• 31 John Donne, Priest, 1631was an English poet, satirist, lawyer and a cleric in the Church of England. He is considered the pre-eminent representative of the metaphysical poets. April • 1 Frederick Denison Maurice, Priest, 1872 • 2 James Lloyd Breck, Priest, 1876 • 3 Richard, Bishop of Chichester, 1253is a saint (canonized 1262) who was Bishop of Chichester • 4 Martin Luther King Jr., Civil Rights Leader, 1968 was an American clergyman, activist, and leader in the African-American Civil Rights Movement. He is best known for his role in the advancement of civil rights using nonviolent civil disobedience. • 5 Pandita Mary Ramabai, Prophetic Witness and Evangelist in India, 1922 • 6 Daniel G. C. Wu, Priest and Missionary among Chinese Americans, 1956 FIRST READING: Acts 10: 34 - 43 (all) Acts 10:34 (NRSV) Then Peter began to speak to them: "I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ--he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name." h/t Montreal Anglican The setting is the house of Cornelius, a centurion of the Italian Regiment, part of the military occupation force in Palestine. Cornelius, already a believer in God, has had a vision (vv. 1-8). As a result, he has invited Peter to visit. It is against Jewish law for a Jew to associate with or visit a Gentile, but Peter comes anyway, with “some of the believers from Joppa” (v. 23). The Greek here is rough, full of grammatical errors, unlike the rest of Acts, so we may well have Peter's unedited words. He tells the assembled company that God does not favour Jews over others: anyone, whatever his nationality, who reveres God and lives in unison with him “is acceptable to him” (v. 35). In vv. 36-38, Peter summarizes Jesus’ earthly ministry; he applies prophecies found in Isaiah 52:7 and 61:1 to Christ. (Psalm 107:20 says “... he sent out his word ...”) Christ is Kyrios, “Lord of all” (v. 36). In baptism, the Father “anointed” (v. 38) Jesus “with the Holy Spirit” and with the “power” of God (but he was already integral with God’s very being.) The good news (“message”, v. 37) spread throughout Palestine (“Judea”); he “went about” (v. 38) “doing good” and combatting evil, doing deeds so powerful that it is clear that he was God’s agent: he is a model for all to follow. He suffered death as one guilty of a capital offence, per Deuteronomy 21:23: he hung on a “tree” (v. 39) and was cursed. (By Jesus’ time, the “tree”, a pole, had acquired a cross-arm.) But, although cursed, the Father “raised him” (v. 40) and “allowed him to appear” to those chosen by God – to be “witnesses” (v. 41). In Luke 24:41-43, Jesus eats broiled fish with them, so he was clearly humanly alive again, i.e. physically brought back from death, resurrected. Jesus, the Kyrios, is the one appointed by God to set up the Kingdom and to judge both those who are alive, and those who have died, at Judgement Day (v. 42). Then v. 43: he fulfills many Old Testament prophecies: he is the one through whom sins are forgiven. Forgiveness is now available to “everyone who believes”, not just to Jews. Verse 34: “God shows no partiality”: Literally: God is not one showing favours, an allusion to Deuteronomy 10:17, which denies that God favours particular persons or accepts bribes. [JBC] BlkActs says that the Greek word is found only in Christian writings but is coined from an expression in the Septuagint translation, which translates a Hebrew expression for lift up the face, i.e. favour. It denotes the gracious act of someone who lifts up a person’s face by showing him a favour (see Malachi 1:8). In Romans 2:11, Paul writes “God shows no partiality”. [JBC] Verse 35: “does what is right”: Literally: practices righteousness. [JBC] Verses 36-43: This sums up the gospel, beginning with the baptism of John and ending with the statement that Christ is judge: see 3:20-21 (Peter’s second sermon). [NOAB] Verse 36: “preaching peace”: This traditional eschatological prophecy, based on Isaiah 52:7 and 61:1, was applied to Jesus’ ministry with redoubled emphasis in Luke’s gospel (7:22; 4:17-20) and Jesus’ commissioning of his disciples as “peace” harbingers was prominent in his mission instruction (Luke 10:5-6). Verse 36: “he is Lord of all”: To be understood in the light of Romans 10:12: “For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him.”. [NJBC] Verse 37: “the baptism that John announced”: See also 1:22 and Luke 3:2-3. [JBC] Verse 38: “God anointed Jesus”: See also Luke 3:22 (Jesus’ baptism) and 4:14. [NOAB] An allusion to Isaiah 61:1. Jesus’ investiture with the power of the Holy Spirit. This does not say that Jesus became Messiah at his baptism. Acts 2:36 and 3:12-20 suggest an entirely different understanding of Jesus’ messiahship, as does the Infancy Narrative (see Luke 1:32-33). Jesus is the spirit-filled agent of God’s saving activity. [JBC] Verse 39: “by hanging him on a tree”: A figurative expression for crucifixion, derived from Deuteronomy 21:23-24: “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 ...”. See also 2:23; 5:30; Galatians 3:13. [JBC] Verse 40: “on the third day”: See also 1 Corinthians 15:4 and Hosea 6:2 (“After two days he will revive us; on the third day he will raise us up, that we may live before him”). [JBC] Verse 40: “allowed him to appear”: NJBC offers gave him to be manifested. Verse 41: “chosen”: Jesus was seen only by those chosen: see Luke 24:48; Acts 1:8, 22. [NOAB] Verse 42: “commanded”: JBC offers commissioned. Verse 42: “judge of the living and the dead”: 17:31 says that God “has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead”. See also 1 Peter 4:5 and 2 Timothy 4:1. [NOAB] Verse 43: This verse is a complete reprise of Luke 24:44-48. [NJBC] Verse 43: “All the prophets testify about him”: See Isaiah 2:2; 40:5; Joel 2:32; however, a scholar wonders to which prophets Peter is referring. Verses 44-48: In Acts, believers usually receive the Holy Spirit at baptism (2:38; 19:5-6), or before baptism (as here), but in 8:15-16 they receive it after baptism, and only when the apostles visit. Isaiah 65: 17 - 25 (alt. for 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; Or [sudden terror]} 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. PSALM 118: 1 - 2, 14 - 24 (RCL) 118: 1 - 2, 16 - 17, 22 - 23 (Roman Catholic) Psal 118:1 (NRSV) O give thanks to the LORD, for he is good; his steadfast love endures forever! 2 Let Israel say, "His steadfast love endures forever." 14 The LORD is my strength and my might; he has become my salvation. 15 There are glad songs of victory in the tents of the righteous: "The right hand of the LORD does valiantly; 16 the right hand of the LORD is exalted; the right hand of the LORD does valiantly." 17 I shall not die, but I shall live, and recount the deeds of the LORD. 18 The LORD has punished me severely, but he did not give me over to death. 19 Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. 20 This is the gate of the LORD; the righteous shall enter through it. 21 I thank you that you have answered me and have become my salvation. 22 The stone that the builders rejected has become the chief cornerstone. 23 This is the LORD's doing; it is marvelous in our eyes. 24 This is the day that the LORD has made; let us rejoice and be glad in it. 118 Confitemini Domino (ECUSA BCP) 1 Give thanks to the Lord, for he is good; * his mercy endures for ever. 2 Let Israel now proclaim, * his mercy endures for ever. 14 The Lord is my strength and my song, * and he has become my salvation. 15 There is a sound of exultation and victory * in the tents of the righteous: 16 "The right hand of the Lord has triumphed! * the right hand of the Lord is exalted! the right hand of the Lord has triumphed!" 17 I shall not die, but live, * and declare the works of the Lord. 18 The Lord has punished me sorely, * but he did not hand me over to death. 19 Open for me the gates of righteousness; * I will enter them; I will offer thanks to the Lord. 20 "This is the gate of the Lord; * he who is righteous may enter." 21 I will give thanks to you, for you answered me * and have become my salvation. 22 The same stone which the builders rejected * has become the chief cornerstone. 23 This is the Lord's doing, * and it is marvelous in our eyes. 24 On this day the Lord has acted; * we will rejoice and be glad in it. SECOND READING: 1 Corinthians 15: 19 - 26 (RCL) 1Cor 15:19 (NRSV) If for this life only we have hoped in Christ, we are of all people most to be pitied. 20 But in fact Christ has been raised from the dead, the first fruits of those who have died. 21 For since death came through a human being, the resurrection of the dead has also come through a human being; 22 for as all die in Adam, so all will be made alive in Christ. 23 But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. 24 Then comes the end, Or [Then come the rest]} when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. Colossians 3: 1 - 4 (Roman Catholic) Colo 3:1 (NRSV) So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth, 3 for you have died, and your life is hidden with Christ in God. 4 When Christ who is your life is revealed, then you also will be revealed with him in glory. Acts 10: 34 - 43 (alt. for RCL) [If not previously used; see above for text] 1 Corinthians 5: 6b - 8 (alt. for Roman Catholic) 1Cor 5:6 (NRSV) Do you not know that a little yeast leavens the whole batch of dough? 7 Clean out the old yeast so that you may be a new batch, as you really are unleavened. For our paschal lamb, Christ, has been sacrificed. 8 Therefore, let us celebrate the festival, not with the old yeast, the yeast of malice and evil, but with the unleavened bread of sincerity and truth. GOSPEL: John 20: 1 - 18 (RCL) John 20: 1 - 9 (Roman Catrholic) John 20:1 (NRSV) Early on the first day of the week, while it was still dark, Mary Mag'dalene came to the tomb and saw that the stone had been removed from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid him." 3 Then Peter and the other disciple set out and went toward the tomb. 4 The two were running together, but the other disciple outran Peter and reached the tomb first. 5 He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7 and the cloth that had been on Jesus' head, not lying with the linen wrappings but rolled up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the scripture, that he must rise from the dead. 10 Then the disciples returned to their homes. 11 But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; 12 and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13 They said to her, "Woman, why are you weeping?" She said to them, "They have taken away my Lord, and I do not know where they have laid him." 14 When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15 Jesus said to her, "Woman, why are you weeping? Whom are you looking for?" Supposing him to be the gardener, she said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 16 Jesus said to her, "Mary!" She turned and said to him in Hebrew, "Rabbou'ni!" (which means Teacher). 17 Jesus said to her, "Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, "I am ascending to my Father and your Father, to my God and your God.'" 18 Mary Mag'dalene went and announced to the disciples, "I have seen the Lord"; and she told them that he had said these things to her. Luke 24: 1 - 12 (alt. for RCL) Luke 24:1 (NRSV) But on the first day of the week, at early dawn, they came to the tomb, taking the spices that they had prepared. 2 They found the stone rolled away from the tomb, 3 but when they went in, they did not find the body. 4 While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. 5 The women were terrified and bowed their faces to the ground, but the men said to them, "Why do you look for the living among the dead? He is not here, but has risen.6 Remember how he told you, while he was still in Galilee, 7 that the Son of Man must be handed over to sinners, and be crucified, and on the third day rise again." 8 Then they remembered his words, 9 and returning from the tomb, they told all this to the eleven and to all the rest. 10 Now it was Mary Mag'dalene, Joan'na, Mary the mother of James, and the other women with them who told this to the apostles. 11 But these words seemed to them an idle tale, and they did not believe them. 12 But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what had happened. Early on Sunday morning, before dawn, Mary Magdalene (witness to Jesus’ death and burial) comes to the tomb and finds that the “stone” door has been rolled back, so she and those with her (“we”, v. 2) tell “Peter” (v. 4) and “the other disciple” (v. 4, traditionally thought to be John) that they suspect that someone has removed the body. The “other disciple” apparently younger, outruns Peter (v. 5). But the orderliness of the “cloth” (v. 7) and “linen wrappings” shows that the body has neither been stolen nor spiritualized. John, when he sees, comes to trust (“believed”, v. 8) that God is active; by implication, Peter does not understand yet. They do not yet understand the significance of what is occurring (v. 9), of how it fits into God’s plan, because they have not yet received the Holy Spirit. Mary, still thinking that the body has been moved, has returned to the cemetery. In her grief, she sees “two angels in white” (v. 12), heavenly messengers. She recognizes Jesus when he calls her by name. But something has changed: they are in a new relationship: “do not hold on to me” (v. 17). To John the evangelist, Jesus’ crucifixion, resurrection, exaltation and return to heavenly glory, his ascension, are parts of a single event. The parallels are Matthew 28:1-10; Mark 16:1-8; John 20:1, 11-18. [NOAB] Verse 1: “at early dawn”: The powers of darkness (see 22:53) give way to the light of the dawn of Jesus’ victory over death, as Zechariah foretold in the Benedictus: “By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace” (see 1:78-79). [NJBC] Verse 4: “two men in dazzling clothes”: In Acts 1:10 (the Ascension) and 10:30 (Cornelius), Luke calls angels men. There are also two at the Transfiguration (see 9:29-30). Lightning frequently expresses some kind of heavenly or unearthly visitation in Luke’s writings: see also 10:18; 11:36; 17:24; Acts 9:3; 22:6 (at Paul’s conversion). [JBC] Verse 6: In 9:22, Jesus tells his disciples: “The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised” and in 13:32-33 he tells some Pharisees: “Go and tell that fox [Herod Antipas]for me, ‘Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work. Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem’”. [NOAB] Verses 6,8: “Remember ... remembered”: The meaning of the Greek word, mimneskesthai, is more than mere recollection of the content of a previous conversation. Mimneskesthai is to bring to bear in the present, with power and new and deepened insight, the meaning of past actions and words in salvation history. This Greek word is also found in this sense in 1:54 (Mary, in the Magnificat), 72 (Zechariah, in the Benedictus); 23:42 (one of those crucified, to Jesus); Acts 10:31 (Peter, to Cornelius); 11:16 (Peter “remembered the word of the Lord ...”). Luke uses related words in 22:19 (the institution of the Eucharist); 22:61; Acts 17:32; 20:31, 35. [NJBC] Verse 6: “you”: This suggests that Jesus’ disciples as a group often included others than those of the inner circle. [NOAB] Verse 7: In 9:44, Jesus has prophesied: “‘Let these words sink into your ears: The Son of Man is going to be betrayed into human hands’”. [NJBC] Verse 7: “Son of Man”: Jesus saw himself as the fulfilment of the Old Testament, especially the Son of Man and Servant Songs of Isaiah. Verse 8: “remembered”: The revelation of Jesus’ vindication gives new meaning and power to the women’s recollection of Jesus’ words. [NJBC] Verse 9: The sequence in Matthew 28:8 differs. The actual sequence cannot be worked out. Each account is a separate summary of early Christian testimony to the facts of Jesus’ resurrection. [NOAB] Verse 9: “told”: NJBC says that the Greek word, anengeilan, means more than told. Proclaimed is a better translation. It is found frequently in the gospels and Acts. [NJBC] Verse 10: “Mary Magdalene, Joanna ...”: For women who were followers of Jesus, see also Mark 16:1 (“Mary Magdalene, and Mary the mother of James, and Salome”); Luke 8:1-3 (“some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, ... and Joanna, the wife of Herod's steward ... and Susanna, and many others”); John 19:26 (Jesus’ mother); 20:1. [NOAB] Verse 10: “Joanna”: In Mark 16:1, it is Salome. A Joanna is mentioned in Luke 8:3. [JBC] Verse 11: “an idle tale”: JBC translates the Greek as nonsense. [JBC] Verse 11: “did not believe them”: See also Mark 16:10-11 (Mary Magdalene tells of seeing the resurrected Jesus), Mark 16:14; Matthew 28:10, 17 (of the eleven disciples “some doubted”); John 20:18, 24-25, 29 (Thomas). NJBC says that Luke uses the same verb here as he does in Acts (e.g. 28:34) to declare the negative response to the Christian proclamation. Verse 12: This verse is in some early manuscripts but not in all (e.g. the Western Text). Some scholars consider that this verse is an addition based on John 20:3-10; others accept it as authentic, because: • v. 24 depends on it, • it is in the most reliable manuscripts, and • it is consonant with Lucan theology. [NOAB] [JBC] Verse 12: “what had happened”: The Greek is a general phrase also found in 23:47 (“When the centurion saw what had taken place ...”), 23:48 (“... when all the crowds who had gathered there for this spectacle saw what had taken place ...”) and 24:18 (“‘... Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?’”). © 1996-2013 Chris Haslam

25 The Annunciation of Our Lord Jesus Christ to the Blessed Virgin Mary 26 Richard Allen, First Bishop of the African Methodist Episcopal Church, 1831 was a minister, educator, and writer, and the founder in 1816 of the African Methodist Episcopal Church (AME), the first independent black denomination in the United States. 27 Charles Henry Brent, Bishop of the Philippines, and of Western New York, 1929 28 29 John Keble, Priest, 1866 was an English churchman and poet, one of the leaders of the Oxford Movement, and gave his name to Keble College, Oxford. 30 Innocent of Alaska, Bishop, 1879 31 John Donne, Priest, 1631 was an English poet, satirist, lawyer and a cleric in the Church of England. He is considered the pre-eminent representative of the metaphysical poets. GOSPEL: Luke 19: 28 - 40 (all) Luke 19:28 (NRSV) After he had said this, he went on ahead, going up to Jerusalem. 29 When he had come near Beth'phage and Beth'any, at the place called the Mount of Olives, he sent two of the disciples, 30 saying, "Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. 31 If anyone asks you, "Why are you untying it?' just say this, "The Lord needs it.'" 32 So those who were sent departed and found it as he had told them. 33 As they were untying the colt, its owners asked them, "Why are you untying the colt?" 34 They said, "The Lord needs it." 35 Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. 36 As he rode along, people kept spreading their cloaks on the road. 37 As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, 38 saying, "Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!" 39 Some of the Phar'isees in the crowd said to him, "Teacher, order your disciples to stop." 40 He answered, "I tell you, if these were silent, the stones would shout out." h/t Montreal Anglican In Luke, Jesus’ journey to Jerusalem begins in Galilee. In 9:51, we read “When the days drew near for him to be taken up, he set his face to go to Jerusalem”. Jesus has gone “through one town and village after another, teaching as he made his way to Jerusalem” (13:22). This journey nears its end. Now Jesus approaches Jerusalem from the east. “Bethphage and Bethany” (v. 29) are villages on the slope of “the Mount of Olives” opposite the Temple Mount. It is likely that the colt is owned by followers of Jesus. That he is able to ride a colt that has “never been ridden” (v. 30) suggests that even the animal realizes that Jesus comes in peace. In Zechariah 9:9 we find the prophecy that the ideal, future king, “triumphant and victorious” will come “humble and riding on a donkey, on a colt”. (Normally triumphant kings rode war-horses.) Perhaps poor people spread “their cloaks on the road” (v. 36) being their most valuable possession, and/or this recalls the acknowledgement given Jehu when he was anointed King of Israel, for he restored worship of God to the nation (see 2 Kings 9:12-13). V. 38a is a quotation from Psalm 118:26, a psalm of praise sung on major festivals. V. 38b is like the song the angels sing at Jesus’ birth (2:14). “The stones would shout out” (v. 40) is a quotation from Habakkuk 2:11, a book that tries to understand why godly people suffer injustice. Or perhaps Jesus speaks of the destruction of the city. The events described in vv. 43-44 did occur when the Romans razed the city in 70 AD. They did so in the midst of a civil war. In Luke, Jesus’ entry into Jerusalem is preceded by the Parable of the Pounds. Luke tells us that he tells this parable “because he [Jesus] was near Jerusalem, and because they supposed that the kingdom of God was to appear immediately” (v. 11). A nobleman “went to a distant country to get royal power for himself and then return” (v. 12). Before leaving, he gives some of his slaves ten pounds each with which they are to “Do business” (v. 13, invest) until he returns. Some “citizens” (v. 14) do not want him to rule over them. He returns, with “royal power” (v. 15); he asks three of the slaves what “they had gained by trading”: one has doubled the money, a second has gained 50%, but the third has just kept the money safe. The king rewards the first two, but he takes away the money from the third one, for failing to take risk, and gives it to one who gained most. Jesus makes three points in the parable: (1) those who oppose his rule are to be judged harshly; (2) being a good steward of the good news (and taking risks for the Kingdom) is expected, otherwise one may be cut off from God; and (3) Christ will return to establish God’s kingdom, but not immediately. The Parable of the Talents is found in Matthew 25:14-30. Luke has combined it with another parable about acquisition of a kingdom. There allegorizing is much more evident. The parable of the pounds is in vv. 12-13, 15b-26; that of the kingdom is in vv. 12, 14-15a, 27. They overlap in some verses. If we remove the details about acquiring the kingdom from Luke, we see a parable which is very close to the Parable of the Talents. [JBC] Luke places the parable in the period after the Ascension and before the Second Coming. The kingdom story reflects many details about Jesus: departure from the land, rejection by his people, punishment of his people, and their loss of privileges, the administration of the Kingdom by the disciples, the expansion of the Kingdom, and Jesus’ eventual return. [JBC] This parable appears in a modified form in the Gospel of the Nazareans. There one servant wastes the money on harlots, one increases it by trading, and one hides it and earns nothing. [JBC] Verses 12,14,15: These verses closely parallel the details of the journey of Archelaus, son of Herod the Great, to Rome in 4 BC. He sought the Emperor’s ratification of his hereditary claim to rule all the territory his father governed. A Jewish delegation promptly appeared before Caesar Augustus to protest. He was refused the title of king, and only received control over Judea and Samaria. [CCB] [JBC] [Blomberg] Verse 13: “ten of his slaves”: The story only tells us the judgement the nobleman makes of three of them. [NOAB] Verse 13: “ten pounds”: The master in the Parable of the Talents give much more money to the servants. There he gives at least 75, 30 and 15 years of wages for a labourer; here he gives about 100 days of wages. [NOAB] The smaller sums here indicate that the nobleman wishes to see whether his servants can be trusted with much larger sums in the future. [JBC] In v. 17, the nobleman says that the money handed out is “a very small thing”. Verse 17: In 16:10 (the Parable of the Dishonest Manager), Jesus says “‘Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much’”. [NOAB] Verse 20: “a piece of cloth”: In the Parable of the Pounds, the unresourceful servant can hide the money in a piece of cloth, but in the Parable of the Talents it is large enough that he buries it. [JBC] Verse 21: “‘I was afraid of you, because you are a harsh man”: This is simply part of the story; we should not seek something for which it stands. [JBC] Verse 21: “ you take what you did not deposit, and reap what you did not sow”: Probably a current proverbial expression for a grasping person. [NOAB] Verses 22-24: While Jewish law commended the burial of money spoke of safeguarding the trust of a friend or client, it did not specify an appropriate way of dealing with money intended for investment, the intention of the nobleman in v. 13. So the behaviour of the third servant was foolish. Thus neither the action of the servant, nor the response of the nobleman, is implausible. [Blomberg] Verse 26: Luke has already presented this saying in 8:18 (the importance of hearing with understanding). Its original setting has been lost. [JBC] Verse 26: Matthew 13:12 is similar. See also 8:18; Matthew 25:29; Mark 4:24-25. [NOAB] Verse 27: The intention to slaughter those opposed to the nobleman’s rule suggests an allegorical meaning, where the nobleman stands for God, and the servants for various kinds of people. God rewards generously and will judge sternly. [Blomberg] Verses 28-44: The parallels are Matthew 21:1-9 Mark 11:1-10; John 12:12-18. [NOAB] Verse 28: At the Transfiguration, Moses and Elijah “were speaking of his [Jesus’] departure, which he was about to accomplish at Jerusalem” (9:31). [NJBC] Verse 30: “colt”: See also Genesis 49:11 (rule of Judah over the twelve tribes) and I Kings 1:38 (Solomon rides a mule to his anointing as king). [JBC] Verse 36: “spreading their cloaks on the road”: A brief chronology: Ahab becomes king of Israel, the northern kingdom (1 Kings 16:29) Ahab marries Jezebel, promoting the worship of Baal (1 Kings 16:31-32) Pagan worship permeates Israel. Elijah demonstrates that Yahweh is superior to Baal (1 Kings 18:20-40) God commands Elijah to anoint Jehu as king of Israel (1 Kings 19:16) Ahab dies in battle (1 Kings 22:29-40). He is succeeded by his son Ahaziah. Pagan worship continues. Elijah ascends to heaven, Elisha succeeds him, and takes on his responsibilities, including the anointing Jehu as king (2 Kings 2:1-18). Joram succeeds Ahaziah. Baal worship continues (2 Kings 3:1-3) Elisha sends one of his disciples to anoint Jehu as king, during a military council. (2 Kings 9:1-10). When Jehu tells his fellow commanders that he has been anointed king, they throw their cloaks on the ground before him and proclaim him king (2 Kings 9:11-13). Jehu eliminates pagan worship from Israel by killing (or having killed) Joram, Jezebel, Ahab’s descendants, and many worshippers of Baal (2 Kings 9:14-10:31). Worship of Yahweh is restored. Verse 37: “the path down from the Mount of Olives”: The road traverses a ridge into the valley of the Kidron. [NOAB] Verse 37: “deeds of power”: i.e. the cures witnessed up to this time. [JBC] A summary statement of Jesus’ ministry to the blind, lame, crippled, and poor – in fulfilment of Scripture. See slo 4:18-19 (Jesus reads from Isaiah in the synagogue at Nazareth) and 7:22 (Jesus answers emissaries from John the Baptizer). [NJBC] Verse 38: “Blessed is the king who comes in the name of the Lord’”: In the Greek, this is a quotation from Psalm 117:26 in the Septuagint translation (118 in the NRSV), with two changes: Luke omits the Aramaic word Hosanna (meaning save us) perhaps because it would be unintelligible to a Gentile audience [BlkLk] He changes kingdom to “king”, focussing on the person of Jesus. [JBC] In 13:35, Jesus says: “you will not see me until the time comes when you say, ‘Blessed is the one who comes in the name of the Lord.’”. [NOAB] Verse 40: By silencing the disciples of Jesus, their persecutors will witness a still more resounding judgement that will come upon them in the destruction of the city and of the Temple. [JBC] The Babylonian Talmud, commenting on Habakkuk 2:11, says “Perhaps you will say, ‘Who witnesses against me? The stones and boards of a man’s house witness against him’”. [JBC] Verse 41: In 13:33, Jesus says “Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem”. [NOAB] Verse 41: “wept”: The Greek word, klaio, registers deep emotion. Seldom does Luke reveal such anguished emotion in Jesus. [JBC] Verse 42: “that make for peace”: The peace proclaimed by the “disciples” in v. 38 is not acceptable; yet peace shall come, but only through the most tragic sorrow and sternest detachment. [JBC] Verses 43-44: These verses appear to show that Luke was written before the destruction by the Romans in 70 AD, but this may not be the case. [BlkLk] Luke draws imagery and language from Jeremiah: in v. 43 from Jeremiah 6:6, and in v. 44 from Jeremiah 6:21, 17. [JBC] The prediction of the destruction of Jerusalem includes the methods the Romans will use to besiege the city and starve the inhabitants. [CCB] Verse 43: See also 21:20-24 (“When you see Jerusalem surrounded by armies, then know that its desolation has come near ...”); 21:6 (“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”), Isaiah 29:3; Ezekiel 4:2 (prophecy of the siege of Jerusalem in 586 BC). [NOAB] Vere 43: “ramparts”: A palisade, that would keep out all supplies of food. [NOAB] Verse 44: “children”: The word includes all the inhabitants. [NJBC] Verse 44: “ they will not leave within you one stone upon another”: Haggai 2:15 uses this expression to describe the building of a marvellous Temple in the future (Haggai 2:6-9). [JBC] Verse 44: “the time of your visitation”: the time of Christ’s ministry. [NOAB] PSALM 118: 1 - 2, 19 - 29 (RCL) Psal 118:1 (NRSV) O give thanks to the LORD, for he is good; his steadfast love endures forever! 2 Let Israel say, "His steadfast love endures forever." 19 Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. 20 This is the gate of the LORD; the righteous shall enter through it. 21 I thank you that you have answered me and have become my salvation. 22 The stone that the builders rejected has become the chief cornerstone. 23 This is the LORD's doing; it is marvelous in our eyes. 24 This is the day that the LORD has made; let us rejoice and be glad in it. 25 Save us, we beseech you, O LORD! O LORD, we beseech you, give us success! 26 Blessed is the one who comes in the name of the LORD. We bless you from the house of the LORD. 27 The LORD is God, and he has given us light. Bind the festal procession with branches, up to the horns of the altar. 28 You are my God, and I will give thanks to you; you are my God, I will extol you. 29 O give thanks to the LORD, for he is good, for his steadfast love endures forever. 118 Confitemini Domino (ECUSA BCP) 1 Give thanks to the Lord, for he is good; * his mercy endures for ever. 2 Let Israel now proclaim, * “His mercy endures for ever.” 19 Open for me the gates of righteousness; * I will enter them; I will offer thanks to the Lord. 20 "This is the gate of the Lord; * he who is righteous may enter." 21 I will give thanks to you, for you answered me * and have become my salvation. 22 The same stone which the builders rejected * has become the chief cornerstone. 23 This is the Lord's doing, * and it is marvelous in our eyes. 24 On this day the Lord has acted; * we will rejoice and be glad in it. 25 Hosanna, Lord, hosanna! * Lord, send us now success. 26 Blessed is he who comes in the name of the Lord; * we bless you from the house of the Lord. 27 God is the Lord; he has shined upon us; * form a procession with branches up to the horns of the altar. 28 "You are my God, and I will thank you; * you are my God, and I will exalt you." 29 Give thanks to the LORD, for he is good; * his mercy endures for ever.

11 12 Gregory the Great, Bishop of Rome, 604 better known in English as Gregory the Great, was pope from 3 September 590 until his death. Gregory is well known for his writings, which were more prolific than those of any of his predecessors as pope...The Protestant reformer John Calvin admired Gregory and declared in his Institutes that Gregory was the last good pope.[4] He is the patron saint of musicians, singers, students, and teachers 13 James Theodore Holly, bishop of Haiti and Dominican Republic was a Protestant Episcopal missionary bishop of Haiti. 14 15 16 17 Patrick, Bishop and Missionary of Ireland, 461 was a Protestant Episcopal missionary bishop of Haiti. OLD TESTAMENT: Joshua 5: 9 - 12 (RCL) Joshua 5: 9a, 10 - 12 (Roman Catholic) Josh 4:19 (NRSV) The people came up out of the Jordan on the tenth day of the first month, and they camped in Gil'gal on the east border of Jericho. 20 Those twelve stones, which they had taken out of the Jordan, Joshua set up in Gil'gal, 21 saying to the Israelites, "When your children ask their parents in time to come, "What do these stones mean?' 22 then you shall let your children know, "Israel crossed over the Jordan here on dry ground.' 23 For the LORD your God dried up the waters of the Jordan for you until you crossed over, as the LORD your God did to the Red Sea, which he dried up for us until we crossed over, 24 so that all the peoples of the earth may know that the hand of the LORD is mighty, and so that you may fear the LORD your God forever." 9 The LORD said to Joshua, "Today I have rolled away from you the disgrace of Egypt." And so that place is called Gil'gal to this day. 10 While the Israelites were camped in Gil'gal they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho. 11 On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. 12 The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Ca'naan that year. PSALM 32 (RCL) Psal 32:1 (NRSV) Happy are those whose transgression is forgiven, whose sin is covered. 2 Happy are those to whom the LORD imputes no iniquity, and in whose spirit there is no deceit. 3 While I kept silence, my body wasted away through my groaning all day long. 4 For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. [Se'lah] 5 Then I acknowledged my sin to you, and I did not hide my iniquity; I said, "I will confess my transgressions to the LORD," and you forgave the guilt of my sin. [Se'lah] 6 Therefore let all who are faithful offer prayer to you; at a time of distress, the rush of mighty waters shall not reach them. 7 You are a hiding place for me; you preserve me from trouble; you surround me with glad cries of deliverance. [Se'lah] 8 I will instruct you and teach you the way you should go; I will counsel you with my eye upon you. 9 Do not be like a horse or a mule, without understanding, whose temper must be curbed with bit and bridle, else it will not stay near you. 10 Many are the torments of the wicked, but steadfast love surrounds those who trust in the LORD. 11 Be glad in the LORD and rejoice, O righteous, and shout for joy, all you upright in heart. 32 Beati quorum (ECUSA BCP) 1 Happy are they whose transgressions are forgiven, * and whose sin is put away! 2 Happy are they to whom the Lord imputes no guilt, * and in whose spirit there is no guile! 3 While I held my tongue, my bones withered away, * because of my groaning all day long. 4 For your hand was heavy upon me day and night; * my moisture was dried up as in the heat of summer. 5 Then I acknowledged my sin to you, * and did not conceal my guilt. 6 I said, “I will confess my transgressions to the Lord.” * Then you forgave me the guilt of my sin. 7 Therefore all the faithful will make their prayers to you in time of trouble; * when the great waters overflow, they shall not reach them. 8 You are my hiding-place; you preserve me from trouble; * you surround me with shouts of deliverance. 9 “I will instruct you and teach you in the way that you should go; * I will guide you with my eye. 10 Do not be like horse or mule, which have no understanding; * who must be fitted with bit and bridle, or else they will not stay near you.” 11 Great are the tribulations of the wicked; * but mercy embraces those who trust in the Lord. 12 Be glad, you righteous, and rejoice in the Lord; * shout for joy, all who are true of heart. Psalm 34: 1 - 6 (Roman Catholic) Psal 34:1 (NRSV) I will bless the LORD at all times; his praise shall continually be in my mouth. 2 My soul makes its boast in the LORD; let the humble hear and be glad. 3 O magnify the LORD with me, and let us exalt his name together. 4 I sought the LORD, and he answered me, and delivered me from all my fears. 5 Look to him, and be radiant; so your faces shall never be ashamed. 6 This poor soul cried, and was heard by the LORD, and was saved from every trouble. Note: Verse numbering in Roman Catholic bibles is one greater than the above. NEW TESTAMENT: 2 Corinthians 5: 16 - 21 (RCL) 2 Corinthians 5: 17 - 21 (Roman Catholic) 2Cor 5:16 (NRSV) From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. h/t Montreal Anglican Some have criticized Paul for being ineffective in persuading others to follow Christ. Motivated by “love of Christ” (v. 14), his approach is not to promote himself “in outward appearance” (v. 12) but rather to challenge the conscience. He is convinced that Jesus “died for all” (v. 14) and “was raised” (v. 15) for all, so living for oneself, rather than for Christ, is passé. So he no longer judges anyone by worldly standards (“human point of view”, v. 16) as he once did (when he was a Pharisee) in thinking that Jesus was rightly put to death. He now sees Jesus as the risen one, the reconciler. By “new creation” (v. 17), he probably means a new standard of judgement, set by Christ for the Church, by which its members (“in Christ”) live: they have been radically changed. In the process of reconciliation, of returning humankind to oneness with God, he mediates, he tells God’s message of forgiveness to people. He (the we is editorial) is God’s representative in the world, God’s agent (“ambassadors”, v. 20). He does not coerce, but rather entreats, acceptance of God’s offer of his gift of forgiveness. In v. 21, Paul does not say made Christ a sinner; he means to bear our sin: Jesus was sin-less, yet became part of sinful humanity, as mediator with God – in order that we might attain unity with God. Verse 13: “if we are beside ourselves”: If we are insane (as some think). Perhaps Paul’s opponents claimed that religious ecstasy validated their ministry [NJBC] or that they accused him of madness because of his doctrine and zeal. [JBC] Verse 14: “love of Christ”: On Christ as the model of authentic existence (v. 15), Paul writes in Galatians 2:20: “it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” and in Romans 8:35-38 “Who will separate us from the love of Christ? ... I am convinced that neither death, nor life, nor angels, ... nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord”. [NJBC] Verse 14: The prerequisite for being Christian is death to all that is hostile to God. In Romans 8:13, Paul writes: “... if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live”. [NJBC] Verse 14: “all have died”: i.e. live no longer for themselves but for God. [NOAB] Verse 15: The new life is described in 4:10-12. See Galatians 2:20 (quoted above). [NJBC] Verse 16: “from a human point of view”: For the by worldly standards interpretation, see also 1 Corinthians 1:26: “Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth”. Another interpretation is: humanity in its weakness, temporality and inclination for self-seeking: in Romans 8:4-5, 12; Galatians 4:23, 29 (the allegory of Hagar and Sarah). As a Pharisee, Paul had judged Christ falsely because of his uncritical acceptance of current Jewish opinion. [NJBC] Verse 17: “anyone is in Christ”: On the believing community as Christ, Paul asks, probably rhetorically, in 1 Corinthians 6:15: “Do you not know that your bodies are members of Christ?”. See also 1 Corinthians 8:12; 12:12. [NJBC] Verse 17: “there is”: This is missing from the Greek; “he is” is also possible. This would mean that Christ is the new creation. If Paul intended “there is”, the “new creation” is like the new, transformed Jerusalem described in 1 Enoch 72:1-2 The old order, the relationship to God found in the Old Testament, has been replaced by the new. Lived acceptance of the new way of being human, as exemplified by Christ, is a radical change. [NJBC] Verse 17: “a new creation”: In apocalyptic Judaism (see 1 Enoch 72:1-2; 2 Baruch 32:6; Jubilees 4:26; 1QS 4:25) the “new creation” inaugurated the end-times. 1QS (Qumran Rule of the Community) 4:25 says: “For God has sorted them into equal parts until the appointed end and the new creation. ...” although one scholar translates new creation as making of the new. [NJBC] Life in Christ is the new sphere of existence, a totally transformed way of looking at life and the world, into which one enters through trusting in Christ. [CAB] Verse 18: “has given us the ministry of reconciliation”: See Acts 9:4-6 (Paul’s conversion); 22:10 (Paul recalls his conversion to the council in Jerusalem); 26:15-18 (before Agrippa). [JBC] Verse 18: “reconciled”: Pauls says in Romans 5:10: “For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life”. Colossians 1:20 says: “through him [Christ] God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross”. [NJBC] Verse 19: “world”: Unlike in John, for Paul “world” does not have a pejorative connotation. [JBC] Verse 19: “was reconciling”: The use of the imperfect shows that the process of reconciliation is considered as taking place throughout Jesus’ earthly life. See also Romans 5:10-11. On the other hand, “entrusting” is in the aorist, so Paul was entrusted at a particular point in time. [JBC] Verse 19: “reconciliation”: It restores us to authenticity. [NJBC] Verse 20: “ambassadors for Christ”: While the word ambassador seems to be a very suitable description of Paul’s role and work, he generally avoids the term in his letters because it suggests a position of privilege and immunity (which he did not enjoy). He uses his authority sparingly: in Philemon 8-9 he writes to the master of the slave Onesimus: “though I am bold enough in Christ to command you to do your duty, yet I would rather appeal to you on the basis of love” and in Ephesians 6:20, he (or a follower writing in his name) says “I am an ambassador in chains”. [Blk2Cor] In 1 Corinthians 1:17, he tells the Christians at Corinth that God sent him to “proclaim the gospel” in ways that could be understood by many (“not with eloquent wisdom”) while avoiding over-simplifying the message to the point of distorting it (“that the cross of Christ might not be emptied of its power”). Verse 20: “entreat”: Beg is another translation. [NJBC] Verse 21: This verse expands on vv. 18-19. [NJBC] Verse 21: “he made ... no sin”: As Messiah (see Isaiah 53:9; Psalms of Solomon 17:40-43; Testament of Judah 24:1; Testament of Levi 18:9), Christ was acknowledged as sinless (see Hebrews 4:15; 1 Peter 2:22; John 8:46; 1 John 3:5), yet through God’s choice (see Romans 8:3), he came to stand in that relationship to God which normally is the result of sin; he became part of sinful humanity. [NJBC] Verse 21: “to be sin”: Galatians 3:13 says “Christ redeemed us from the curse of the law by becoming a curse for us”. Perhaps “to be sin” means to be sin offering. Romans 8:3 says, in part, “in the likeness of sinful flesh, and to deal with sin”; Isaiah 53:10 speaks of “an offering for sin”. [NOAB] God took the initiative in “reconciling the world to himself” (v. 19) by placing the wholly obedient Jesus under the power of sin so that through him sinful humans might come into right relationship with God. [CAB] Verse 21: “knew”: The Greek word, gnonta, means personal experience gained through action, not theoretical knowledge. [JBC] Verse 21: “in him”: The Greek can also be translated as by him. [JBC] Verse 21: “the righteousness of God”: It originates in the divine nature (see Romans 3:5) acting to effect pardon or acceptance with God, a relationship that we do not achieve, but which is God’s gift. In Romans 1:17, Paul writes “For in it [the good news] the righteousness of God is revealed through faith for faith; as it is written, ‘The one who is righteous will live by faith’” (where “righteousness”, Greek dikaiosyne, is better translated uprightness). [NOAB] GOSPEL: Luke 15: 1 - 3, 11b - 32 (RCL) Luke 15: 1 - 3, 11 - 32 (Roman Catholic) Luke 15:1 (NRSV) Now all the tax collectors and sinners were coming near to listen to him. 2 And the Phar'isees and the scribes were grumbling and saying, "This fellow welcomes sinners and eats with them." 3 So he told them this parable: 11 Then Jesus said, "There was a man who had two sons. 12 The younger of them said to his father, "Father, give me the share of the property that will belong to me.' So he divided his property between them. 13 A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, "How many of my father's hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands." ' 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' 22 But the father said to his slaves, "Quickly, bring out a robe--the best one--and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!' And they began to celebrate. 25 "Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, "Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.' 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, "Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!' 31 Then the father said to him, "Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'" The dregs of society (“tax collectors and sinners”) coming to Jesus causes the religious leaders (“the Pharisees and the scribes”, v. 2) to wonder whether Jesus sees anyone as beyond God’s mercy. To explain, Jesus tells three parables: the Lost Sheep (vv. 4-7), the Lost Coin (vv. 8-10) and the Lost (or Prodigal) Son (vv. 11-32). In all three, the recovery of what was lost is cause for rejoicing. There are no limits to God’s mercy. Briefly, the story of the Lost Son is this: the younger son leaves home and squanders his inheritance (vv. 12-16); finding himself a hungry outcast resorting to Gentile ways (feeding “pigs”, v. 15), he decides to return to his father (vv. 17-19); his father, who seeks him, welcomes him back (v. 20); the son confesses, and his father celebrates his return (vv. 21-24); the elder son returns (v. 25); he learns the reason for the festivities (v. 26-27); he accuses his father of favouritism (vv. 28-30); the father explains the situation to him (vv. 31-32). In the context of first-century Palestine, several things look out of the ordinary: for a son to ask his father for his share of the inheritance would be like a death wish; no older self-respecting Jew would run (v. 20) to his son; a father would demand a full display of repentance, not the truncated one of v. 21. Clearly Jesus tells a somewhat unrealistic story to make a point. Allegory is at work: each character stands for someone other than himself: the younger son for the “tax collectors and sinners” (v. 1), the elder son for the religious authorities, and the father for God. Jesus makes three points: the younger son could return home – so all sinners may repent and turn to God; the father sought the son (he saw him while “still far off”, v. 20) and offered him reinstatement – so God seeks people out to restore them; and the good brother begrudges his father’s joy over his brother’s return – so those who are godly should welcome God’s extension of love to the undeserving. The parable raises a question: at the end of the era, will godly people be ready to be joyous in sharing the Kingdom with reformed sinners and a God who loves them? The theme of joy is found in vv. 6, 7, 9, 10, 23, 24, 29, 32. [NJBC] Verses 1-32: God’s mercy is as foolish as a shepherd who abandons 99 sheep to save one, as a woman who turns her house upside down to recover a paltry sum (but see Clipping on v. 8), and as a Jewish father who joyfully welcomes home his wastrel son who has become a Gentile. [NJBC] Verse 1: “tax collectors and sinners”: 5:30 tells us: “The Pharisees and their scribes were complaining to his disciples, saying, ‘Why do you eat and drink with tax collectors and sinners?’”. See also 7:34. [JBC] Verses 4-7: The Parable of the Lost Sheep illustrates God’s concern for those who lack the ability to find him: he seeks them. [NOAB] Jesus’ audience knew that a lost sheep simply lies down and will not budge. Matthew 18:12-14 is a possible parallel, but it lacks “he calls together his friends and neighbours”. Verses 8-10: The Parable of the Lost Coin intensifies the picture of human helplessness and divine concern. [NOAB] A Palestinian house had a door and no windows. The woman “does not light a lamp”; she hopes to hear the coin tinkle. Verse 8: “silver coins”: The Greek word is drachmas. A drachma was a day’s wage for a labourer. [NOAB] Verses 12-32: This parable plays on the hearers’ knowledge of two-brother stories, in which the younger brother triumphs over the older brother(s). Two examples are Esau and Jacob (Genesis 25:27-34; 27:1-26) and Joseph and his brothers (Genesis 37:1-4). Jesus doubly reverses expectations: the prodigal son is a parody of the successful younger brother, and the elder brother is not vanquished, but invited to the feast. [NJBC] Verse 12: A father could abdicate before his death and divide his wealth: see 1 Kings 1-2 (David) and Sirach 33:19-23. [JBC] The elder son received twice as much as the younger: see Deuteronomy 21:17. [NOAB] Verse 13: “dissolute living”: See v. 30 for the elder son’s story about the younger son’s activities. [JBC] Verse 15: To feed pigs was the ultimate indignity for a Jew. [NOAB] Pigs symbolized pagan religion and Roman rule. See 8:26-39 (Jesus heals the Gerasene demoniac) tells of demons entering pigs. [NJBC] Verse 16: “pods”: The fruit of the carob tree. The younger son was too disgusted to eat with the pigs; no one gave him anything else. He must have stolen his food. [JBC] Verse 18: “I will get up and go to my father”: His remembrance of his father’s goodness revives his hope and compunction. [NJBC] Verse 18: “heaven”: i.e. God [JBC] Verse 22: Jesus’ hearers would have recalled the story in Genesis 41, especially v. 42: “Removing his signet ring from his hand, Pharaoh put it on Joseph's hand; he arrayed him in garments of fine linen, and put a gold chain around his neck”. [JBC] A “robe” was a festal garment. A “ring” was a symbol of authority. Only free people (not slaves) wore “sandals”; slaves went bare-foot. [NOAB] Verse 23: “fatted calf”: Meat was rarely eaten. [NJBC] Verse 24: “was dead and is alive again”: See also Ephesians 2:1-5 (“... God, ... out of the great love with which he loved us even when we were dead through our trespasses, made us alive together with Christ ...”) and Luke 9:60. [NOAB] Verses 26-32: Jesus shows the difference between God’s loving kindness and self-centred complacency that not only denies love, but cannot understand it. [NOAB] Verses 29-30: The elder son omits the polite address, “Father”, which the younger son uses in v. 21. [JBC] Further, he cannot bring himself to acknowledge the younger son as his brother: he calls him “this son of yours”. [NJBC] Verse 31: “Son”: The Greek word, meaning child, shows the father’s affection for the elder son. [JBC] Verse 32: “was dead and has come to life”: This makes one think of Jesus’ passion and resurrection. although it may be a reference to Abraham’s (almost) sacrifice of Isaac. Jesus, by his union with human nature, has become the wayward son! [JBC]

4 Paul Cuffee, Witness to the Faith among the Shinnecock, 1812 was a Quaker businessman, Sea Captain, patriot, and abolitionist. He was of Aquinnah Wampanoag and African Ashanti descent and helped colonize Sierra Leone 5 6 William W. Mayo, 1911, and Charles Menninger, 1953, and Their Sons, Pioneers in Medicine. Mayo was a British-American medical doctor and chemist, best known for establishing the private medical practice that later evolved into the Mayo Clinic. 7 Perpetua & Felicity and their Companion Martyrs, Martyrs at Carthage, 203 8 Geoffrey Anketell Studdert Kennedy, Priest, 1929 9 Gregory, Bishop of Nyssa, c. 394 was bishop of Nyssa from 372 to 376 and from 378 until his death. He is venerated as a saint in Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Lutheranism, and even Anglicanism. OLD TESTAMENT: Isaiah 55: 1 - 9 (RCL) Isai 55:1 (NRSV) Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat! Come, buy wine and milk without money and without price. 2 Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen carefully to me, and eat what is good, and delight yourselves in rich food. 3 Incline your ear, and come to me; listen, so that you may live. I will make with you an everlasting covenant, my steadfast, sure love for David. 4 See, I made him a witness to the peoples, a leader and commander for the peoples. 5 See, you shall call nations that you do not know, and nations that do not know you shall run to you, because of the LORD your God, the Holy One of Israel, for he has glorified you. 6 Seek the LORD while he may be found, call upon him while he is near; 7 let the wicked forsake their way, and the unrighteous their thoughts; let them return to the LORD, that he may have mercy on them, and to our God, for he will abundantly pardon. 8 For my thoughts are not your thoughts, nor are your ways my ways, says the LORD. 9 For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. Exodus 3: 1 - 15 (ECUSA) Exodus 3: 1 - 8a, 13 - 15 (Roman Catholic) Exod 3:1 (NRSV) Moses was keeping the flock of his father-in-law Jeth'ro, the priest of Mid'ian; he led his flock beyond the wilderness, and came to Ho'reb, the mountain of God. 2 There the angel of the LORD appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. 3 Then Moses said, "I must turn aside and look at this great sight, and see why the bush is not burned up." 4 When the LORD saw that he had turned aside to see, God called to him out of the bush, "Moses, Moses!" And he said, "Here I am." 5 Then he said, "Come no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground." 6 He said further, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." And Moses hid his face, for he was afraid to look at God. 7 Then the LORD said, "I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, 8 and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Ca'naanites, the Hit'tites, the Am'orites, the Per'izzites, the Hi'vites, and the Jeb'usites. 9 The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them. 10 So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt." 11 But Moses said to God, "Who am I that I should go to Pharaoh, and bring the Israelites out of Egypt?" 12 He said, "I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain." 13 But Moses said to God, "If I come to the Israelites and say to them, "The God of your ancestors has sent me to you,' and they ask me, "What is his name?' what shall I say to them?" 14 God said to Moses, "I AM WHO I AM." He said further, "Thus you shall say to the Israelites, "I AM has sent me to you.'" 15 God also said to Moses, "Thus you shall say to the Israelites, "The LORD, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you': This is my name forever, and this my title for all generations. PSALM 63: 1 - 8 (RCL) Psal 63:1 (NRSV) O God, you are my God, I seek you, my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water. 2 So I have looked upon you in the sanctuary, beholding your power and glory. 3 Because your steadfast love is better than life, my lips will praise you. 4 So I will bless you as long as I live; I will lift up my hands and call on your name. 5 My soul is satisfied as with a rich feast, and my mouth praises you with joyful lips 6 when I think of you on my bed, and meditate on you in the watches of the night; 7 for you have been my help, and in the shadow of your wings I sing for joy. 8 My soul clings to you; your right hand upholds me. Note: Verse numbering in your Psalter may differ from the above. 63 Deus, Deus meus (ECUSA BCP) 1 O God, you are my God; eagerly I seek you; * my soul thirsts for you, my flesh faints for you, as in a barren and dry land where there is no water. 2 Therefore I have gazed upon you in your holy place, * that I might behold your power and your glory. 3 For your loving-kindness is better than life itself; * my lips shall give you praise. 4 So will I bless you as long as I live * and lift up my hands in your Name. 5 My soul is content, as with marrow and fatness, * and my mouth praises you with joyful lips, 6 When I remember you upon my bed, * and meditate on you in the night watches. 7 For you have been my helper, * and under the shadow of your wings I will rejoice. 8 My soul clings to you; * your right hand holds me fast. Psalm 103: 1 - 4, 6 - 8, 11 (Roman Catholic) Psal 103:1 (NRSV) Bless the LORD, O my soul, and all that is within me, bless his holy name. 2 Bless the LORD, O my soul, and do not forget all his benefits-- 3 who forgives all your iniquity, who heals all your diseases, 4 who redeems your life from the Pit, who crowns you with steadfast love and mercy, 6 The LORD works vindication and justice for all who are oppressed. 7 He made known his ways to Moses, his acts to the people of Israel. 8 The LORD is merciful and gracious, slow to anger and abounding in steadfast love. 11 For as the heavens are high above the earth, so great is his steadfast love toward those who fear him; NEW TESTAMENT: 1 Corinthians 10: 1 - 13 (all but Roman Catholic) 1 Corinthians 10: 1 - 6, 10 - 12 (Roman Catholic) 1Cor 10:1 (NRSV) I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. 5 Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness. 6 Now these things occurred as examples for us, so that we might not desire evil as they did. 7 Do not become idolaters as some of them did; as it is written, "The people sat down to eat and drink, and they rose up to play." 8 We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9 We must not put Christ to the test, as some of them did, and were destroyed by serpents. 10 And do not complain as some of them did, and were destroyed by the destroyer. 11 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. 12 So if you think you are standing, watch out that you do not fall. 13 No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it. h/t Montreal Anglican Paul warns Christians at Corinth that some of them are not on the path to eternal life: “if you think you are standing, watch out that you do not fall”! (v. 12) He uses events from the Exodus to illustrate their plight: the Israelites were the Church’s spiritual “ancestors” (v. 1); they too were under God’s protection (“under the cloud”). Stretching the metaphor, they were “baptised” (v. 2) in passing through the Reed (Red) Sea. Their “spiritual food” (v. 3) was manna; ours is the bread of the Eucharist. Their “spiritual drink” (v. 4) was the water from the rock. Now Christ gives to us; back in Moses’ day, the rock gave to them: hence “the rock was Christ”. Further, as the rock was with them, Christ is with us. (A Jewish legend says that the rock “followed them”.) Even so, Paul says, God showed his anger to many of them, by killing them. To him, these events happened (“occurred”, v. 6) and “were written down” (v. 11) so we may avoid evil ways: do not “play” (v. 7), i.e. “indulge in sexual immorality as some of them did” (v. 8); do not test God (by your self-centeredness). When many Israelites tested God (by complaining about the food he provided), they were “destroyed” (vv. 9-10). (Rabbis believed that a special angel, “the destroyer” existed.) We live in the last era (“ages”, v. 11) of human history. The “testing” (v. 13) some Corinthians have failed is what humans normally endure; you could have resisted, for God does not test us beyond what we can bear. GOSPEL: Luke 13: 1 - 9 (all) Even those called by God can be condemned for infidelity. This passage is a warning against overconfidence: baptism and partaking in the Lord’s supper do not guarantee salvation, anymore than the corresponding acts sufficed for the ancient Hebrews. [NOAB] Verse 1: “under the cloud”: As in Psalm 105:39: “He [Yahweh] spread a cloud for a covering, and fire to give light by night”. Verse 1: “cloud”: See Exodus 13:21: “The LORD went in front of them in a pillar of cloud by day, to lead them along the way, and in a pillar of fire by night, to give them light, so that they might travel by day and by night”. [NOAB] Verse 1: “sea”: Exodus 14:22 tells us that at the Reed Sea: “The Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left”. [NOAB] Verse 2: “baptised into Moses”: A purely Christian interpretation. In Galatians 3:27 and Romans 6:3, Paul uses the phrase “baptized into Christ”. [NJBC] Comments: Reed (Red) Sea: The words translated “Red Sea” in the Old Testament are yam suph, meaning literally sea of reeds; Hebrew did not distinguish between a sea and a lake. Verses 3-4: See Exodus 16:4-35; 17:6; Numbers 20:7-11 (Moses strikes the rock at Meribah); Deuteronomy 8:3. [NOAB] Verse 4: “the spiritual rock that followed them”: The Jewish legend is based on an interpretation of Numbers 21:17-20: the Hebrew not being too clear, these verses can be read as saying that the rock (and/or the well) accompanied the people of Israel through to Moab. [NJBC] Verse 4: “the rock was Christ”: Paul sees the rock as a symbol of Christ, perhaps as the work of the pre-existent Christ. [NOAB] Verse 5: “ they were struck down in the wilderness”: God punishes the Israelites in Numbers 14:29-30. There Yahweh tells Moses and Aaron: “‘I will do to you the very things I heard you say: your dead bodies shall fall in this very wilderness; and of all your number, ... from twenty years old and upward, who have complained against me, not one of you shall come into the land in which I swore to settle you, except Caleb son of Jephunneh and Joshua son of Nun”’. [NOAB] Verse 6: “examples”: The Greek word can also be translated by the technical term types. Verse 7: “Do not become idolaters”: Exodus 32:4 tells of the moulding or engraving of the Golden Calf. the quotation is like Exodus 32:6. [NOAB] Some Corinthian Christians joined in pagan cult meals: see 8:10 and 10:14-22. [NJBC] Verse 7: “rose up to play”: The quotation is like Exodus 32:6: “... the people sat down to eat and drink, and rose up to revel”. [NOAB] One sense found in Jewish tradition is that this refers to indulgence in sexual immorality. [NJBC] Verse 8: See Numbers 25:1-9, where the number is 24,000. [NOAB] Verse 9: For the revolt of the Israelites against Moses and Aaron, see Numbers 16:13-14, 41-49. [NOAB] The Israelites also “spoke against God and against Moses” (concerning food) in Numbers 21:4-6; some Israelites were killed by the serpents God sent. [NJBC] Verse 10: “the destroyer”: Rabbis believed that there was a special destroying angel, based on Exodus 12:23 (“... the LORD will pass through to strike down the Egyptians ...”); Number 16:41-50; 2 Samuel 24:16 (“... when the angel stretched out his hand toward Jerusalem to destroy it ...”); 1 Chronicles 21:15; Wisdom of Solomon 18:20-25,. [NJBC] Verse 11: “example”: As in v. 6, the Greek word is tupoi (types) [NJBC] Verse 11: “the ends of the ages”: The first age (era) was from creation to Christ’s incarnation; the second (and last) is from the incarnation to his second coming. [JBC] Luke 13:1 (NRSV) At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 He asked them, "Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? 3 No, I tell you; but unless you repent, you will all perish as they did. 4 Or those eighteen who were killed when the tower of Silo'am fell on them--do you think that they were worse offenders than all the others living in Jerusalem? 5 No, I tell you; but unless you repent, you will all perish just as they did." 6 Then he told this parable: "A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. 7 So he said to the gardener, "See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?' 8 He replied, "Sir, let it alone for one more year, until I dig around it and put manure on it. 9 If it bears fruit next year, well and good; but if not, you can cut it down.'" Jesus has said that he will return to judge humankind at an unexpected time. Those who know of Christ’s coming and use what God gives wisely will be rewarded with God’s abundance. Those who know but do not prepare will be condemned. Those who do not know and behave wantonly will be lightly reprimanded. (12:35-48). It was commonly believed that pain and premature death were signs of God’s adverse judgement. Now we read of two events where people died prematurely and unexpectedly: one group (“the Galileans”, v. 1) doing God’s will, killed intentionally as they sacrifice to him in the Temple; the other group (“those eighteen”, v. 4, possibly construction workers) killed accidentally. In both cases, Jesus says, there is no link between early death and sin; however, these deaths do show the fate of those who fail to “repent” (vv. 3, 5), to turn to God. In the parable (vv. 6-9), Jesus elaborates on his call for repentance. (The fig tree symbolizes some Jews, possibly the religious leaders.) Jesus expects those who hear him to bear fruit (v. 9), to do his will. If they do not do so immediately, God in his mercy gives them some extra time (“one more year”, v. 8) to do so. If they still fail to do so, they will be destroyed. In Matthew 3:10, Jesus speaks of such a tree being “cut down and thrown into the fire”. So the perishing (vv. 3, 5) is spiritual, at the end of the age. Comments: It was commonly believed that pain and premature death were signs of God’s adverse judgement: In John 9:2-3, Jesus rejects the idea that a man was born blind because of his or his parents’ sinful ways. This belief was common amongst both Jews and Hellenists. [NOAB] Verses 1-6: Here suffering represents God’s judgement and is a call to repentance, lest spiritual catastrophe overtake his hearers. [NOAB] Verse 1: To me, for Luke to be so indirect as he is in this verse is unusual. I have used the most obvious interpretation in Comments, but BlkLk offers another. The contemporary historian Josephus, in Antiquities of the Jews 18:3:2, says that when Pilate used Temple funds to build an aqueduct into Jerusalem, some Jews opposed it. Pilate then used a ruse to murder some Jews: his soldiers, in civilian dress, mingled with the crowd, and beat them down with clubs they had concealed. The obvious interpretation would be in accord with what is known of Pilate’s character. Verse 2: “sinners”: The Greek word literally means debtors. [BlkLk] Verses 3, 5: In Matthew 5:45, Jesus disconnects natural and moral good and evil. [NJBC] Verse 4: “tower of Siloam”: Probably a tower that guarded the aqueduct bringing water to the pool of Siloam, to the south of the north-eastern corner of Jerusalem. [JBC] See Clipping above on v. 1. Verses 6-9: See also Matthew 21:18-20 (Jesus curses the empty fig tree); Mark 11:12-14, 20-21. [NOAB] For an Old Testament antecedent, see Isaiah 5:1-7 (the song of the unfruitful vineyard). In Joel 1:7, the locusts kill God’s fig trees. See also Hosea 9:10. [JBC] Verse 6: “fig tree”: One may well ask what a fig tree is doing in a vineyard. Whoever this tree stands for, it doesn’t belong in the vineyard. Verse 7: “Cut it down”: In Matthew 3:10, Jesus says: “Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire”; Matthew 7:19; Luke 3:9. [NOAB]