1 Samuel 2:18-20, 26 2:18 Samuel was ministering before the LORD, a boy wearing a linen ephod. 2:19 His mother used to make for him a little robe and take it to him each year, when she went up with her husband to offer the yearly sacrifice. 2:20 Then Eli would bless Elkanah and his wife, and say, "May the LORD repay you with children by this woman for the gift that she made to the LORD"; and then they would return to their home. 2:26 Now the boy Samuel continued to grow both in stature and in favor with the LORD and with the people. [return to top] Psalm 148 148:1 Praise the LORD! Praise the LORD from the heavens; praise him in the heights! 148:2 Praise him, all his angels; praise him, all his host! 148:3 Praise him, sun and moon; praise him, all you shining stars! 148:4 Praise him, you highest heavens, and you waters above the heavens! 148:5 Let them praise the name of the LORD, for he commanded and they were created. 148:6 He established them forever and ever; he fixed their bounds, which cannot be passed. 148:7 Praise the LORD from the earth, you sea monsters and all deeps, 148:8 fire and hail, snow and frost, stormy wind fulfilling his command! 148:9 Mountains and all hills, fruit trees and all cedars! 148:10 Wild animals and all cattle, creeping things and flying birds! 148:11 Kings of the earth and all peoples, princes and all rulers of the earth! 148:12 Young men and women alike, old and young together! 148:13 Let them praise the name of the LORD, for his name alone is exalted; his glory is above earth and heaven. 148:14 He has raised up a horn for his people, praise for all his faithful, for the people of Israel who are close to him. Praise the LORD! [return to top] Colossians 3:12-17 3:12 As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. 3:13 Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. 3:14 Above all, clothe yourselves with love, which binds everything together in perfect harmony. 3:15 And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. 3:16 Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. 3:17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. [return to top] Luke 2:41-52 2:41 Now every year his parents went to Jerusalem for the festival of the Passover. 2:42 And when he was twelve years old, they went up as usual for the festival. 2:43 When the festival was ended and they started to return, the boy Jesus stayed behind in Jerusalem, but his parents did not know it. 2:44 Assuming that he was in the group of travelers, they went a day's journey. Then they started to look for him among their relatives and friends. 2:45 When they did not find him, they returned to Jerusalem to search for him. 2:46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 2:47 And all who heard him were amazed at his understanding and his answers. 2:48 When his parents saw him they were astonished; and his mother said to him, "Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety." 2:49 He said to them, "Why were you searching for me? Did you not know that I must be in my Father's house?" 2:50 But they did not understand what he said to them. 2:51 Then he went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart. 2:52 And Jesus increased in wisdom and in years, and in divine and human favor. Colossians 3:12-17 The author has already begun to describe the true Christian life. In what is probably an early baptismal instruction, he has called on his readers to “Set your minds on things that are above” (v. 2). When Christ comes again, they will be seen as being with him in power (v. 4) but those who follow evil ways will suffer the wrath of God (v. 5-6). The author has told them: “you have stripped off the old self with its practices” (v. 9) and “have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator” (v. 10). Now he tells them, chosen by God as they are, what virtues, ethical qualities, are expected of them: “compassion” (v. 12) is sympathy for the needs of others and “meekness” is gentleness and consideration towards others. Christ’s forgiveness of them (and us) is a model for their conduct towards each other (v. 13). The primary quality for the Christian is “love” (v. 14). In v. 15, the word translated “rule” literally means be umpire or referee: so may “the peace of Christ” be the reference point for your consciences, as it is for you all in the Church (“one body”). May the understanding, the knowledge, of the way Christ works be yours, and may sharing this in the community lead you to deeper understanding (“wisdom”, v. 16); may you show your thankfulness to the Father through the Son in worship. In all your words and actions, speak and do as though Christ were doing them. Symbol of St Luke Luke Three gospels in the New Testament offer similar portraits of the life of Jesus; Luke is the third of them. Its author, traditionally Luke the physician who accompanied Paul on some of his missionary journeys, draws on three sources: Mark (via Matthew), a collection of sayings (known as Q for Quelle, German for source) and his own source. It is a gospel that emphasizes God's love for the poor, the disadvantaged, minorities, outcasts, sinners and lepers. Women play a more prominent part than in the other gospels. Luke never uses Semitic words; this is one argument for thinking that he wrote primarily for Gentiles. Luke 2:41-52 This is the only passage in the Bible that tells of Jesus’ boyhood. On the “festival of the Passover”, Jews celebrated both Israel’s deliverance from Egypt and the Festival of Unleavened Bread, a symbol of the start of a new year. Jesus’ family is pious. He is now “twelve years old” (v. 42); in another year, he will officially become a man (now celebrated by Jews in the bar mitzvah). After the eight days of the festival, the “group” (v. 44, probably the whole village) begins the journey back to Nazareth. Joseph and Mary find Jesus in the outer court of the Temple “among the teachers” (v. 46), experts in Jewish law. Respectful of the law, he not only listens and asks questions, but also answers their questions. V. 49 marks a turning point in the gospel: these are the first words of Jesus we have; for the first time Jesus’ father is named as the Father – until now, Joseph has been called his father. Note “must”: the relationship between Jesus and the Father requires obedience. Parents do reach the point where they do not understand their children (v. 50); here Mary and Joseph do not comprehend that his relationship with God takes precedence over being their child. Upon return to Nazareth, he obeys his parents in everyday life. In spite of not understanding, Mary “treasured” (v. 51) what Jesus says – as his mother and also as the model believer. Jesus continues to grow physically and in understanding, preparing himself for the mission that lies ahead of him (v. 52).

• 23 • 24 • 25 THE NATIVITY OF JESUS CHRIST • 26 Saint Stephen, Deacon and Martyr the protomartyr of Christianity, is venerated as a saint in the Roman Catholic, Anglican[2], Lutheran,[3] Oriental Orthodox and Eastern Orthodox Churches. • 27 Saint John, Apostle and Evangelist was one of the Twelve Apostles of Jesus. He was the son of Zebedee and Salome and brother of James, son of Zebedee, another of the Twelve Apostles • 28 The Holy Innocents • 29 Thomas Becket, 1170 was Archbishop of Canterbury from 1162 until his murder in 1170 • 30 Frances Joseph-Gaudet, Educator and Prison Reformer, 1934 OLD TESTAMENT: Micah 5: 2 - 5a (RCL) Micah 5: 2 - 4a (Roman Catholic) Mica 5:2 (NRSV) {Ch 5.1 in Heb} But you, O Bethlehem of Eph'rathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days. 3 Therefore he shall give them up until the time when she who is in labor has brought forth; then the rest of his kindred shall return to the people of Israel. 4 And he shall stand and feed his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they shall live secure, for now he shall be great to the ends of the earth; 5 and he shall be the one of peace. PSALM: Luke 1: 46b - 55 (RCL) Luke 1:46 (NRSV) "My soul magnifies the Lord, 47 and my spirit rejoices in God my Savior, 48 for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; 49 for the Mighty One has done great things for me, and holy is his name. 50 His mercy is for those who fear him from generation to generation. 51 He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. 52 He has brought down the powerful from their thrones, and lifted up the lowly; 53 he has filled the hungry with good things, and sent the rich away empty. 54 He has helped his servant Israel, in remembrance of his mercy, 55 according to the promise he made to our ancestors, to Abraham and to his descendants forever." Canticle 15 The Song of Mary Magnificat (ECUSA BCP) Luke 1:46 55 My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior; * for he has looked with favor on his lowly servant. From this day all generations will call me blessed: * the Almighty has done great things for me, and holy is his Name. He has mercy on those who fear him * in every generation. He has shown the strength of his arm, * he has scattered the proud in their conceit. He has cast down the mighty from their thrones, * and has lifted up the lowly. He has filled the hungry with good things, * and the rich he has sent away empty. He has come to the help of his servant Israel, * for he has remembered his promise of mercy, The promise he made to our fathers, * to Abraham and his children for ever. Psalm 80: 1 - 7 (alt. for RCL) Psal 80:1 (NRSV) Give ear, O Shepherd of Israel, you who lead Joseph like a flock! You who are enthroned upon the cherubim, shine forth 2 before E'phraim and Benjamin and Manas'seh. Stir up your might, and come to save us! 3 Restore us, O God; let your face shine, that we may be saved. 4 O LORD God of hosts, how long will you be angry with your people's prayers? 5 You have fed them with the bread of tears, and given them tears to drink in full measure. 6 You make us the scorn of our neighbors; our enemies laugh among themselves. 7 Restore us, O God of hosts; let your face shine, that we may be saved. Note: Verse numbering in your Psalter may differ from the above. 80 Qui regis Israel (ECUSA BCP) 1 Hear, O Shepherd of Israel, leading Joseph like a flock; * shine forth, you that are enthroned upon the cherubim. 2 In the presence of Ephraim, Benjamin, and Manasseh, * stir up your strength and come to help us. 3 Restore us, O God of hosts; * show the light of your countenance, and we shall be saved. 4 O Lord God of hosts, * how long will you be angered despite the prayers of your people? 5 You have fed them with the bread of tears; * you have given them bowls of tears to drink. 6 You have made us the derision of our neighbors, * and our enemies laugh us to scorn. 7 Restore us, O God of hosts; * show the light of your countenance, and we shall be saved. Psalm 80: 1 - 2, 14 - 15, 17 - 18 (Roman Catholic) Psal 80:1 (NRSV) Give ear, O Shepherd of Israel, you who lead Joseph like a flock! You who are enthroned upon the cherubim, shine forth 2 before E'phraim and Benjamin and Manas'seh. Stir up your might, and come to save us! 14 Turn again, O God of hosts; look down from heaven, and see; have regard for this vine, 15 the stock that your right hand planted. 17 But let your hand be upon the one at your right hand, the one whom you made strong for yourself. 18 Then we will never turn back from you; give us life, and we will call on your name. 19 Restore us, O LORD God of hosts; let your face shine, that we may be saved. NEW TESTAMENT: Hebrews 10: 5 - 10 (all) Hebr 10:5 (NRSV) Consequently, when Christ came into the world, he said, "Sacrifices and offerings you have not desired, but a body you have prepared for me; 6 in burnt offerings and sin offerings you have taken no pleasure. 7 Then I said, 'See, God, I have come to do your will, O God' (in the scroll of the book it is written of me)." 8 When he said above, "You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), 9 then he added, "See, I have come to do your will." He abolishes the first in order to establish the second. 10 And it is by God's will that we have been sanctified through the offering of the body of Jesus Christ once for all. h/t Monreal Anglican In v. 1, the author has stated that the sacrifices offered annually in the Temple on the Day of Atonement (according to Jewish law) foreshadow (point forward to) “the good things [that are] to come” through Christ. He then argues: if the temple sacrifices were “good things”, i.e. cleansing of all inner guilt that sin causes, why did these sacrifices need to continue? (v. 2) These sacrifices, he says, did not wipe the slate clean (v. 3); they can’t (v. 4). Now, quoting Psalm 40, the author explains that God prefers obedience (“a body ...”, v. 5) to sacrifices: doing God’s will is what counts (v. 7). In v. 8 the author interprets the psalm. He lists the four types of sacrifice offered in the Temple, offered according to Mosaic “law” (v. 8). Jesus, he says (v. 9), came to do away with “the first” (the sacrificial system) and to inaugurate “the second” (the self-offering of Jesus). It is “by God’s will” (v. 10), carried out through Christ, that we have been “sanctified”, been made ceremonially clean and been perfected, made complete, through Christ’s death on the cross – “once for all” time. Verse 1: “shadow”: The sense here is foreshadow, rather than the Platonic heavenly-earthly contrast in 8:5 (“a sanctuary that is a sketch and shadow of the heavenly one”). The “good things to come” will come through Christ. Colossians 2:17 says: “These [dietary laws, Jewish feasts, etc.] are only a shadow of what is to come, but the substance belongs to Christ”. The annual sacrifices on the Day of Atonement were not able to remove sin; they simply foreshadowed the sacrifice of Jesus. [NJBC] Verse 2: The author’s argument is weak: even though past sins were taken away, there were still the sins committed since last year’s Day of Atonement. But it is merely an overstatement of what the author’s faith assures him to be true. [NJBC] Verses 3-4: The Day of Atonement rituals reminded worshippers of their sins, but did not erase them. This statement of the inefficacy of the annual sacrifices contradicts the belief expressed in Jubilees 5:17-18. But is not clear whether it is God or the worshipper who remembers the sins. That it is God who remembers is suggested by 8:12; there God says “‘I will remember their sins no more’”; however, the author would then be saying that the sacrifices served only to remind God of sin (and thus call forth punishment on the offerer). [NJBC] Verses 5-7: The quotation is Psalm 40:6-7. The text roughly follows the Septuagint translation. In Psalms, “me” is the psalmist (or possibly Israel in exile); here “me” is Christ at his incarnation. The psalm speaks of ritual being inferior to obedience, rather than repudiation of sacrifice (as here). The majority of manuscripts of the Septuagint have for v. 6b: a body you prepared for me rather than “you have given me an open ear” (which is from the Masoretic text). The Septuagint translation is particularly applicable to Jesus, whose obedience was expressed by his willingness to give his body, himself. [NJBC] Verse 8: “ sacrifices and offerings and burnt offerings and sin offerings”: These terms are probably meant to cover the four main types of sacrifice: respectively peace offerings, cereal offerings, holocausts, and sin offerings (including guilt offerings). [NJBC] Verse 10: “God’s will”, carried out by Christ, is his offering of his body, which God “prepared” (v. 5) for him. [NJBC] Verse 11: “every priest stands day after day”: This indicates that the author has switched from considering the high priest’s sacrifice to that of every priest in the Old Testament. [NJBC] Verses 12-13: The quotation is Psalm 110:1, a verse also quoted in 1:3; 8:1; 12:2. [NJBC] Verse 13: “wait ...”: Thus the author explains the period of time between Christ’s enthronement and his second coming. [NJBC] Verse 13: “enemies”: The author does not tell us who they are, unlike Paul in 1 Corinthians 15:24-26: “ after he has destroyed every ruler and every authority and power” and “death”. [NJBC] Verse 14: “sanctified”: Through the cleansing of the consciences that they may worship the living God (9:14), Jesus has given his followers access to the Father; they share in his priestly consecration. [NJBC] The priesthood of all believers is in view. Verses 16-17: The quotation is Jeremiah 31:33-34. These verses are also quoted in 8:8-12. [NJBC] Verse 19: “confidence to enter the sanctuary”: In 3:6, the author writes: “we are his [Christ’s] house if we hold firm the confidence and the pride that belong to hope”. See also 4:16; 6:19-20. [NJBC] Verse 20: “opened”: The Greek word, enkainizo, can also mean inaugurate or dedicate. It is translated as inaugurate in 9:18. Verse 20: As the “curtain” before the Holy of Holies was an obstacle to entering it, so too was Christ’s “flesh” (Greek: sarx). Perhaps the rending of the Temple veil at the death of Jesus is in view: see Mark 15:38. [NJBC] Verses 22-24: “faith ... hope ... love”: The triad may be intended. [NJBC] Verse 22: “sprinkled clean”: A metaphor for the purifying power of Christ (see 9:13). Jewish ritual sprinkling only produced external purity, but those washed with the blood of Christ are cleansed in their consciences. [NJBC] Verse 22: “washed with pure water”: Probably a reference to baptism. Paul writes in 1 Corinthians 6:11: “you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God”. See also Titus 3:5. [NJBC] Verse 25: While reticence to gather for worship may have been for fear of persecution, it is more likely that it was due to lack of enthusiasm for the faith, bordering on apostasy: part of the reason Hebrews was written. [NJBC] Verse 25: “the Day”: of Christ’s second coming. See also Acts 1:10-11 (the Ascension); Philippians 2:16; Romans 13:12; 1 Corinthians 3:13. [NJBC] Verses 26-31: These verses tell of the fate of the person who willfully sins. He has a “fearful prospect of judgement”: if you know about Christ and willfully reject him, you will be punished by God! Verse 26: “willfully ... sin”: The sin is that of turning away from Christ, as v. 29 shows. [NJBC] Verse 28: Idolatry is probably the violation of the Law. Deuteronomy 17:2-7 prescribes the death penalty for this sin if confirmed by “two or three witnesses”. [NJBC] GOSPEL: Luke 1: 39 - 45 (46 - 55) (RCL) Luke 1: 39 - 45 (Roman Catholic) Luke 1:39 (NRSV) In those days Mary set out and went with haste to a Judean town in the hill country, 40 where she entered the house of Zechari'ah and greeted Elizabeth. 41 When Elizabeth heard Mary's greeting, the child leaped in her womb. And Elizabeth was filled with the Holy Spirit 42 and exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb. 43 And why has this happened to me, that the mother of my Lord comes to me? 44 For as soon as I heard the sound of your greeting, the child in my womb leaped for joy. 45 And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord." 46 And Mary said, "My soul magnifies the Lord, 47 and my spirit rejoices in God my Savior, 48 for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; 49 for the Mighty One has done great things for me, and holy is his name. 50 His mercy is for those who fear him from generation to generation. 51 He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. 52 He has brought down the powerful from their thrones, and lifted up the lowly; 53 he has filled the hungry with good things, and sent the rich away empty. 54 He has helped his servant Israel, in remembrance of his mercy, 55 according to the promise he made to our ancestors, to Abraham and to his descendants forever." An angel has appeared to Zechariah in the Temple, and later the angel Gabriel has come to Mary. Zechariah has been told that his wife Elizabeth will bear a child in her old age; Mary has heard that she will bear a son to be called Jesus and “Son of the Most High” (v. 32), of God. God will make him a king of David’s line; he will rule Israel for ever. Now Mary visits her “relative” (v. 36) Elizabeth. In telling us that “the child” (v. 41, John the Baptist) “leaped” in Elizabeth’s womb, Luke intends us to understand that John recognizes his Lord, Jesus. Elizabeth’s reaction, empowered by the Holy Spirit, is to praise Mary. Elizabeth “exclaimed with a loud cry” (v. 42, or voice) – the way marvellous prophecies were given in the Old Testament. V. 43 translates a Semitic idiom: today Elizabeth might say: How can I be thought worthy of being visited by the mother of my Lord? V. 45 portrays Mary as the model believer: she trusted that God would keep his promise made through Gabriel, preposterous as it sounded. Mary thanks God (vv. 47-55) in a poem known as the Magnificat, the first word of its Latin translation. Speaking today, she might begin: From the depth of my heart, I declare the Lord’s greatness and rejoice in God my Saviour. “Servant” (v. 48) can also be rendered slave or handmaid: in v. 38, she has acknowledged that she is a “servant of the Lord”, i.e. obedient to him in all things. She will be hailed by people of every age (“generations”, v. 48) in the new era of salvation launched by her son. Why? Because of the seemingly impossible “things” (v. 49) God has done for her. Vv. 51-53 universalize her experience, to reflect how God deals with all humanity. While the verbs are in the past tense in English, the Greek tense has the sense of: • how God customarily acts – as he always has and will continue to do – and • what he is starting to do in the conception of Jesus. The “proud” (v. 51), the arrogant, are alienated from God by their very “thoughts”; he reverses fortunes, raising up those in need (“lowly”, v. 52, “hungry”, v. 53) and rejecting the rich, those who think they don’t need God. In the version of Comments which includes the psalm, several comments on Luke, present in the version with the Magnificat, have been omitted in order to fit the available space. Clippings only includes material which would not fit in either version. The meaning of God’s inauguration in Jesus of the final stage of salvation history is so rich theologically that Luke interprets it in both vv. 39-45 and 46-56. [NJBC] Verse 37: “nothing will be impossible with God”: BlkLk says that this is a reference to Yahweh’s promise to Abraham and Sarah in Genesis 18:14: “Is anything too wonderful for the LORD? At the set time I will return to you, in due season, and Sarah shall have a son”, i.e. after the normal gestation period, Isaac will be born. It seems that Luke recalls the general sense of Genesis 18, where the promise is that the word will be fulfilled. This explains the reference to the time since Elizabeth’s conception in v. 45. Verse 39: “with haste”: If this is the correct translation, Luke does not tell us why. Note that v. 56 tells us that Mary then stayed three months with Elizabeth but returned home before John was born. Verses 41,44: “leaped”: The “leaping” of Esau and Jacob in Rebekah’s womb (Genesis 25:22, Septuagint translation) presents a parallel to the leaping of John the Baptist: such activity is a foreshadowing of future relationships (different as these relationships are). [NJBC] Verse 42: Elizabeth’s words recall Sisera’s words to Jael (before she killed him): “Most blessed of women be Jael” (Judges 5:24). They also recall Uzziah’s words to Judith after she decapitated Holofernes: “you are blessed by the Most High God above all other women” (Judith 13:18). In both cases, women liberated Israel. [NJBC] Verse 42: In 11:27-28, a woman in the crowd shouts similar words to Jesus. [NOAB] Verse 45: “blessed”: In Luke, Mary is the model believer. In 2:19, after the shepherds have told Mary and Joseph what they have heard, “Mary treasured all these words and pondered them in her heart”. [NJBC]

• 16 Ralph Adams Cram, 1942, and Richard Upjohn, 1878, Architects, was an English-born architect who emigrated to the United States and became most famous for his Gothic Revival churches. and John LaFarge, Artist, 1910 • 17 William Lloyd Garrison, 1879, was a prominent American abolitionist, journalist, and social reformer. and Maria Stewart, 1879, Prophetic Witnesses • 18 • 19 Lillian Trasher, Missionary in Egypt, 1961 • 20 • 21 Saint Thomas the Apostle also called Doubting Thomas or Didymus (meaning "Twin," as does "Thomas" in Aramaic") was one of the Twelve Apostles of Jesus. He is best known for questioning Jesus' resurrection when first told of it, then proclaiming "My Lord and my God" on seeing Jesus in John 20:28. • 22 Charlotte Digges (Lottie) Moon, Missionary in China, 1912. Henry Budd, Priest, 1875 • 23 • 24 OLD TESTAMENT Zephaniah 3: 14 - 20 (RCL) Zephaniah 3; 14 - 18a (Roman Catholic) Zeph 314 (NRSV) Sing aloud, O daughter Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter Jerusalem! 15 The LORD has taken away the judgments against you, he has turned away your enemies. The king of Israel, the LORD, is in your midst; you shall fear disaster no more. 16 On that day it shall be said to Jerusalem Do not fear, O Zion; do not let your hands grow weak. 17 The LORD, your God, is in your midst, a warrior who gives victory; he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing 18 as on a day of festival. I will remove disaster from you, so that you will not bear reproach for it. 19 I will deal with all your oppressors at that time. And I will save the lame and gather the outcast, and I will change their shame into praise and renown in all the earth. 20 At that time I will bring you home, at the time when I gather you; for I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes, says the LORD. CANTICLE Isaiah 12: 2 - 6 (RCL, Roman Catholic) Isai 122 (NRSV) Surely God is my salvation; I will trust, and will not be afraid, for the LORD GOD is my strength and my might; he has become my salvation. 3 With joy you will draw water from the wells of salvation. 4 And you will say in that day Give thanks to the LORD, call on his name; make known his deeds among the nations; proclaim that his name is exalted. 5 Sing praises to the LORD, for he has done gloriously; let this be known in all the earth. 6 Shout aloud and sing for joy, O royal Zion, for great in your midst is the Holy One of Israel. 9 The First Song of Isaiah Ecce, Deus (ECUSA BCP) Isaiah 12:2-6 Surely, it is God who saves me; * I will trust in him and not be afraid. For the Lord is my stronghold and my sure defense, * and he will be my Savior. Therefore you shall draw water with rejoicing * from the springs of salvation. And on that day you shall say, * Give thanks to the Lord and call upon his Name; Make his deeds known among the peoples; * see that they remember that his Name is exalted. Sing praises of the Lord, for he has done great things, * and this is known in all the world. Cry aloud, inhabitants of Zion, ring out your joy, * for the great one in the midst of you is the Holy One of Israel. NEW TESTAMENT Philippians 4: 4 - 7 (RCL, Roman Catholic) Phil 44 (NRSV) Rejoice in the Lord always; again I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. h/t montreal anfglican Paul began the conclusion to the letter back in 3:1a. After a digression – to warn against heresy and self-indulgence and to urge devotion to Christ – he tries to finish the letter, but certain concerns intrude. It seems that “Euodia” (v. 2) and “Syntyche”, two workers for Christ, differ in their understanding of what the way of Christ is, and that this is causing disunity in the Philippian community. We do not know to whom Paul refers as his “loyal companion” (v. 3); he is asked to be instrumental in achieving reconciliation. V. 4 is the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. May you behave towards others as you should (“gentleness”, v. 5). Paul expects the Second Coming soon: “The Lord is near.” Then v. 6: rather than worrying on their own, the Philippians should ask God to help them, through prayer, both in prayers of “supplication” (petition) and of “thanksgiving”. God’s “peace” (v. 7) will protect them against their own failings and external threats. It “surpasses all understanding” either by being beyond the grasp of the human mind or by achieving more than we can conceive. Verse 1: “joy and crown”: Paul writes in 1 Thessalonians 2:19-20: “For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? Yes, you are our glory and joy!”. [NOAB] Verse 3: “my loyal companion”: Probably a leader in the church at Philippi. The Greek word for “companion” can be understood as a proper name, Syzygus. [NOAB] It may be simply an affectionate term, yoke-bearer. [NJBC] Verse 3: “the book of life”: Daniel 12:1 says “... at that time your people shall be delivered, everyone who is found written in the book”. For other references to the book of life, see Exodus 32:32; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. [NOAB] [NJBC] Verse 4: Paul also mentions rejoicing in Romans 12:12 (“Rejoice in hope, be patient in suffering, persevere in prayer”) and Philippians 3:1 (“Finally, my brothers and sisters, rejoice in the Lord”). [CAB] Verse 5: “The Lord is near”: This notion is also expressed in Psalm 119:151. The original is marana tha, an Aramaic expression transliterated into Greek meaning Our Lord is come or Our Lord, come. The use of this expression in 1 Corinthians 16:22 suggests that this was an early prayer originating in the Palestinian church. [HBD] See also Revelation 22:20. [JBC] Verse 7: “which surpasses all understanding”: Ephesians 3:20 says “Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine”. [NJBC] GOSPEL Luke 3: 7 - 18 (RCL) Luke 3: 10 - 18 (Roman Catholic) Luke 37 (NRSV) John said to the crowds that came out to be baptized by him, "You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits worthy of repentance. Do not begin to say to yourselves, "We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children to Abraham. 9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire." 10 And the crowds asked him, "What then should we do?" 11 In reply he said to them, "Whoever has two coats must share with anyone who has none; and whoever has food must do likewise." 12 Even tax collectors came to be baptized, and they asked him, "Teacher, what should we do?" 13 He said to them, "Collect no more than the amount prescribed for you." 14 Soldiers also asked him, "And we, what should we do?" He said to them, "Do not extort money from anyone by threats or false accusation, and be satisfied with your wages." 15 As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, 16 John answered all of them by saying, "I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire." 18 So, with many other exhortations, he proclaimed the good news to the people. Luke has told us that “... the word of God came to John ... in the wilderness. He went into all the region ... proclaiming a baptism of repentance for the forgiveness of sins ...” (vv. 2-3). Now John the Baptist addresses people in general (“crowds”, v. 7): he calls them “vipers” (poisonous snakes common in Judea), and accuses them of being baptised with no intention of starting a new, ethical, life. If they think that by being baptised they will evade God’s judgement at the end of the era (“wrath to come”, v. 7), they are wrong: they must also turn to godliness. Being Jewish, having “Abraham as our ancestor” (v. 8) is no assurance of salvation, for anyone who responds to God’s gift of love with appropriate behaviour will be part of the renewed Israel. The people have a choice (v. 9): either respond to God’s offer by beginning a new way of living, or face condemnation at the end of time. (Here “fire” symbolizes adverse judgement.) God will fulfil his promises to Abraham in unexpected ways! Luke gives us three examples of behaviour which fit with turning over a new leaf. The “crowds” (v. 10) are probably ordinary people; they should have selfless concern for the disadvantaged. In spite of attempted reforms, “tax collectors” (v. 12) still collected more than prescribed. The “soldiers” (v. 14) were probably Jews in the service of Herod Antipas; they too were despised. John tells them that they should follow the emperor’s guidelines on military conduct. That “What should we do?” is answered here and elsewhere in various ways probably indicates that simply following rules is inadequate: we must ask again and again in openness to God’s will. At the time, people expected the Messiah to come at any moment (v. 15): perhaps John would restore Israel’s fortunes and God’s power would triumph now. John says that the baptism he offers is vastly inferior to Jesus’ baptism: for Jesus, he is so unworthy that he cannot even do a slave’s task (“untie ...”, v. 16). (In Acts 2:3, fire is associated with the Holy Spirit.) V. 17 says, in agricultural language, that the godly (“wheat”) will be gathered to Christ but the ungodly (“chaff”) will be destroyed. John preached a message of forgiveness of sins and the advent of a new relationship between people and God. The parallels are Mark 1:7-8 and Matthew 3:7-12. [NOAB] Verses 7-9: John the Baptizer did not understand repentance as adoption of his way of life. Features of it are mentioned in the following verses: In the desert 1:80; 3:2, 4; 7:24 Abstaining from alcoholic beverages 1:15; 7:33 Prayer and fasting 5:33; 11:1 Verses 7-9: Of the 64 words (in Greek) in these verses, 60 of them are found in the parallel passage in Matthew (3:7-10). This similarity is one clue that has led scholars to postulate the existence of a collection of sayings, known as Q (Quelle, a German word meaning source), from which both Matthew and Luke drew. [NJBC] Verse 7: “crowds”: For evidence that crowds and people (laos) are generally interchangeable in Luke, see also 7:29-30 and 20:1-5. In Matthew 3:7, we read “Pharisees and Sadducees” instead of “crowds”. Later, via flashback, Luke will show that the Pharisees and high priests rejected John’s baptism (see 7:30 and 20:5) but here Luke focuses on those who accept it. [NJBC] Verse 7: “vipers”: They are also mentioned in Isaiah 30:6; 59:5; Matthew 12:34 (where Jesus calls some Pharisees who claim that he heals through the power of evil “You brood of vipers!”); 23:33. Vipers were creatures of the desert. [NOAB] Verse 7: “wrath”: God’s judgement by which he deals with evil in the world: see 1 Thessalonians 1:10 (where Paul speaks of “you turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead – Jesus, who rescues us from the wrath that is coming”). [NJBC] Verse 8: “repentance”: The word in Greek literally means returning, or coming back to the way of life charted by the covenant between God and Israel. See also Exodus 19:3-6 (where God commands Moses to tell the Israelites “if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, but you shall be for me a priestly kingdom and a holy nation”); 24:3-8; Jeremiah 31:31-34 (“The days are surely coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah. ... I will put my law within them, and I will write it on their hearts ... they shall all know me ... I will forgive their iniquity, and remember their sin no more”). [NOAB] Verse 8: John demands right living based on a sincere search for God’s will (Matthew 7:15-20; Galatians 5:22-23) and suited to the protestations of repentance. [NOAB] Verse 8: “Abraham as our ancestor”: This is a common theme in Luke. See also 1:54-55, 72-73; 3:34; 13:16, 28-29; 19:9; 20:37; Acts 3:13, 25; 7:17, 32; 13:26; 26:6; 28:20; John 8:33, 39; Romans 2:28, 29. [CAB] Verse 9: “fire”: For fire as an agent of God’s wrath, see also Matthew 7:19 (“Every tree that does not bear good fruit is cut down and thrown into the fire”); 13:40-42 (“Just as the weeds are collected and burned up with fire, so will it be at the end of the age”); Hebrews 6:7-8. [NOAB] Verses 10-14: Only Luke has these verses. He emphasizes the acceptance of the message by ordinary and marginalised people. These people also respond to Jesus’ message. [NJBC] Verses 10-11: In 6:29, Jesus advises: “If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt”. For community ownership of possessions, see Acts 2:44-45 and 4:32-35. [NOAB] Verses 10, 12, 14: “What [then] should we do?”: In 10:25, a lawyer asks a similar question; in 18:18, a ruler. In Acts, be baptised is part of the answer: see Acts 2:37-38 (Jewish people after Peter’s sermon at Pentecost); 16:30-33 (the Gentile jailer at Philippi); 22:10-16 (Paul, as he tells the story of his conversion). Verse 11: One might expect a hermit to tell people to adopt his way of life, but he does not. People are to make proper use of material possessions – an idea that Jesus later preaches. [NJBC] Verses 12-13: See Luke 19:2-10 for the story of Zacchaeus the tax collector who gives half his possessions to the poor. [NOAB] Verse 12: “tax collectors”: NJBC says that collectors of indirect taxes (customs, tolls, tariffs) are intended here. They collected more than was prescribed, and pocketed the difference. They were despised by both Jews and Gentiles. They eagerly respond to Jesus’ preaching too: see 5:27, 29-20 (Levi); 15:1. See also the parable of the Pharisee and the tax (toll) collector. Verse 13: The emperor Augustus tried to eliminate abuses in the Roman tax system. John’s words reflect these high ideals. [NJBC] Verse 14: “Soldiers”: The first Gentile converted to Christianity was Cornelius the centurion: see Acts 10-11. Augustus tried to eliminate extortion in the Roman army. [NJBC] Verse 15: In John 1:19-23, when asked “‘Who are you?’”, John the Baptiser answers “‘I am not the Messiah’”. In Luke 7:19, John sends two of his disciples to Jesus to ask him: “‘Are you the one who is to come, or are we to wait for another?’”. [NOAB] Verse 16: In Acts 1:5, before his ascension, Jesus says “... John baptized with water, but you will be baptized with the Holy Spirit not many days from now’”. See also Acts 11:16 (Peter explains the events at Cornelius’ house) and Acts 19:4 (some disciples of John are baptised “in the name of the Lord Jesus”). [NOAB] Verse 16: “more powerful”: Mightier is used in the New Testament for the leader of the final struggle against evil: see Mark 3:27; Luke 11:20-22; Revelation 18:8. So perhaps this is the meaning here. [JBC] Verse 16: “untie the thong ...”: When Paul is visiting the Antioch in central Asia Minor and speaks in the synagogue there, he quotes John the Baptiser as saying: “‘What do you suppose that I am? I am not he. No, but one is coming after me; I am not worthy to untie the thong of the sandals on his feet’” (see Acts 13:25). [NJBC] Verse 17: “winnowing”: This image is found in Isaiah 21:10; 41:16; Jeremiah 4:11; 15:7; 51:2. This image is also found in Proverbs. Verse 17: “unquenchable fire”: i.e. ferocious heat. See also Isaiah 66:24 and Mark 9:43ff. [JBC] Verse 17: The same idea is found in v. 7 and v. 9. [NJBC] Verse 18: “proclaimed the good news”: To Luke, there are many similarities between John and Jesus. [NJBC]

• • 10 Karl Barth, Pastor and Theologian, 1968. Thomas Merton, Contemplative and Writer, 1968 • 11 • 12 • 13 Lucy (Lucia), Martyr at Syracuse, 304 also known as Saint Lucia or Santa Lucia, was a wealthy young Christian martyr who is venerated as a saint by the Roman Catholic Church, Anglican, Lutheran, and Orthodox Christians. Her feast day in the West is 13 December; with a name derived from Lux, Lucis meaning "Light", as she is the patron saint of those who are blind. • 14 Juan de la Cruz (John of the Cross), Mystic, 1591 was a reformer of the Carmelite Order and is considered, along with Saint Teresa of Ávila, as a founder of the Discalced Carmelites. • 15 John Horden, Bishop and Missionary in Canada, was the first Anglican Bishop of Moosonee. 1893. Robert McDonald, Priest, 1913 • 16 Ralph Adams Cram, 1942, and Richard Upjohn, 1878, Architects, and John LaFarge, Artist, 1910 OLD TESTAMENT Baruch 5: 1 - 9 (all) 5:1 (NRSV) Take off the garment of your sorrow and affliction, O Jerusalem, and put on forever the beauty of the glory from God. 2 Put on the robe of the righteousness that comes from God; put on your head the diadem of the glory of the Everlasting; 3 for God will show your splendor everywhere under heaven. 4 For God will give you evermore the name, "Righteous Peace, Godly Glory." 5 Arise, O Jerusalem, stand upon the height; look toward the east, and see your children gathered from west and east at the word of the Holy One, rejoicing that God has remembered them. 6 For they went out from you on foot, led away by their enemies; but God will bring them back to you, carried in glory, as on a royal throne. 7 For God has ordered that every high mountain and the everlasting hills be made low and the valleys filled up, to make level ground, so that Israel may walk safely in the glory of God. 8 The woods and every fragrant tree have shaded Israel at God's command. 9 For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him. Malachi 3 1 - 4 (alt. for RCL) Mala 3:1 (NRSV) See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight--indeed, he is coming, says the LORD of hosts. 2 But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner's fire and like fullers' soap; 3 he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the LORD in righteousness. 4 Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years. PSALM Luke 1: 68 - 79 (RCL) Luke 1:68 (NRSV) "Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them. 69 He has raised up a mighty savior for us in the house of his servant David, 70 as he spoke through the mouth of his holy prophets from of old, 71 that we would be saved from our enemies and from the hand of all who hate us. 72 Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant, 73 the oath that he swore to our ancestor Abraham, to grant us 74 that we, being rescued from the hands of our enemies, might serve him without fear, 75 in holiness and righteousness before him all our days. 76 And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, 77 to give knowledge of salvation to his people by the forgiveness of their sins. 78 By the tender mercy of our God, the dawn from on high will break upon us, 79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." Note: The C of E would use the version in Common Worship; the ACC would use this or the one of the versions in the Canadian BAS and ECUSA would use one of the canticles in the BCP (Benedictus, or the Song of Zechariah - see Canticle 16 below) Psalm 126 (Roman Catholic) 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. 16 The Song of Zechariah Benedictus Dominus Deus (ECUSA RCL) Luke 1: 68-79 Blessed be the Lord, the God of Israel; * he has come to his people and set them free. He has raised up for us a mighty savior, * born of the house of his servant David. Through his holy prophets he promised of old, that he would save us from our enemies, * from the hands of all who hate us. He promised to show mercy to our fathers * and to remember his holy covenant. This was the oath he swore to our father Abraham, * to set us free from the hands of our enemies, Free to worship him without fear, * holy and righteous in his sight all the days of our life. You, my child, shall be called the prophet of the Most High, * for you will go before the Lord to prepare his way, To give his people knowledge of salvation * by the forgiveness of their sins. In the tender compassion of our God * the dawn from on high shall break upon us, To shine on those who dwell in darkness and the shadow of death, * and to guide our feet into the way of peace. Glory to the Father, and to the Son, and to the Holy Spirit: * as it was in the beginning, is now, and will be for ever. Amen. Note: Canticle 4 may be used instead. NEW TESTAMENT Philippians 1: 3 - 11 (RCL) Philippians 1: 4 - 6, 8 - 11 (Roman Catholic) Phil 1:3 (NRSV) I thank my God every time I remember you, 4 constantly praying with joy in every one of my prayers for all of you, 5 because of your sharing in the gospel from the first day until now. 6 I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ. 7 It is right for me to think this way about all of you, because you hold me in your heart, for all of you share in God's grace with me, both in my imprisonment and in the defense and confirmation of the gospel. 8 For God is my witness, how I long for all of you with the compassion of Christ Jesus. 9 And this is my prayer, that your love may overflow more and more with knowledge and full insight 10 to help you to determine what is best, so that in the day of Christ you may be pure and blameless, 11 having produced the harvest of righteousness that comes through Jesus Christ for the glory and praise of God. h/t Montreal Anglican In the verses following the salutation of the letter, Paul thanks God for the Christians at Philippi, “praying with joy” (v. 4, a pervasive quality of the book), because of their participation (“sharing”, v. 5) in spreading the good news, “from the first day”, since their conversion. Paul is “confident” (v. 6) that God (“the one”) will finish what God has begun among them by “the day of Jesus Christ”, i.e. when he returns at the end of the era. Paul is particularly close to the Philippians because they “share” (v. 7) in Christian community, “in God’s grace”, with him: in suffering, and in defending and confirming the good news. (At his trial, Paul will have the opportunity to defend the gospel and show its power, v. 16). He longs to be with them with deep affection (“compassion”, v. 8). Vv. 9-11 are his prayer for them: may they grow in love of God through knowing more of the Christian reality, marked by keen awareness of its meaning (“insight”), that they may discern the difference being Christians makes (“best”), so that when Christ comes again, they may be ready - having achieved a right relationship with God (“harvest of righteousness”, v. 11), through being in and with Christ, thus augmenting God’s “glory”, the showing forth of his inherent absolute goodness, and being ideally suited to praising God, rendering him homage, for it. Verses 1-2: This letter opens in the way that Hellenic letters usually did, with some Pauline modifications. [CAB] Verse 1: “Timothy”: According to 2:19-24, Timothy was Paul’s accredited representative. [NJBC] Verse 1: “the saints ...”: Christians are “saints” in that they constitute “in Christ” God’s holy people. [NJBC] The Greek word is hagios, meaning holy. Verse 1: I note that the salutation includes bishops and deacons but not priests, so this letter predates the development of the office of priest as we know it. In the secular Greek-speaking world, episcopos (bishop) denoted oversight or administration and diakonos (deacon) had the sense of minister or attendant. The diakonoi may have seen to the relief of the poor, though Paul also views preaching as a diaconal ministry. While remote from the use of these terms in the later church, their mention here marks the dawn of permanent ministry. [NJBC] Verse 4: “joy”: A frequent theme in this book; see also 1:18, 25; 2:2, 17, 18, 28, 29; 3:1; 4:1, 4, 10. [NJBC] Verse 5: “sharing”: The word in the Greek is koinonia. See also 1:7; 2:1; 3:10; 4:15. The Christians at Philippi have shared with Paul through their contributions (4:14-16) and by suffering for the gospel (1:29-30). [NJBC] Verse 5: “first day”: Acts 16:12-40 tells of the conversion of the first Christians at Philippi. [JBC] Verse 6: See also 1 Corinthians 1:7 [CAB] (although Paul may be indulging in irony). Verse 6: “the day of Jesus Christ”: When his task of subduing the world to God’s glory is complete (3:21), Christ will come to hand over the Kingdom to the Father: see 1 Corinthians 15:24-28. [NJBC] See also 1 Corinthians 1:8; 2 Thessalonians 2:3; 2 Peter 3:10; 1 Thessalonians 4:13-18. Verse 7: “in my imprisonment”: Literally: in my bonds. [JBC] V. 13 makes clear that Paul is in prison for the faith, and not for a crime. Paul being in chains is a special grace rather than an evil: see also 2 Corinthians 4:7-15; 6:3-10. The Christians at Philippi share in this grace not merely through their concern and tangible support for Paul but also because as a community they have similarly suffered for spreading the good news. [NJBC] Verse 10: “determine what is best”: Literally: assess the things that differ to your advantage. [JBC] Verse 11: “harvest of righteousness”: i.e. the eschatological right-standing with God already granted to believers: see Romans 5:1. Christian ethical life is entirely the fruit of this new relationship. [NJBC] Verse 11: “for the glory and praise of God”: See also Romans 15:7; 1 Corinthians 10:31; 2 Corinthians 4:15. GOSPEL Luke 3: 1 - 6 (all) Luke 3:1 (NRSV) In the fifteenth year of the reign of Emperor Tibe'rius, when Pon'tius Pilate was governor of Judea, and Her'od was ruler of Galilee, and his brother Philip ruler of the region of Iturae'a and Trachoni'tis, and Lysa'nias ruler of Abile'ne, 2 during the high priesthood of An'nas and Ca'iaphas, the word of God came to John son of Zechari'ah in the wilderness. 3 He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the words of the prophet Isai'ah, "The voice of one crying out in the wilderness "Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth; 6 and all flesh shall see the salvation of God.'" As did classical Greek authors, Luke places an event (John’s ministry) in the context of rulers, here both secular and religious. (V. 1a gives the most precise dating of the start of Jesus’ ministry in the gospels, i.e. 26-29 AD.) “Herod” here is Herod Antipas, son of Herod the Great. “Caiaphas” (v. 2), Annas’ son, is now high priest but his father retains his prestige (and power). The Greek translated “the word of God came” (v. 2) is the same as in Jeremiah: Luke sees John as continuing Jeremiah’s role of announcing judgement at the end of the era and a new pact with God, available to all. John travels throughout the Jordan Valley, preaching return to God’s ways and being ethically and spiritually renewed, here (vv. 4-6) expressed through metaphor. (These verses are from Isaiah 40:3-5.) Luke makes one change in the quotation: “his” (v. 4) emphasizes that it is Jesus for whom he prepares the way. To Luke, “all flesh” (v. 6), all people, not only Jews, will have the opportunity to be rescued from sin. The parallels are Mark 1:1-4 and Matthew 3:1-3. John is the inaugurator of the gospel’s new time of grace: God’s gracious word will not allow human perversity the last word in salvation history. Comments: classical Greek authors: Three Old Testament books are set in history by references to rulers (see Isaiah 1:1; Jeremiah 1:3 and Hosea 1:1), but JBC considers Luke’s style to be closer to that of classical Greek authors, such as Thucydides. Verse 1: “In the fifteenth year of the reign of Emperor Tiberius”: Tiberius ruled jointly, and then alone from 14-27 AD. Two methods of counting years were used. Per the Roman method, Jesus began his ministry between 28 and 29 AD and per the Syrian method, between 27 and 28 AD. (The Syrian method counted an initial partial year as a whole year.) [JBC] Verse 1: “Pilate”: He was prefect or procurator with final authority over Judea and Samaria from 26 to 36 AD. [JBC] He is also mentioned in 13:1; 23:1-6, 11-13, 20-24, 52; Acts 3:13; 4:27; 13:28. Verse 1: “Herod ... Philip”: When Herod the Great died, his kingdom was divided. His sons then ruled parts of it: Herod Antipas ruled Galilee from 4 BC to 39 AD [JBC] and Philip ruled “Ituraea and Trachonitis”, both north and east of the Sea of Galilee. Luke says much about Herod Antipas, none of it good: see 3:19; 9:7, 9; 13:31; 23:7-15; Acts 4:27. “Abilene” was west of Damascus. Verse 2: “Annas ... Caiaphas”: The Roman authorities influenced the choice of high priest. Annas was high priest 6-15 AD; Caiaphas (see also Matthew 26:3 and John 11:49) held this office 18-37 AD. For this “high-priestly family”, see Acts 4:6. In 20:5, the high priests reject John’s baptism. Their response to Jesus is even more hostile: see 9:22; 19:47; 20:1-2, 19; 22:2, 4, 52, 66; 23:4, 10, 13-14; 24:20. Verse 2: “the word of God came ...”: The words used in the Septuagint translation of Jeremiah 1:1 are identical. Luke’s first readers would have recognized the phrase. John resembled Old Testament prophets: see Matthew 3:4; 2 Kings 1:8 (Elijah); Zechariah 13:4. The parallels Luke draws between Jeremiah and John are: Jeremiah John Consecrated before birth 1:5 1:13 Announces judgement at the end of time 1:10 3:9, 16-17 Announces messianic glory 31 3:15ff Announces a new and final covenant available to even the least important people 31:31-34 7:18-23 Verse 2: “wilderness”: Various groups, including the Qumran Community, expressed their unhappiness with the Jewish religious authorities by moving out into the wild country around Jerusalem. Members of the Qumran community applied Isaiah 40:3 (quoted in v. 4) to themselves, as they prepared the Lord’s way by living in the desert and by separating themselves from outsiders (1QS (Rule of the Community) 8:13-14). It is interesting that the proportions of the ruins at Qumran are the same as those of the Temple; they saw themselves as the true Judaism. The “wilderness” (desert) was also where God led Israel and formed a covenant marriage with them: see Jeremiah 2:2ff; Deuteronomy 2:7; 32:10; Exodus 16. Through the desert experience, they ceased to be slaves and became free. John the Baptist is God’s prophet; he belongs not to the period of promise but to that of fulfilment: see Acts 1:22; 10:37. Verse 3: Christians understood John the Baptist to fulfill Isaiah 40:3; Malachi 3:1; 4:5 (“Lo, I will send you the prophet Elijah before the great and terrible day of the LORD comes”). For John’s influence outside Christianity, see Acts 18:25; 19:1-7. There are still followers of John in Iraq. Verse 3: “baptism”: At the time, per the Mishnah, it was the practice to baptise converts to Judaism, but John’s call was to Israelites. Ceremonial purification by water has deep biblical roots: 1 Samuel 7:6 says: “... they [the Israelites] gathered at Mizpah, and drew water and poured it out before the LORD”. Verses 4-5: Mark omits these verses.