29 Thomas Becket, 1170 was Archbishop of Canterbury from 1162 until his murder in 1170. He is venerated as a saint and martyr by both the Catholic Church and the Anglican Communion. 30 Frances Joseph-Gaudet, Educator and Prison Reformer, 1934 31 Samuel Ajayi Crowther, Bishop in the Niger Territories, 1891 was a linguist and the first African Anglican bishop in Nigeria. 1 The Holy Name of Our Lord Jesus Christ 2 Vedanayagam Samuel Azariah, First Indian Anglican Bishop, Dornakal, 1945 3 William Passavant, Prophetic Witness, 1894 was a Lutheran minister noted for bringing the Lutheran Deaconess movement to the United States 4 Elizabeth Seton, Founder of the American Sisters of Charity, 1821 OLD TESTAMENT: Isaiah 63: 7 - 9 (RCL) Isai 63:7 (NRSV) I will recount the gracious deeds of the LORD, the praiseworthy acts of the LORD, because of all that the LORD has done for us, and the great favor to the house of Israel that he has shown them according to his mercy, according to the abundance of his steadfast love. 8 For he said, "Surely they are my people, children who will not deal falsely"; and he became their savior 9 in all their distress. It was no messenger or angel but his presence that saved them; in his love and in his pity he redeemed them; he lifted them up and carried them all the days of old. Isaiah 61: 10 - 62: 3 (ECUSA) Isai 61:10 (NRSV) I will greatly rejoice in the LORD, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels. 11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations. 62:1 For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest, until her vindication shines out like the dawn, and her salvation like a burning torch. 2 The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name that the mouth of the LORD will give. 3 You shall be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God. Sirach (Ecclesiasticus) 3: 3 - 7, 14 - 17 (Roman Catholic) Sir 3:3 (NRSV) Those who honor their father atone for sins, 4 and those who respect their mother are like those who lay up treasure. 5 Those who honor their father will have joy in their own children, and when they pray they will be heard. 6 Those who respect their father will have long life, and those who honor their mother obey the Lord; 7 they will serve their parents as their masters. 14 For kindness to a father will not be forgotten, and will be credited to you against your sins; 15 in the day of your distress it will be remembered in your favor; like frost in fair weather, your sins will melt away. 16 Whoever forsakes a father is like a blasphemer, and whoever angers a mother is cursed by the Lord. 17 {Humility} My child, perform your tasks with humility; {Heb: Gk [meekness] } then you will be loved by those whom God accepts. PSALM 148 (RCL) Psal 148:1 (NRSV) Praise the LORD! Praise the LORD from the heavens; praise him in the heights! 2 Praise him, all his angels; praise him, all his host! 3 Praise him, sun and moon; praise him, all you shining stars! 4 Praise him, you highest heavens, and you waters above the heavens! 5 Let them praise the name of the LORD, for he commanded and they were created. 6 He established them forever and ever; he fixed their bounds, which cannot be passed. 7 Praise the LORD from the earth, you sea monsters and all deeps, 8 fire and hail, snow and frost, stormy wind fulfilling his command! 9 Mountains and all hills, fruit trees and all cedars! 10 Wild animals and all cattle, creeping things and flying birds! 11 Kings of the earth and all peoples, princes and all rulers of the earth! 12 Young men and women alike, old and young together! 13 Let them praise the name of the LORD, for his name alone is exalted; his glory is above earth and heaven. 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! Psalm 147: (1 - 12) 13 - 21 (ECUSA) 147 Laudate Dominum (ECUSA BCP) 1 Hallelujah! How good it is to sing praises to our God! * how pleasant it is to honor him with praise! 2 The Lord rebuilds Jerusalem; * he gathers the exiles of Israel. 3 He heals the brokenhearted * and binds up their wounds. 4 He counts the number of the stars * and calls them all by their names. 5 Great is our Lord and mighty in power; * there is no limit to his wisdom. 6 The Lord lifts up the lowly, * but casts the wicked to the ground. 7 Sing to the Lord with thanksgiving; * make music to our God upon the harp. 8 He covers the heavens with clouds * and prepares rain for the earth; 9 He makes grass to grow upon the mountains * and green plants to serve mankind. 10 He provides food for flocks and herds * and for the young ravens when they cry. 11 He is not impressed by the might of a horse; * he has no pleasure in the strength of a man; 12 But the Lord has pleasure in those who fear him, * in those who await his gracious favor. 13 Worship the Lord, O Jerusalem; * praise your God, O Zion; 14 For he has strengthened the bars of your gates; * he has blessed your children within you. 15 He has established peace on your borders; * he satisfies you with the finest wheat. 16 He sends out his command to the earth, * and his word runs very swiftly. 17 He gives snow like wool; * he scatters hoarfrost like ashes. 18 He scatters his hail like bread crumbs; * who can stand against his cold? 19 He sends forth his word and melts them; * he blows with his wind, and the waters flow. 20 He declares his word to Jacob, * his statutes and his judgments to Israel. 21 He has not done so to any other nation; * to them he has not revealed his judgments. Hallelujah! Psalm 128: 1 - 5 (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. NEW TESTAMENT: Hebrews 2: 10 - 18 (RCL) Hebr 2:10 (NRSV) 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." 13 And again, "I will put my trust in him." And again, "Here am I and the children whom God has given me." 14 Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is, the devil, 15 and free those who all their lives were held in slavery by the fear of death. 16 For it is clear that he did not come to help angels, but the descendants of Abraham. 17 Therefore 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. 18 Because he himself was tested by what he suffered, he is able to help those who are being tested. h/t Montreal Anglican To ancients, the present world was controlled by angels; however, the “coming world” (v. 5), the way of being beyond time, was not. The author sees the source of the quotation in vv. 6-8 as irrelevant, for all scripture is to him the word of God. As translated here it shows that God has made humans, in this earthly life, inferior to angels; however in eternal life humans will be superior to “all things” (including angels.) We do not see this now (“as it is”, v. 8), but “we do see Jesus” (v. 9) – who became human temporarily, and is now exalted (“crowned”) as a consequence of dying. He died so that, as God’s gift to us, he might take on our deaths. (See v. 14: Jesus, in sharing our humanity, destroyed the “devil”, who caused death to be separation from God.) God is creator of all things; they exist for his purposes (v. 10). It was per God’s saving plan (“It was fitting”) that God, in bringing many of us to share eternal life, should bring Jesus, the one who goes before us (into eternal life) and points the way for us (“pioneer”), to the completion of his mission “through sufferings”. We share with him (“the one who sanctifies”, v. 11, sets us apart, for God’s plans) the same “Father” (God, and also proto-human, Adam) through the birth of Jesus. This the author demonstrates by quoting from three psalms (vv. 12-13). The glorified Christ praises God in the midst of the “congregation”, ekklesia, church. Perhaps in v. 13 the author alludes to the context in Isaiah: there Isaiah states the trustworthiness of God’s word – that others have rejected. (In v. 14, “flesh” is human nature, in its weakness.) Hellenistic Judaism held that God did not plan for humans to die, that the devil introduced death into the world. Jesus came to help believers (“descendants ...”, v. 16), not angels. Christ, as compassionate and trustworthy “high priest” (v. 17) ended severance from God in death, through removing sin. Jesus was “tested” (v. 18), tempted to desert his mission throughout his life, so he is able to help those whose faith is weakened now. Galatians 3: 23 - 25, 4: 4 - 7 (ECUSA) Gala 3:23 (NRSV) Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian, 4:4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 in order to redeem those who were under the law, so that we might receive adoption as children. 6 And because you are children, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" 7 So you are no longer a slave but a child, and if a child then also an heir, through God. Verse 5: “subject ... to angels”: For the present world being under the dominion of angels, see the Septuagint translation of Deuteronomy 32:8 and Daniel 10:13. [ NJBC] Verses 6-8: The quotation is the Septuagint translation of Psalm 8:4-6. It is also applied to Jesus in 1 Corinthians 15:27 and Ephesians 1:22 (and probably in 1 Peter 3:22.) The use of this psalm by various New Testament authors probably shows that it belonged to a common early tradition of Old Testament interpretation, possibly because v. 5 speaks of “the son of man”; however this is in synonymous parallelism with “man” in v. 4. To Christians, it would have recalled the designation of Jesus as Son of Man. [ NJBC] Verse 8: “subjecting all things”: The author sees all things as already subject to Christ. For the same idea, see Ephesians 1:22; however, in 1 Corinthians 15:25-27, Jesus’ reign has indeed begun, but the subjugation of all things to him will only be completed at his final triumph. See Hebrews 10:13 for the same idea. [ NJBC] Verse 9: For the idea that Jesus’ exaltation is a consequence of his humiliation, see also 12:2 and Philippians 2:6-11. [ NOAB] Verse 9: “by the grace of God”: A few manuscripts have apart from God, meaning that in death he was abandoned by God. A scholar suggests that these manuscripts may be right, on the grounds that this is the more difficult reading. [ NJBC] Verse 9: “taste death”: i.e. its bitterness. See also Isaiah 51:17; Jeremiah 49:18; Matthew 16:28. [ NOAB] Verse 10: Humans attain glory through Christ. Verse 10: “for whom and through whom all things exist”: The concept that all things God has made find their purpose in him is also found in 1 Corinthians 8:6 and Romans 11:36. [ NJBC] Verse 10: “make ... perfect”: This notion is characteristic of this letter: see also 5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23. ( 5:9 and 7:28 also have to do with Jesus’ being made perfect.) The Greek word, teleioo, is used in the Septuagint translation of priestly consecration, translating the Hebrew phrase to fill [the hands]: see Exodus 29:9, 29, 33, 35; Leviticus 16:32; 21:10; Numbers 3:3. For the corresponding noun, see Leviticus 8:33. This cultic notion of perfection is certainly present in Hebrews. But Jesus’ priestly consecration involved his obedience learned through suffering (see 5:8-10) and his being perfected means also that through that obedience he was brought to the full moral perfection of his humanity. [ NOAB] [ NJBC] Verse 10: “pioneer”: The Greek word is also translated as “Author” (in Acts 3:15) and “Leader” (in Acts 5:31). The designation of Jesus as leader announces an important theme in Hebrews: the journey of the people of God to the place of rest (see 4:11), the heavenly sanctuary, in the footsteps of Jesus, their “forerunner” (see 6:20). [ NOAB] Verse 11: “those who are sanctified”: i.e. ceremonially cleansed and perfected through Christ’s blood: see 10:10, 29. By this means we have access to God. [ NOAB] Verse 11: “is not ashamed”: because he shares human nature. [ NJBC] Verse 12: The quotation is Psalm 22:22. This psalm, a lament by an individual, was widely applied, in the early Church, to Christ in his passion: see Matthew 27:43, 46; Mark 15:34; John 19:24. The author of Hebrews places the sufferer’s joyous praise of God on the lips of Jesus. [ NJBC] Verse 13: The quotations are from Isaiah 8:17 and 8:18. If C. H. Dodd is correct in thinking that the author of Hebrews also considers the original context of his quotations, he (as did Isaiah) states his confidence in the truth of prophecies many had rejected. [ NJBC] Verse 14: See also Romans 6:23. [ NOAB] Verse 14: “flesh and blood”: For flesh contrasted with the spirit of God, see also Psalms 56:4; 78:39; Isaiah 31:3; 2 Chronicles 32:8. “Flesh and blood” meaning human beings does not occur in the Old Testament proper; however it is found in Sirach 14:18 and 17:31. In the New Testament, see also Matthew 16:17; Galatians 1:16 (NRSV: “human being”); Ephesians 6:12. [ NJBC] Verse 14: “so that through death ...”: Hellenistic Judaism held that death was no part of God’s plan for humans and that it was brought into the world by the devil: see Wisdom of Solomon 1:12-13; 2:23-24. The connection between sin and death was broken by Christ when he, through his high-priestly work, removed sin: see Romans 8:3. [ NJBC] Verse 15: "fear”: The fear here is that death severs one’s relationship with God (see Isaiah 38:18 and Psalm 115:17-18) and also that death, being connected with sin, is more than a physical evil; in 1 Corinthians 15:26, death is the “last enemy” to be destroyed by Christ. This Jesus realized: by his death, the way of unending life with God was opened up to all who obey him. [ JBC] Verse 16: “help”: The “descendants of Abraham” are believers in Christ. NJBC points out that the Greek word translated “help” really means take hold of – in order to help, so suggests that the author is thinking of the Incarnation. The verb is in the present tense, so this action is continuing. See also 8:9: “took them by the hand”. Verse 17: “merciful and faithful”: That the high priest be merciful is found in the Bible only in Hebrews; that he be faithful is part of the high-priestly tradition: see 1 Samuel 2:35. The author probably bases the use of “merciful” on what he sees Jesus as having been during his earthly ministry. For faithfulness as a priestly quality in Hebrews, see also 3:2, 6. That he be gentle (sympathetic) is found in 5:2-3. [ NOAB] Verse 17: “to make a sacrifice of atonement”: Continually is implied. [ NOAB] Verse 17: “the sins of the people”: The sins bring death and the fear of it to God’s people. This is a work of the devil: see vv. 14-15. [ NOAB] Verse 18: “suffered”: Through death on the cross: see 5:7-8. [ NOAB] Verse 18: “tested”: Tempted is another translation. In the gospels, Jesus is tempted to abandon his mission; the readers of this book are tempted to apostasy, infidelity. [ NJBC] Colossians 3: 12 - 17 (18 - 21) (Roman Catholic) Colo 3:12 (NRSV) As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. 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. 14 Above all, clothe yourselves with love, which binds everything together in perfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. 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. 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. 18 Wives, be subject to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and never treat them harshly. 20 Children, obey your parents in everything, for this is your acceptable duty in the Lord. 21 Fathers, do not provoke your children, or they may lose heart. GOSPEL: Matthew 2: 13 - 23 (RCL) Matthew 2: 13 - 15, 19 - 23 (Roman Catholic) Matt 2:13 (NRSV) Now after they had left, an angel of the Lord appeared to Joseph in a dream and said, "Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Her'od is about to search for the child, to destroy him." 14 Then Joseph got up, took the child and his mother by night, and went to Egypt, 15 and remained there until the death of Her'od. This was to fulfill what had been spoken by the Lord through the prophet, "Out of Egypt I have called my son." 16 When Her'od saw that he had been tricked by the wise men, he was infuriated, and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men. 17 Then was fulfilled what had been spoken through the prophet Jeremi'ah: 18 "A voice was heard in Ra'mah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they are no more." 19 When Her'od died, an angel of the Lord suddenly appeared in a dream to Joseph in Egypt and said, 20 "Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child's life are dead." 21 Then Joseph got up, took the child and his mother, and went to the land of Israel. 22 But when he heard that Archela'us was ruling over Judea in place of his father Her'od, he was afraid to go there. And after being warned in a dream, he went away to the district of Galilee. 23 There he made his home in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, "He will be called a Nazore'an." “Wise men from the East” (v. 1) came to Herod the Great asking “‘Where is the child who has been born king of the Jews?’” (v. 2) They have visited “the child with Mary” (v. 11). “paid him homage” and “offered him gifts”. They have now returned to “their own country” (v. 12). A divine messenger warns Joseph to flee with his family. The wise men “tricked” (v. 16) Herod by leaving “by another road” (v. 12). In Hosea, “my son” (v. 15) is Israel, the people of God. A verse that recalled God’s acts to save Israel from bondage is now applied to Jesus, he who offers to save all people. (Herod has all the infants in the Bethlehem area killed because he fears that Jesus may succeed to his throne, rather than a son of his.) In Jeremiah (v. 18), Rachel weeps over the exile of her sons; a mother’s grief is unique. V. 20 is much like God’s words to Moses, as he sends him to lead Israel out of bondage. Jesus is the new leader of God’s people. Herod Antipas, Herod the Great’s son, governed “Galilee” (v. 22) benignly compared to the way his brother “Archelaus” governed Judea. Joseph may also have chosen to make his home in “Nazareth” (v. 23) because he could find work on the reconstruction of neighbouring Sepphoris. The quotation is not from the Old Testament. Perhaps Matthew is provoking his readers to think; perhaps he harks back to Isaiah 11:1: “a branch [nezer] shall grow” out of Jesse’s “roots”. David was Jesse’s son. Verse 13: Jesus begins to meet opposition as soon as he is born. He will meet opposition throughout his life. If the flight to Egypt occurred much before Herod died in 4 BC, this verse would place Jesus’ birth many months or even a few years earlier. [ BlkMt] Verse 15: The quotation is Hosea 11:1. In Exodus 4:22, God tells Moses to inform Pharaoh that “Israel is my firstborn son”. [ NOAB] Matthew sees in the Hosea verse a divine action which points forward to the calling of Jesus out of Egypt. The quotation agrees with the Hebrew rather than with the Septuagint; either he translated directly from the Hebrew or he used a Greek translation other than the Septuagint. [ BlkMt] Verse 16: “Herod”: i.e. Herod the Great. He was vassal king under the Roman emperor 37-4 BC. Verse 16: “wise men”: Members of a caste of wise men, variously associated with the interpretation of dreams, Zoroastrianism, astrology and magic. They may have been from Persia, East Syria or Arabia. They were the scientists of their day. Verse 16: “Herod ... killed”: In Egypt, Pharaoh had ordered the killing of all male offspring (see Exodus 1:16) – a classical example of genocidal misuse of power. NJBC suggests that the number of children killed in the Bethlehem area was probably twenty or fewer. Verse 16: “two years old or under”: This implies that Jesus had been born some months before, but no two years before; Herod leaves a margin of error. His character is accurately depicted here: he even killed members of his own family. [ BlkMt] Verse 18: The quotation is Jeremiah 31:15. [ NJBC] Verse 18: “Ramah”: Some 9 km (6 miles) north of Jerusalem. This town is the scene of national grief inflicted by an enemy in Jeremiah 40:1: “The word that came to Jeremiah from the LORD after Nebuzaradan the captain of the guard had let him go from Ramah, when he took him bound in fetters along with all the captives of Jerusalem and Judah who were being exiled to Babylon”. [ NOAB] Ramah is on the road a conqueror would take in leading captives from Jerusalem to Babylon: see 1 Samuel 10:2. [ BlkMt] Verse 18: “Rachel”: She was Jacob’s wife, and died in childbirth. Per Genesis 35:16-20, she was buried near Jerusalem. In Genesis, Rachel grieves not because her son dies but because she dies in giving birth to him. Perhaps Matthew wishes to associate Jesus with Jeremiah – as the suffering prophet of the New Testament: see Jeremiah 31:31-34 and Matthew 26:28. In the first century AD, Jeremiah lived on in end-time hopes: see 2 Maccabees 2:1-12; 15:13-16. [ NOAB] [ NJBC] Verse 20: This verse is like Exodus 4:19, in which God sends Moses back to lead his people out of bondage. [ NJBC] Verse 22: “Archelaus”: He was Herod the Great’s son, and was almost as cruel as his father. Another son, Herod Antipas, governed “Galilee”. Archelaus was deposed in 6 AD, and exiled. [ NOAB] Verse 23: “‘He will be called a Nazorean.’”: There are two possibilities besides the one mentioned in Comments: ∙ In view of the preceding verses, that the reference is to Nazareth – an insignificant town not mentioned in the Old Testament ∙ That Jesus is likened to a Nazirite, a person consecrated (dedicated) to God upon their own vow or a parent’s vow. 1 Samuel 1:11 strongly suggests that Samuel was a Nazirite. Samson is explicitly named as one: see Judges 13:5, 7. Joseph is called a nazir in Genesis 49:26 (“set apart” in the NRSV) and Deuteronomy 33:16 (“prince” in the NRSV). Both Samuel and Samson were consecrated by vows uttered when they were still in their mothers’ wombs. Perhaps Jesus should be viewed as a Nazirite in the sense of being consecrated to God from the womb. [ HBD] The three interpretations are not mutually exclusive: Matthew may have intended all three. Comments: Sepphoris: This town was sacked in 4 BC. While tetrarch of Galilee, Herod Antipas rebuilt the city and resided there until he made Tiberias his capital. [ HBD] .

21 Saint Thomas the Apostle also called Doubting Thomas or Didymus which means "The Twin", was one of the Twelve Apostles of Jesus Christ, according to the New Testament. He is best known from the account in the Gospel of Saint John, where he questioned Jesus' resurrection when first told of it, followed by his confession of faith as both "My Lord and my God" on seeing and touching Jesus' wounded body. 22 Charlotte Digges (Lottie) Moon, Missionary in China, 1912. Henry Budd, Priest, 1875 23 24 25 THE NATIVITY OF JESUS CHRIST 26 Saint Stephen, Deacon and Martyr the first martyr of Christianity, was, according to the Acts of the Apostles, a deacon in the early church at Jerusalem who aroused the enmity of members of various synagogues by his teachings. 27 Saint John, Apostle and Evangelist was one of the Twelve Apostles of Jesus according to The Bible. OLD TESTAMENT: Isaiah 7: 10 - 16 (RCL) Isaiah 7: 10 - 14 (Roman Catholic) Isai 7:10 (NRSV) Again the LORD spoke to A'haz, saying, 11 Ask a sign of the LORD your God; let it be deep as She'ol or high as heaven. 12 But A'haz said, I will not ask, and I will not put the LORD to the test. 13 Then Isai'ah said: "Hear then, O house of David! Is it too little for you to weary mortals, that you weary my God also? 14 Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Imman'uel. 15 He shall eat curds and honey by the time he knows how to refuse the evil and choose the good. 16 For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted. PSALM 80: 1 - 7, 17 - 19 (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. 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. 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. 17 And so will we never turn away from you; * give us life, that we may call upon your Name. 18 Restore us, O Lord God of hosts; * show the light of your countenance, and we shall be saved. Psalm 24: 1 - 6 (Roman Catholic) Psal 24:1 (NRSV) The earth is the LORD's and all that is in it, the world, and those who live in it; 2 for he has founded it on the seas, and established it on the rivers. 3 Who shall ascend the hill of the LORD? And who shall stand in his holy place? 4 Those who have clean hands and pure hearts, who do not lift up their souls to what is false, and do not swear deceitfully. 5 They will receive blessing from the LORD, and vindication from the God of their salvation. 6 Such is the company of those who seek him, who seek the face of the God of Jacob. [Se'lah] 7 Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in. 8 Who is the King of glory? The LORD, strong and mighty, the LORD, mighty in battle. 9 Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in. 10 Who is this King of glory? The LORD of hosts, he is the King of glory. [Se'lah] NEW TESTAMENT: Romans 1: 1 - 7 (all) Roma 1:1 (NRSV) Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, 2 which he promised beforehand through his prophets in the holy scriptures, 3 the gospel concerning his Son, who was descended from David according to the flesh 4 and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord, 5 through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name, 6 including yourselves who are called to belong to Jesus Christ, 7 To all God's beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. h/t Montreal Anglican Paul introduces himself to his readers: as “servant” (literally slave) of Christ, one under more than the usual obligation Christians have to Jesus; as an “apostle”, one sent with a special mission of divine origin; and as “set apart” to spread God’s good news. (Paul does not reserve the title apostle for the Twelve.) This news of eternal life with God was “promised beforehand” (v. 2): it has been part of God’s plan since before creation. God made known his promise “through his prophets” (principally Isaiah and Jeremiah) in books held to have authority. (When Paul wrote, both Testaments were yet to be defined.) The “gospel” (good news, v. 3) is about one very close to God, “his Son”, here identified in two ways: physically (“flesh”): of David’s line, so meeting the Old Testament prerequisites for messiahship; and spiritually (“spirit ...”, v. 4): definitively stated by God to be the “Christ” (Messiah) in resurrecting him. Paul introduces himself to his readers: as “servant” (literally slave) of Christ, one under more than the usual obligation Christians have to Jesus; as an “apostle”, one sent with a special mission of divine origin; and as “set apart” to spread God’s good news. (Paul does not reserve the title apostle for the Twelve.) This news of eternal life with God was “promised beforehand” (v. 2): it has been part of God’s plan since before creation. God made known his promise “through his prophets” (principally Isaiah and Jeremiah) in books held to have authority. (When Paul wrote, both Testaments were yet to be defined.) The “gospel” (good news, v. 3) is about one very close to God, “his Son”, here identified in two ways: physically (“flesh”): of David’s line, so meeting the Old Testament prerequisites for messiahship; and spiritually (“spirit ...”, v. 4): definitively stated by God to be the “Christ” (Messiah) in resurrecting him. It is through Christ that Paul (“we”, v. 5) has received “grace” (God’s freely given gift of love) and “apostleship” (authority to teach and proclaim the good news) – with the objective of bringing people (especially non--Jews) to faith in God and thus making it possible for them to place themselves under God’s authority (“obedience of faith”). Paul sees the Christians at “Rome” (v. 7) as “called to be saints”: literally called holy ones, belonging to God and consecrated to his service. (The same Greek words are found in the Septuagint, the Greek translation Paul would have used, to describe the Israelite community. We, he suggests, are in continuity with them. In v. 1, he sees himself as in being in continuity with Moses, Joshua and Abraham – all called servants of God in the Old Testament.) Finally, he wishes the Roman community both God’s “grace” (v. 7) and his “peace”, the Jewish notion of a right relationship with God – partnership in reconciliation of all to him, eternal well--being, and wholeness of life. Acts 18:2 tells us “Claudius had ordered all Jews to leave Rome”. The Christian message had reached Rome by the 40s AD, for in 49 AD Emperor Claudius’ edict expelling Jews from Rome included Christians. The edict was lifted by Emperor Nero in 54 AD. Verse 1: “servant”: The Greek word, doulos, is also found in 2 Corinthians 4:5 (“slaves”). In the Old Testament, there is a custom of certain persons calling themselves slaves of Yahweh: see Psalms 27:9 (“servant”); 31:16; 89:50. But the term was also used to describe great figures who served him in history leading to God’s saving act: Moses (in 2 Kings 18:12), Joshua (in Judges 2:8) and Abraham (in Psalm 105:6). Paul sees himself as in this lineage. [ NJBC] Verse 1: “called to be an apostle”: For Paul’s call, see also Galatians 1:15-16; 2 Corinthians 4:5-6; Acts 9:1-9; 22:6-11; 26:12-28. [ CAB] Verse 2: “holy scriptures”: At the time Paul was writing, the terms Old Testament and New Testament didn’t yet exist. That certain books were included in the Septuagint translation (made in the 200s BC) indicated that these books had more authority than others which were excluded from it, yet the faithful also regarded other books (e.g. 1 Enoch and other pseudepigrapha) as being “holy”. The books considered “holy scriptures” varied from time to time and from place to place. Only in the 200s AD was the make--up of the Old Testament standardized (canonized). When Paul wrote Romans, Matthew, Mark, Luke and John were yet to be written; however, it is possible that a prototype of Mark’s gospel existed. Verses 3-4: These verses appear to be a pre--Pauline christological formula. [ CAB] Verse 3: “descended from David”: See also Isaiah 11:1-10 (“A shoot shall come out from the stump of Jesse ...”, Jesse being David’s father) and 2 Samuel 7:11-14. [ CAB] Verse 3: “according to the flesh”: In 4:1, Paul says that Abraham is “our ancestor according to the flesh”. See also 9:3, 5; 1 Corinthians 10:18 (where the Greek includes according to the flesh). [ CAB] Verse 4: “Son of God”: See also Galatians 4:4; Romans 8:3; Mark 1:1, 11 (Jesus’ baptism); 9:7 (his transfiguration); 15:39 (the centurion at Calvary). [ CAB] Verse 5: “obedience of faith”: To Paul, faith is obedience to the gospel. In 6:17 he says that his first readers “have become obedient from the heart to the form of teaching to which you were entrusted”. See also 16:26 and 2 Corinthians 9:13. [ CAB] Verse 5: “among all the Gentiles”: In v. 13, Paul says “I have often intended to come to you ..., in order that I may reap some harvest among you as I have among the rest of the Gentiles”. See also 11:15; Galatians 1:15-16; 2:7-9. [ CAB] Verse 7: “called to be saints”: This is probably an allusion to being grafted into the covenant. The Greek words Paul uses here, klete hagia, are also found in the Septuagint translation of Exodus 12:16, part of the instructions for commemorating the Passover, the escape from death of Israel’s first--born in Egypt: “On the first day you shall hold a solemn assembly [klete hagia] and on the seventh day a solemn assembly [ klete hagia]”. klete hagia means called into a special relationship with God as a result of God’s very essence, part of which is to call people into a relationship with him. [ NJBC] Verse 7: “peace”: Hebrew: shalom . Verses 8-15: For similar Pauline thanksgivings, see 1 Corinthians 1:4-9; 2 Corinthians 1:3-7; Philippians 1:3-11; 1 Thessalonians 1:2-10; Philemon 4-7. Note that Romans lacks the usual specific references to the life of the community addressed – because Paul was yet to visit Rome (see vv. 10-13). [ CAB] Verse 9: “with my spirit”: i.e. wholeheartedly. [ CAB] Verse 9: “in my prayers”: Paul writes in Philippians 1:3-5: “ thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now”. See also 1 Thessalonians 1:2; Philemon 4-5. See further Colossians 1:3; Ephesians 1:16; 2 Thessalonians 1:3. [ CAB] Verse 14: “a debtor”: i.e. under an obligation to preach to Gentiles. [ CAB] Verse 14: “to Greeks and to barbarians”: i.e. to non--Jews, both cultured and not. It seems that the Christian community at Rome is of diverse ethnic backgrounds. [ CAB] Verse 14: “to the wise and to the foolish”: See also 1 Corinthians 1:18-31 (“For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God ...”). [ CAB] Verse 16: God has acted, in Christ, powerfully to save all people who trust in him. [ NOAB] Verse 17: The quotation is Habakkuk 2:4 in the Septuagint translation. [ NOAB] GOSPEL: Matthew 1: 18 - 25 (RCL) Matthew 1: 18 - 24 (Roman Catholic) Matt 1:18 (NRSV) Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. 19 Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. 20 But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, "Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. 21 She will bear a son, and you are to name him Jesus, for he will save his people from their sins." 22 All this took place to fulfill what had been spoken by the Lord through the prophet: 23 "Look, the virgin shall conceive and bear a son, and they shall name him Emman'uel," which means, "God is with us." 24 When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, 25 but had no marital relations with her until she had borne a son; and he named him Jesus. Matthew has told us of Jesus’ descent from David. He is the anointed (“Messiah”) king God has promised. Joseph’s and Mary’s families (“engaged”) have signed a marriage contract but Joseph has not yet taken her (v. 20) into his house. If Mosaic law on sexual relations was fully observed then, Joseph could have brought charges against her, and she could have been stoned to death (“public disgrace”, v. 19) for adultery (then including pre--marital sex). Joseph, while observant of the Law (“righteous”), is compassionate: he “planned to dismiss [divorce] her quietly”. God had intervened in the birth of some he has chosen – Isaac, Jacob and Samuel – but never before has he replaced the whole male role. Even so, the messenger from God points out Joseph’s role: Jesus is legally descended from David through him. In Aramaic and Hebrew, “Jesus” (v. 21) and “he will save” sound similar. Matthew is keen to show that Jesus fulfills God’s promise made through Isaiah (v. 22). In v. 23, the Greek word translated “virgin”, parthenos, is rendered as unmarried daughter in Acts 21:9. Perhaps maiden is a better translation; it has the same range of meanings as parthenos. Through Jesus “‘God is with us’” (v. 23) but Joseph names him Jesus, not Immanuel. Luke 1:26-2:40 is a parallel to 1:18-2:23. Comments: If Mosaic law on sexual relations was fully observed then: During the Roman occupation, the Romans administered capital punishment, not the Jews. Our sources do not indicate whether the Jewish courts could condemn a woman to stoning for pre--marital sex. Verse 18: “Jesus the Messiah”: The Greek word translated “Messiah” is christos. BlkMt notes that some manuscripts read simply christos. Jesus’ birth is the miraculous coming of God into human life to dwell with people and to save them from their sins. John 1:14 says: “... the Word became flesh and lived among us ...”. “Jesus” is the Greek form of the Hebrew name Joshua. The genealogy (vv. 1-17) might suggest a political nationalistic leader, but, in that the root meaning of the name Joshua is Yah(weh) saves or Yah(weh) is salvation , Jesus’ ministry will be spiritual, not political, redemption. Verse 18: “Holy Spirit”: A late Old Testament formula for spirit of God: in Ezekiel 37:1-14 (the valley of dry bones), Job 27:3 and Isaiah 42:5 (“breath”), the spirit of God is the cause of human life. The spirit is also active in the creative act (Genesis 1:2). Here in Matthew there is a particular, concrete and special case of that creative activity. In the Old Testament, “holy spirit” occurs in Psalm 51:11 and Isaiah 63:10-11. [ NJBC] Verse 19: For Mosaic law on sexual relations, see Deuteronomy 22:13-30. Numbers 5:11-31 prescribes the trial by ordeal (for the wife) to be used where a man suspects his wife of being unfaithful. [ NJBC] Verse 19: “Her husband”: The marriage contract made Joseph Mary’s husband even though they were not yet living together, as it made Mary Joseph’s “wife” (see vv. 20 and 24). Verse 19: “dismiss her quietly”: Divorce, offered by BlkMt, is the modern--day term. Joseph intended to divorce her “quietly”, i.e. with the legal minimum of witnesses (two). He thought that Mary had violated the marriage tie by having sexual relations with another man. Verse 20: The reader already knows that Mary is not unfaithful: “from the Holy Spirit” (v. 18). Verse 21: Being “God ... with us” (v. 23), Jesus “will save his people from their sins”. Verse 22: “this took place to fulfill ...”: For other instances of this formula, see 2:15, 17-18, 23; 4:14-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10. Verse 23: The quotation is the Septuagint translation of Isaiah 7:14; however: • While the Septuagint has you shall name, here we have “they shall name”, and • The Hebrew text of Isaiah 7:14 speaks of a young woman ready for marriage (almah); the Septuagint translates it as parthenos, and Matthew follows suit. [ BlkMt] Isaiah 7:10-16 speaks of a “sign”: • it may mean a supernatural though hardly a virgin birth; • it does refer to a child soon to be born, in whose early childhood the international situation will change radically and the danger to God’s people will be removed; • it does promise God’s coming and intervention to help his people. [ BlkMt] The evangelist does see a parallel in God’s coming in Jesus to redeem his people. The story of the virgin birth was known to him, although it was not the common preaching message of the Church. Even though the Hebrew of Isaiah does not contain the literal virgin--birth idea, the specific redemptive action of God is present there, just as it is in the birth of Jesus. [ BlkMt] Acts 21:9 says that Philip the evangelist “had four unmarried daughters who had the gift of prophecy”. There parthenos is translated as “unmarried daughters”. Verse 23: “‘God is with us’”: The identification of the glory or presence of God with a person is first seen in Isaiah 8:7-8, 10 (the source of the quotation). Solomon’s question in 1 Kings 8:27 (“... will God indeed dwell on the earth?”) is now answered in a new way. Verse 25: The perpetual virginity of Mary is neither affirmed nor denied. The Apostles’ and Nicene Creeds both speak of the Virgin Mary. I suggest that Virgin here is adjectival: to distinguish Mary, the bearer of God, from other Marys. BlkMt says that “[he] had no marital relations with her until she had borne a son” implies that she did later have other children by Joseph. The basic preaching message of the Apostolic Age began not with the birth of Jesus but with the ministry of John the Baptizer and the baptism of Jesus. The story of the birth of Jesus came to Matthew and Luke through private channels of tradition. Matthew and Luke present the same main points. Their story is rooted in Jewish life and linguistic usage. The basic theological truth that they express is: • God sent Jesus • he was more than a human king descended from David • as son of the living God (see 16:16), he is indeed the Christ, the expected Jewish Messiah, but in his life and work he is linked with God in a deeper way, so that his coming means “God is with us”, and • his coming had long been God’s intent and was a specific powerful act of God to save humankind. [ BlkMt] Jesus was born as a real human being and lived a truly human life. [ BlkMt]

16 Ralph Adams Cram, 1942, and Richard Upjohn, 1878, Architects, and John LaFarge, Artist, 1910 17 William Lloyd Garrison, 1879, and Maria Stewart, 1879, Prophetic Witnesses 18 19 Lillian Trasher, Missionary in Egypt, 1961 20 21 Saint Thomas the Apostle 22 Charlotte Digges (Lottie) Moon, Missionary in China, 1912. Henry Budd, Priest, 1875 OLD TESTAMENT: Isaiah 35: 1 - 10 (RCL) Isaiah 35: 1 - 6a, 10 (Roman Catholic) Isai 35:1 (NRSV) The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the crocus 2 it shall blossom abundantly, and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Car'mel and Sharon. They shall see the glory of the LORD, the majesty of our God. 3 Strengthen the weak hands, and make firm the feeble knees. 4 Say to those who are of a fearful heart, "Be strong, do not fear! Here is your God. He will come with vengeance, with terrible recompense. He will come and save you." 5 Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; 6 then the lame shall leap like a deer, and the tongue of the speechless sing for joy. For waters shall break forth in the wilderness, and streams in the desert; 7 the burning sand shall become a pool, and the thirsty ground springs of water; the haunt of jackals shall become a swamp, the grass shall become reeds and rushes. 8 A highway shall be there, and it shall be called the Holy Way; the unclean shall not travel on it, but it shall be for God's people; no traveler, not even fools, shall go astray. 9 No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there. 10 And the ransomed of the LORD shall return, and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away. PSALM 146: 5 - 10 (RCL) Psalm 146: 6 - 10 (Roman Catholic) Psal 146:5 (NRSV) Happy are those whose help is the God of Jacob, whose hope is in the LORD their God, 6 who made heaven and earth, the sea, and all that is in them; who keeps faith forever; 7 who executes justice for the oppressed; who gives food to the hungry. The LORD sets the prisoners free; 8 the LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous. 9 The LORD watches over the strangers; he upholds the orphan and the widow, but the way of the wicked he brings to ruin. 10 The LORD will reign forever, your God, O Zion, for all generations. Praise the LORD! Note: Verse numbering in your Psalter may differ from the above. 146 Lauda, anima mea (ECUSA BCP) 4 Happy are they who have the God of Jacob for their help! * whose hope is in the Lord their God; 5 Who made heaven and earth, the seas, and all that is in them; * who keeps his promise for ever; 6 Who gives justice to those who are oppressed, * and food to those who hunger. 7 The Lord sets the prisoners free; the Lord opens the eyes of the blind; * the Lord lifts up those who are bowed down; 8 The Lord loves the righteous; the Lord cares for the stranger; * he sustains the orphan and widow, but frustrates the way of the wicked. 9 The Lord shall reign for ever, * your God, O Zion, throughout all generations. Hallelujah! Luke 1: 47 - 55 (alt. for RCL) Luke 1: 46b - 55 ( alt. for C of E) 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 3 The Song of Mary Magnificat (alt. for ECUSA) Luke 1:46-55 My soul doth magnify the Lord, * and my spirit hath rejoiced in God my Savior. For he hath regarded * the lowliness of his handmaiden. For behold from henceforth * all generations shall call me blessed. For he that is mighty hath magnified me, * and holy is his Name. And his mercy is on them that fear him * throughout all generations. He hath showed strength with his arm; * he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seat, * and hath exalted the humble and meek. He hath filled the hungry with good things, * and the rich he hath sent empty away. He remembering his mercy hath holpen his servant Israel, * as he promised to our forefathers, Abraham and his seed for ever. Canticle 15 The Song of Mary Magnificat (alt. for ECUSA) 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. Note: This is Canticle 18 in the Can. BAS NEW TESTAMENT: James 5: 7 - 10 (all) Jame 5:7 (NRSV) Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. 8 You also must be patient. Strengthen your hearts, for the coming of the Lord is near. 9 Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! 10 As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord. h/t Montreal Anglican Early Christians expected the return of Jesus, the second coming, almost immediately. This was connected with expectations about the Kingdom of God. The apparent delay of this event caused some difficulties and even some disputes among the faithful. James warns his readers not to be impatient (vv. 8-9), lest this impatience lead to grumbling and division within the church (v. 9), which will bring judgement. For with the second coming of Christ comes also the judgement of God. The second coming is a two--edged sword: its arrival is both of comfort and of warning to Christians! Instead, James tells his readers that they are to be patient in suffering like the prophets (v. 10). They are to bide their time like the farmer who plants his crop in the knowledge that the rains will come in their own time (v. 7). (In Palestine, there are two rainy times of the year: October--November, “early” and April--May, “late”.) So it is with the Kingdom. It is on its way, it is “near”, (v. 8) but will come in its own time. Our impatience will not hasten its coming, but we can expect it with the confidence of faith. Comment: “The delay ... caused some difficulties ...”: see Matthew 24:3-6 (false messiahs); 1 Thessalonians 4:13-18; 2 Thessalonians 2:1-12. Verses 7-9: Three references to the coming of Christ stand in contrast to the preceding passage on seeking riches in vain. [ NOAB] Verse 7: “Be patient”: The verb indicates self--restraint, which enables the sufferer to refrain from retaliation or precipitous action. This phrase summarizes the whole section. Be patient not only when faced by outrageous injustice (vv. 4-6) but in the ordinary trials of life (vv. 9, 12-14, 19). [ NJBC] Verse 7: “the coming of the Lord”: For the second coming of the Lord, see also 2 Thessalonians 2:1, 8-9; Matthew 24:3; 2 Peter 1:16; 3:4, 12; 1 John 2:28. [ NJBC] Verse 7: “the early and the late rains”: Deuteronomy 11:14 and Joel 2:23 mention both rainy seasons. [ NJBC] Verse 8: “Strengthen your hearts”: 1 Thessalonians 3:13 says :”... may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints”. [ NJBC] Verse 8: “the coming of the Lord is near”: See also Philippians 4:5 (“... The Lord is near”); Hebrews 10:25 (“as you see the Day approaching”), 37 (“... in a very little while, the one who is coming will come and will not delay”); 1 John 2:18 (“... it is the last hour! ...”); Revelation 22:10 (“... the time is near ...”), 12 (“I am coming soon”), 20. [ NJBC] Verse 9: Note the abrupt change to seeing the coming of the Lord as that of a judge. [ NJBC] Verse 10: “As an example ... take the prophets”: The prophets are represented as martyrs: see also Matthew 23:29-31. In Acts 7:42, Stephen quotes Amos: “‘Did you offer to me slain victims and sacrifices forty years in the wilderness, O house of Israel?’”. [ NJBC] Verse 11: See also Job 1:21-22; 2:10 (“... In all this Job did not sin with his lips ...”); Psalm 111:4. [ NOAB] Verse 12: “do not swear ... by”: See also Matthew 5:34-37. [ NJBC] Verse 12: “let your ‘Yes’ be yes and your ‘No’ be no”: i.e be truthful. [ NJBC] GOSPEL: Matthew 11: 2 - 11 (all) Matt 11:2 (NRSV) When John heard in prison what the Messiah was doing, he sent word by his disciples 3 and said to him, "Are you the one who is to come, or are we to wait for another?" 4 Jesus answered them, "Go and tell John what you hear and see: 5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. 6 And blessed is anyone who takes no offense at me." 7 As they went away, Jesus began to speak to the crowds about John: "What did you go out into the wilderness to look at? A reed shaken by the wind? 8 What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. 9 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written, "See, I am sending my messenger ahead of you, who will prepare your way before you.' 11 Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. John the Baptist has been arrested and imprisoned. Discouraged and in doubt, he sends messengers to ask Jesus: “Are you the one ...?” (v. 3) But Jesus does not simply say yes. Instead, he points John (and the crowd) to the signs of the Kingdom (v. 5). Echoing Isaiah, he points out that the blind, the deaf, the lame and the lepers are being healed and good news is given to the poor. Anyone can claim to be a herald of the kingdom, but only in the presence of the Messiah will the true signs of the Kingdom be evident. These are not mere claims, but incontrovertible proof. Yet apparently there are some who take offense at Jesus (v. 6). Perhaps even John himself has been disappointed because his expectations of the Messiah do not seem to be fulfilled by Jesus, e.g. he does not “wear soft robes” (v. 8). Perhaps this has given rise to doubts. Jesus refers to the signs of the Kingdom in Isaiah. John is “more than a prophet” (v. 9) for he heralds the dawn of the final era of history and announces the coming of the Kingdom. Now Jesus validates John’s ministry as a true prophet (by quoting a prophecy from Malachi, v. 10), going on even to identify John as Elijah, returned (v. 14). (Jews understood the time of the prophets to have ended, but took Malachi’s words to mean that Elijah would come again.) Jesus criticizes the people who went out to see John the Baptist in the wilderness with a variety of incorrect expectations. What they actually saw was greater than they could have imagined. Yet even John, as great as he was, only pointed the way to an even greater reality (v. 11). Up to and including John the Baptist was the time of prophetic promise; now this promise is starting to be fulfilled (v. 13). When we are disappointed, or our expectations of God’s Kingdom are dashed, perhaps it is because we are not looking for the signs of the Kingdom that are all around us. The parallel is Luke 7:18-28. See also Luke 16:16. [ NOAB] Verse 2: “in prison”: At Machaerus, a fortress about 8 km (5 miles) east of the Dead Sea. [ NOAB] Verses 4-5: Jesus invites John to answer his own question: does Jesus fulfil Isaiah’s prophecies? Verse 5: “the blind receive their sight ...”: These notions of rescue are also found in Isaiah 29:18-19; 35:5-6; 61:1. Jesus reads Isaiah 61:1 in the synagogue at Nazareth and interprets it as being fulfilled in him: see Luke 4:18-21. [ NOAB] Verse 6: “takes no offence at me”: The Greek word really means scandalized. Verse 7: “a reed shaken by the wind?”: These crowds knew that John was a sturdy, fearless man, who sacrificed personal comfort to be loyal to God and to speak the prophetic word people needed. [ BlkMt] On the other hand, note Isaiah 42:1-4, a Servant Song: “Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations. He will not cry or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice. He will not grow faint or be crushed until he has established justice in the earth; and the coastlands wait for his teaching.” Verse 10: Malachi 3:1 says: “See, I am sending my messenger to prepare the way before me ...”; however Jesus’ quotation agrees precisely with neither the Hebrew text nor the Septuagint translation. 2 Kings 2:11 tells us that “Elijah ascended in a whirlwind into heaven”. Malachi 4:5 foretells his return: “Lo, I will send you the prophet Elijah before the great and terrible day of the LORD comes”. [ BlkMt] Verse 11: Great as John the Baptiser is, because Jesus, unlike John, is in the Kingdom. John announced the imminence of the Kingdom, but he himself still stood within the old order. [ BlkMt] Verse 12: BlkMt says that this verse is difficult. The final struggle has begun; God’s power is at work through Jesus to establish his reign, but his Kingdom is suffering violence; violent people are trying to seize or snatch away this blessing and keep people from accepting God’s rule. In this time of crisis, great with opportunity but full of danger for those not alert to respond at once, Jesus says with stern emphasis: “Let anyone with ears listen!” (v. 15).

1 Nicholas Ferrar, Deacon, 1637 was an English scholar, courtier, businessman and man of religion 2 Channing Moore Williams, Missionary Bishop in China and Japan, 1910 3 Francis Xavier, Missionary to the Far East, 1552 was a Roman Catholic missionary born in Xavier, Kingdom of Navarre (now part of Spain), and co-founder of the Society of Jesus 4 John of Damascus, Priest, c. 760 A polymath whose fields of interest and contribution included law, theology, philosophy, and music, he is said by some sources to have served as a Chief Administrator to the Muslim caliph of Damascus before his ordination 5 Clement of Alexandria, Priest, c. 210 was a Christian theologian who taught at the Catechetical School of Alexandria. 6 Nicholas, Bishop of Myra, c. 342 was a historic 4th-century saint and Greek Bishop of Myra OLD TESTAMENT: Isaiah 2: 1 - 5 (all) Isai 2:1 (NRSV) The word that Isai'ah son of A'moz saw concerning Judah and Jerusalem. 2 In days to come the mountain of the LORD's house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it. 3 Many peoples shall come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths." For out of Zion shall go forth instruction, and the word of the LORD from Jerusalem. 4 He shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. 5 O house of Jacob, come, let us walk in the light of the LORD! PSALM 122 (all) Psal 122:1 (NRSV) I was glad when they said to me, "Let us go to the house of the LORD!" 2 Our feet are standing within your gates, O Jerusalem. 3 Jerusalem--built as a city that is bound firmly together. 4 To it the tribes go up, the tribes of the LORD, as was decreed for Israel, to give thanks to the name of the LORD. 5 For there the thrones for judgment were set up, the thrones of the house of David. 6 Pray for the peace of Jerusalem: "May they prosper who love you. 7 Peace be within your walls, and security within your towers." 8 For the sake of my relatives and friends I will say, "Peace be within you." 9 For the sake of the house of the LORD our God, I will seek your good. 122 Laetatus sum (ECUSA BCP) 1 I was glad when they said to me, * "Let us go to the house of the Lord." 2 Now our feet are standing * within your gates, O Jerusalem. 3 Jerusalem is built as a city * that is at unity with itself; 4 To which the tribes go up, the tribes of the Lord, * the assembly of Israel, to praise the Name of the Lord. 5 For there are the thrones of judgment, * the thrones of the house of David. 6 Pray for the peace of Jerusalem: * "May they prosper who love you. 7 Peace be within your walls * and quietness within your towers. 8 For my brethren and companions' sake, * I pray for your prosperity. 9 Because of the house of the Lord our God, * I will seek to do you good." NEW TESTAMENT: Romans 13: 11 - 14 (RCL, Roman Catholic) Roma 13:8 (NRSV) 11 Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; 12 the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; 13 let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. h/t Montreal Anglican In vv. 1-8, Paul has written about the obligations we Christians have to civil authorities; he has continued his instructions on ethics for Christians. The only thing we Christians “owe” others – Christians and non-Christians – is love: this sums up the obligations of the Christian in life, of Christian ethics. But as Christians, love is part of the deal rather than an obligation, and can never be completely discharged. Love among Christians is something special: it is mutual. Then vv. 9-10: if we love our neighbours, we will treat them as the Ten Commandments (“the law”) requires: this flows naturally out of our love for them, e.g. we will not offend them by adulterous behaviour, etc. This is why “one who loves another ... [fully satisfies] the law” (v. 8). Now Paul tells us another reason why ethical behaviour is important for Christians. We know that we are living both in the present and in the age which is after the first coming of the Messiah and before the second: “salvation is nearer to us now than when we became believers” (v. 11). Paul expresses it in terms of night and day: we should awake, pass from darkness to light, from evil to good. The image of armour is also found in contemporary Jewish writings about the end of the age; in 1 Thessalonians 5:8, Paul tells us that the “armour of light” (v. 12) is faith, hope, love for each other, fidelity, uprightness, etc. “Let us live” (v. 13), he says, as if the Day of the Lord is already here, “honourably”, not in ways that harm ourselves and our neighbours. Rather, let Christ be our armour, and let us not give in to the temptations of the flesh. (In baptism, we have already “put on”, v. 12, Christ, but life in Christ is something that grows with experience. As we grow in the faith, we are more and more able to resist sinful opportunities.) Verses 1-7: In the previous chapter, Paul has said that Christians have no right to punish; here he says that the state does, and all people must respect this right. He holds that the Roman state (even under Nero!) is, on the whole, just and beneficent. His view reflects Jewish teaching (see Wisdom of Solomon 6:1-3) and is also found in 1 Peter 2:13-17; 3:13. He has insisted that salvation is entirely a loving and undeserved gift from God, so some may have claimed that he was encouraging unethical conduct. In 6:1-14, he vigorously rejects this view. [NOAB] Up to the time when Paul wrote Romans, there had been no official persecution of Christians living in Rome, but internal strife in the Jewish community (which included Christians), probably between Christians and non-Christians, was settled by the emperor Claudius’ expulsion of Jews from Rome. Paul probably knew of this, but he still insists on the general principles Christians must have towards civil authorities, especially when these authorities are pagans. His basis for resolving the issue is the principle enunciated in Proverbs 8:15 (“By me [God] kings reign, and rulers decree what is just”) and Matthew 22:16-21 (“... ‘Give therefore to the emperor the things that are the emperor's, and to God the things that are God’s’”). [NJBC] Verse 1: “authorities”: This may include not only the state itself, but also the angelic authorities standing behind the state. The same Greek word is found in Colossians 1:16; there it clearly means angelic authorities; however Luke 12:11 uses it of civil authorities. [BlkRom] Verse 1: “instituted by God”: As part of God’s bringing order to the world. Verse 2: “appointed”: Another translation is ordained. Verse 3: “rulers”: This may be a reference to an order of angels. [BlkRom] Verse 3: “its”: i.e. the authority’s [BlkRom] Verse 4: “God’s servant”: i.e. the state, as one who does Christ’s mission. [BlkRom] Verse 4: “it”: i.e. authority, civil power. 1 Peter 2:13-14 says “For the Lord's sake accept the authority of every human institution, whether of the emperor as supreme, or of governors, as sent by him to punish those who do wrong and to praise those who do right”. [CAB] Verse 4: “sword”: A symbol of authority to punish. Verse 5: “conscience”: One has a moral obligation to observe civil laws. Paul writes in 2:15: “They [Gentiles] show that what the law requires is written on their hearts, to which their own conscience also bears witness ...”. [CAB] The state, as servant of God, must in conscience be respected by Christians, servants of God. [BlkRom] Verse 6: “authorities”: i.e. civil servants [BlkRom] Verse 7: “revenue”: i.e. indirect taxation, e.g. customs duties [BlkRom] Verse 7: In Mark 12:17, Jesus says “‘"Give to the emperor the things that are the emperor's, and to God the things that are God’s’”. See also Luke 20:25; Matthew 22:21; 1 Peter 2:17. [CAB] Verses 8-10: These verses expand on 12:9-13. [CAB] Verse 8: “law”: i.e. Mosaic law. Verse 8: “for the one who loves another ...”: In Mark 12:31, Jesus says “‘You shall love your neighbour as yourself’”. James 2:8 quotes Jesus. [NOAB] Verse 9: “‘You shall not ...’”: Paul quotes from the Ten Commandments, i.e. Exodus 20:13-15, 17; Deuteronomy 5:17-19 – in the Septuagint translation. The order is different in the Masoretic Text (which the NRSV follows). Jesus quotes these commandments, and others, in Matthew 19:18-19. [CAB] Verse 9: “‘Love your neighbour as yourself”: Paul quotes from the Law: Leviticus 19:18 says “...you shall love your neighbour as yourself ...”. There “neighbour” means fellow Israelite; here Paul broadens the meaning. Jesus quotes this law in Matthew 5:43; 19:19; Mark 12:31; Matthew 22:39; Luke 10:27; It is also quoted in Galatians 5:14 and James 2:8. [CAB] Verses 11-14: In 1 Corinthians 10:11-12, Paul writes: “These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come. So if you think you are standing, watch out that you do not fall”. Verse 11: Eschatology and morality are often connected: see also Philippians 4:4-7 (“... Let your gentleness be known to everyone. The Lord is near ...”); 1 Thessalonians 5:1-11, 23; Hebrews 10:24-25 (“... let us consider how to provoke one another to love and good deeds, ... all the more as you see the Day approaching”); James 5:7-11; 1 Peter 4:7-11; Matthew 25:31-46; Mark 13:33-37. [CAB] Verse 11: “time”: The Greek word kairos might be translated (in business English) as window of opportunity. Kronos is time as on a clock or in a calendar; kairos is God’s time. Verse 11: “wake from sleep”: See also 1 Corinthians 15:34 (“Come to a sober and right mind, and sin no more ...”); 1 Thessalonians 5:6-8; Ephesians 5:14. [CAB] Verse 12: “lay aside ...”: See also Ephesians 4:22-25 (“... put away your former way of life ... be renewed in the spirit of your minds ...”); Colossians 3:8-12; 1 Thessalonians 5:8; 1 Peter 2:1; James 1:21. [CAB] Verse 12: “darkness ... light”: Light and darkness are terms used in the Qumran literature for good and evil: see 1QS (Rule of the Community) 2:7; 3:20-4:1; 1QM (War Scroll) 15:9 (“For they are a wicked congregation and all their deeds are in darkness”). [NJBC] Verse 14: “put on the Lord Jesus Christ”: See also 6:1-14 and Galatians 3:27. Galatians 3:27 says that through baptism, the Christian has already put on Christ. [NJBC] That the state was God’s servant was endorsed by many Jews and by the early Church. [BlkRom] GOSPEL: Matthew 24: 36 - 44 (RCL) Matthew 24: 37 - 44 (Roman Catholic) Matt 24:36 (NRSV) "But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. 37 For as the days of Noah were, so will be the coming of the Son of Man. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, 39 and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man. 40 Then two will be in the field; one will be taken and one will be left. 41 Two women will be grinding meal together; one will be taken and one will be left. 42 Keep awake therefore, for you do not know on what day your Lord is coming. 43 But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an unexpected hour. Speaking to his followers, Jesus has foretold the destruction of the Temple; he has told them the signs of the coming of the end times (in terms used in contemporary literature.) In the suffering and trials which will precede the End, society will break down, “many will fall away” (v. 10, from the faith) but “one who endures to the end will be saved” (v. 13). After these events, the “Son of Man” (vv. 27, 30) will come “with power and great glory”. This will mark the beginning of a new era, a new way of being. Followers should discern signs of the second coming of Christ (vv. 32-35). But (v. 36), we do not know precisely when that coming will be, and neither does Jesus. The situation will be like that before the Flood: people were preoccupied with earthly matters (v. 38). When the Flood came, a small number “entered the ark” and were saved, but many drowned. The dawn of the new era will also be like this; Jesus gives two examples: of men (v. 40) and of women (v. 41). Some will be “taken” to be with Christ (because they are prepared) but others will be “left”. V. 43 is an other example. “Keep awake” (v. 42) to the will of God: be ready for Christ’s second coming! Verses 1-36: See also the Comments and Clippings for Luke 21:5-19, prepared for the penultimate Sunday in Year C. Verses 36-44: The parallels are Mark 13:32-37 and Luke 17:26-30, 34-36. [NJBC] Verses 37-39: See also Genesis 6:5-8; 7:6-24 and Luke 17:26-27. In both Genesis and Luke, the Flood and the “coming of the Son of Man”, the process is selection of the good/godly. [CAB] Verses 40-41: The verbs are in the present tense; thus they express vividly the separation certain to occur in the near future. [BlkMt] In Luke 17:34-35, Jesus says: “‘I tell you, on that night there will be two in one bed; one will be taken and the other left. There will be two women grinding meal together; one will be taken and the other left.”’. Verse 42: “Keep awake”: BlkMt offers Watch, meaning be continuously on the watch, spiritually and in your lives. See also Mark 13:35; Luke 12:40; 21:34-36; Matthew 25:13. [CAB] Verses 43-51: Luke 12:39-46 is very similar. [CAB] Verse 43: The metaphor of the coming of a thief is also found in 1 Thessalonians 5:2 and Revelation 3:3; 16:15. [BlkMt] Verses 45-51: The parable of Faithful and Unfaithful Servants also emphasizes that Christ will return suddenly. [BlkMt]

23 Clement, Bishop of Rome, c. 100 is considered the first Apostolic Father of the Church.[2] 24 25 James Otis Sargent Huntington, Priest and Monk, 1935 26 Isaac Watts, Hymnwriter, 1748 was an English hymnwriter, theologian and logician. 27 28 Kamehameha and Emma, King and Queen of Hawaii, 1864, 1885 29 30 Saint Andrew the Apostle was a Christian Apostle and the brother of Saint Peter OLD TESTAMENT: Jeremiah 23: 1 - 6 (RCL) Jere 23:1 (NRSV) Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. 3 Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4 I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD. 5 The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6 In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: "The LORD is our righteousness." 2 Samuel 5: 1 - 3 (Roman Catholic) 2Sam 5:1 (NRSV) Then all the tribes of Israel came to David at He'bron, and said, "Look, we are your bone and flesh. 2 For some time, while Saul was king over us, it was you who led out Israel and brought it in. The LORD said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel." 3 So all the elders of Israel came to the king at He'bron; and King David made a covenant with them at He'bron before the LORD, and they anointed David king over Israel. 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: In Canada, Canticle 19 from the BAS should be used. Canticle 16 The Song of Zechariah Benedictus Dominus Deus (ECUSA BCP) 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 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. Psalm 46 (C of E, alt. for RCL) Psal 46:1 (NRSV) God is our refuge and strength, a very present help in trouble. 2 Therefore we will not fear, though the earth should change, though the mountains shake in the heart of the sea; 3 though its waters roar and foam, though the mountains tremble with its tumult. [Se'lah] 4 There is a river whose streams make glad the city of God, the holy habitation of the Most High. 5 God is in the midst of the city; it shall not be moved; God will help it when the morning dawns. 6 The nations are in an uproar, the kingdoms totter; he utters his voice, the earth melts. 7 The LORD of hosts is with us; the God of Jacob is our refuge. [Se'lah] 8 Come, behold the works of the LORD; see what desolations he has brought on the earth. 9 He makes wars cease to the end of the earth; he breaks the bow, and shatters the spear; he burns the shields with fire. 10 "Be still, and know that I am God! I am exalted among the nations, I am exalted in the earth." 11 The LORD of hosts is with us; the God of Jacob is our refuge. [Se'lah] 46 Deus noster refugium (ECUSA BCP) 1 God is our refuge and strength, * a very present help in trouble. 2 Therefore we will not fear, though the earth be moved, * and though the mountains be toppled into the depths of the sea; 3 Though its waters rage and foam, * and though the mountains tremble at its tumult. 4 The Lord of hosts is with us; * the God of Jacob is our stronghold. 5 There is a river whose streams make glad the city of God, * the holy habitation of the Most High. 6 God is in the midst of her; she shall not be overthrown; * God shall help her at the break of day. 7 The nations make much ado, and the kingdoms are shaken; * God has spoken, and the earth shall melt away. 8 The Lord of hosts is with us; * the God of Jacob is our stronghold. 9 Come now and look upon the works of the Lord, * what awesome things he has done on earth. 10 It is he who makes war to cease in all the world; * he breaks the bow, and shatters the spear, and burns the shields with fire. 11 "Be still, then, and know that I am God; * I will be exalted among the nations; I will be exalted in the earth." 12 The Lord of hosts is with us; * the God of Jacob is our stronghold. Psalm 122: 1 - 5 (Roman Catholic) Psal 122:1 (NRSV) I was glad when they said to me, "Let us go to the house of the LORD!" 2 Our feet are standing within your gates, O Jerusalem. 3 Jerusalem--built as a city that is bound firmly together. 4 To it the tribes go up, the tribes of the LORD, as was decreed for Israel, to give thanks to the name of the LORD. 5 For there the thrones for judgment were set up, the thrones of the house of David. NEW TESTAMENT: Colossians 1: 11 - 20 (all) Colo 1:11 (NRSV) May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins. 15 He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers--all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. Note: the Roman Catholic lectionary omits v. 11 h/t Montreal Anglican The author has heard of the trust in Christ his readers have because of their hope of eternal life. “This hope ... is bearing fruit and growing ... from the day you ... truly comprehended the grace of God” (his freely given gift of love expressed in Christ, vv. 5-6). So he prays for them that they may experience God’s ways to the full, leading the ethical lives God expects, and growing in knowledge of him (v. 10). Faced with deviant teaching, may God make them “strong” (v. 11) and “prepared to endure everything”. God (in Christ) has “rescued us” (v. 13) from the power of evil (“darkness”) and moved us to Christ’s realm, enabling us to share with others in the “inheritance” (v. 12, in being God’s children). Vv. 15-20 is a hymn about Christ (“He”); he is how we see (and access) God (“image”). Angelology was popular at the time; “thrones ...” (v. 16) were orders of angels; each was “created”, had its origin “in him”, and exists “for him”; any power they have is subordinate to Christ’s. The whole of creation, both heavenly and earthly, were created “through him” (v. 16), with his participation. He is the “firstborn” (v. 18), the inheritor from the Father, of created-ness; he governs it and is the cohesive power of the universe (v. 17). He existed “before all things”, before the first creative act. Greeks saw the “head” (v. 18) as the body’s source of life and growth. Christ is this to the Church, and “head” of it in the modern sense. He is “the beginning”, the nucleus of restoration of humanity to union with God, of the new created-ness. In his death (“blood of his cross”, v. 20), resurrection, and ascension to the Father, he is the forerunner (“firstborn”, v. 18) of our elevation to being with the Father, of our reconciliation with the Father (v. 20). Christians at Colossae tried to find ultimate power and truth in various deities, but in Christ all power and ultimate truth is present (v. 19). NJBC considers that Colossians was composed after Paul’s lifetime about 70-80 AD by someone who knew the Pauline tradition. NOAB and CAB discuss the problem of authorship but do not, in their introductions to the book, state whether they consider Paul to have been the author or not. See the Clipping below on vv. 26-28 for a hint of CAB’s view. Verse 9: “knowledge”: Greeks were keen on knowledge, of a speculative nature rather than practical. [NJBC] Verse 9: “knowledge ... wisdom ... understanding”: The corresponding Greek terms are found frequently in the Qumran literature, e.g. 1QH (Hymns) 9:19-21 (Vermes: 1:19-21), where the three are connected with the revelation of mysteries (see also Colossians 1:27-28; 2:2-3) 1QS (Rule of the Community) 4:2-8, a passage which recounts the way of the Spirit of Truth. and includes humility and forbearance, understanding, knowledge, wisdom, zeal for ordinances, firm inclination and discretion regarding revelation of the mysteries. [NJBC] Verse 10: Ephesians 4:1 says “I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called”. In 1 Thessalonians 2:12, Paul writes that he is “urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory”. [CAB] Verse 11: “made strong”: i.e. by God’s power. Verses 12-13: Ephesians 1:11 contains some of the same terminology: “In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will”. [CAB] Verse 12: “inheritance”: In the Old Testament, the Promised Land: see Joshua 14-19. Verse 12: “saints”: Humans as well as heavenly beings may be included. [NJBC] Verses 12-13: “share in the inheritance of the saints in the light ... darkness”: This calls to mind teachings in the Qumran literature, for example the ethical dualism of light and darkness and of portion or lot (NRSV: “inheritance”): see 1QM (War Scroll) 13:9-10; 1QH (Hymns) 11:22-23; 14:12-13; 19:11-12 (Vermes: 3:22-23; 6:12-13; 11:11-12). There the portion is the predetermined destiny meted out to humans. [NJBC] Verse 13: “rescued us”: i.e. from Satan’s power. [NOAB] Verse 14: “the forgiveness of sins”: The Greek, aphesis hamartion, is not found in undisputedly Pauline letters; it is however found in Ephesians 1:7; Hebrews 9:22; 10:18. [NJBC] Verses 15-20: This hymn alludes to the wisdom motifs of the Old Testament and the Apocrypha: In Proverbs 3:19, Wisdom is God’s agent in his creative act In Proverbs 8:22-31, Wisdom was generated before God created, and was his partner in creating (see also Wisdom of Solomon 7:22; 9:2-4). [NJBC] For other Christological hymns, see Philippians 2:6-11; Ephesians 2:14-16; 1 Peter 3:18-19; Hebrews 1:3; 1 Timothy 3:16. This hymn may be compared with the Qumran hymns. These verses differ from the rest of Colossians in language, style and thought so they appear that the author adapted to the purposes of his letter. [NJBC] Verse 15: “image”: The image perfectly reveals the invisible God: John 1:18 tells us: “No one has ever seen God. It is God the only Son, who is close to the Father's heart, who has made him known”. See also Hebrews 1:3. [NOAB] For Paul on humans as being in the image of God or of Christ, see Romans 8:29; 1 Corinthians 11:7; 15:49 (“Just as we have borne the image of the man of dust [Adam], we will also bear the image of the man of heaven”); 2 Corinthians 3:18. In one place, 2 Corinthians 4:4, he speaks of Christ as being the image of God. [NJBC] Verse 15: “the firstborn of all creation”: See also Psalm 89:27 (“I will make him [David] the firstborn, the highest of the kings of the earth”); Proverbs 8:22-31; 2 Corinthians 8:9; Philippians 2:6-7; Hebrews 1:2 (“... 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”); 10:5-9; Revelation 1:17; 2:8; 22:13, 16. [CAB] Verse 16: “all things ... were created”: John 1:3 says “All things came into being through him [“the Word”, the Logos], and without him not one thing came into being”. See also 1 Corinthians 8:6 and Hebrews 1:2. [CAB] Verse 16: “thrones ... powers”: At Colossae, angelic beings may have been thought of as being rivals of, or supplementary to, Christ. See also 2:10, 15. [NOAB] [NJBC] These are categories of lesser supernatural beings present in creation. See Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21; 3:10; 6:12 for similar lists. [CAB] NJBC notes that the Greek word here translated as “dominions” also appears in 1 Peter 3:22 (NRSV: “authorities”) and Jude 8; in those verses it refer to earthly powers. Only here in the New Testament is “thrones” a category of angelic beings. Verse 17: “before all things”: Note John 8:58: “Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am’”. The phrase may mean first in rank. Verse 17: “all things hold together”: Wisdom of Solomon 1:7 says “Because the spirit of the Lord has filled the world, and that which holds all things together knows what is said”. [JBC] See also Hebrews 1:3. [NOAB] Verse 18: “head of the body, the church”: Christ as head of the church is important in Colossians: see also 2:17, 19; 3:15. The community as the body is also found in the undisputably Pauline writings (see 1 Corinthians 6:15; 10:16-17; 12:12-27; Romans 12:4-5) but the image of Christ as head of the body is a development found only in Colossians and Ephesians (see also Ephesians 1:22-23; 4:15-16; 5:23). [NOAB] [NJBC] Verse 18: “the beginning”: i.e. the origin or source of the Church’s life. See also Revelation 3:14 (“... The words of the Amen, the faithful and true witness, the origin of God's creation”); Galatians 6:15 (“... a new creation is everything!”); 2 Corinthians 5:17. [NOAB] [JBC] Verse 18: “firstborn from the dead”: See also Acts 26:23 (“being the first to rise from the dead”, Paul before Agrippa); Romans 14:9; 1 Corinthians 15:20 (“... Christ has been raised from the dead, the first fruits of those who have died”). [NOAB] [NJBC] Christ’s resurrection is the first of a succession of others: see Revelation 1:5. [CAB] Verse 19: “the fullness of God”: Another translation is: For it pleased God that in him [the Son] all the fullness of the deity should dwell. “Fullness” translates the Greek word pleroma. The pleroma would have had special significance if gnostic ideas formed part of the false teaching at Colossae. In Gnosticism, the pleroma was the whole body of heavenly powers and spiritual emanations that came forth from God. [NOAB] [NJBC] In this context, as can be seen from v. 20, the term “fullness of God” refers to the full power of divine grace which offers full reconciliation through Christ’s cross. John 1:16 tells us: “From his fullness we have all received, grace upon grace”. See also Colossians 2:10. [CAB] NJBC notes that “of God” is not in the Greek., but note 2:9: “in him [Christ] the whole fullness of deity dwells bodily”. Verse 20: “reconcile”: The Greek word is apokatallasso; it is used only in Colossians and Ephesians. In the undisputedly Pauline writings, the word katallasso is used, with the same meaning: see Romans 5:10; 2 Corinthians 5:18, 19. [NJBC] Prevalent Jewish belief was that the world had fallen into the captivity of the ruling powers through the sin of humans. Christ overcame these angelic powers by taking away their control over believers. [JBC] GOSPEL: Luke 23: 33 - 43 (RCL) Luke 23: 35 - 43 (Roman Catholic) Luke 23:33 (NRSV) When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, "Father, forgive them; for they do not know what they are doing." And they cast lots to divide his clothing. 35 And the people stood by, watching; but the leaders scoffed at him, saying, "He saved others; let him save himself if he is the Messiah of God, his chosen one!" 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, "If you are the King of the Jews, save yourself!" 38 There was also an inscription over him, "This is the King of the Jews." 39 One of the criminals who were hanged there kept deriding him and saying, "Are you not the Messiah? Save yourself and us!" 40 But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong." 42 Then he said, "Jesus, remember me when you come into your kingdom." 43 He replied, "Truly I tell you, today you will be with me in Paradise." Jesus has been betrayed, arrested, mocked, beaten, and sentenced to death. He, Simon of Cyrene (carrying the crossbar), two criminals and a few police have walked to Calvary, “the place that is called The Skull” (v. 33). Jesus continues his ministry of giving forgiveness to those who have not heard the Good News (v. 34). The division of his clothing fulfills the prophecy in Psalm 22:18; to be deprived of one’s clothing was to lose one’s identity. (Biblical examples are prisoners, slaves, prostitutes and damned people.) The mob contemplates what is happening, but the “leaders” (v. 35) taunt Jesus: they blaspheme against God. In accord with Psalm 69:21, a psalm of the innocently suffering godly one, Jesus is offered “sour wine” (v. 36) - to revive him, and to prolong his ordeal. Ironically, “Messiah of God, his chosen one” (v. 35) and “King of the Jews” (v. 38) are all true. Jesus refuses to subvert God’s plan by saving himself from a horrible death. A placard was placed around the criminal’s neck, bearing an “inscription” (v. 38) stating his crime. One criminal joins with the mob (v. 39) but the other responds positively to Jesus (vv. 40-41). For him there is salvation; Jesus pronounces him free of sin. Only a king can give pardon. (“Paradise”, v. 43, was the Jewish name for the temporary resting place of the godly dead.) The parallels of vv. 26-43 are Matthew 27:32-34; Mark 15:21-32; John 19:16b-24. Verse 34: See also Numbers 15:27-31 and Acts 7:60. Psalm 22:17-18 says : “I can count all my bones. They stare and gloat over me; they divide my clothes among themselves, and for my clothing they cast lots.” Verses 35-39: Note the downward progression of those who humiliate Jesus: the religious leaders, soldiers, a criminal. [NJBC] Verse 35: Psalm 22:7-8 says: “All who see me mock at me; they make mouths at me, they shake their heads; ‘Commit your cause to the LORD; let him deliver – let him rescue the one in whom he delights!’”. See also Psalm 80:6 and Wisdom of Solomon 2:18. [BlkLk] Verse 35: “his chosen one”: At the Transfiguration, a voice “from the cloud” identifies Jesus as “my Chosen”: see 9:35. Jesus is the new chosen Moses. The Israelites grumbled about Moses, as do the onlookers here. [BlkLk] Verse 36: See also Matthew 27:28. Psalm 69:21 says “They gave me poison for food, and for my thirst they gave me vinegar to drink”. [BlkLk] Verse 36: “sour wine”: The wine would have been what the Romans called acetum, the origin of our name acetic acid, i.e. vinegar (which itself comes from vin aigre, French for “sour wine”). This would have been the normal drink at the time, though usually mixed with water. Wine was still difficult to store in what we would consider drinkable condition. Interestingly enough, Mark has Jesus offered wine and myrrh mixed, while Matthew, Luke and John omit the myrrh. The purpose of the mixture in Mark would have been to dull the pain, and thus was a humanitarian gesture, which Jesus refuses. Matthew and Luke are ambiguous as to whether Jesus receives the wine, while John says he did (see Mark 15:23; see also Matthew 27:48; John 19:28-30) Verse 39: While Luke seems generally to have used Mark as his source, here he offers more, i.e. the words of the criminal. Mark 15:32b has only “Those who were crucified with him also taunted him.”. [BlkLk] Verse 39: “hanged”: In Galatians 3:13, Paul writes: “Christ redeemed us from the curse of the law by becoming a curse for us – for it is written, ‘Cursed is everyone who hangs on a tree’”. He quotes Deuteronomy 21:22-23: “When someone is convicted of a crime punishable by death and is executed, and you hang him on a tree, his corpse must not remain all night upon the tree; you shall bury him that same day, for anyone hung on a tree is under God's curse”. [BlkLk] Verse 39: BlkLk sees the criminal’s words as being gently ironic, a courageous jest which Jesus takes up seriously. To see them as implying complete faith on the part of this man is to go to far. Verse 43: “Paradise”: This can also be interpreted as a return to the original sin-free creation. The gates of Paradise have been re-opened by the obedience and faith of the new Adam. Jesus promises the criminal much more than he has asked, intimating also that God’s kingly power is a present reality, not merely in the future. See also 2 Corinthians 12:3-4 and Revelation 2:7. “Paradise” is a loan word from old Persian, where it first meant an enclosing wall and then a park. By the 200s BC it was used in Greek for a park. The Septuagint translation uses it for the garden of (planted by) God in Genesis 2:15; 3:23ff; 13:10; Ezekiel 28:13; etc. It is in Testament of Levi 18:10 that “Paradise” first appears as the technical term for the part of Sheol reserved for the righteous; there the priestly Messiah shall open the gates of Paradise. [BlkLk]

17 Hugh, 1200, and Robert Grosseteste, 1253, Bishops of Lincoln 18 Hilda, Abbess of Whitby, 680 is a Christian saint and the founding abbess of the monastery at Whitby, which was chosen as the venue for the Synod of Whitby. 19 Elizabeth, Princess of Hungary, 1231 20 Edmund, King of East Anglia, 870 21 William Byrd, 1623, John Merbecke, 1585, and Thomas Tallis, 1585, Musicians 22 Clive Staples Lewis, Apologist and Spiritual Writer, 1963 23 Clement, Bishop of Rome, c. 100 is listed as Bishop of Rome from an early date, holding office from 92 to his death in 99.[1] He is considered the first Apostolic Father of the Church 24 OLD TESTAMENT: Isaiah 65: 17 - 25 (RCL) Isai 65:17 (NRSV) For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind. 18 But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight. 19 I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress. 20 No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed. 21 They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. 22 They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands. 23 They shall not labor in vain, or bear children for calamity; for they shall be offspring blessed by the LORD-- and their descendants as well. 24 Before they call I will answer, while they are yet speaking I will hear. 25 The wolf and the lamb shall feed together, the lion shall eat straw like the ox; but the serpent--its food shall be dust! They shall not hurt or destroy on all my holy mountain, qsays the LORD. Malachi 4: 1 - 2a (C of E, alt. for RCL, Roman Catholic) Mala 4:1 (NRSV) See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the LORD of hosts, so that it will leave them neither root nor branch. 2 But for you who revere my name the sun of righteousness shall rise, with healing in its wings. Note: Verse numbering in the Roman Catholic bibles is different from the above PSALM: Isaiah 12: 1 - 6 (RCL) Isai 12:1 (NRSV) You will say in that day: I will give thanks to you, O LORD, for though you were angry with me, your anger turned away, and you comforted me. 2 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. Canticle 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. Psalm 98 (C of E, alt. for RCL) Psalm 98: 5 - 9 (Roman Catholic) Psal 98:1 (NRSV) O sing to the LORD a new song, for he has done marvelous things. His right hand and his holy arm have gotten him victory. 2 The LORD has made known his victory; he has revealed his vindication in the sight of the nations. 3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. 4 Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises. 5 Sing praises to the LORD with the lyre, with the lyre and the sound of melody. 6 With trumpets and the sound of the horn make a joyful noise before the King, the LORD. 7 Let the sea roar, and all that fills it; the world and those who live in it. 8 Let the floods clap their hands; let the hills sing together for joy 9 at the presence of the LORD, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with equity. 98 Cantate Domino (ECUSA BCP) 1 Sing to the Lord a new song, * for he has done marvelous things. 2 With his right hand and his holy arm * has he won for himself the victory. 3 The Lord has made known his victory; * his righteousness has he openly shown in the sight of the nations. 4 He remembers his mercy and faithfulness to the house of Israel, * and all the ends of the earth have seen the victory of our God. 5 Shout with joy to the Lord, all you lands; * lift up your voice, rejoice, and sing. 6 Sing to the Lord with the harp, * with the harp and the voice of song. 7 With trumpets and the sound of the horn * shout with joy before the King, the Lord. 8 Let the sea make a noise and all that is in it, * the lands and those who dwell therein. 9 Let the rivers clap their hands, * and let the hills ring out with joy before the Lord, when he comes to judge the earth. 10 In righteousness shall he judge the world * and the peoples with equity. NEW TESTAMENT: 2 Thessalonians 3: 6 - 13 (RCL) 2 Thessalonians 3: 7 - 12 (Roman Catholic) 2The 3:6 (NRSV) Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. 7 For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8 and we did not eat anyone's bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9 This was not because we do not have that right, but in order to give you an example to imitate. 10 For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11 For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13 Brothers and sisters, do not be weary in doing what is right. h/t Montreal Anglican The author comes to the concluding section of his letter, written to counter the false belief that Christ will come again soon. Writing in Paul’s name, he has asked all members of the church at Thessalonica to pray for him and for those who work with him “so that the word of the Lord may spread rapidly” (v. 1), and that they may be rescued from those who oppose God’s ways, especially those who teach falsehoods. God will “strengthen ... and guard” (v. 3) members of the community from the Devil. May Christ direct them to love for God and to “the steadfastness of Christ” (v. 5). Now the author orders the members to avoid those who, believing that the era will end soon, “are living in idleness” (v. 6) – probably living off the material support of others and failing to spread Christ’s message. (The Greek suggests that these people are disorderly.) They also fail to adhere to the “tradition”, the teachings handed down from the apostles. Paul (“us”) is proposed as an example to imitate: he had the “right” (v. 9) to be financially supported by the community (thus freeing him to spend all his time spreading the good news) yet he earned his living (as a tentmaker). V. 10b is strong language! It has been reported that those who are idle are in fact “busybodies” (v. 11), disturbing others and meddling in their affairs. If any continue to preach the imminent arrival of Christ or continue to be idle (“do not obey ...”, v. 14), avoid them and shame them (perhaps they will see the error of their ways). Even so, love them as members of the community (v. 15). In vv. 16-18, the author prays that his readers may have Christ’s peace, and certifies the letter as genuine. It is strange that there are two sets of closing exhortations, each with a closing prayer: vv. 1-5 and vv. 6-16. [NJBC] Verse 1: “pray for us”: Paul frequently asks his readers to pray for him: see Romans 15:30; 2 Corinthians 1:11; Ephesians 6:19; Philippians 1:19; Colossians 4:3-4; 1 Thessalonians 5:25. [CAB] Verse 1: “that the word ... may spread rapidly”: Psalm 147:15 says “He sends out his command to the earth; his word runs swiftly”. [CAB] Verse 1: “be glorified everywhere”: The reception of the gospel is its glorification. Verse 2: Paul says in Romans 15:31: “that I may be rescued from the unbelievers in Judea ...”. [NOAB] See also 2:7, 10-11. [JBC] Verse 3: “the Lord is faithful”: In letters definitely written by Paul, “God is faithful”: see 1 Corinthians 1:9; 10:13; 2 Corinthians 1:18; 1 Thessalonians 5:24 (with 1 Thessalonians 4:7) . [CAB] Verse 3: “he will strengthen you”: The author (perhaps Paul) writes in 2:16-17: “Now may our Lord Jesus Christ himself ... comfort your hearts and strengthen them in every good work and word”. Paul writes in 1 Thessalonians 3:13: “... may he [Christ] so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints” . [CAB] Verse 3: “the evil one”: See also Matthew 6:13 (the Lord’s Prayer). [NOAB] JBC names “the evil one” as Satan. The Hebrew word satan means adversary. In Job 1 and Zechariah 3 (both probably written after the Exile), this figure is simply the prosecuting attorney of humans in the heavenly court. In intertestamental literature he becomes the leader of the demonic forces of evil; it is in this sense that he appears in the New Testament. Jews also called him the devil, Belial, Beliar, and Beelzebub. The devil is the Greek translation of satan. [HBD] Verse 5: This is a prayer for progress in spreading the good news. [NJBC] Verse 5: “love of God”: NOAB suggests that the author means love for God. Verse 6: The admonition in this verse is stronger than that in 1 Thessalonians 4:9-12 and 5:14: “... we urge you, beloved, to admonish the idlers, encourage the faint hearted, help the weak, be patient with all of them”. [CAB] Verse 6: “believers who are living in idleness”: These disorderly people may well be among those who created the religious confusion mentioned in 2:1-3a: “... that the day of the Lord is already here ...” [NJBC] These believers probably said: if the end of the era is so close, why should we work? Verse 6: “according to the tradition”: Paul says in 1 Corinthians 11:2: “I commend you because you ... maintain the traditions just as I handed them on to you”. [CAB] Verse 7: “imitate”: See also 1 Corinthians 11:1 (“Be imitators of me, as I am of Christ”); Galatians 4:12; Philippians 3:17; 4:9; 1 Thessalonians 1:6. [CAB] Verses 7-8: “we were not idle ...”: In 1 Thessalonians 2:9, Paul says “You remember our labour and toil, brothers and sisters; we worked night and day, so that we might not burden any of you while we proclaimed to you the gospel of God”. Acts 18:3 tells us of Paul working with Aquila at tent-making in Corinth. [NOAB] Verse 9: See also 1 Corinthians 9:4-5. There, Paul does not insist on imitating him in his right to be supported while at Corinth. [CAB] In Luke 10:7, Jesus tells the seventy he sends out to spread the good news that they should depend on their hosts for sustenance, “for the labourer deserves to be paid”. In Galatians 6:6, Paul says that students should share with their teacher materially. [NOAB] Verse 10: “Anyone unwilling to work should not eat”: In Genesis 3:19, after the first sin, God says to proto-human “By the sweat of your face you shall eat bread until you return to the ground ...” [CAB]. Verse 11: “busybodies”: In 1 Thessalonians 4:11, Paul urges the Christians at Thessalonica “to aspire to live quietly, to mind your own affairs, and to work with your hands, as we directed you, so that you may behave properly toward outsiders and be dependent on no one”. [NOAB] See also 1 Peter 4:15. Verse 13: In Galatians 6:9, Paul says: “So let us not grow weary in doing what is right ...”. See also Ephesians 4:28. [CAB] Verse 14: “have nothing to do with them”: In Romans 16:17, Paul says to his readers: “I urge you, brothers and sisters, to keep an eye on those who cause dissensions and offenses, in opposition to the teaching that you have learned; avoid them”. Verse 15: See also 1 Thessalonians 5:14 (quoted above). [CAB] Verse 16: “the Lord of peace”: Letters definitely written by Paul speak of the “God of peace” (see Romans 15:33; 16:20; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23), as does Hebrews 13:20. [CAB] Verse 16: “give you peace”: This is part of the blessing that God instructs Moses to have Aaron use with the Israelites: see Numbers 6:26. [NOAB] Verse 17: “with my own hand”: 1 Corinthians 16:21 and Colossians 4:18 are identical. Galatians 6:11 and Philemon 19 are similar. [CAB] The rest of the letter was probably dictated to a scribe. [JBC] Verse 17: “This is the mark in every letter of mine”: In fact, only 1 Corinthians, Galatians and Philemon are signed. The author stresses that this letter is from a true teacher and not a false one. Verse 18: This verse is very similar to the final benediction in 1 Thessalonians 5:28. NJBC says that it is precisely patterned on the one in 1 Thessalonians. GOSPEL: Luke 21: 5 - 19 (all) Luke 21:5 (NRSV) When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6 "As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down." 7 They asked him, "Teacher, when will this be, and what will be the sign that this is about to take place?" 8 And he said, "Beware that you are not led astray; for many will come in my name and say, "I am he!' and, "The time is near!' Do not go after them. 9 "When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately." 10 Then he said to them, "Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven. 12 "But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13 This will give you an opportunity to testify. 14 So make up your minds not to prepare your defense in advance; 15 for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. 16 You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17 You will be hated by all because of my name. 18 But not a hair of your head will perish. 19 By your endurance you will gain your souls. Our reading is from the last story about Jesus teaching in the Temple. He foretells its destruction (“thrown down”, v. 6) – an event then some 40 years in the future. At that time, Roman legions (“armies”, v. 20) surrounded the city. In Jesus’ time, people were concerned about when the world would end, and what signs would indicate “this is about to take place” (v. 7). Jesus begins to answer, in terms drawn from prophetic books (Micah, Jeremiah, Hosea, Joel, vv. 8-11) and brought together in contemporary books (e.g. 2 Esdras). He adds “the end will not follow immediately” (v. 9), and then diverts to issues that matter now: the treatment his followers will receive, and how they should react to it (vv. 12-19). (“The time”, v. 8, is the time chosen by God for the end of the era.) They will be treated as he has been: they will be accused of heresy in “synagogues” (v. 12) and be brought before civil courts (“prisons”). On these occasions, be yourselves (the word translated “prepare ... in advance”, v. 14, literally means practise a gesture or rehearse a dance); take this “an opportunity to testify” (v. 13, to tell the good news). Following Christ entails suffering – betrayal (v. 16) and being “hated” (v. 17). Perseverance under duress will gain you eternal life (v. 19). In vv. 20-27, Jesus combines prophecy (when Jerusalem was invaded, Christians did flee across the Jordan) and more images drawn from prophetic and contemporary books (“desolation”, v. 20; vv. 23-26). We do not know whether to take these images literally or symbolically. Jesus, the “Son of Man” (v. 27), will then come again. True disciples should then “stand up and raise your heads” (v. 28) for you will soon have eternal life (“redemption”). So (vv. 34-36), be prepared for this day, “praying that you may have the strength to escape”, to avoid the fate of the ungodly. The parallels to vv. 5-38 are Mark 13:1-37 and Matthew 24:1-36. [NOAB] Some sayings of Jesus deny that there will be forewarnings: see Mark 8:12 (“no sign will be given to this generation”) and Luke 17:20-21 (“The kingdom of God is not coming with things that can be observed”). That the Son of Man will come unexpectedly is mentioned in Matthew 24:43-44 and Luke 12:39-40; this notion is echoed in 1 Thessalonians 5:2 (“like a thief in the night”); 2 Peter 3:10; Revelation 3:3; 16:15. The foretelling of the destruction of the Temple (God’s earthly dwelling place) seems to merge teachings about the imminent destruction of Jerusalem with details associated in the Old Testament with the end of human history. [NOAB] Verse 5: While Mark indicates that this discourse occurs when Jesus and his inner circle of disciples are on the Mount of Olives, Luke places the scene in the Temple itself. [BlkLk] Verse 5: “beautiful stones”: The second Temple was begun after the return from exile (c. 520 BC), and was modest. Herod the Great began construction of the third Temple in 20 BC; it was finished in 63 AD, and destroyed by the Romans in 70 AD at the end of the Jewish revolt. It was still under construction in Jesus’ day. The destruction of the Temple had already been foretold in Micah 3:12 and Jeremiah 26:18. [NOAB] [CAB] Verse 6: “not one stone will be left upon another”: Jesus has already predicted this, before he entered the Temple: see 19:43-44. [BlkLk] See also Mark 14:58; 15:29; John 2:19-21; Acts 6:14 (Stephen before the council). [NOAB] Verse 7: See also 17:20, where the Pharisees ask this question. [NOAB] Verse 7: “They”: BlkLk says that these are the “some” of v. 5. So here Jesus addresses the people. Verse 7: “what will be the sign”: As Mark presents this discourse, it is not clear whether Jesus answers this question; however in Luke Jesus indicates that the Temple will be destroyed in v. 20, and gives other signs in vv. 25-27. [BlkLk] Verse 8: In 17:23, Jesus says “‘They will say to you, ‘Look there!’ or ‘Look here!’ Do not go, do not set off in pursuit”. [NOAB] Verse 8: “‘I am he!’”: In Isaiah 43:10, God says through the prophet: “You are my witnesses, says the LORD, and my servant whom I have chosen, so that you may know and believe me and understand that I am he” and in Isaiah 48:12: “Listen to me, O Jacob, and Israel, whom I called: I am He; I am the first, and I am the last”. So “I am he!” is the divine name. In John 4:25-26, Jesus tells the Samaritan woman at the well, in response to her statement “‘I know that Messiah is coming’”, “I am he’”. So “I am he” as the divine name is carried forward into the New Testament. “‘I am he’” is also found in John 8:24, 28, 58; 13:19; 18:5. [BlkLk] Verse 8: “The time”: BlkLk says that “the time” (or season), the eschatological period in God’s plan, is that of the desolation of Jerusalem (v. 20), being the inauguration of the times of other nations (v. 24), and that the next “time” is that of “redemption” (v. 28). These are times (events) of God’s intervention in human affairs. Verse 9: “insurrections”: BlkLk offers revolutions. An example is the rebellion of the Jews against the Romans which led to the desolation of Jerusalem. Verse 9: “the end will not follow immediately”: Not even the destruction of the Temple is the final event. In Mark 13:7, Jesus says “‘the end is still to come’”. These events lead towards the end, though the End will be sometime later. [BlkLk] Verse 10: 2 Chronicles 15:6 says “They were broken in pieces, nation against nation and city against city, for God troubled them with every sort of distress.”. This idea is also found in Isaiah 19:2. [NOAB] Verse 11: For famine, pestilence and strife, see also 2 Samuel 24:13; Isaiah 8:21; Jeremiah 21:9; Ezekiel 5:12. Verse 12: Mark does not mention these events. In Luke’s day, those who spread the good news were arrested, persecuted, and tried before religious and civil authorities. These too are events on the path to the End. See also Matthew 10:17-22; John 16:2; Acts 22:19; 25:24; 26:22; 2 Corinthians 6:5; 11:24. [NOAB] [BlkLk] Verse 13: In Philippians 1:12-13, Paul says “I want you to know, beloved, that what has happened to me has actually helped to spread the gospel, so that it has become known throughout the whole imperial guard and to everyone else that my imprisonment is for Christ”. [NOAB] See also Acts 4:5-22, 25-26 (Peter and John before the Sanhedrin). [BlkLk] Verse 15: “I will give you words and a wisdom”: 12:11-12 ascribes this inspiration to the Holy Spirit; John 16:13-15 enlarges on the same thought. In Acts 4:8-13, when Peter and John appear before the Sanhedrin, Peter, “filled with the Holy Spirit”, surprises the court with his eloquence. [BlkLk] Verse 16: In 12:52-53, Jesus says: “From now on five in one household will be divided, three against two and two against three; they will be divided: father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law”. 2 Esdras 6:24 foretells: “At that time friends shall make war on friends like enemies, the earth and those who inhabit it shall be terrified, and the springs of the fountains shall stand still, so that for three hours they shall not flow”. [NOAB] Verse 17: Matthew 10:22 is identical. See also John 15:18-25. [NOAB] Verse 18: Coming so soon after v. 16, this verse cannot mean that all those betrayed will escape death. It must be interpreted in the light of v. 19. [BlkLk] See also 12:7 (“... even the hairs of your head are all counted. Do not be afraid; you are of more value than many sparrows”); Matthew 10:30; 1 Samuel 14:45 (applied to Jonathan). In Acts 27:34, Paul uses these words to tell the crew that all will survive the storm. [NOAB] Verse 19: This is an echo of 8:25. The insistence on endurance/patience, steadfast endurance amid tribulation, resembles the Pauline epistles: see Romans 2:7 (“to those who by patiently doing good seek for glory and honour and immortality, he will give eternal life”); 5:3; 8:25; 15:4ff. Verse 19: “gain your souls”: See also Mark 13:13 (“... the one who endures to the end will be saved ...”); Matthew 10:22; Revelation 2:7. [NOAB] BlkLk offers you will purchase your lives and says that the clue to Jesus’ meaning lies in 9:24 (“For those who want to save their life will lose it, and those who lose their life for my sake will save it”) and 17:33 (which he translates as Whoever seeks to possess his life [make his life into a possession] shall lose/destroy it, and whoever loses/destroys it will make it live): the lives which may be purchased are those in the age to come. Verses 20-22: 19:41-44 tells us: “As he came near and saw the city [Jerusalem], he wept over it, saying, "If you, even you, had only recognized on this day the things that make for peace! But now they are hidden from your eyes. Indeed, the days will come upon you, when your enemies will set up ramparts around you and surround you, and hem you in on every side. They will crush you to the ground, you and your children within you, and they will not leave within you one stone upon another; because you did not recognize the time of your visitation from God”. See also 23:28-31 and 17:31. [NOAB] Verse 20: “desolation”: Isaiah 13:9 is quoted below (see on vv. 25-26); see also Isaiah 64:10. This idea occurs often in the Old Testament. “Desolation” occurs in Luke’s source, Mark 13:14 (“desolating sacrilege”). Luke reinterprets Mark. He does so pointing out to his first readers some foretold events that have already occurred; he warns of further events to come. [BlkLk] Verse 22: “vengeance”: This is God’s vengeance. It is the same vengeance that produces the vindication of God’s faithfulness at the expense of an unfaithful people. It also produces the vindication of the people called in God’s name in the presence of the Gentiles. For an example of the theological pattern involved here, see Deuteronomy 32:20, 35-36, 39. Verse 22: “a fulfilment of all that is written”: Luke tells us why he feels justified in reinterpreting Mark as he has (see Clipping on v. 20): Old Testament prophets foretold Jerusalem’s destruction (which, if Luke wrote after 70 AD) has now happened. Jesus, the last of the prophets to prophesy the city’s doom, sums up the cause of its fate. [BlkLk] Verses 23-24: Hosea 13:16 foretells: “Samaria shall bear her guilt, because she has rebelled against her God; they shall fall by the sword, their little ones shall be dashed in pieces, and their pregnant women ripped open”. Verse 23: 2 Esdras 6:21 says “Children a year old shall speak with their voices, and pregnant women shall give birth to premature children at three and four months, and these shall live and leap about”. See also 2 Esdras 4:40; 6:21. Verse 24: “Jerusalem will be trampled on by the Gentiles”: The word translated “Gentiles”, ethnoi, literally means nations, non-Jewish ones. This is a quotation from the Septuagint translation of Zechariah 12:3. This idea is repeated in Revelation 11:2. [BlkLk] Verse 24: “until the times of the Gentiles are fulfilled”: We can only guess at what is meant here. One possibility is: the spiritual opportunity that God had previously given to Jews is now extended to non-Jews. See 20:16 (The Parable of the Vineyard); Mark 13:10 (“... the good news must first be proclaimed to all nations”); Romans 11:25 (“a hardening has come upon part of Israel, until the full number of the Gentiles has come in”). See also Isaiah 63:18 and Daniel 8:13. [NOAB] BlkLk points out that each nation (ethnos) having its appointed time is found in various apocalyptic writings. For example, 1QS (Qumran Rule of the Community) 4:17-19 says “... God, in the mysteries of his knowledge and in the wisdom of his glory, has determined an end to the existence of deceit and on the occasion of his visitation he will obliterate it for ever. Meanwhile, truth shall rise up forever in the world ...” [Martinez] Verses 25-26: “signs in the sun, ...”: Joel 2:10 says “The earth quakes before them, the heavens tremble. The sun and the moon are darkened, and the stars withdraw their shining”. Isaiah 13:9-13 says “See, the day of the LORDcomes, cruel, with wrath and fierce anger, to make the earth a desolation, and to destroy its sinners from it. ... the sun will be dark at its rising, and the moon will not shed its light. I will punish the world for its evil, and the wicked for their iniquity ...”. See also Revelation 6:12-13. Signs are predicted in Isaiah 34:4; Zephaniah 1:15; Jeremiah 4:23-26; Amos 8:9; Micah 1:3ff; 2 Esdras 7:39-43 (the first verses with these numbers). [NOAB] BlkLk notes that Luke omits Mark’s “the stars will be falling from heaven”. It seems that Luke’s motive is to emphasize the catastrophe of the fall of Jerusalem rather than that of the global end. Luke omits “Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven” (Mark 13:27). He puts a positive spin on the events: see v. 28. Verse 25: “the roaring of the sea and the waves”: Psalm 65:7 says: “You silence the roaring of the seas, the roaring of their waves, the tumult of the peoples”. [BlkLk] Verse 26: “People will faint from fear”: 2 Baruch 62:2 says “Behold! the days come, and it shall be when the time of the age has ripened, and the harvest of its evil and good seeds has come, that the Mighty One will bring upon the earth and its inhabitants and upon its rulers perturbation of spirit and stupor of heart” [BlkLk] Verse 26: “the powers of the heavens will be shaken”: Isaiah 13:10 says “Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger”. See also Isaiah 34:4, which mentions “fruit withering on a fig tree”, thus leading in to vv. 29-30. [BlkLk] Verse 27: Daniel 7:13-14 says: “As I watched in the night visions, I saw one like a human being coming with the clouds of heaven ...”. [NOAB] Per a footnote in the NRSV, Son of Man, rather than “a human being”, occurs in the Aramaic original. Verse 27: “coming in a cloud”: Mark 13:26 has “coming in clouds”. In using the singular, Luke emphasizes the link between the Transfiguration and Christ’s second coming. (but not the final judgement). [BlkLk] Verse 28: “your redemption is drawing near”: Not personal salvation only, but an event wrought by God in history. Ephesians 4:30 says “... the Holy Spirit of God, with which you were marked with a seal for the day of redemption”. [BlkLk] See also 2:38 (“the redemption of Jerusalem”); 9:26; 12:9; Acts 7:56. [NOAB] Verses 29-30: The fig tree looks very dead in winter, so when it sprouts leaves, the change is dramatic. It is a symbol of life out of death. To CAB, it is a symbol of the nearness of the Kingdom. Verse 31: “the kingdom of God is near”: In Mark 13:27, there is an implication that not only the Son of Man but also the end of the era is to be expected after the signs described. But in Luke the coming of the Kingdom is just one step towards the final consummation. [BlkLk] Verse 32: The delay of Christ’s second coming troubled early Christians, for: Matthew 10:23 says that the Son of Man will come before the Twelve have finished their initial preaching. From Mark 9:1 and 13:30, we gather that at least some of Jesus’ contemporaries should have lived to see Christ’s second coming. John 21:20-23 (part of the appendix to the gospel) awkwardly tries to account for the fact that, contrary to expectation, the “beloved disciple” did die before Christ’s coming. As time progressed, many Christians died and people doubted whether the resurrection of the dead would really happen: see 1 Corinthians 15:12-19. Paul explained that Christ was the “first fruits” of the resurrection and at his second coming the dead would be made alive: see 1 Corinthians 15:20-23 and 1 Thessalonians 3:13. 2 Peter proposes several reasons for the apparent delay (see 3:3-9), but insists that the Day of the Lord may still come at any time (see 3:10 and Ezekiel 12:21-28). The writer of Revelation likewise believed and promised that Jesus would come “soon”: see, for example, 1:1, 3; 22:6-7, 10, 20. No New Testament passage refers to Jesus’ second coming as such. In John 14:3, Jesus says he will come again, and the writer of Hebrews (see 9:28) says that Christ will appear a second time. Usually, however, the reference is simply to the coming of the Son of Man or Christ as Lord which, like the coming of the Kingdom of God, the Day of Judgement, and the resurrection of the dead, was expected in the not too far distant future, at the end of the present era. [HBD] BlkLk notes that Luke picks up Mark 13:30-31 almost word-for-word. In that Luke reinterprets, thus extending the end times, so “generation” cannot mean for him one generation of history, as it does for Mark. He has forced it to mean humankind. Verse 32: “all things”: i.e. the whole process of salvation history, the whole of God’s plan, not just the events described here. [JBC] Verse 33: See also 16:17. Jesus, about to meet a violent death in Jerusalem, utters words of eternal significance. Verses 34-36: For parallels to these exhortations, see 8:11-15; 11:5-8; 12:22-31, 45; 18:1-8. The terminology is so akin to Paul’s that perhaps Luke is using a fragment from some lost epistle written by Paul or by one of his disciples: for v. 34, see 1 Thessalonians 5:1-3; for v. 34a, see 1 Thessalonians 5:7; for v. 36, see 1 Thessalonians 5:8-10, 18. Even the rare Greek word agrypneo (“be on guard”, “keep awake”) appears here and in 1 Thessalonians. [JBC] I note that while Mark’s ending is different, he does use agrypneo in 13:33. Verse 34: See also 12:27, 45; Mark 4:19. [NOAB] Verse 36: See also Matthew 7:21-23; Mark 13:33; 2 Corinthians 5:10. [NOAB]