• 21 Agnes, Martyr at Rome, 304 is one of seven women, excluding the Blessed Virgin, commemorated by name in the Canon of the Mass. She is the patron saint of chastity, gardeners, girls, engaged couples, rape victims, and virgins. • 22 Vincent, Deacon of Saragossa, and Martyr, 304 is the patron saint of Lisbon and Valencia • 23 Phillips Brooks, Bishop of Massachusetts, 1893 was an American clergyman and author, who briefly served as Bishop of Massachusetts in the Episcopal Church during the early 1890s. In the Episcopal liturgical calendar he is remembered on January 23. He is known for being the lyricist of "O Little Town of Bethlehem". • 24 Ordination of Florence Li Tim-Oi, First Woman Priest in the Anglican Communion, 1944 • 25 The Conversion of Saint Paul the Apostle • 26 Timothy, Titus, and Silas, Companions of Saint Paul • 27 Lydia, Dorcas, and Phoebe, Witnesses to the Faith OLD TESTAMENT: Isaiah 62: 1 - 5 (all) Isai 62:1 (NRSV) 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. 4 You shall no more be termed Forsaken, and your land shall no more be termed Desolate; but you shall be called My Delight Is in Her, and your land Married; for the LORD delights in you, and your land shall be married. 5 For as a young man marries a young woman, so shall your builder marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you. PSALM 36: 5 - 10 (RCL) Psal 36:5 (NRSV) Your steadfast love, O LORD, extends to the heavens, your faithfulness to the clouds. 6 Your righteousness is like the mighty mountains, your judgments are like the great deep; you save humans and animals alike, O LORD. 7 How precious is your steadfast love, O God! All people may take refuge in the shadow of your wings. 8 They feast on the abundance of your house, and you give them drink from the river of your delights. 9 For with you is the fountain of life; in your light we see light. 10 O continue your steadfast love to those who know you, and your salvation to the upright of heart! 36 Dixit injustus (ECUSA BCP) 5 Your love, O LORD, reaches to the heavens, * and your faithfulness to the clouds. 6 Your righteousness is like the strong mountains, your justice like the great deep; * you save both man and beast, O LORD. 7 How priceless is your love, O God! * your people take refuge under the shadow of your wings. 8 They feast upon the abundance of your house; * you give them drink from the river of your delights. 9 For with you is the well of life, * and in your light we see light. 10 Continue your loving-kindness to those who know you, * and your favor to those who are true of heart. Psalm 96: 1 - 3, 7 - 10 (Roman Catholic) Psal 96:1 (NRSV) O sing to the LORD a new song; sing to the LORD, all the earth. 2 Sing to the LORD, bless his name; tell of his salvation from day to day. 3 Declare his glory among the nations, his marvelous works among all the peoples. 7 Ascribe to the LORD, O families of the peoples, ascribe to the LORD glory and strength. 8 Ascribe to the LORD the glory due his name; bring an offering, and come into his courts. 9 Worship the LORD in holy splendor; tremble before him, all the earth. 10 Say among the nations, "The LORD is king! The world is firmly established; it shall never be moved. He will judge the peoples with equity." NEW TESTAMENT: 1 Corinthians 12: 1 - 11 (all) 1Cor 12:1 (NRSV) Now concerning spiritual gifts, brothers and sisters, I do not want you to be uninformed. 2 You know that when you were pagans, you were enticed and led astray to idols that could not speak. 3 Therefore I want you to understand that no one speaking by the Spirit of God ever says "Let Jesus be cursed!" and no one can say "Jesus is Lord" except by the Holy Spirit. 4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of services, but the same Lord; 6 and there are varieties of activities, but it is the same God who activates all of them in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses. h/t Montreal Anglican Early in this letter, Paul has noted that the Christians at Corinth “are not lacking in any spiritual gift” (1:7); even so, they appear to have written to him “concerning spiritual gifts” (v. 1): it seems that there are questions in the community. One gift is inspires speech. The tests for whether one speaks under the influence of the Holy Spirit are: • that one accepts Christ’s authority and pledges obedience to him, “Jesus is Lord” (v. 3) and • that one does not curse Jesus (even under duress). Speech that fails these tests is influenced by other (pagan, v. 2) spirits. “Gifts” is widely defined, and includes “services” (v. 5, ministries) and “activities” (v. 6, operations). Note the suggestion of the Trinity: “same Spirit ... same Lord ... same God” (vv. 4-6), and note also: • the Spirit himself is a gift of the Father; • Christ was sent to serve or minister; and • the Father is the source of all being and “activities”, i.e. ways in which God’s power is applied. With a common origin, all gifts are shown through the Holy Spirit, not for personal edification but “for the common good” (v. 7), for building up the Church. While the gifts in vv. 8-10 can be grouped, the precise meanings are uncertain: • “wisdom ... knowledge ... faith”; • “healing ... working of miracles ... prophecy”; • “discernment ... tongues ... interpretation”. “Wisdom” and “knowledge” seem to be the ability to instruct; “faith” seems to be exceptionally deep faith – that God can do anything. “Discernment” is the ability to tell whether gifts genuinely come from God. “Tongues” may be unintelligible speech which needs “interpretation”. Each of us receives a gift (perhaps not one listed); God chooses, not us. This passage tells how the Holy Spirit enables members of the community to fulfil special roles for the benefit of all. Verse 1: “Now concerning”: This is the first question raised by the Corinthian Christians. For others (also introduced by “now concerning”), see 7:25 (virgins); 8:1 (food sacrificed to idols); 16:1 (collection for the saints); 16:12 (our brother Apollos will come to you). See also 15:1. Verse 2: “enticed”: Pagan religions in Greece embodied unbridled enthusiasm and emotionalism, even extending to the orgiastic frenzies of the devotees of Dionysios. [JBC] Verse 2: “idols that could not speak”: i.e. they could not answer prayers. For this thought in the Old Testament, see 1 Kings 18:26-29 (Baal does not answer his prophets) and Psalm 115:4-8. Perhaps Paul contrasts the silence of the idols with the noisy (demon-inspired) outcry of the worshippers. [Blk1Cor] Verse 3: “Let Jesus be cursed”: There were overtones of contempt in the way the “spirit-people” neglected the lessons of the life of the historical Jesus (see 2 Corinthians 5:15), and Paul probably created this shocking formula to crystallize the implications of their attitude. Other interpretations are possible. Verse 3: “Jesus is Lord”: For this confession in baptism, see Romans 10:9; Philippians 2:11. See also Galatians 3:13. [NJBC] Verses 4-7: The real test of gifts is whether they come from God and contribute to the common good and edify the community: see also 8:1. [NOAB] Christians differ from one another, not only in physical make-up but in the spiritual gifts distributed (“varieties”, Greek: diaireseis) to each. Uniformity of experience and service is not to be expected. [Blk1Cor] Verse 7: The point is that each member of the church has a manifestation of a gift appropriate to his or her self. [Blk1Cor] Verses 8-10: This list is not exhaustive, and precise definitions of what Paul means are impossible. It is very likely that the Corinthian Christians knew what he meant. See 12:27-30; Romans 12:6-8; Ephesians 4:11 for different lists of gifts. [NJBC] Verse 9: “faith”: All Corinthian Christians must have possessed the faith by which one begins the Christian way of life and continues on it, so perhaps the faith in question is that connected with “working of miracles” (v. 10) and “gifts of healing”. [Blk1Cor] In 13:2, Paul writes: “... if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing”. Verse 10: “miracles”: On apostolic miracles, Paul says in Romans 15:18-19: “I will not venture to speak of anything except what Christ has accomplished through me to win obedience from the Gentiles, by word and deed, by the power of signs and wonders, by the power of the Spirit of God, so that from Jerusalem and as far around as Illyricum I have fully proclaimed the good news of Christ”. See also Galatians 3:5 and 2 Corinthians 12:12. [NOAB] Verse 10: “discernment”: 1 John 4:1 warns: “... do not believe every spirit, but test the spirits to see whether they are from God”. [NOAB] Verse 10: “various kinds of tongues”: Paul writes in 13:1, only a few verses later: “If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal”. See also Chapter 14. Paul is thinking of unintelligible speech. [Blk1Cor] Verse 10: “interpretation of tongues”: See also 14:9-19, a section that begins “... if in a tongue you utter speech that is not intelligible, how will anyone know what is being said? For you will be speaking into the air”. [NOAB] Verse 11: “are activated”: i.e. are put into operation. [Blk1Cor] Verses 12-13: The analogy of the body was frequently employed in the ancient world. [Blk1Cor] Verse 13: The Church is the manifestation and extension of the Lord’s body in this world. The Church is the body of Christ because it is composed of members who share in the life of the Risen Lord. Verse 13: “baptised into one body”: See also Romans 12:4-5 (“For as in one body we have many members, and not all the members have the same function, ...”) and Ephesians 4:14-16. Verse 13: “made to drink of one Spirit”: In 3:16 Paul asks, perhaps rhetorically: “Do you not know that you are God's temple and that God's Spirit dwells in you?”. See also 6:19. The tense of the verb mitigates against this being a reference to the Eucharist. GOSPEL: John 2: 1 - 11 (all) John 2:1 (NRSV) On the third day there was a wedding in Ca'na of Galilee, and the mother of Jesus was there. 2 Jesus and his disciples had also been invited to the wedding. 3 When the wine gave out, the mother of Jesus said to him, "They have no wine." 4 And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come." 5 His mother said to the servants, "Do whatever he tells you." 6 Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to them, "Fill the jars with water." And they filled them up to the brim. 8 He said to them, "Now draw some out, and take it to the chief steward." So they took it. 9 When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom 10 and said to him, "Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now." 11 Jesus did this, the first of his signs, in Ca'na of Galilee, and revealed his glory; and his disciples believed in him. 12 After this he went down to Caper'naum with his mother, his brothers, and his disciples; and they remained there a few days. John uses symbolism extensively in his telling of the good news. He says in 20:31: “these [signs] are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name”. Our reading looks forward to Jesus’ resurrection and glorification (“on the third day”, v. 1), the Last Supper, and the messianic banquet expected at the end of time, when Christ comes again. The “mother of Jesus” appears for the first time in the gospel; the last time is when she stands at the foot of the cross. On both occasions, Jesus addresses her as “Woman” (v. 4), a title roughly equivalent to Madam today: Jesus is guided in his ministry only by the Father’s will (“my hour ...”). Mary’s words in v. 5 suggest that she believes in Jesus, as she does at the foot of the cross. Jesus has the water jars filled completely (“to the brim”, v. 7) with water. In Judaism, the “rites of purification” (v. 6, washing before and after eating) were ceremonial, but in totally transforming water into wine, Jesus replaces the old (Judaism) with the new; wine is a symbol originating in Christ. In Isaiah, marriage between God and his people symbolizes the fulfilment of God’s purpose for his people; here the abundance of good wine symbolizes the joy accompanying the arrival of the end of the era (as foretold in several prophetic books). John presents “signs” (v. 11) as aids to people in reaching his objectives (20:31). Jesus shows that God is present in his very nature (“his glory”). In 1:50, Jesus has told Nathanael: “You will see greater things than these”. This prophecy is beginning to be fulfilled. [BlkJn] Verse 1: “third day”: This is the third day after the calling of Philip (the apostle) and Nathanael (see 1:43-45), counting that day as the first. John tells us of (or, of most of) the seven days of the new creation story. Verse 1: “wedding”: A symbol in the prophetic tradition for the time of fulfilment of God’s purpose for his people: see Isaiah 54:4; 62:4-5. For a wedding feast as a parable of the messianic kingdom, see also Matthew 22:2-14 (the Parable of the Wedding Feast); 25:1ff (the Parable of the Ten Bridesmaids) ; Mark 2:19; Revelation 19:9 (“the marriage supper of the Lamb”). [BlkJn] Verse 1: “Cana”: A small village 15 km northwest of Nazareth. John distinguishes it from Cana in Phoenicia. Verse 1: “the mother of Jesus”: John mentions her several times (see 2:12; 6:42; 19:25-28) but never by name. BlkJn says that “mother of Jesus” is a more honourable appellation than Mary. Verse 2: How many of Jesus’ disciples were present? So far in the book, five have been mentioned but there are twelve in 6:67. Verse 3: Mary’s concern with the shortage of wine suggests that the wedding was that of a near relative. Verse 4: “what concern ...”: For this Hebrew idiom, see Judges 11:12; 1 Kings 17:18; 2 Kings 3:13; Hosea 14:8. Persistence after rejection is also found in the other miracle at Cana: see 4:47-50. [NJBC] Verse 4: “Woman”: Jesus also addresses Mary this way in 19:26 but a son did not normally address his mother thus. However, notes BlkJn, the same form of address is used to the Samaritan woman (in 4:21) and to Mary Magdalene (see 20:13, 15), so it must be compatible with affection and respect. Verse 4: “My hour ...”: Jesus will do nothing without his Father’s will. In 5:19, Jesus says “the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise”. The miracle is not done for Jesus’ own convenience but to save his host embarrassment. This motive may not have seemed so trivial as it appears to us. Here Mary assumes that Jesus will do something to meet the situation (v. 5). [BlkJn] See also 7:30; 8:20; 12:23, 27; 13:1; 17:1. [NOAB] Comments: “in totally transforming water into wine, Jesus replaces the old (Judaism) with the new”: BlkJn disagrees with this allegorical interpretation. “six” (v. 6) is not a number that has symbolic significance. But he does consider the event to be a miracle. Verse 6: “stone”: Stone was used because it was believed that it could not contract ritual uncleanness. That the jars were empty may be symbolic: an indication of the inadequacy of the Jewish rites of purification. Verse 6: “ the Jewish rites of purification”: Mark 7:1-4 tells us about these rites. [BlkJn] Verse 8: “chief steward”: At Gentile banquets, to be “steward” was a mark of honour for a guest. Perhaps Jewish weddings followed a similar custom. Today we might call this person a headwaiter or toastmaster. However, BlkJn thinks that a Gentile custom is unlikely to have been followed at a Jewish village wedding. To him, the “chief steward” is probably an old family slave, one accorded the freedom of speech possessed by an old retainer. Verses 9-11: These verses underscore the reality of the event. Verse 10: Comments: “the abundance of good wine symbolizes the joy accompanying the arrival of the end of the era”: For the association of plentiful good wine with the eschaton, see Amos 9:11-14; Hosea 14:4-7; Jeremiah 31:12-14. See also Hosea 2:21-22; Joel 3:18; Isaiah 29:17; 1 Enoch 10:19; 2 Baruch 29:5. [NJBC] Verse 11: “the first of his signs”: The second can be found in 4:46-54: “Then he came again to Cana in Galilee where he had changed the water into wine. Now there was a royal official whose son lay ill in Capernaum ...” [NOAB]

• 16 Richard Meux Benson, Religious, 1915, and Charles Gore, Bishop of Worcester, of Birmingham, and of Oxford, 1932 was a English theologian and Anglican bishop. • 17 Antony, Abbot in Egypt, 356 was the first known ascetic going into the wilderness • 18 The Confession of Saint Peter the Apostle • 19 Wulfstan, Bishop of Worcester 1095 was the last surviving pre-Conquest bishop and the only English-born bishop after 1075. • 20 Fabian, Bishop and Martyr of Rome, 250 was Pope from 10 January 236 to 20 January 250 OLD TESTAMENT: Isaiah 43: 1 - 7 (RCL) Isai 43:1 (NRSV) But now thus says the LORD, he who created you, O Jacob, he who formed you, O Israel: Do not fear, for I have redeemed you; I have called you by name, you are mine. 2 When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you. 3 For I am the LORD your God, the Holy One of Israel, your Savior. I give Egypt as your ransom, Ethiopia and Se'ba in exchange for you. 4 Because you are precious in my sight, and honored, and I love you, I give people in return for you, nations in exchange for your life. 5 Do not fear, for I am with you; I will bring your offspring from the east, and from the west I will gather you; 6 I will say to the north, "Give them up," and to the south, "Do not withhold; bring my sons from far away and my daughters from the end of the earth-- 7 everyone who is called by my name, whom I created for my glory, whom I formed and made." Isaiah 42: 1 - 4, 6, 7 (Roman Catholic) Isai 42:1 (NRSV) 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. 2 He will not cry or lift up his voice, or make it heard in the street; 3 a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice. 4 He will not grow faint or be crushed until he has established justice in the earth; and the coastlands wait for his teaching. 6 I am the LORD, I have called you in righteousness, I have taken you by the hand and kept you; I have given you as a covenant to the people, a light to the nations, 7 to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. Isaiah 40: 1 - 5, 9 - 11 (alt. for Roman Catholic) Isai 40:1 (NRSV) Comfort, O comfort my people, says your God. 2 Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the LORD's hand double for all her sins. 3 A voice cries out: ""In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God. 4 Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. 5 Then the glory of the LORD shall be revealed, and all people shall see it together, for the mouth of the LORD has spoken." 9 Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings, lift it up, do not fear; say to the cities of Judah, ""Here is your God!" 10 See, the Lord GOD comes with might, and his arm rules for him; his reward is with him, and his recompense before him. 11 He will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep. PSALM 29 (RCL) Psalm 29: 1 - 4, 3b, 9b, 10 (Roman Catholic) Psal 29:1 (NRSV) Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength. 2 Ascribe to the LORD the glory of his name; worship the LORD in holy splendor. 3 The voice of the LORD is over the waters; the God of glory thunders, the LORD, over mighty waters. 4 The voice of the LORD is powerful; the voice of the LORD is full of majesty. 5 The voice of the LORD breaks the cedars; the LORD breaks the cedars of Lebanon. 6 He makes Lebanon skip like a calf, and Sir'ion like a young wild ox. 7 The voice of the LORD flashes forth flames of fire. 8 The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Ka'desh. 9 The voice of the LORD causes the oaks to whirl, and strips the forest bare; and in his temple all say, "Glory!" 10 The LORD sits enthroned over the flood; the LORD sits enthroned as king forever. 11 May the LORD give strength to his people! May the LORD bless his people with peace! 29 Afferte Domino (ECUSA BCP) 1 Ascribe to the LORD, you gods, * ascribe to the LORD glory and strength. 2 Ascribe to the LORD the glory due his Name; * worship the LORD in the beauty of holiness. 3 The voice of the LORD is upon the waters; the God of glory thunders; * the LORD is upon the mighty waters. 4 The voice of the LORD is a powerful voice; * the voice of the LORD is a voice of splendor. 5 The voice of the LORD breaks the cedar trees; * the LORD breaks the cedars of Lebanon; 6 He makes Lebanon skip like a calf, * and Mount Hermon like a young wild ox. 7 The voice of the LORD splits the flames of fire; the voice of the LORD shakes the wilderness; * the LORD shakes the wilderness of Kadesh. 8 The voice of the LORD makes the oak trees writhe * and strips the forests bare. 9 And in the temple of the LORD * all are crying, “Glory!” 10 The LORD sits enthroned above the flood; * the LORD sits enthroned as King for evermore. 11 The LORD shall give strength to his people; * the LORD shall give his people the blessing of peace. Psalm 104: 1b - 4, 24 - 25, 27 - 28, 29b - 30 (alt. for Roman Catholic) Psal 104:1 (NRSV) O LORD my God, you are very great. You are clothed with honor and majesty, 2 wrapped in light as with a garment. You stretch out the heavens like a tent, 3 you set the beams of your chambers on the waters, you make the clouds your chariot, you ride on the wings of the wind, 4 you make the winds your messengers, fire and flame your ministers. 24 O LORD, how manifold are your works! In wisdom you have made them all; the earth is full of your creatures. 25 Yonder is the sea, great and wide, creeping things innumerable are there, living things both small and great. 27 These all look to you to give them their food in due season; 28 when you give to them, they gather it up; when you open your hand, they are filled with good things. 29 when you take away their breath, they die and return to their dust. 30 When you send forth your spirit, they are created; and you renew the face of the ground. NEW TESTAMENT: Acts 8: 14 - 17 (RCL) Acts 8:14 (NRSV) Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 The two went down and prayed for them that they might receive the Holy Spirit 16 (for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus). 17 Then Peter and John laid their hands on them, and they received the Holy Spirit. h/t Montreal Anglican Philip was one of the seven chosen by the Church to ensure that widows received basic rations: see 6:1-6. When persecution has started in Jerusalem, he has travelled to Samaria to preach the good news there: the first known evangelism outside Jewish areas. The crowds there “listened eagerly” (v. 6) to what Philip told them, “hearing and seeing the signs that he did”. Even Simon the well-known magician told them that Philip spoke and acted through God’s power. Those who believed, including Simon, were baptised (vv. 12-13). Now the apostles send Peter and John to Samaria. Usually in Acts, converts receive the Holy Spirit at baptism (see 2:38 and 19:5-6) or before it (see 10:44), but here they receive it some time after being baptised, and only when the two apostles, representatives of the mother church, come. In vv. 18-24, Simon gets it wrong: he offers the apostles money if they will give him the power to impart the Spirit to people. Peter reprimands him: the Holy Spirit is “God’s gift” (v. 20); it cannot be bought 6:1-8:4: In response to a request from Greek-speaking Jewish Christians, the apostles have called a meeting to select seven men to ensure that Greek-speaking widows are looked after “in the daily distribution of food” (6:1). One of the seven (traditionally deacons) was Philip. Later, “a severe persecution began against the church in Jerusalem and all except the apostles were scattered throughout the countryside of Judea and Samaria.” (8:1). Samaritans were despised by Jews, because they had intermarried, claimed to be the true heirs of the covenant, had their own version of the Pentateuch – which they claimed to be the true version – and had their own Temple (on Mount Gerizim). By this time Samaritans share with Jews a belief in the coming of a messianic figure, the “Returning One”. [JBC] 8:5: “the city of Samaria”: This could be Sebaste or Shechem, or Simon’s village, Gitta (Justin Martyr, Apologia, 1:26.1-3) [NJBC] 8:6: “Philip”: Philip is a Greek name so he was probably a Hellenist. He was from Caesarea Maritima (the seat of the Roman governors of Judea) and is called “Philip the evangelist” in 21:8. [NOAB] [CAB] From this time on, Philip mostly worked in the Gentile Hellenistic areas of the coastal plain: see v. 40. [NJBC] 8:10: The quotation from Simon suggests that he was already more than a magician (Latin: magus), a monger of gnostic thought. [NJBC] From this passage he is known in later Christian literature as Simon Magus. 8:14: Comments: representatives of the mother church: To Luke, new communities are bonded to the mother church by visitation of her delegates. In 11:22, he tells us “News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.” Whenever baptism is received, the Holy Spirit operates only where there is communion with the apostles who, as “witness[es] ... to his resurrection” (1:22), certify the risen One’s continued activity on earth. [NJBC] 8:14: “John”: Which John? Possibilities are John son of Zebedee, John Mark and John the Evangelist (authors of gospels). 8:15: “receive the Holy Spirit”: Signifying Christ’s continuing activity on earth. In Acts, believers usually receive the Holy Spirit at baptism (2:38; 19:5-6) or before baptism (10:44), but here they receive it after baptism, and only when the apostles visit. [NOAB] 8:17: “laid their hands on them”: Laying on of hands expresses both the giving and receiving of a gift. For example: Jesus blesses children (Mark 10:16); he heals with a touch (Mark 6:5); the Holy Spirit is given to the baptised (her and in 19:6); believers are set aside for special tasks in the Church (Acts 6:6; 13:3). See also 1 Timothy 4:14 (“the laying on of hands by the council of elders”). [NOAB] 8:18: The term simony, the buying of church offices, comes from this verse. [NOAB] In Matthew 10:5, Jesus forbids the disciples to visit Samaritan towns, but he is friendly to Samaritans: see Luke 10:30-37 (the Good Samaritan); 17:11-19 (the ten lepers); John 4:4-42 (the Samaritan woman at the well). Perhaps in Matthew the point is that the conversion of Jews should come first. The story of Philip and the Ethiopian eunuch follows in 8:26-40. GOSPEL: Luke 3: 15 - 17, 21, 22 (RCL) Luke 3: 15 - 16, 21, 22 (alt. for Roman Catholic) Luke 3:15 (NRSV) As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, 16 John answered all of them by saying, "I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire." 21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, 22 and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, "You are my Son, the Beloved; with you I am well pleased." People flock to John the Baptist, responding to his urging to start new, ethical lives – as a way of preparing for Jesus (vv. 3-6). John has condemned those who seek his baptism with no intention of reforming their ways (v. 7). He has warned that being Jewish is no assurance of being part of the renewed Israel. Failure to respond to his call to repentance can lead to condemnation at the end of time. V. 15a, in the Revised English Bible, says: “The people were all agog, wondering about John ...” People expected a “Messiah”, an agent of God who would restore Israel and the triumph of God’s power and authority. John tells them that “one who is ... coming” (v. 16) is so great that he is unworthy even to “untie ... his sandals”, a task done by slaves. Baptism purifies, removes sin. The agents the “one” will use are vastly superior to the water John uses. Jesus is also more “powerful”, mightier, as leader of the final struggle against evil. (At Pentecost, the Holy Spirit comes with tongues of fire.) V. 17 uses the metaphor of harvesting to tell of Christ’s action as judge at the end of time. The wheat was tossed in the air with a “winnowing fork”: the grain fell to the ground but the chaff was carried by the wind to the edge of the “threshing floor”. God will “gather” the godly but will condemn the ungodly (to burn in hell). Jesus is baptised (v. 21) to show his solidarity with John’s proclamation of part of God’s plan for saving all who come to him. Jesus begins and ends (22:46) his ministry with a prayer. In vv. 21c-22, God shows himself to believers: an event beyond human language. The Holy Spirit, always with Jesus, is seen descending on Jesus, marking a milestone in Jesus’ career. People really see the event (“in bodily form”). The Holy Spirit seems “like a dove” – a bird symbolizing the hopes of humans for love, life and union with God – hopes now realized in Jesus. The voice calls on Jesus as God’s “Son” and servant (“well pleased”, v. 22). Jesus is God’s “Beloved”, the one whom he chooses as his agent. Verse 15: In John 1:19-23, when asked “‘Who are you?’”, John the Baptiser answers “‘I am not the Messiah’”. In Luke 7:19, John sends two of his disciples to Jesus to ask him: “‘Are you the one who is to come, or are we to wait for another?’”. See also Acts 13:25 (Paul tells the good news in the synagogue in Antioch in Pisidia). [NOAB] Verse 16: In Acts 1:5, before his ascension, Jesus says “... John baptized with water, but you will be baptized with the Holy Spirit not many days from now’”. See also Acts 11:16 (Peter explains the events at Cornelius’ house) and Acts 19:4 (some disciples of John are baptised “in the name of the Lord Jesus”). [NOAB] Verse 16: “more powerful”: Mightier is used in the New Testament for the leader of the final struggle against evil: see Mark 3:27; Luke 11:20-22; Revelation 18:8. So perhaps this is the meaning here. [JBC] Verse 16: “untie the thong ...”: When Paul is visiting Antioch (the one in central Asia Minor) and speaks in the synagogue there, he quotes John the Baptiser as saying: “‘What do you suppose that I am? I am not he. No, but one is coming after me; I am not worthy to untie the thong of the sandals on his feet’” (see Acts 13:25). [NJBC] Verse 16: “fire”: Fire often indicates the presence of the Saviour-God. Fire has prominence in the liturgy where humankind meets its saviour: see Leviticus 1:17ff. In Acts 2 (the Day of Pentecost), Luke tells us how the fire of the Holy Spirit accomplishes its work in humans. [NJBC] Verse 17: “winnowing”: This image is found in Isaiah 21:10; 41:16; Jeremiah 4:11; 15:7; 51:2. It is also found in Proverbs. Verse 17: “unquenchable fire”: i.e. ferocious heat. Isaiah 66:24 says: “... they [the faithful] shall go out and look at the dead bodies of the people who have rebelled against me; for their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh”. In Mark 9:43, 45, Jesus says: “If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell”. [JBC] Verses 21-22: Note that, according to Luke, John is not present at Jesus’ baptism: he is in prison (v. 20). This suggests that Luke divides salvation history into three phases: pre-John, John, and Jesus; however, Luke uses a literary style where one person is on the stage at a time. [NJBC] The other synoptic gospels tell us that John was actually imprisoned later: see Matthew 14:1-12 and Mark 6:14-29. [JBC] Verse 21: “all the people were baptized”: we read in 7:29-30: “(And all the people who heard this, including the tax collectors, acknowledged the justice of God, because they had been baptized with John's baptism. But by refusing to be baptized by him, the Pharisees and the lawyers rejected God's purpose for themselves)”. [NJBC] Verse 21: “praying”: For examples prayer in Jesus’ life, see also Mark 1:35 (healing); Luke 6:12 (before selecting the twelve); 9:18 (before his prediction of the passion); 9:28-29 (before the Transfiguration); 11:1-2 (before teaching the disciples how to pray); 22:31-46 (praying for Peter); 23:34, 46 (twice, on the cross). Jesus in prayer is also mediator: his power to save comes from God. As 11:13 makes clear, the Holy Spirit will be given in response to prayer. [NJBC] Verse 21: “heaven was opened”: An eschatological symbol indicating that divine revelation is about to be made. See also Ezekiel 1:1 (“the heavens were opened, and I saw visions of God”) and Isaiah 64:1 (“O that you would tear open the heavens and come down”). [NJBC] Luke uses a Greek word similar to the one used in the Septuagint translation of Isaiah 64:1. [JBC] Verse 22: As Joel 1:1-3 indicates, God’s eschatological coming to his people is characterized by the outpouring of the creative prophetic Spirit. [NJBC] The Old Testament frequently attributes messianic achievement to the Spirit: see also Ezekiel 36:26ff (“A new heart I will give you, and a new spirit I will put within you ...”) and Isaiah 44:3. For extraordinary accomplishments of the Spirit in the Old Testament, see: • for creation: Genesis 1:2 (“wind”, ru’ah, spirit) • for support of warriors: Judges 3:10; 11:29; 1 Samuel 11:6 (Saul) • for support of particular offices: Genesis 41:38-40 (Pharaoh); Numbers 11:17, 25 (the seventy elders); 27:18 (Joshua) • the Servant of God: Isaiah 42:1 • the messianic king: Isaiah 11:1-11 Verse 22: “like a dove”: Some explain the dove as a symbol of the Spirit; this symbolism is not explicitly in the Bible but it is found in later rabbinic literature. To JBC, it represents the new people of Israel, the eschatological community. Verse 22: “a voice came from heaven”: A common biblical style that indicates that a message or action expresses God’s hopes and determination. Recall God calling Samuel in 1 Samuel 3:4ff, and God thundering “with a mighty voice” which throws the Philistines “into confusion” in 1 Samuel 7:10. See also Psalm 29. [JBC] Verse 22: “You are my Son ...”: A combination of Psalm 2:7 and probably Isaiah 42:1 (a verse in a Servant Song). [NJBC] Verse 22: “Beloved”: “Beloved” refers to an act of will, rather than a feeling. See also 9:35 (“my Chosen”) and 2 Peter 1:17. The voices calls on Jesus as Son and Servant to assume the power that has been his since his conception: see 1:32, 35 (the angel’s words to Mary). [NJBC]

• 6 THE EPIPHANY OF OUR LORD JESUS CHRIST • 7 • 8 Harriet Bedell, Deaconess and Missionary, 1969 was an Episcopal deaconess and missionary to the Seminole Indians of Florida and the Alaskan native peoples. • 9 Julia Chester Emery, 1922 • 10 William Laud, Archbishop of Canterbury, 1645 was Archbishop of Canterbury from 1633 to 1645. One of the High Church Caroline divines, he opposed radical forms of Puritanism. • 11 • 12 Aelred, Abbot of Rievaulx, 1167 ., was an English writer, abbot of Rievaulx (from 1147 until his death), and saint. • 13 Hilary, Bishop of Poitiers, 367 was Bishop of Poitiers and is a Doctor of the Church. He was sometimes referred to as the "Hammer of the Arians" OLD TESTAMENT: Isaiah 60: 1 - 6 (RCL, Roman Catholic) Isai 60:1 (NRSV) Arise, shine; for your light has come, and the glory of the LORD has risen upon you. 2 For darkness shall cover the earth, and thick darkness the peoples; but the LORD will arise upon you, and his glory will appear over you. 3 Nations shall come to your light, and kings to the brightness of your dawn. 4 Lift up your eyes and look around; they all gather together, they come to you; your sons shall come from far away, and your daughters shall be carried on their nurses' arms. 5 Then you shall see and be radiant; your heart shall thrill and rejoice, because the abundance of the sea shall be brought to you, the wealth of the nations shall come to you. 6 A multitude of camels shall cover you, the young camels of Mid'ian and E'phah; all those from She'ba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the LORD. PSALM 72: 1 - 7, 10 - 14 (RCL) Psalm 72: 1 - 2, 7 - 8, 10 - 13 (Roman Catholic) Psalm 72: (1 - 9) 10 - 15 (C of E) Psal 72:1 (NRSV) Give the king your justice, O God, and your righteousness to a king's son. 2 May he judge your people with righteousness, and your poor with justice. 3 May the mountains yield prosperity for the people, and the hills, in righteousness. 4 May he defend the cause of the poor of the people, give deliverance to the needy, and crush the oppressor. 5 May he live while the sun endures, and as long as the moon, throughout all generations. 6 May he be like rain that falls on the mown grass, like showers that water the earth. 7 In his days may righteousness flourish and peace abound, until the moon is no more. 8 May he have dominion from sea to sea, and from the River to the ends of the earth. 9 May his foes bow down before him, and his enemies lick the dust. 10 May the kings of Tar'shish and of the isles render him tribute, may the kings of She'ba and Se'ba bring gifts. 11 May all kings fall down before him, all nations give him service. 12 For he delivers the needy when they call, the poor and those who have no helper. 13 He has pity on the weak and the needy, and saves the lives of the needy. 14 From oppression and violence he redeems their life; and precious is their blood in his sight. 15 Long may he live! May gold of She'ba be given to him. May prayer be made for him continually, and blessings invoked for him all day long. 72 Deus, judicium (ECUSA BCP) 1 Give the King your justice, O God, * and your righteousness to the King's son; 2 That he may rule your people righteously * and the poor with justice. 3 That the mountains may bring prosperity to the people, * and the little hills bring righteousness. 4 He shall defend the needy among the people; * he shall rescue the poor and crush the oppressor. 5 He shall live as long as the sun and moon endure, * from one generation to another. 6 He shall come down like rain upon the mown field, * like showers that water the earth. 7 In his time shall the righteous flourish; * there shall be abundance of peace till the moon shall be no more. 10 The kings of Tarshish and of the isles shall pay tribute, * and the kings of Arabia and Saba offer gifts. 11 All kings shall bow down before him, * and all the nations do him service. 12 For he shall deliver the poor who cries out in distress, * and the oppressed who has no helper. 13 He shall have pity on the lowly and poor; * he shall preserve the lives of the needy. 14 He shall redeem their lives from oppression and violence, * and dear shall their blood be in his sight. NEW TESTAMENT: Ephesians 3: 1 - 12 (RCL) Ephesians 3: 2 - 3a, 5 - 6 (Roman Catholic) Ephe 3:1 (NRSV) This is the reason that I Paul am a prisoner for Christ Jesus for the sake of you Gentiles-- 2 for surely you have already heard of the commission of God's grace that was given me for you, 3 and how the mystery was made known to me by revelation, as I wrote above in a few words, 4 a reading of which will enable you to perceive my understanding of the mystery of Christ. 5 In former generations this mystery was not made known to humankind, as it has now been revealed to his holy apostles and prophets by the Spirit: 6 that is, the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel. 7 Of this gospel I have become a servant according to the gift of God's grace that was given me by the working of his power. 8 Although I am the very least of all the saints, this grace was given to me to bring to the Gentiles the news of the boundless riches of Christ, 9 and to make everyone see what is the plan of the mystery hidden for ages in God who created all things; 10 so that through the church the wisdom of God in its rich variety might now be made known to the rulers and authorities in the heavenly places. 11 This was in accordance with the eternal purpose that he has carried out in Christ Jesus our Lord, 12 in whom we have access to God in boldness and confidence through faith in him. h/t Montreal Anglican Paul’s advocacy of Gentiles as full and equal members of the church has led to his imprisonment. In this passage, the author recounts his mission to the Gentiles. He assumes that his readers have heard of how he became a Christian, how God appeared to him (“revelation”, v. 3) as he travelled to Damascus to persecute Christians (Acts 9:1-22). The “few words” about the “mystery” are those in 1:8b-10: Jews and Gentiles are both called to join in Christ’s saving activity, as part of God’s plan, to be completed when God sees fit. Paul’s readers need to determine the truth of this revelation for themselves (v. 4). The Old Testament (“in former generations”, v. 5) mentions the salvation of other nations, but this was not understood; now, from “apostles and prophets” through the Holy Spirit, we do understand (v. 5). The sense of v. 6 is that the Gentiles have become co-heirs, co-members and co-partners: in Greek each word begins with syn (as in synchronous.) Paul, the “very least of all the saints” (v. 8, for he persecuted Christians), has, in the paradoxical way of Christianity, become the apostle to the Gentiles, to bring us the news of the inexhaustible “riches” of Christ, and to have all understand that, in God’s plan established in the beginning, Gentiles are to form an integral part of the new Israel. It is through the church, the beneficiary of God’s gifts, that God’s saving ways (“wisdom”, v. 10) are to be made known to evil heavenly beings (“rulers and authorities”) who, before Christ’s death, controlled humanity. This role of the church is part of God’s purpose, carried out in Christ. Faith in Christ gives us the ability to come into God’s presence boldly. After v. 1, Paul digresses (v. 2-12). He continues with his intended thinking in v. 14. This passage depends on Colossians 1:23-29. [NJBC] Verse 2: “for surely you have already heard”: Literally if indeed you have heard, but in the sense that they have surely already heard. [NJBC] Verse 3: “the mystery was made known to me”: See also 1QpHab (Qumran Habakkuk Pesher) 7:4-5; 1QH (Hymns) 9:21 (Vermes: 1:21). [NJBC] Verse 3: “as I wrote above ...”: i.e. in reference to the mystery of Christ mentioned in 1:9 and 2:13-17; however, some scholars see this as a reference to all the letters of Paul, so to them Ephesians was written by Paul. [NJBC] Verse 4: “understanding”: As stated in v. 6. [NJBC] Verse 5: “holy apostles”: In Colossians 1:26 says “the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints”. The author wishes to recall the solid foundation on which the church is built (see 2:20), and therefore underscores the role of apostles and prophets. [NJBC] Verse 8: “the very least”: In 1 Corinthians 15:9, Paul writes “I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God”. [CAB] Verse 9: “God who created”: At creation, God established his providential control of the cosmos, and only in the present era are his designs becoming known. [NJBC] Verse 10: “rulers and authorities”: God’s wisdom put an end to their control (see 1QS (Qumran Rule of the Community) 4:18-23) through subjugation of all things to Christ. GOSPEL: Matthew 2: 1 - 12 (all) Matt 2:1 (NRSV) In the time of King Her'od, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, 2 asking, "Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage." 3 When King Her'od heard this, he was frightened, and all Jerusalem with him; 4 and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5 They told him, "In Bethlehem of Judea; for so it has been written by the prophet: 6 "And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.'" 7 Then Her'od secretly called for the wise men and learned from them the exact time when the star had appeared. 8 Then he sent them to Bethlehem, saying, "Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage." 9 When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. 10 When they saw that the star had stopped, they were overwhelmed with joy. 11 On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. 12 And having been warned in a dream not to return to Her'od, they left for their own country by another road. Matthew, in writing “In the time of King Herod”, sets a late date for the birth of Jesus: Herod the Great, puppet king of Judah, died in 4 BC. “Wise men” (Latin: magi) were members of a Persian caste of astrologers and interpreters of dreams. (Astrology was widely accepted then.) A star was associated with each person; the way the star rose told the wise men that a king had been born. If the story of the star is intended to be historically significant, the star may have been a supernova or a comet, or a conjunction of planets. Numbers 24:17-24 prophesies that “... a star shall come out of Jacob, a sceptre shall rise out of Israel”, and that this ruler will conquer surrounding nations. Herod’s fears are aroused because his dynasty may be ended. He consults the religious experts to find out where the magi should look for the Messiah. They answer with Scripture: they loosely blend Micah 5:2 and 2 Samuel 5:2. (Such license was common at the time.) At David’s anointing as king, the elders quote God as saying “he shall be shepherd of my people Israel”. The maximum age of the children to be killed per Herod’s edict (v. 16) tells us the “exact time” (v. 7) that he learnt from the wise men. V. 8 is classical political duplicity. The star guides them to Bethlehem, where they are “overwhelmed with joy” (v. 10). The gifts are extremely generous; “gold” (v. 11) and “frankincense” are mentioned in v. 6 of today’s first reading. We read that Gentile wise men visited Jesus. A later church tradition called the wise men kings, based on v. 10 of today’s psalm, and still later the Church said that there were three of them. The Western church gave them names. Verse 1: “King Herod”: The events told here fit his character, as known from other sources. [NJBC] Verse 1: “wise men”: In later Christian tradition, they were called kings under the influence of Psalm 72:10 (which identifies the kingdoms of three kings), Isaiah 49:7 and 60:10. The number of kings settled at three, due to the three gifts. Eventually the three were named Caspar, Balthasar and Melchior – but only in the western Church. Caspar became black. [NJBC] Isaiah 49:7 says “Thus says the LORD ... to one deeply despised, abhorred by the nations, the slave of rulers, ‘Kings shall see and stand up, princes, and they shall prostrate themselves, because of the LORD, who is faithful, the Holy One of Israel, who has chosen you.’”. Verse 2: In Jeremiah 23:5, God says through the prophet: “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”. Verse 2: “star”: The star that leads to Christ is probably a midrashic element derived from Numbers 22-24 (the Balaam narrative), especially 24:17 (“... a star shall come out of Jacob, and a sceptre shall rise out of Israel ...”). The star there is identified with the Messiah in Targum Ongelos and Targum Yerusalmi I. [NJBC] Verse 5: In John 7:42, some ask Jesus “‘Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?’”. [NOAB] Verse 6: In quoting Micah 5:2, Matthew (or the wise men) change(s) “clans” to “rulers”. [NOAB] [NJBC] Verse 8: “Bethlehem”: It is the town of David’s ancestor, Ruth (see Ruth 1:1-4), and of David’s immediate family (see 1 Samuel 16; 17:12). [NJBC] Verse 11: “gold, frankincense, and myrrh”: In later tradition, gold came to signify the kingship of Christ, incense his deity, and myrrh his redemptive suffering – or virtue, prayer and suffering. The list of gifts may be influenced by Isaiah 60:6 (“... bring gold and frankincense ...”), 11, 13. [NJBC] Verse 11: “frankincense, and myrrh”: Aromatic resin gums found in tropical countries of the East. [NOAB]