• 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]