16 George Berkeley, 1753, was an Anglo-Irish philosopher whose primary achievement was the advancement of a theory he called "immaterialism" (later referred to as "subjective idealism" by others). This theory denies the existence of material substance and instead contends that familiar objects like tables and chairs are only ideas in the minds of perceivers, and Joseph Butler, 1752, Bishops and Theologians 17 18 Bernard Mizeki, Catechist and Martyr in Rhodesia, 1896 was an African Christian missionary and martyr. 19 20 21 22 Alban, First Martyr of Britain, c. 304 was the first British Christian martyr.[1] Along with his fellow saints Julius and Aaron, Alban is one of three martyrs remembered from Roman Britain 23 OLD TESTAMENT: 1 Kings 21: 1 - 10, (11 - 14), 15 - 21a (RCL) 1Kin 21:1 (NRSV) Later the following events took place: Na'both the Jez'reelite had a vineyard in Jez'reel, beside the palace of King A'hab of Samaria. 2 And A'hab said to Na'both, "Give me your vineyard, so that I may have it for a vegetable garden, because it is near my house; I will give you a better vineyard for it; or, if it seems good to you, I will give you its value in money." 3 But Na'both said to A'hab, "The LORD forbid that I should give you my ancestral inheritance." 4 A'hab went home resentful and sullen because of what Na'both the Jez'reelite had said to him; for he had said, "I will not give you my ancestral inheritance." He lay down on his bed, turned away his face, and would not eat. 5 His wife Jez'ebel came to him and said, "Why are you so depressed that you will not eat?" 6 He said to her, "Because I spoke to Na'both the Jez'reelite and said to him, "Give me your vineyard for money; or else, if you prefer, I will give you another vineyard for it'; but he answered, "I will not give you my vineyard.'" 7 His wife Jez'ebel said to him, "Do you now govern Israel? Get up, eat some food, and be cheerful; I will give you the vineyard of Na'both the Jez'reelite." 8 So she wrote letters in A'hab's name and sealed them with his seal; she sent the letters to the elders and the nobles who lived with Na'both in his city. 9 She wrote in the letters, "Proclaim a fast, and seat Na'both at the head of the assembly; 10 seat two scoundrels opposite him, and have them bring a charge against him, saying, "You have cursed God and the king.' Then take him out, and stone him to death." 11 The men of his city, the elders and the nobles who lived in his city, did as Jez'ebel had sent Lord to them. Just as it was written in the letters that she had sent to them, 12 they proclaimed a fast and seated Na'both at the head of the assembly. 13 The two scoundrels came in and sat opposite him; and the scoundrels brought a charge against Na'both, in the presence of the people, saying, "Na'both cursed God and the king." So they took him outside the city, and stoned him to death. 14 Then they sent to Jez'ebel, saying, "Na'both has been stoned; he is dead." 15 As soon as Jez'ebel heard that Na'both had been stoned and was dead, Jez'ebel said to A'hab, "Go, take possession of the vineyard of Na'both the Jez'reelite, which he refused to give you for money; for Na'both is not alive, but dead." 16 As soon as A'hab heard that Na'both was dead, A'hab set out to go down to the vineyard of Na'both the Jez'reelite, to take possession of it. 17 Then the word of the LORD came to Eli'jah the Tish'bite, saying: 18 Go down to meet King A'hab of Israel, who rules {Heb [who is]} in Samaria; he is now in the vineyard of Na'both, where he has gone to take possession. 19 You shall say to him, "Thus says the LORD: Have you killed, and also taken possession?" You shall say to him, "Thus says the LORD: In the place where dogs licked up the blood of Na'both, dogs will also lick up your blood." 20 A'hab said to Eli'jah, "Have you found me, O my enemy?" He answered, "I have found you. Because you have sold yourself to do what is evil in the sight of the LORD, 21 I will bring disaster on you; 2 Samuel 11: 26 - 12: 10 (alt. for RCL) 2Sam 11:26 (NRSV) When the wife of Uri'ah heard that her husband was dead, she made lamentation for him. 27 When the mourning was over, David sent and brought her to his house, and she became his wife, and bore him a son. But the thing that David had done displeased the LORD, 12:1 and the LORD sent Nathan to David. He came to him, and said to him, "There were two men in a certain city, the one rich and the other poor. 2 The rich man had very many flocks and herds; 3 but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. 4 Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man's lamb, and prepared that for the guest who had come to him." 5 Then David's anger was greatly kindled against the man. He said to Nathan, "As the LORD lives, the man who has done this deserves to die; 6 he shall restore the lamb fourfold, because he did this thing, and because he had no pity." 7 Nathan said to David, "You are the man! Thus says the LORD, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; 8 I gave you your master's house, and your master's wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. 9 Why have you despised the word of the LORD, to do what is evil in his sight? You have struck down Uri'ah the Hit'tite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Am'monites. 10 Now therefore the sword shall never depart from your house, for you have despised me, and have taken the wife of Uri'ah the Hit'tite to be your wife. Genesis 14: 18 - 20 (Roman Catholic) Gene 14:18 (NRSV) And King Melchizedek of Salem brought out bread and wine; he was priest of God Most High. 19 He blessed him and said, ""Blessed be Abram by God Most High, maker of heaven and earth; 20 and blessed be God Most High, who has delivered your enemies into your hand!" And Abram gave him one-tenth of everything. PSALM 5: 1 - 8 (RCL) Psal 5:1 (NRSV) Give ear to my words, O LORD; give heed to my sighing. 2 Listen to the sound of my cry, my King and my God, for to you I pray. 3 O LORD, in the morning you hear my voice; in the morning I plead my case to you, and watch. 4 For you are not a God who delights in wickedness; evil will not sojourn with you. 5 The boastful will not stand before your eyes; you hate all evildoers. 6 You destroy those who speak lies; the LORD abhors the bloodthirsty and deceitful. 7 But I, through the abundance of your steadfast love, will enter your house, I will bow down toward your holy temple in awe of you. 8 Lead me, O LORD, in your righteousness because of my enemies; make your way straight before me. 5 Verba mea auribus (ECUSA BCP) 1 Give ear to my words, O Lord; * consider my meditation. 2 Hearken to my cry for help, my King and my God, * for I make my prayer to you. 3 In the morning, Lord, you hear my voice; * early in the morning I make my appeal and watch for you. 4 For you are not a God who takes pleasure in wickedness, * and evil cannot dwell with you. 5 Braggarts cannot stand in your sight; * you hate all those who work wickedness. 6 You destroy those who speak lies; * the bloodthirsty and deceitful, O Lord, you abhor. 7 But as for me, through the greatness of your mercy I will go into your house; * I will bow down toward your holy temple in awe of you. 8 Lead me, O Lord, in your righteousness, because of those who lie in wait for me; * make your way straight before me. Psalm 32 (alt. for 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 110: 1 - 4 (Roman Catholic) Psal 110:1 (NRSV) {Of David. A Psalm.} The LORD says to my lord, ""Sit at my right hand until I make your enemies your footstool." 2 The LORD sends out from Zion your mighty scepter. Rule in the midst of your foes. 3 Your people will offer themselves willingly on the day you lead your forces on the holy mountains. From the womb of the morning, like dew, your youth will come to you. 4 The LORD has sworn and will not change his mind, ""You are a priest forever according to the order of Melchizedek." NEW TESTAMENT: Galatians 2: 15 - 21 (RCL) Gala 2:15 (NRSV) We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law. 17 But if, in our effort to be justified in Christ, we ourselves have been found to be sinners, is Christ then a servant of sin? Certainly not! 18 But if I build up again the very things that I once tore down, then I demonstrate that I am a transgressor. 19 For through the law I died to the law, so that I might live to God. I have been crucified with Christ; 20 and 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. 21 I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing. h/t Montreal Anglican Earlier, Peter has visited, eaten with, and baptised Cornelius’ household but now, under pressure from conservative Jewish Christians, he no longer eats with Gentiles. Paul has challenged him for “not acting consistently with the truth of the gospel” (v. 14). He has asked Peter: “how can you compel ... [Gentile Christians] to live like Jews?” Paul now puts forward a (complex) logical proposition. He and Peter (“we”, v. 15) are Jews with access to Mosaic Law (unlike “Gentile sinners”, i.e. pagans), yet we know that a right relationship (“justified”, v. 16) with God comes not through acting per the Law but through faith. One can’t attain oneness with God through such acts (“no one ...”). Logically (v. 17), if in pursuing this oneness (“our effort”), we have done something sinful (i.e. eating with Gentiles), isn’t Christ sinful too? Of course not, for two reasons: Were I to revert to living by the Law (“build up”, v. 18), I would show that I sinned by living by faith; and an interpretation of the Law (“through the law”, v. 19) led to Jesus’ crucifixion. Jesus’ death led me to abandon (“died to”) the Law, so that I may truly “live to God”, sharing in the cross. Surely this is not sinful! Living in Christ has reshaped my very being (v. 20), from self- to Christ-centred. Those who would have Christians obey the Law “nullify the grace of God” (v. 21) by diminishing the efficacy of Jesus’ sacrifice, to the extent that “Christ died for nothing”: I don’t do this. Verses 1-10: This visit is probably the one mentioned in Acts 15:1-2: “Then certain individuals came down from Judea and were teaching the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’ And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders”. [NOAB] Paul probably describes the happenings at the Council of Jerusalem. Verse 1: “Barnabas”: Acts 4:36 tells us that “There was a Levite, a native of Cyprus, Joseph, to whom the apostles gave the name Barnabas (which means ‘son of encouragement’)”. After Stephen was stoned to death, many Cypriots in Antioch became Christians. When the Church in Jerusalem heard this news, they sent Barnabas to Antioch. Barnabas then sought out Paul in Tarsus and brought him to Antioch: see Acts 11:25-26. Barnabas was with Paul on his first missionary journey: see Acts 13-14. He did not join Paul on his second missionary journey because of their differences over whether John Mark should accompany them; rather Barnabas took John Mark with him to Cyprus: see Acts 15:36-41. [NOAB] Verse 1: “Titus”: He was one of Paul’s most trusted helpers: Paul writes in 2 Corinthians 7:6-7: “But God, who consoles the downcast, consoled us by the arrival of Titus, and not only by his coming, but also by the consolation with which he was consoled about you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more”. See also 2 Corinthians 8:6, 16-17. [NOAB] Verse 2: “acknowledged leaders”: They are most probably “James and Cephas and John” (see v. 9) [CAB] Verse 3: It appears that those Christians who thought it obligatory that Christians adhere to Judaic law (Judaizers) had demanded that “Titus ... a Greek” be circumcised. The apostles at Jerusalem, by not enforcing that demand, approved of Paul’s work among Gentiles (as v. 9 says). [NOAB] Verse 4: “false believers”: Acts 15:1 tells us: “Then certain individuals came down from Judea and were teaching the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved’” and Acts 15:5 says “But some believers who belonged to the sect of the Pharisees stood up and said, ‘It is necessary for them to be circumcised and ordered to keep the law of Moses.’” [NOAB] Verse 6: “what they actually were”: The precise wording in the Greek suggests that the apostles’ former standing as disciples of Jesus was a criterion for apostleship. This may have been used against Paul to disqualify him as an apostle. Acts 1:21-22 tells us that in selecting a replacement for Judas Iscariot, a criterion was that this person have been with Jesus throughout Jesus’ life on earth. [CAB] Verse 10: “the poor”: To NOAB, this is a reference to either Jerusalem Christians or a group within the Palestinian church: Romans 15:26 says “... Macedonia and Achaia have been pleased to share their resources with the poor among the saints at Jerusalem”. For the collection for them, see Acts 11:29-30; 24:17; 1 Corinthians 16:1-3; 2 Corinthians 8:1-15. In 1 Corinthians 16:1, Paul refers to “the directions [for fund-raising ] I gave to the churches of Galatia” but he does not mention Galatia in Romans 15:26, so the Galatian churches may have chosen not to participate in the collection. [CAB] Verse 11: “Cephas”: This is the Aramaic equivalent of “Peter”. While, in the story of the Cornelius, Peter recognizes that God makes no distinction between Jews and non-Jews, here, when criticized for table fellowship with converted Gentiles, Peter yields to the narrow prejudices of the Judaizers (“the circumcision faction”, v. 12), and his inconsistency (or back-sliding) is contagious (v. 13) [NOAB] Verse 11: “Antioch”: It was the third-largest city in the Roman Empire. The church there consisted of both Jews and Gentiles. [CAB] Verse 12: “people ... from James”: i.e. from the Jerusalem church (which appears to have been very conservative). [NOAB] Acts 15:22-29 speaks of an apostolic letter sent to Antioch releasing Gentiles from the obligation to be circumcised but maintaining the requirement of adherence to certain dietary and moral restrictions. [CAB] Verse 14: Per the NRSV footnote, some scholars consider that the quotation continues into the following verses, thus continuing what Paul said to Peter at Antioch. [NOAB] Verse 14: “the truth of the gospel”: Paul clearly understands that it is the gospel of Christ that frees people from observance of the laws of the Old Testament. [CAB] Verse 16: “through faith in Jesus Christ”: A literal translation is through (the) faith of Christ Jesus. Most scholars consider that the genitive here is to be taken as objective because of the following clause. See also Romans 3:22, where a similar genitive is found, and in the context of which the faith is that of the believing human: “all of you are one in Christ Jesus” (see 3:28). [NOAB] Verse 16: “no one will be justified ...”: Paul implicitly quotes Psalm 143:2: “... no one living is righteous before you.” The Greek word translated “justified” means be put right with God, i.e. into a right relationship with God. [CAB] Verse 17: Paul asks, and answers, other rhetorical questions in Romans 3:3-6: “What if some were unfaithful? Will their faithlessness nullify the faithfulness of God? By no means! Although everyone is a liar, let God be proved true, as it is written, ‘So that you may be justified in your words, and prevail in your judging.’ But if our injustice serves to confirm the justice of God, what should we say? That God is unjust to inflict wrath on us? (I speak in a human way.) By no means! For then how could God judge the world?”. [NJBC] Verse 17: “is Christ then a servant of sin?”: Both Christ and pagans are, in a sense, without the law. So: is Christ like pagans? [NJBC] Alternatively, CAB sees the question as: Peter as engaged in table fellowship with Gentiles; to withdrawn from it would imply that Christ has led him to act wrongfully and therefore to sin. Verse 18: Two interpretations are possible: Paul would be forced to admit that in restoring the Law as a norm for conduct he had sinned in abandoning it, or In setting up the law as a norm again, Paul would commit himself to a life of continual sin, an inherent problem in Judaism: he writes in Romans 7:21-23: “So I find it to be a law that when I want to do what is good, evil lies close at hand. For I delight in the law of God in my inmost self, but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members”. See also Romans 4:15. In both cases, the Judaizer, not Christ, is the real agent of sin. [NJBC] Verse 19: “law”: i.e. the Torah or the Old Testament. [CAB] Verse 20: See also Romans 3:28; 5:1 (“... since we are justified by faith, we have peace with God through our Lord Jesus Christ”). Paul’s union with Christ does not destroy his personality, but rather sustains and moulds his Christian life. See also Jesus’ reference to the vine and the branches in John 15:1-5. [NOAB] Verse 21: “justification”: i.e. God’s act in restoring people to a right relationship with God. See also Romans 3:24; 4:2 (“... if Abraham was justified by works, he has something to boast about, but not before God”). [CAB] GOSPEL: Luke 7: 36 - 8: 3 (RCL) Luke 7:36 (NRSV) One of the Phar'isees asked Jesus to eat with him, and he went into the Phar'isee's house and took his place at the table. 37 And a woman in the city, who was a sinner, having learned that he was eating in the Phar'isee's house, brought an alabaster jar of ointment. 38 She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. 39 Now when the Phar'isee who had invited him saw it, he said to himself, "If this man were a prophet, he would have known who and what kind of woman this is who is touching him--that she is a sinner." 40 Jesus spoke up and said to him, "Simon, I have something to say to you." "Teacher," he replied, "Speak." 41 "A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. 42 When they could not pay, he canceled the debts for both of them. Now which of them will love him more?" 43 Simon answered, "I suppose the one for whom he canceled the greater debt." And Jesus said to him, "You have judged rightly." 44 Then turning toward the woman, he said to Simon, "Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. 45 You gave me no kiss, but from the time I came in she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little." 48 Then he said to her, "Your sins are forgiven." 49 But those who were at the table with him began to say among themselves, "Who is this who even forgives sins?" 50 And he said to the woman, "Your faith has saved you; go in peace." 8:1 Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, 2 as well as some women who had been cured of evil spirits and infirmities: Mary, called Mag'dalene, from whom seven demons had gone out, 3 and Joan'na, the wife of Herod's steward Chu'za, and Susanna, and many others, who provided for them out of their resources. Jesus is reclining at the table of a Pharisee called “Simon” (v. 40). While someone arriving uninvited looks odd to us, Mark 1:33 and 2:2 show that a home was not particularly private. Guests reclined with their legs stretched out away from the table, so the woman could reach Jesus’ feet easily. She may have intended to anoint Jesus’ head (7:46, a sign of regard); perhaps she is overcome with humility and gratitude for his good news. Simon follows the rules of hospitality but she honours Jesus specially (7:45-46; “ointment” was much more costly than “oil”.) In 7:39 Simon means: a prophet would have known she was a sinner; knowing this, he would have avoided her touching him, making him ritually unclean. Jesus’ story elicits the correct answer from Simon (7:43). The woman’s great love and actions show that her many sins “have been” (7:47) forgiven. In contrast, Simons actions show little love. Jesus’ forgiveness (7:48) articulates what is already clear, but he goes further: “faith” (7:50) is central to forgiveness. Jesus’ fellow guests say: this guy is more than a prophet; he even forgives sins! (7:49) In 8:1-3, that women accompanied Jesus would be strange (in fact, scandalous) in those days. Jesus has healed Mary Magdalene from total (“seven”, 8:2) possession by evil forces. “The kingdom of God” (8:1) is both proclaimed in word and carried in their hearts. (Herod’s “steward”, 8:3, was the manager of his estate.) Comments: Mark 1:33 and 2:2 show that a home was not particularly private: Mark 1:30-33 tells us that when “Simon's mother-in-law was in bed with a fever” and Jesus healed her, “the whole city was gathered around the door”. Mark 2:1-2 says: “When he [Jesus] returned to Capernaum after some days, it was reported that he was at home. So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them”. 7:37-50: There is a general similarity between this passage and Matthew 26:6-13 and Mark 14:3-9. Vv. 37-38 and John 12:1-3 are similar in the action of the women though not in the wording. There seems little doubt that here we have the blending of two traditions: From v. 37 to “Jesus spoke up and said to him” (v. 40) plus “‘Do you see this woman?’” (v. 44) to v. 47 “Then turning toward the woman” (v. 44) plus v. 48-49 followed by vv. 40-43 and ending with v. 50. Luke may have already received the two traditions combined but he may have changed the order. This would account for: the weak logic: that he to whom most is forgiven will love most therefore the woman’s sins are forgiven because she loves greatly, and the curious opening of v. 44: Jesus turns to the woman but speaks to Simon. On the other hand, in vv. 1-11 Luke appears to have combined two traditions with little regard for logical sequence. So perhaps again he has merely been the agent who combined material as he received it. Two affinities are noted: Mark 14:3-9, where the subject is the same and the host is also Simon, and John 12:1-3. Even though the family of Lazarus and his two sisters are known to Luke and John but not Mark and Matthew (see Luke 10:38-42 and John 12:1-11), Luke does not identify the woman as Mary the sister of Lazarus. The popular identification of the woman in this story as Mary Magdalene, one dating from medieval times, (as may be suggested by this reading including 8:1-3) is without foundation. [BlkLk] 7:37: Matthew 9:10 tells us about Jesus’ table fellowship with tax collectors and sinners: “... as he sat at dinner in the house, many tax collectors and sinners came and were sitting with him and his disciples”. See also Luke 5:29-30. [NOAB] 7:39: Jesus does not share Simon’s concern. In Mark 1:40-41, he cleanses a leper; in Mark 7:3-4, Jesus defends his disciples’ failure to follow the Jewish rule of washing the hands before eating. [NOAB] 7:39: Anointing was also a matter of personal grooming: in Matthew 6:17, Jesus advises: “when you fast, put oil on your head”. In Luke 5:32, Jesus says: “‘I have come to call not the righteous but sinners to repentance.’” 7:40: Note that Simon considers Jesus to be a teacher. 7:41: “denarii”: A denarius was the usual day’s pay for a labourer. [CAB] 7:47: “her sins ... have been forgiven”: There is no indication that Jesus was the agent of forgiveness. 7:48: Jesus forgives the sins of a paralytic in Mark 2:5. See also Mark 11:23-24 (the lesson from the withered fig tree) and Luke 5:20. [NOAB] 8:1: “Soon afterwards”: BlkLk offers And it happened on the following day. REB offers After this. The NRSV’s “soon” seems to be an unwarranted link-word with 7:36-50. 8:1: Matthew 4:23 and 9:35 are similar except Matthew adds “teaching in their synagogues” and mention of healing. See also Mark 3:14. 8:2: “as well as some women ...”: 23:49 tells us that those who stood at a distance watching Jesus’ crucifixion included “the women who had followed him from Galilee”. Matthew 27:55 says that “Many women were also there, looking on from a distance; they had followed Jesus from Galilee and had provided for him.”. Mark 15:40-41 and John 19:25 also provide lists of the women present. The only one who is common to all four lists is Mary Magdalene: note “and many others” (v. 3). 8:2: “Mary, called Magdalene”: Magdala was a thriving rural community on the western shore of the Sea of Galilee, between Capernaum and Tiberias. Mary was among the first witnesses of Jesus’ resurrection: John 19:25 tells us that “standing near the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene”. See also Mark 15:40 and Matthew 27:55-56 (which tells us that she “had followed Jesus from Galilee”) When Joseph of Arimathea laid Jesus in his tomb, “Mary Magdalene and the other Mary were there, sitting opposite the tomb” (Matthew 27:61). See also Mark 15:47. John 20:1: “Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb”. See also Matthew 28:1 and Mark 16:1. John 20:18: “Mary Magdalene went and announced to the disciples, ‘I have seen the Lord’; and she told them that he had said these things to her”. See also Luke 24:10. 8:3: “Joanna, the wife of Herod’s steward Chuza”: BlkLk notes the mention of “Manaen a member of the court of Herod the ruler” as a prophet or teacher in the church at Antioch in Acts 13:1. According to Luke, Herod Antipas would have known of Jesus. This would explain why he: omits Mark 6:17-29 because he knew that John the Baptizer had not been put to death because he had pointed out the illegality of Herod’s marriage to his sister-in-law, and reports Jesus’ meeting with Herod in Luke 23:6-16: e.g. “When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign”. [BlkLk]