testament interpretation. [NJBC] 2:9: For Jesus’ exaltation as a consequence of his humiliation, see also 12:2 and Philippians 2:6-11. V. 17 says that his suffering enabled him to be “a merciful and faithful high priest”. [NOAB] 2:9: “for a little while”: The meaning here is little in time but in the psalm the meaning is little in degree. 2:9: “taste death”: i.e. experience death’s bitterness, per Isaiah 51:17. In Matthew 16:28 and Mark 9:1, Jesus speaks of tasting death. [NOAB] 2:9: “by the grace of God”: A few manuscripts have apart from God. They may be correct, on the principle that the more difficult reading should be preferred, especially since a scribe may have changed (softened) the words through a theological scruple. The words then express Jesus’ feeling of abandonment in death: in Mark 15:34, he asks: “‘My God, my God, why have you forsaken me?’”. [NJBC] 2:10: God is the creator in whom all that he has made finds its purpose. In 1 Corinthians 8:6, Paul writes: “... for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist”. See also Romans 11:36. [NOAB] 2:10: “make ... perfect”: This phrase is characteristic of Hebrews. It (or variants of it) are also found in 5:9; 7:19, 28; 9:9; 10:14; 11:40; 12:23. It also means bring to maturity. [NOAB] 2:10: “pioneer”: The same word is translated as “Author” (in Acts 3:15) and “Leader” (in Acts 5:31). [NOAB] GOSPEL: Mark 10: 2 - 16 (RCL) Mark 10: 2 - 12 (13 - 16) (Roman Catholic) Mark 10:2 (NRSV) Some Phar'isees came, and to test him they asked, "Is it lawful for a man to divorce his wife?" 3 He answered them, "What did Moses command you?" 4 They said, "Moses allowed a man to write a certificate of dismissal and to divorce her." 5 But Jesus said to them, "Because of your hardness of heart he wrote this commandment for you. 6 But from the beginning of creation, "God made them male and female.' 7 "For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh.' So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate." 10 Then in the house the disciples asked him again about this matter. 11 He said to them, "Whoever divorces his wife and marries another commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery." 13 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. 14 But when Jesus saw this, he was indignant and said to them, "Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. 15 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it." 16 And he took them up in his arms, laid his hands on them, and blessed them. Jesus is now in Judea (or east of the Jordan, in Perea.) Mosaic law permitted a man to divorce his wife (but not a woman her husband) for cause, but the grounds were unclear. The Pharisees were divided re the legality of divorce as well as the grounds for it, so their question is a trap. Deuteronomy 24:1-4 says (in part) that a man may simply “write a certificate of dismissal” (v. 4), without legal proceedings. (That book was seen as Moses’ teaching.) In vv. 5-8, Jesus says: Moses allowed divorce as a concession to human weakness, but God’s original plan was that marriage be for life: man and wife are “one flesh”; my stance is God’s plan, not Mosaic law. In this plan, remarriage is either literally “adultery” (vv. 11-12) or a deviation from God’s ways. (Sometimes a wife, in effect, divorced her husband. Elsewhere Jesus accepts that a man may divorce an unfaithful wife.) Vv. 13-16 tell about the kingdom of God and the kind of people who will be admitted to it. People wish Jesus to “touch” (v. 13) their children, to lay hands on them and bless them (v. 16). Jesus is “indignant” (v. 14) at the disciples’ inability to understand him and the nature of the Kingdom. Children are receptive; a child has no status and makes no claim to power. Whoever is not receptive to God’s gifts will not enter the kingdom. There is no place there for human status and power. The parallel to the whole passage is Matthew 19:1-15. Luke 18:15-17 is a parallel of vv. 13-16. Jesus’ teaching on divorce and remarriage is a further challenge to those who will follow him. It appears to be absolute. Other passages (Matthew 5:32; 19:9; 1 Corinthians 7:10-16) introduce some exceptions to Jesus’ absolute teaching. Matthew 5:32 says “... anyone who divorces his wife, except on the ground of unchastity, causes her to commit adultery; and whoever marries a divorced woman commits adultery” and Matthew 19:9 says “... whoever divorces his wife, except for unchastity, and marries another commits adultery”. In 1 Corinthians 7:10-16, Paul, on his own authority as an apostle, permits divorce when a non-Christian partner insists on a divorce from a Christian. We can see that the Church thought it necessary to modify the principle in actual application. In Matthew 18:18, Jesus says “whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven”. [BlkMk] Comments: “The Pharisees were divided ...”: While all agreed that divorce was legal, the school of Shammai permitted it only if the wife were guilty of unchastity or gross immodesty, while the school of Hillel held that a man might divorce his wife even if she spoiled the food. Jewish marriage was not a contract between equals: a woman was given in marriage, she did not marry. But, as noted below, there was a certain protection in the Law for the more helpless party. Further, while a wife could not divorce her husband, she could go before the court and force him to divorce her if he engaged in certain occupations (such as tanning), had certain diseases, took vows to her detriment, or forced her to take such vows. Furthermore, the rabbis bitterly condemned indiscriminate divorce, even if it was legal. [BlkMk] Verse 2: The Pharisees’ question may have been designed to bring Jesus into conflict with the much-divorced Herod family. [NJBC] Verse 4: Deuteronomy 24:1-4 mentions a man divorcing his wife, but not a woman divorcing her husband (possibly because polygamy was practised). For a man to divorce his wife, he had to follow a specific procedure: he had to write his wife a certificate of divorce, stating the grounds. If she remarried and was again divorced (or her second husband died), the first husband could not marry her again. See also Jeremiah 3:8. Verse 5: The Law was shaped to the character of those for whom it was written. [NOAB] Verse 6: Genesis 1:27 says “God created humankind in his image, ... male and female he created them”. See also Genesis 5:2. [NOAB] Verses 7-8: The quotation is from Genesis 2:24. [NOAB] Verse 9: Jesus abrogates Deuteronomy 24:1-4. Judaism placed a high value on marriage. A man was expected to marry by the age of 18 and was not considered a complete person until he had fulfilled this duty. Celibacy was frowned on generally. [BlkMk] CD (Damascus Document) 4:19-5:2 seems to forbid polygamy rather than remarriage after divorce, though 11QTemple (Temple Scroll) 57:17-19 forbids remarriage after divorce. CD 4:19-5:2 says: “The builders of the wall ... are caught twice in fornication: by taking two wives in their lives, even though the principle of creation is ‘male and female he created them’. And the ones who went into the ark ‘went in two by two into the ark’. And about the prince it is written: ‘He should not multiply wives to himself’. ...” [Martinez] 11QTemple 57:17-19 says: “... He shall take no wife apart from her because only she will be with him all the days of her life. If she dies, he shall take for himself another from his father’s house, from his family”. [Martinez] Verse 10: This was clearly a difficult teaching for the disciples to accept. Verse 11: Luke 16:18 is parallel. [NJBC] Verse 12: In Palestine, women could not sue for divorce, so this provision was inapplicable there; however Roman law permitted a woman to divorce her husband. [NOAB] [BlkMk] On the other hand, Jesus may be saying that partners in marriage should be equal: a revolutionary concept in Palestine at the time. Verses 13-16: For Jesus and children, see also 9:33-37. Verse 14: For other mentions of Jesus’ emotions, see 3:5 (“anger”); 8:12 (“sighed deeply in his spirit”); 14:33-34 (“distressed and agitated”). [NJBC] Verse 16: In contemporary writings, children are portrayed as examples of unreasonable behaviour or as objects to be trained, but here they are persons who enjoy a relationship with Jesus and the Kingdom of God. [NJBC]