1 David Pendleton Oakerhater, Deacon and Missionary, 1931 was a Cheyenne Indian warrior and spiritual leader, who became an artist and Episcopal deacon. 2 The Martyrs of New Guinea, 1942 was a Papuan Anglican teacher who was one of the "New Guinea Martyrs." The Martyrs were eight Anglican clergy, teachers, and medical missionaries killed by the Japanese in 1942 3 Prudence Crandall, Teacher and Prophetic Witness, 1890 a schoolteacher raised as a Quaker, stirred controversy with her education of African-American girls in Canterbury, Connecticut. 4 Paul Jones, 1941 5 Gregorio Aglipay, Priest and Founder of the Philippine Independent Church, 1940 6 OLD TESTAMENT: Jeremiah 2: 4 - 13 (RCL) Jere 2:4 (NRSV) Hear the word of the LORD, O house of Jacob, and all the families of the house of Israel. 5 Thus says the LORD: What wrong did your ancestors find in me that they went far from me, and went after worthless things, and became worthless themselves? 6 They did not say, "Where is the LORD who brought us up from the land of Egypt, who led us in the wilderness, in a land of deserts and pits, in a land of drought and deep darkness, in a land that no one passes through, where no one lives?" 7 I brought you into a plentiful land to eat its fruits and its good things. But when you entered you defiled my land, and made my heritage an abomination. 8 The priests did not say, "Where is the LORD?" Those who handle the law did not know me; the rulers transgressed against me; the prophets prophesied by Ba'al, and went after things that do not profit. 9 Therefore once more I accuse you, qsays the LORD, and I accuse your children's children. 10 Cross to the coasts of Cyprus and look, send to Ke'dar and examine with care; see if there has ever been such a thing. 11 Has a nation changed its gods, even though they are no gods? But my people have changed their glory for something that does not profit. 12 Be appalled, O heavens, at this, be shocked, be utterly desolate, qsays the LORD, 13 for my people have committed two evils: they have forsaken me, the fountain of living water, and dug out cisterns for themselves, cracked cisterns that can hold no water. Ecclesiasticus (Sirach) 10: 12 - 18 (alt. for RCL) Ecclus. 10:12 (NRSV) The beginning of human pride is to forsake the Lord; the heart has withdrawn from its Maker. 13 For the beginning of pride is sin, and the one who clings to it pours out abominations. Therefore the Lord brings upon them unheard-of calamities, and destroys them completely. 14 The Lord overthrows the thrones of rulers, and enthrones the lowly in their place. 15 The Lord plucks up the roots of the nations, and plants the humble in their place. 16 The Lord lays waste the lands of the nations, and destroys them to the foundations of the earth. 17 He removes some of them and destroys them, and erases the memory of them from the earth. 18 Pride was not created for human beings, or violent anger for those born of women. Proverbs 25: 6 - 7 (alt. for RCL) Prov 25:6 (NRSV) Do not put yourself forward in the king's presence or stand in the place of the great; 7 for it is better to be told, "Come up here," than to be put lower in the presence of a noble. Sirach (Ecclesiasticus) 3: 17 - 18, 20, 28 - 29 (Roman Catholic) 17 My child, perform your tasks with humility; then you will be loved by those whom God accepts. 18 The greater you are, the more you must humble yourself; so you will find favor in the sight of the Lord. 20 For great is the might of the Lord; but by the humble he is glorified. 28 When calamity befalls the proud, there is no healing, for an evil plant has taken root in him. 29 The mind of the intelligent appreciates proverbs, and an attentive ear is the desire of the wise. PSALM 81: 1, 10 - 16 (RCL) Psal 81:1 (NRSV) Sing aloud to God our strength; shout for joy to the God of Jacob. 10 I am the LORD your God, who brought you up out of the land of Egypt. Open your mouth wide and I will fill it. 11 "But my people did not listen to my voice; Israel would not submit to me. 12 So I gave them over to their stubborn hearts, to follow their own counsels. 13 O that my people would listen to me, that Israel would walk in my ways! 14 Then I would quickly subdue their enemies, and turn my hand against their foes. 15 Those who hate the LORD would cringe before him, and their doom would last forever. 16 I would feed you with the finest of the wheat, and with honey from the rock I would satisfy you." 81 Exultate Deo (ECUSA BCP) 1 Sing with joy to God our strength * and raise a loud shout to the God of Jacob. 10 I am the Lord your God, who brought you out of the land of Egypt and said, * “Open your mouth wide, and I will fill it.” 11 And yet my people did not hear my voice, * and Israel would not obey me. 12 So I gave them over to the stubbornness of their hearts, * to follow their own devices. 13 Oh, that my people would listen to me! * that Israel would walk in my ways! 14 I should soon subdue their enemies * and turn my hand against their foes. 15 Those who hate the Lord would cringe before him, * and their punishment would last for ever. 16 But Israel would I feed with the finest wheat * and satisfy him with honey from the rock. Psalm 112 (alt. for RCL) Psal 112:1 (NRSV) Praise the LORD! Happy are those who fear the LORD, who greatly delight in his commandments. 2 Their descendants will be mighty in the land; the generation of the upright will be blessed. 3 Wealth and riches are in their houses, and their righteousness endures forever. 4 They rise in the darkness as a light for the upright; they are gracious, merciful, and righteous. 5 It is well with those who deal generously and lend, who conduct their affairs with justice. 6 For the righteous will never be moved; they will be remembered forever. 7 They are not afraid of evil tidings; their hearts are firm, secure in the LORD. 8 Their hearts are steady, they will not be afraid; in the end they will look in triumph on their foes. 9 They have distributed freely, they have given to the poor; their righteousness endures forever; their horn is exalted in honor. 10 The wicked see it and are angry; they gnash their teeth and melt away; the desire of the wicked comes to nothing. 112 Beatus vir (ECUSA BCP) 1 Hallelujah! Happy are they who fear the Lord * and have great delight in his commandments! 2 Their descendants will be mighty in the land; * the generation of the upright will be blessed. 3 Wealth and riches will be in their house, * and their righteousness will last for ever. 4 Light shines in the darkness for the upright; * the righteous are merciful and full of compassion. 5 It is good for them to be generous in lending * and to manage their affairs with justice. 6 For they will never be shaken; * the righteous will be kept in everlasting remembrance. 7 They will not be afraid of any evil rumors; * their heart is right; they put their trust in the Lord. 8 Their heart is established and will not shrink, * until they see their desire upon their enemies. 9 They have given freely to the poor, * and their righteousness stands fast for ever; they will hold up their head with honor. 10 The wicked will see it and be angry; they will gnash their teeth and pine away; * the desires of the wicked will perish. Psalm 68: 3 - 6, 9 - 10 (Roman Catholic) Psal 68:3 But let the righteous be joyful; let them exult before God; let them be jubilant with joy. 4 Sing to God, sing praises to his name; lift up a song to him who rides upon the clouds -- his name is the LORD-- be exultant before him. 5 Father of orphans and protector of widows is God in his holy habitation. 6 God gives the desolate a home to live in; he leads out the prisoners to prosperity, 9 Rain in abundance, O God, you showered abroad; you restored your heritage when it languished; 10 your flock found a dwelling in it; in your goodness, O God, you provided for the needy. Note: verse numbering in the Roman Catholic Bible is one higher. NEW TESTAMENT: Hebrews 13: 1 - 8, 15 - 16 (RCL) Hebr 13:1 (NRSV) Let mutual love continue. 2 Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. 3 Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured. 4 Let marriage be held in honor by all, and let the marriage bed be kept undefiled; for God will judge fornicators and adulterers. 5 Keep your lives free from the love of money, and be content with what you have; for he has said, "I will never leave you or forsake you." 6 So we can say with confidence, "The Lord is my helper; I will not be afraid. What can anyone do to me?" 7 Remember your leaders, those who spoke the word of God to you; consider the outcome of their way of life, and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever. 15 Through him, then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God. h/t Montreal Anglican The author, in concluding his letter, offers guidance regarding the shared life in the Christian community. He expects members to “show hospitality to strangers” (v. 2), i.e. to Christians from other churches. (Inns existed, but because they were frequented by prostitutes and bandits, travellers generally stayed with other Christians.) Perhaps you will entertain “angels”, as Abraham did at Mamre: he looked after three men who were either angels or God himself. Marital irresponsibility (v. 4) and greed (v. 5) can corrupt community life, so should be avoided. God will look after your needs. (The quotation is God’s words to Joshua, after Moses died.) Emulate the way of life of your past “leaders” (v. 7), now deceased. Jesus is always the same (v. 8); the “word of God” (v. 7) they spoke continues. Vv. 9-11 counsel avoidance of errant teachings: dietary restrictions and (probably) sharing in Jewish sacrificial meals. Be “strengthened” by God’s gift of love, not Mosaic law. Being Christian may involve persecution and even martyrdom; remember and share Jesus’ suffering. Focus on eternal life, not earthly (v. 14). Offer the “sacrifice” (v. 15) of thanksgiving, made in faith. Lead an exemplary life of faith so your present “leaders” (v. 17) can be proud of you. Verse 2: “hospitality”: See also Romans 16:1-2 (welcome and help Phoebe); 1 Peter 4:9 (“Be hospitable to one another without complaining”); 3 John 5-8. [NOAB] Verse 2: “entertained angels”: For the story of Abraham and the three men at Mamre, see Genesis 18:1-8. [NJBC] See also Genesis 19:1-3 (Lot entertains two angels who come to Sodom); Judges 6:11-18 (Gideon entertains an angel at Ophrah); 13:3-22 (Samson’s parents provide hospitality to an angel); Tobit 5:4-9. [NOAB] [CAB] Verse 5: “I will never leave you or forsake you”: The quotation is from Joshua 1:5. There Yahweh tells Joshua “As I was with Moses, so I will be with you; I will not fail you or forsake you”. [NOAB] Verse 6: The quotation is Psalm 118:6. [NOAB] Verse 7: Support your leaders. [CAB] Verse 8: John tells us in Revelation 1:17-18: “When I saw him [Christ], I fell at his feet as though dead. But he placed his right hand on me, saying, ‘Do not be afraid; I am the first and the last, and the living one. I was dead, and see, I am alive forever and ever; and I have the keys of Death and of Hades’”. Verse 9a: See also 9:10; Romans 14:17; Colossians 2:16. [JBC] Verse 10: The emphatic position of the first words implies that this is an answer to the charge that Christians are at a disadvantage with respect to sacrifice. Verse 10: “altar”: Probably the sacrifice of Christ, in which believers participate. There is no convincing reason to think that the Eucharist is in view. This verse may be speaking of useless meals, i.e. the sacrificial meals of Judaism. [NJBC] Verse 11: As is commanded in Leviticus 16:27. [NOAB] Verse 12: A rather inexact comparison between the Day of Atonement ritual and Jesus’ suffering. Jesus “suffered outside the city gate” of Jerusalem. [NOAB] Verse 14: “the city that is to come”: i.e. the new, heavenly Jerusalem. In 11:10, the author speaks of “the city that has foundations, whose architect and builder is God”. See also 12:22. [NOAB] Verse 15: “sacrifice”: i.e. of thanksgiving. Leviticus 7:12 commands: “If you offer it [the sacrifice of the offering of well-being] for thanksgiving, you shall offer with the thank offering unleavened cakes mixed with oil, unleavened wafers spread with oil, and cakes of choice flour well soaked in oil”. See also Psalm 50:14, 23; Hosea 14:2. [NOAB] Verse 15: “the fruit of lips”: This is from the Septuagint translation of Hosea 14:3: “... turn to the Lord your God: speak to him that you may not receive the reward of unrighteousness, but that you may receive good things; and we will render in return the fruit of our lips”. [BlkHeb] Verse 17: “leaders”: See also v. 7. [NOAB] Verse 19: “that I may be restored to you”: Perhaps from prison. [CAB] Verse 20: The is the only explicit reference in Hebrews to the resurrection; however resurrection is presumed when Jesus’ exaltation is mentioned, as it is in 1:3: “he sat down at the right hand of the Majesty on high”. [JBC] Verse 20: “great shepherd of the sheep”: In the Septuagint translation of Isaiah 63:11, Moses is called “the shepherd of the sheep”. [NJBC] Verse 21: “make you complete in everything good”: While the Greek word translated “complete” can mean this, BlkHeb considers that another meaning, equip, is more likely, so he offers may equip you with all that is good. Verses 22-25: NJBC sees Hebrews as a homily, up to this point. He says that these verses (and v. 19) may be the ending added when Hebrews was sent, as a letter, to a group of Christians. Verse 22: “I appeal to you ... bear with my word of exhortation, for I have written to you briefly”: This letter is, in fact, quite brief, but to its first readers it may have seemed long, because it is condensed and the arguments are complex. [BlkHeb] Verse 22: “my word of exhortation”: This designation is also given to a synagogue sermon in Acts 13:15 (Paul and Barnabas visit the synagogue at Antioch in Pisidia). [NJBC] Verse 22: “briefly”: i.e. considering the extent of the subject. [NOAB] Verse 23: “Timothy”: There is no way of knowing whether this is the “Timothy” of the Pastoral Epistles. Verse 24: “Greet all your leaders and all the saints”: The “saints” are God’s people. Noting that “all” appears twice, BlkHeb thinks that the author is advising the particular church to which he writes to overcome internal strife in which some members recognize certain leaders, and other members recognize certain other leaders. Verse 24: “Those from Italy”: Perhaps local residents of Rome or expatriates where the author writes. [CAB] GOSPEL: Luke 14: 1, 7 - 14 (all) Luke 14:1 (NRSV) On one occasion when Jesus was going to the house of a leader of the Phar'isees to eat a meal on the sabbath, they were watching him closely. 7 When he noticed how the guests chose the places of honor, he told them a parable. 8 "When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; 9 and the host who invited both of you may come and say to you, "Give this person your place,' and then in disgrace you would start to take the lowest place. 10 But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, "Friend, move up higher'; then you will be honored in the presence of all who sit at the table with you. 11 For all who exalt themselves will be humbled, and those who humble themselves will be exalted." 12 He said also to the one who had invited him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, and the blind. 14 And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous." Luke continues his series of sayings of Jesus about the qualifications for entry into the kingdom of God. The Pharisees believed in the resurrection of the godly at the end of time, and were keen to be among those chosen as faithful, so they “were watching him closely”. As he has done earlier, Jesus heals a person on the sabbath (vv. 2-6), this time one with “dropsy” (edema). The “lawyers and Pharisees” (v. 3), experts on correct observance of the sabbath, are speechless when Jesus challenges them (v. 6): surely acts of compassion can be done on this day. Jesus’ host is a prominent Pharisee (v. 1); we recognize that the “parable” (v. 7) is about membership in the Kingdom. The Greek word rendered as “guests” means apparently chosen or see themselves as chosen. The gathering of God’s elect at the end of time was commonly depicted as a “wedding banquet” (v. 8). There the host is God. The punch line (v. 11) is good manners, but Jesus is drawing a conclusion about the kingdom: attendance depends on God’s invitation. God will not be fooled by self-promotion! Jewish and Greco-Roman societies both spurned the “poor” (v. 13) and the disabled. A Qumran document says that these people will be excluded from the banquet, but Jesus says: share with them! (v. 13) Giving to those unable to “repay” (v. 14) will admit one to the kingdom. For the Pharisee, this is a real surprise. He should have invited the man with dropsy. Verses 1-6: For Jesus healing on the Sabbath, see also: Matthew 12:10-12: Jesus cites the example of saving a sheep on the Sabbath as showing that doing good on this day is in accord with the law. Luke 6:6-11: on the Sabbath Jesus heals “a man [in a synagogue] whose right hand was withered”. When criticised, he asks “is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?”. Luke 13:10-17: on the Sabbath Jesus heals a crippled woman. There he cites the example of taking an ox or donkey to give it water on the Sabbath. His opponents are “put to shame”. John 5:1-18: Jesus heals a paralysed man at the Beth-zatha pool on the Sabbath. [NOAB] Jesus is “lord of the sabbath” (6:5): he champions works of compassion on the sabbath. [NJBC] Verse 1: “a leader of the Pharisees”: The Pharisees had no leaders. The Greek is literally from the Pharisees. [JBC] Verse 2: “dropsy”: i.e. edema. The body retains too much fluid, with attendant problems of swelling and poor blood circulation. In western societies, edema is often due to excessive consumption of sodium. [NJBC] Congestive heart failure is the other major cause. Verse 3: “‘Is it lawful to cure people on the sabbath, or not?’”: Rabbinic evidence from a slightly later time is that healing was permitted if there is a danger to life. But much casuistry was possible: certain things had a medicinal value but could be enjoyed by a healthy person as food or be used for the care of his health. Such foods did not count as medicine, and might therefore be given to a sick man on the Sabbath. [BlkLk] Verse 5: “a child or an ox ... well”: In Aramaic, there is a pun here. A scholar quoted by BlkLk offers as the original: Which of you shall have an ox (be`ira) or an ass (bar hamra) fallen into a well (bera) ... The Aramaic word for “ass” literally means son of the yoke; this would account for the word “child”. [BlkLk] The NRSV footnote says that donkey is a possible translation. Verse 6: Perhaps because there was a difference of opinion among them on this matter. [BlkLk] Verse 7: “the guests”: The Greek word is keklemenoi. The parable of the Great Dinner, which follows in vv. 16-24, contrasts those considered elect and those deemed non-elect. [NJBC] Verse 8: Proverbs 25:6-7 advises: “Do not put yourself forward in the king's presence or stand in the place of the great; for it is better to be told, ‘Come up here,’ than to be put lower in the presence of a noble”. In Luke, the same idea is found in 11:43 and 20:46. [NOAB] Verse 10: “then you will be honoured in the presence of all who sit at the table with you”: BlkLk offers then you will have respect from those reclining with you. Guests reclined at table. Theologically, it is God alone who can allot places in the heavenly kingdom. See also Mark 10:40 (Jesus’ reply to James and John as they seek special status) and Matthew 20:23. Verse 11: The same saying is found in Matthew 23:12, in a different setting. This teaching is also found in James 4:6, 10; 1 Peter 5:5 and Philippians 2:5-11. Jesus gives secular wisdom a theological orientation. [NJBC] [BlkLk] Verses 12-14: Luke tells us in Acts 4:32 that, for a time, the Christian community held all possessions in common. [NJBC] Verse 12: James 2:2-4 asks: “For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes and say, ‘Have a seat here, please,’ while to the one who is poor you say, ‘Stand there,’ or, ‘Sit at my feet,’ have you not made distinctions among yourselves, and become judges with evil thoughts?”. See also Matthew 5:43-48. [NOAB] Jesus answers questions that arise about religiously correct people, all of which occur in the context of eating with Pharisees: Should they associate with the religiously unclean? See 7:36-50 (a woman, a sinner, anoints Jesus’ feet with an ointment) What renders one ritually unclean?: see 11:37-54 (Jesus does not wash before dinner) Who should be invited to meals?: this passage It is likely that these questions also arose in the community which first read this gospel. [NJBC] Verse 13: “the poor, the crippled ...”: They are mentioned again in the next parable: see v. 21. 1QSa (Qumran Rule of the Community, Appendix A) 2:5-22 lists the following people as forbidden entry into the eschatological banquet: those who are afflicted in the flesh, crushed in feet or hands, lame, blind, deaf, or dumb; those who suffer from defective eyesight or senility. Jesus adds the “poor” to this list – but all will be invited to the banquet! In both the Old Testament and the Qumran literature, “the poor” is used as a designation for Israel. [NJBC] Verse 14: Jesus appeals not to a spirit of material gain, i.e. the hope of reward in the judgement, but rather to the faith that the principle of love will be vindicated. See Colossians 3:23-24. [NOAB] Verse 14: “the resurrection of the righteous”: Belief varied as to whether the ungodly would be raised as well as the godly: Acts 24:15 shows Paul as believing in the resurrection of both. This belief is found in Daniel 12:2 and some parts of 1 Enoch. The Testaments of the Twelve Patriarchs also envisages all being resurrected at the end of time, though perhaps not all at the same time. Luke presents a view that has more in common with: Psalms of Solomon, which sees only the resurrection of the godly, and •2 Maccabees, where resurrection is the reward of the martyrs. (For example, 2 Maccabees 7:9: “the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws”.) [BlkLk] Note the chronological sequence in these verses: v. 1: enter to take food; v. 7: choose places; v. 12: at lunch or dinner; v. 16: at dinner.

25 Louis, King of France, 1270 (also in the Philippines, alternative commemoration for Charles Henry Brent) Louis went on two crusades, in his mid-30s in 1248 (Seventh Crusade) and then again in his mid-50s in 1270 (Eighth Crusade). 26 27 Thomas Gallaudet, 1902, and Henry Winter Syle, 1890 was the first deaf person to be ordained a priest in the Episcopal Church in the United States. 28 Augustine, Bishop of Hippo, 430. was an early Christian theologian whose writings are considered very influential in the development of Western Christianity and Western philosophyMoses the Black, Desert Father and Martyr, c. 400 29 John Bunyan, Writer, 1688 30 Charles Chapman Grafton, Bishop of Fond du Lac, and Ecumenist, 1912 31 Aidan, Bishop of Lindisfarne, 651. Cuthbert, Bishop of Lindisfarne, 687 OLD TESTAMENT: Jeremiah 1: 4 - 10 (RCL) Jere 1:4 (NRSV) Now the word of the LORD came to me saying, 5 "Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations." 6 Then I said, "Ah, Lord GOD! Truly I do not know how to speak, for I am only a boy." 7 But the LORD said to me, "Do not say, "I am only a boy'; for you shall go to all to whom I send you, and you shall speak whatever I command you, 8 Do not be afraid of them, for I am with you to deliver you, qsays the LORD." 9 Then the LORD put out his hand and touched my mouth; and the LORD said to me, "Now I have put my words in your mouth. 10 See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant." Isaiah 58: 9b - 14 (alt. for RCL) Isai 58:9 (NRSV) If you remove the yoke from among you, the pointing of the finger, the speaking of evil, 10 if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness and your gloom be like the noonday. 11 The LORD will guide you continually, and satisfy your needs in parched places, and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters never fail. 12 Your ancient ruins shall be rebuilt; you shall raise up the foundations of many generations; you shall be called the repairer of the breach, the restorer of streets to live in. 13 If you refrain from trampling the sabbath, from pursuing your own interests on my holy day; if you call the sabbath a delight and the holy day of the LORD honorable; if you honor it, not going your own ways, serving your own interests, or pursuing your own affairs; 14 then you shall take delight in the LORD, and I will make you ride upon the heights of the earth; I will feed you with the heritage of your ancestor Jacob, for the mouth of the LORD has spoken. Isaiah 66: 18 - 21 (Roman Catholic) Isai 66:18 (NRSV) For I know their works and their thoughts, and I am coming to gather all nations and tongues; and they shall come and shall see my glory, 19 and I will set a sign among them. From them I will send survivors to the nations, to Tar'shish, Put, and Lud--which draw the bow--to Tu'bal and Ja'van, to the coastlands far away that have not heard of my fame or seen my glory; and they shall declare my glory among the nations. 20 They shall bring all your kindred from all the nations as an offering to the LORD, on horses, and in chariots, and in litters, and on mules, and on dromedaries, to my holy mountain Jerusalem, says the LORD, just as the Israelites bring a grain offering in a clean vessel to the house of the LORD. 21 And I will also take some of them as priests and as Le'vites, says the LORD. PSALM 71: 1 - 6 (RCL) Psal 71:1 (NRSV) In you, O LORD, I take refuge; let me never be put to shame. 2 In your righteousness deliver me and rescue me; incline your ear to me and save me. 3 Be to me a rock of refuge, a strong fortress, to save me, for you are my rock and my fortress. 4 Rescue me, O my God, from the hand of the wicked, from the grasp of the unjust and cruel. 5 For you, O Lord, are my hope, my trust, O LORD, from my youth. 6 Upon you I have leaned from my birth; it was you who took me from my mother's womb. My praise is continually of you. 71 In te, Domine, speravi (ECUSA BCP) 1 In you, O Lord, have I taken refuge; * let me never be ashamed. 2 In your righteousness, deliver me and set me free; * incline your ear to me and save me. 3 Be my strong rock, a castle to keep me safe; * you are my crag and my stronghold. 4 Deliver me, my God, from the hand of the wicked, * from of the clutches of the evildoer and the oppressor. 5 For you are my hope, O Lord God, * my confidence since I was young. 6 I have been sustained by you ever since I was born; from my mother's womb you have been my strength; * my praise shall be always of you. Psalm 103: 1 - 8 (alt. for RCL) 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, 5 who satisfies you with good as long as you live so that your youth is renewed like the eagle's. 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. 103 Benedic, anima mea (ECUSA BCP) 1 Bless the Lord, O my soul, * and all that is within me, bless his holy Name. 2 Bless the Lord, O my soul, * and forget not all his benefits. 3 He forgives all your sins * and heals all your infirmities; 4 He redeems your life from the grave * and crowns you with mercy and loving-kindness; 5 He satisfies you with good things, * and your youth is renewed like an eagle’s. 6 The Lord executes righteousness * and judgment for all who are oppressed. 7 He made his ways known to Moses * and his works to the children of Israel. 8 The Lord is full of compassion and mercy, * slow to anger and of great kindness. Psalm 117, Mark 16:15 (Roman Catholic) Psal 117:1 (NRSV) Praise the LORD, all you nations! Extol him, all you peoples! 2 For great is his steadfast love toward us, and the faithfulness of the LORD endures forever. Praise the LORD! Resp. Mark 16:15 Go to every part of the world, and proclaim the gospel to the whole creation. NEW TESTAMENT: Hebrews 12: 18 - 29 (RCL) Hebr 12:18 (NRSV) You have not come to something that can be touched, a blazing fire, and darkness, and gloom, and a tempest, 19 and the sound of a trumpet, and a voice whose words made the hearers beg that not another word be spoken to them. 20 (For they could not endure the order that was given, "If even an animal touches the mountain, it shall be stoned to death." 21 Indeed, so terrifying was the sight that Moses said, "I tremble with fear.") 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23 and to the assembly of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. 25 See that you do not refuse the one who is speaking; for if they did not escape when they refused the one who warned them on earth, how much less will we escape if we reject the one who warns from heaven! 26 At that time his voice shook the earth; but now he has promised, "Yet once more I will shake not only the earth but also the heaven." 27 This phrase, "Yet once more," indicates the removal of what is shaken--that is, created things--so that what cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks, by which we offer to God an acceptable worship with reverence and awe; 29 for indeed our God is a consuming fire. h/t Monrteal Anglican The author contrasts the assembly of the Israelites when the old covenant (“something that can be touched”) was given with those who have entered the new covenant (vv. 22-24) brought from God (“mediator”, v. 24) by Jesus. On Mount Sinai, the Israelites were filled with awe and terror. Death by stoning was the Jewish form of capital punishment. In the story of the Golden Calf, Moses trembles with fear (v. 21). The old covenant was made on earth, but the new is in heaven (“Mount Zion ...”, v. 22). The community celebrating (“festal”) it includes all the Christian faithful, who “have [already] come ... to the city”, (“the firstborn”, v. 23) and the exemplars of the Old Testament (“spirits of the righteous”) who trusted in God despite not having the promises brought by Jesus. The author has written: “By faith Abel offered to God a more acceptable sacrifice than Cain’s ... he died, but through faith he still speaks” (11:4). The “sprinkled blood” (v. 24) of Jesus, his death and resurrection that established the new covenant, speaks much more definitively of forgiveness than Abel’s example. Then v. 25: greater punishment is in store for those who reject Jesus’ warning from heaven than for those who rejected his warning at Sinai (“on earth”). In vv. 26-29, the author interprets God’s words spoken through the prophet Haggai as a reference to the Last Judgement. The kingdom that Christ has brought is unshakable, permanent, but those who “reject” (v. 25) him and his message will perish, be consumed with fire (v. 29), at the Last Day: God will “will shake not only the earth but also the heaven” (v. 26). Verses 14-17: The necessity of pursuing peace and purity. [NOAB] If the faithful tolerate “bitterness” (v. 15) or moral defilement, they will forfeit their inheritance, as Esau did. [CAB] Verse 15: There are similarities between this verse and the Septuagint translation of Deuteronomy 29:18: “Lest there be among you man, or woman, or family or tribe, whose heart has turned aside from the Lord your God, having gone to serve the gods of other nations; lest there be in you a root springing up with gall and bitterness”. [NOAB] [BLXX] Watch over one another to avoid straying from the faith. [NJBC] Verse 16: “like Esau, an immoral and godless person”: NJBC offers no fornicator or profane person like Esau. He says that fornicator may not refer to Esau. Esau’s profaneness is shown by his giving up his birthright for a single meal: see Genesis 25:29-34. JB translates this verse as And be careful that there is no immorality, or that any of you does not degrade religion like Esau, who sold ... . To degrade religion refers to the sin Esau committed when he surrendered the position that was his by birth, of being heir to the messianic promises. Verse 17: Esau is an example not only of deviation from the faith but also of the impossibility of repentance after that sin. In 6:4-6, the author says “ For it is impossible to restore again to repentance those who have once been enlightened, and have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, since on their own they are crucifying again the Son of God and are holding him up to contempt”. [NJBC] Verse 17: “chance to repent”: Per the NRSV footnote, chance to change his father’s mind is also a possible rendering. See Genesis 27:30-40 (Esau seeks Isaac’s blessing). [NOAB] Verses 18-19: See Exodus 20:18-21 (After God gives the Ten Commandments, the people are terrified by his display of natural phenomena – but he does not say “‘I tremble with fear’”); Deuteronomy 4:11-12; 5:22-27. [NOAB] Verse 20: In Exodus 19:12-13, Moses tells the people what Yahweh has told him: “‘You shall set limits for the people all around, saying, 'Be careful not to go up the mountain or to touch the edge of it. Any who touch the mountain shall be put to death. No hand shall touch them, but they shall be stoned or shot with arrows; whether animal or human being, they shall not live.' When the trumpet sounds a long blast, they may go up on the mountain’”. [NOAB] Verse 21: In Deuteronomy 9:19, Moses says “ For I was afraid that the anger that the Lord bore against you was so fierce that he would destroy you. But the Lord listened to me that time also”. [NOAB] That Moses said ‘”I tremble with fear’” is not in the Bible, but is inferred. Further, Deuteronomy 9:19 is part of Moses’ speech given when the Israelites were about to enter the Promised Land, rather than at Sinai. [JBC] Verse 22: The author speaks of those who are still on the journey to heaven, yet since they already possess the benefits of Jesus’ sacrifice, he can speak of them as having already arrived. [NJBC] He shows the now and not yet of Christian experience in this world. [JBC] Verse 22: “the heavenly Jerusalem”: In 11:10, the author says that Abraham “looked forward to the city that has foundations, whose architect and builder is God”; Galatians 4:26 (the allegory of Hagar and Sarah; Sarah “corresponds to the Jerusalem above”); Revelation 21:2 (“the holy city, the new Jerusalem, coming down out of heaven from God”); 2 Esdras 8:52 (“... it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built ...”). [NOAB] [JBC] Verse 23: “the firstborn”: These may be either the angels of v. 22 or the entire assembly of the Christian faithful. [NJBC] They may also be the Old Testament exemplars of Chapter 11. [JBC] Verse 23: “the spirits of the righteous made perfect”: In 11:39-40, the author says “Yet all these [exemplars of the Old Testament] , though they were commended for their faith, did not receive what was promised, since God had provided something better so that they would not, apart from us, be made perfect”. [JBC] Verse 24: The blood of Abel cried out for vengeance (see Genesis 4:10); that of Jesus brings access to God. Genesis 4:10-11 says: “the LORD said, "What have you done? Listen; your brother's blood is crying out to me from the ground! And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand”. In 10:19, the author writes “... we have confidence to enter the sanctuary by the blood of Jesus”. [NJBC] Verse 24: “the sprinkled blood”: 9:14 says: “how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to worship the living God!”. See also 13:20. Verse 24: “Abel”: After Cain kills Abel, Yahweh says: “‘What have you done? Listen; your brother's blood is crying out to me from the ground! And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand’” (see Genesis 4:10). [NOAB] Verse 25: The author argues from the lesser to the greater, as he does in 2:2-4: “For if the message declared through angels was valid, and every transgression or disobedience received a just penalty, how can we escape if we neglect so great a salvation? It was declared at first through the Lord, and it was attested to us by those who heard him, while God added his testimony by signs and wonders and various miracles, and by gifts of the Holy Spirit, distributed according to his will”. [JBC] Verse 25: “who warns”: NOAB says that the Greek can also be translated as who is. Verses 26-29: “At that time” is at the time of the giving (making) of the covenant at Mount Sinai. Since then, through Haggai, God has promised to shake both the earth and the heaven. The author takes this as a promise to shake out from all that he has created all that are ungodly. At the end of time, after the shaking, only the unshakable will remain; the unshakable will be the faithful. So “we” (v. 28), being faithful, “are receiving”, i.e. both have received and are heading towards the fullness of, membership in the kingdom of God, “a kingdom that cannot be shaken” from fidelity. So “let us give thanks” (v. 28), thereby worshipping God properly, i.e. reverently and with due awe. In v. 29, the author switches metaphor: from shaking out to “fire”. In refining gold, heating the ore separated the gold from the dross, the faithful from the ungodly. So Comments says In vv. 26-29, the author interprets God’s words spoken through the prophet Haggai as a reference to the Last Judgement. Verse 26: The quotation is from Haggai 2:6, 21. [CAB] Verse 29: See also Deuteronomy 4:24; 9:3; 2 Thessalonians 1:7-8. In Matthew 3:12, John the Baptizer says of Christ: “His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire”. [NOAB] GOSPEL: Luke 13: 10 - 17 (RCL) Luke 13:10 (NRSV) Now he was teaching in one of the synagogues on the sabbath. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. 12 When Jesus saw her, he called her over and said, "Woman, you are set free from your ailment." 13 When he laid his hands on her, immediately she stood up straight and began praising God. 14 But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, "There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day." 15 But the Lord answered him and said, "You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?" 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing. In the story of the healing of the crippled woman, Jesus shows what it means to be a citizen of God’s kingdom – through his actions. That he heals a woman and refers to her as a ”daughter of Abraham” (v. 16), a full member of Jewish society, is remarkable: the kingdom is equally open to women and the sick. In Jesus’ day, physical and mental ailments were seen as the work of evil forces (“Satan”); the very being of someone with a serious ailment was thought to be hostile to God. The woman does not ask to be cured; no one asks on her behalf; Jesus notices her (“Jesus saw her”, v. 12). Her response to his saving action is to praise God (v. 13). Anyone could speak in the synagogue: the “leader” (v. 14) speaks to the “crowd”, but his words are directed at Jesus. He is blind to God’s kingdom. Jesus’ rebuttal is clever, for while untying an ox or a donkey on the sabbath was forbidden in one part of the Mishnah (a Jewish book of laws), it was permitted in another. Jesus has “set free” (v. 12), untied, the woman who was tied to Satan. If you untie animals on the sabbath, why not humans? Honour and “shame” (v. 17) were, and are, important in Near Eastern cultures. Realizing that Jesus is right, the “leader” (v. 14) and other “opponents” (v. 17) are shamed before the crowd, who rejoice in this wonder-worker. The kingdom is open to all when they turn to God. In this rich passage, found only in Luke, the evangelist shows in action the meaning of God’s kingdom, which he will illustrate through parables in vv. 18-21. [NJBC] Verse 11: “with a spirit”: In 4:33-37, Jesus cures “a man who had the spirit of an unclean demon”. [JBC] Verse 12: “saw her”: Jesus always had an eye for the needy. [JBC] Verse 13: “he laid his hands on her”: Jesus heals and blesses, in accordance with Old Testament usage: see Genesis 48:14-20 (Jacob lays his hands on Joseph’s sons, Ephraim and Manasseh, and blesses them) and Leviticus 9:22 (Aaron blesses the people). In the New Testament, see also Mark 1:41 (Jesus heals a man of leprosy) and 5:23 (Jairus asks Jesus to lay his hands on his daughter, that she may be made well again and live). For laying on hands for healing, see also Mark 6:5; 7:32; Luke 4:40; for laying on hands in blessing, see also Mark 10:13, 16; Luke 24:50. Jesus does not use the imposition of hands for exorcism; but this and absolution make the chief uses of the action in the liturgy of the early Church. [BlkLk] Verse 14: “because Jesus had cured on the sabbath”: On this subject, see also: Matthew 12:10-12: Jesus cites the example of saving a sheep on the Sabbath as showing that doing good on this day is in accord with the law. Luke 6:6-11: on the Sabbath Jesus heals “a man [in a synagogue] whose right hand was withered”. When criticised, he asks “is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?”. Luke 14:1-6: Jesus sees a man with dropsy. He asks religious leaders whether it is “ lawful to cure people on the sabbath” – they do not reply. He cures the man. He then cites the example of “a child or an ox that has fallen into a well”, and asks whether they would not “pull it out on the sabbath day”. Again they are silent. John 5:1-18: Jesus heals a paralysed man at the Beth-zatha pool on the Sabbath. [NOAB] Verse 14: The “leader of the synagogue” recalls one of the Ten Commandments: see Exodus 20:9-10. [NOAB] Detailed rules with regard to the kind of work allowed on the Sabbath, according to the urgency of the injury, were published by the rabbis. A prohibition is found in CD (Damascus Document) 8:22-23: No man shall help an animal in its delivery on the Sabbath day. And if it falls into a pit or ditch, he shall not raise it up on the Sabbath. [BlkLk] Verses 15,16: “untie his ox ... whom Satan bound ... be set free ...”: BlkLk offers for these verses: Jesus answered him and said, “Hypocrites, does not each of you on the sabbath untie his ox or ass from the manager and lead him away and water him? This woman, a daughter of Abraham, whom Satan has tied up - see! – eighteen years, was it not right that she should be untied from her bonds on the sabbath days?”. “Untie” (v. 15) and “set free” (v. 16) are translations of the same Greek verb; “bound” is a translation of the opposite Greek verb. BlkLk’s translation brings out the sense of what Jesus said better than the NRSV. REB goes part way in making the sense clear. Verse 15: “untie his ox ...”: Per the Mishnah (Shabbath 7:2), tying and loosing knots are among the 39 kinds of work forbidden on the sabbath, but Shabbath 15:1-2 exempts certain kinds of knots. [JBC] Verse 15: “lead it away”: CD (Damascus Document) 11:5-7 says that a stubborn animal can be led up to “a thousand cubits” (i.e. half a kilometre) on the sabbath. [JBC] Verse 16: “daughter of Abraham”: In 19:9, Jesus declares the chief toll collector, Zacchaeus, to be a “son of Abraham”. [NJBC] Verse 16: “whom Satan bound”: Satanic forces are in conflict with God’s purpose for salvation in his covenant with Abraham, and are the concern of his saving activity. In Matthew 12:24, the Pharisees attribute Jesus’ healing power to evil forces hostile to humankind. In Matthew 4:1-11, Jesus is tempted by the devil (“Satan”) to misuse his powers to his own advantage. The devil and “Satan” are names for evil conceived of as a personal will actively hostile to God. [NOAB] Verse 16: “be set free from this bondage ...”: What Jesus does on the sabbath is truly a celebration of its deep meaning, i.e. release from the effects of the fallen order. The sabbath’s purpose, according to Jesus, is fulfilled not by forbidding works of compassion, but by encouraging them. Jesus has released her, a captive, from bonds of evil (4:18). [NJBC] Verse 17: “wonderful things”: BlkLk offers glorious deeds and says that the Greek word is fairly widely used in the Septuagint. Luke is the only evangelist to use the word. It is found in the Septuagint translation of Sirach, e.g. Sirach 44:1. Verse 18: “He said therefore ...”: To try to avoid being seen only as a wonder-worker (“all the wonderful things he had been doing”, v. 17), Jesus asks (rhetorically): “‘What is the kingdom of God like? And to what should I compare it?’”. BlkLk says that it is Luke who ties together material from one source (up to and including v. 17) with material from the sayings source known as Q (vv. 18-21).

20 Bernard, Abbot of Clairvaux, 1153 was a French abbot and the primary builder of the reforming Cistercian order. 21 22 23 Martin de Porres, 1639, Rosa de Lima, 1617, and Toribio de Mogrovejo, 1606, was a Spanish missionary Archbishop of Lima. Witnesses to the Faith in South America 24 Saint Bartholomew the Apostle 25 Louis, King of France, 1270 commonly Saint Louis, was King of France from 1226 until his death. (also in the Philippines, alternative commemoration for Charles Henry Brent) 26 OLD TESTAMENT: Isaiah 5: 1 - 7 (RCL) Isai 5:1 (NRSV) Let me sing for my beloved my love-song concerning his vineyard: My beloved had a vineyard on a very fertile hill. 2 He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; he expected it to yield grapes, but it yielded wild grapes. 3 And now, inhabitants of Jerusalem and people of Judah, judge between me and my vineyard. 4 What more was there to do for my vineyard that I have not done in it? When I expected it to yield grapes, why did it yield wild grapes? 5 And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down. 6 I will make it a waste; it shall not be pruned or hoed, and it shall be overgrown with briers and thorns; I will also command the clouds that they rain no rain upon it. 7 For the vineyard of the LORD of hosts is the house of Israel, and the people of Judah are his pleasant planting; he expected justice, but saw bloodshed; righteousness, but heard a cry! Jeremiah 23: 23 - 29 (alt. for RCL) Jere 23:23 (NRSV) Am I a God near by, says the LORD, and not a God far off? 24 Who can hide in secret places so that I cannot see them? says the LORD. Do I not fill heaven and earth? says the LORD. 25 I have heard what the prophets have said who prophesy lies in my name, saying, "I have dreamed, I have dreamed!" 26 How long? Will the hearts of the prophets ever turn back--those who prophesy lies, and who prophesy the deceit of their own heart? 27 They plan to make my people forget my name by their dreams that they tell one another, just as their ancestors forgot my name for Ba'al. 28 Let the prophet who has a dream tell the dream, but let the one who has my word speak my word faithfully. What has straw in common with wheat? says the LORD. 29 Is not my word like fire, says the LORD, and like a hammer that breaks a rock in pieces? Jeremiah 38: 4 - 6, 8 - 10 (Roman Catholic) Jere 38:4 (NRSV) Then the officials said to the king, "This man ought to be put to death, because he is discouraging the soldiers who are left in this city, and all the people, by speaking such words to them. For this man is not seeking the welfare of this people, but their harm." 5 King Zedeki'ah said, "Here he is; he is in your hands; for the king is powerless against you." 6 So they took Jeremi'ah and threw him into the cistern of Malchi'ah, the king's son, which was in the court of the guard, letting Jeremi'ah down by ropes. Now there was no water in the cistern, but only mud, and Jeremi'ah sank in the mud. 8 So E'bed-me'lech left the king's house and spoke to the king, 9 "My lord king, these men have acted wickedly in all they did to the prophet Jeremi'ah by throwing him into the cistern to die there of hunger, for there is no bread left in the city." 10 Then the king commanded E'bed-me'lech the Ethiopian, "Take three men with you from here, and pull the prophet Jeremi'ah up from the cistern before he dies." PSALM 80: 1 - 2, 8 - 19 (RCL) Psal 80:1 (NRSV) Give ear, O Shepherd of Israel, you who lead Joseph like a flock! You who are enthroned upon the cherubim, shine forth 2 before E'phraim and Benjamin and Manas'seh. Stir up your might, and come to save us! 8 You brought a vine out of Egypt; you drove out the nations and planted it. 9 You cleared the ground for it; it took deep root and filled the land. 10 The mountains were covered with its shade, the mighty cedars with its branches; 11 it sent out its branches to the sea, and its shoots to the River. 12 Why then have you broken down its walls, so that all who pass along the way pluck its fruit? 13 The boar from the forest ravages it, and all that move in the field feed on it. 14 Turn again, O God of hosts; look down from heaven, and see; have regard for this vine, 15 the stock that your right hand planted. 16 They have burned it with fire, they have cut it down; may they perish at the rebuke of your countenance. 17 But let your hand be upon the one at your right hand, the one whom you made strong for yourself. 18 Then we will never turn back from you; give us life, and we will call on your name. 19 Restore us, O LORD God of hosts; let your face shine, that we may be saved. Note: Verse numbering in your Psalter may be different from the above. 80 Qui regis Israel (ECUSA BCP) 1 Hear, O Shepherd of Israel, leading Joseph like a flock; * shine forth, you that are enthroned upon the cherubim. 2 In the presence of Ephraim, Benjamin, and Manasseh, * stir up your strength and come to help us. 8 You have brought a vine out of Egypt; * you cast out the nations and planted it. 9 You prepared the ground for it; * it took root and filled the land. 10 The mountains were covered by its shadow * and the towering cedar trees by its boughs. 11 You stretched out its tendrils to the Sea * and its branches to the River. 12 Why have you broken down its wall, * so that all who pass by pluck off its grapes? 13 The wild boar of the forest has ravaged it, * and the beasts of the field have grazed upon it. 14 Turn now, O God of hosts, look down from heaven; behold and tend this vine; * preserve what your right hand has planted. 15 They burn it with fire like rubbish; * at the rebuke of your countenance let them perish. 16 Let your hand be upon the man of your right hand, * and son of man you have made so strong for yourself. 17 And so will we never turn away from you; * give us life, that we may call upon your Name. 18 Restore us, O Lord God of hosts; * show the light of your countenance, and we shall be saved. Psalm 82 (alt. for RCL) Psal 82:1 (NRSV) God has taken his place in the divine council; in the midst of the gods he holds judgment: 2 "How long will you judge unjustly and show partiality to the wicked? [Se'lah] 3 Give justice to the weak and the orphan; maintain the right of the lowly and the destitute. 4 Rescue the weak and the needy; deliver them from the hand of the wicked." 5 They have neither knowledge nor understanding, they walk around in darkness; all the foundations of the earth are shaken. 6 I say, "You are gods, children of the Most High, all of you; 7 nevertheless, you shall die like mortals, and fall like any prince." 8 Rise up, O God, judge the earth; for all the nations belong to you! 82 Deus stetit (ECUSA BCP) 1 God takes his stand in the council of heaven; * he gives judgment in the midst of the gods: 2 “How long will you judge unjustly, * and show favor to the wicked? 3 Save the weak and the orphan; * defend the humble and needy; 4 Rescue the weak and the poor; * deliver them from the power of the wicked. 5 They do not know, neither do they understand; they go about in darkness; * all the foundations of the earth are shaken. 6 Now I say to you, ‘You are gods, * and all of you children of the Most High; 7 Nevertheless, you shall die like mortals, * and fall like any prince.’” 8 Arise, O God, and rule the earth, * for you shall take all nations for your own. Psalm 40: 1 - 3, 17 (Roman Catholic) Psal 40:1 (NRSV) I waited patiently for the LORD; he inclined to me and heard my cry. 2 He drew me up from the desolate pit, out of the miry bog, and set my feet upon a rock, making my steps secure. 3 He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD. 17 As for me, I am poor and needy, but the Lord takes thought for me. You are my help and my deliverer; do not delay, O my God. Note: Verse numbering is one higher in Roman Catholic Bibles. NEW TESTAMENT: Hebrews 11: 29 - 12: 2 (RCL) Hebr 11:29 (NRSV) By faith the people passed through the Red Sea as if it were dry land, but when the Egyptians attempted to do so they were drowned. 30 By faith the walls of Jericho fell after they had been encircled for seven days. 31 By faith Ra'hab the prostitute did not perish with those who were disobedient, because she had received the spies in peace. 32 And what more should I say? For time would fail me to tell of Gideon, Bar'ak, Samson, Jeph'thah, of David and Samuel and the prophets-- 33 who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, 34 quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. 35 Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection. 36 Others suffered mocking and flogging, and even chains and imprisonment. 37 They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented-- 38 of whom the world was not worthy. They wandered in deserts and mountains, and in caves and holes in the ground. 39 Yet all these, though they were commended for their faith, did not receive what was promised, 40 since God had provided something better so that they would not, apart from us, be made perfect. 12:1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. h/t Montreal Anglican The author has given examples of figures mentioned in Genesis and Exodus who lacked the promise of eternal life with Christ yet acted on faith in God; they acted “by faith” in doing God’s will. Now he tells of others who relied on God’s promise for the future. The author gives as examples of such actions the crossing of the “Red Sea”, the fall of “Jericho” (11:30) and Rahab hiding the Israelite spies – sent to scout out Jericho’s defences. (The people of this city were “disobedient”, 11:31, to God’s will.) In 11:32, several judges, a king and a prophet are named as examples. (For “obtained promises”, 11:33, the Revised English Bible has saw God’s promises fulfilled.) Daniel “shut the mouths of lions” so they did not eat him. Shadrach, Meshach and Abednego had faith that God would save them from a fiery death. (For “won strength out of weakness”, 11:34, the Revised English Bible has their weakness was turned to strength.) Elijah was God’s instrument in returning the widow’s son to life (11:35a). The sufferings in 11:35b-38 are mostly those endured by faithful Israelites before and during the Maccabean revolt in the mid 100s BC; in some cases it is not known to whom the author refers. The world was not worthy of these exemplars of faith! (11:38a). For all of them (11:39), though God found their actions pleasing (“commended ...”), fulfilment of his promise did not occur at the time; rather it was delayed until the saving work of Christ was completed, i.e. in also saving us (“not, apart from us”, 11:40). So being “surrounded” (12:1) by all these exemplars of faith (“witnesses” to the efficacy of faith in God), let us “lay aside” anything that may hinder us in living a godly life (“the race”): in it, we look to Jesus as both forerunner (“pioneer”, 12:2) and fulfiller of our faith. He, we, and those who have gone before us run the race to attain eternal life (“joy”) and oneness with God – through suffering and shame. 11:29: For the miraculous passage of the Israelites through the Reed (Red) Sea, see Exodus 14:21-31. [NOAB] 11:30: For the miraculous destruction of Jericho, see Joshua 6:12-31. [NOAB] 11:31: For the role of Rahab the prostitute in the taking of Jericho, see Joshua 2:1-21; 6:22-25. [NOAB] 11:32: The REB offers: Need I say more? Time is too short to tell ... See Judges 6-8 (Gideon); 4-5 (Deborah and Barak); 13-16 (Samson); 11-12 (Jephthah); 1 Samuel 16-30 (David); 2 Samuel 1-24; 1 Kings 1:1-2:11; 1 Samuel 15:1-16; 13. [NOAB] 11:32: “Gideon, Barak, Samson, Jephthah”: Judges of ancient Israel. [CAB] 11:33: “shut the mouths of lions”: In Daniel 6:22, Daniel tells the king: “My God sent his angel and shut the lions' mouths so that they would not hurt me, because I was found blameless before him; and also before you, O king, I have done no wrong”. [NOAB] 11:34: “quenched raging fire”: See Daniel 3. [NOAB] 11:35a: The REB has Women received back their dead raised to life. See 1 Kings 17:17-24 (Elijah revives the widow's son) and 2 Kings 4:8-27 (Elisha raises the Shunammite's son). [NOAB] 11:35b-38: 1 Maccabees 1:60-63 says that at the time of the desecration of the Temple in 167 BC: “According to the decree, they put to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers' necks. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die”. See also 1 Maccabees 7:34; 2 Maccabees 6: 18-31; 7: 1-42. [NOAB] [NJBC] 11:37: See also 2 Chronicles 24:20-22 (Zechariah is stoned to death); Jeremiah 26:23 (Jehoiakim kills Uriah with a sword); 2 Maccabees 5:27 (Judas Maccabeus and his companions); 6:12-7:42 (the martyrdom of Eleazar and others). [NOAB] 11:37: “sawn in two”: This tradition is found in Ascension of Isaiah 5:1-14. Both Tertullian and Justin Martyr mention it. [JBC] 11:37: “tormented”: The Greek word is a technical term meaning stretched on a rack or wheel. This was the fate of some martyrs during the Maccabean revolt against the Syrians in the second century BC. See generally 2 Maccabees 5-7. [CAB] 11:38: “and in caves”: The REB has hiding in caves. See 2 Maccabees 6:11; 10:6. [NOAB] 11:40: “so that they would not, apart from us, be made perfect”: NJBC says that those earlier in this chapter have now obtained what Christians still on earth possess only in an anticipatory way. He refers the reader to 6:11-12: “And we want each one of you to show the same diligence so as to realize the full assurance of hope to the very end, so that you may not become sluggish, but imitators of those who through faith and patience inherit the promises.” 12:1: “weight”: i.e. encumbrance. [NOAB] 12:1: “clings”: In most manuscripts, the Greek word is euperistatos. It occurs only here in the New Testament; its meaning is only conjectured. The P46 manuscript has euperipastos, meaning easily distracting. [JBC] 12:1: “run ... the race”: Paul uses this image in 1 Corinthians 9:24-27. [NOAB] 12:2-3: Jesus is the model for endurance of hardship. [NJBC] 12:2: “pioneer and perfecter”: 2:10 says “It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings”. Christ is the prototype and consummator of God’s purpose for his people. [NOAB] 12:2: “pioneer”: The Greek word, archegos, is translated as “Author” in Acts 3:15 and as “Leader” in Acts 5:31. [NOAB] 12:2: “our faith”: Literally the faith. [NOAB] 12:2: “for the sake of the joy”: This can also be translated as instead of joy, i.e. Jesus’ repudiation of earthly kingship (Matthew 4:8-10, his temptation in the wilderness, and John 6:15, after the feeding of the five thousand) or his self-emptying (Philippians 2:6-9); however the exhortation that the addressees persevere in view of the triumphant end of the race suggests that the author understands Jesus’ example in the same way. [NJBC] 12:3-13: Discipline is the quality which is required of those who “run with perseverance the race that is set before us” (v. 1), as Jesus demonstrated and as scripture affirms, and as children reared by responsible parents have experienced. Through athletic-like training (v. 11), discipline now leads to a future peace and the reward of “righteousness”. There is no room for moral lameness or flabbiness in the demanding life of the faithful. [CAB] 12:5-6: The quotation is Proverbs 3:11-12. [NOAB] 12:8: “all children”: i.e. all children of God: see v. 6. [NOAB] 12:9: “the Father of spirits”: God is the author of humanity’s spiritual being: see Numbers 16:22; 27:16; Zechariah 12:1. [NOAB] [NJBC] 12:12: This is a quotation of Isaiah 35:3. [NOAB] GOSPEL: Luke 12: 49 - 56 (RCL) Luke 12: 49 - 53 (Roman Catholic) Luke 12:49 (NRSV) "I came to bring fire to the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on five in one household will be divided, three against two and two against three; 53 they will be divided: father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law." 54 He also said to the crowds, "When you see a cloud rising in the west, you immediately say, "It is going to rain'; and so it happens. 55 And when you see the south wind blowing, you say, "There will be scorching heat'; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time? Luke presents several sayings of Jesus. V. 49 is one saying. “Fire” here is a symbol of purification and separation of the godly from the ungodly. (Gold was separated from the host rock in a fire that had been “kindled”.) He wishes that he was called on to exercise judgement now. In Mark 10:38, Jesus says to James and John: “Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?” This is the sense of “baptism” in v. 50: Jesus is under great “stress” until his “baptism” is completed in suffering death and being raised again. Vv. 51-53 are another saying. After the word “peace”, it helps understanding to add at any cost. Micah used notions like those in vv. 52-53 to tell of the total corruption of the people. Jesus has come for division between godly and ungodly people. Vv. 54-56 present yet another saying. The “crowds” are able to “interpret” (v. 56) signs of impending weather, but they, in spite of seeing signs in the “present time”, fail to see their implications for the end of the era. These sayings are all sayings on the end of the era. [NOAB] We are accountable for our behaviour. [CAB] Verses 49-53: CAB says that these verses depict the domestic conflicts that will result from commitments made to Jesus. To NJBC, these verses give the rationale for opposition to Jesus, his disciple, and within the Church. Verse 49: “fire”: In separating the dross from the genuine, fire is also a symbol of judgement. In Matthew 3:11, John the Baptizer says that Jesus “will baptize you with the Holy Spirit and fire”. See also Matthew 7:19 (“Beware of false prophets ...”). See also Mark 9:48 and Luke 3:16. [NOAB] Verse 50: In Mark 10:38-39, in answer to the request of James and John to share in his power, Jesus says “‘Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?’”. There the cup is a symbol of death. In John 12:27, Jesus says “Now my soul is troubled. And what should I say – ‘Father, save me from this hour’? No, it is for this reason that I have come to this hour”. [NOAB] [BlkLk] In obedience to God’s will, Jesus goes on his journey to Jerusalem and his exodus, resolutely facing all opposition. [NJBC] Verses 51-53: In Matthew 10:34-36, Jesus says “‘Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and one's foes will be members of one's own household.’”. See also Luke 21:16 and Micah 7:6. [NOAB] At Jesus’ baptism, in 2:14, a voice from God says “‘Glory to God in the highest heaven, and on earth peace among those whom he favours!’”, so there will be some whom God favours, and others whom he does not. [BlkLk] Recall Simeon’s words to Mary in 2:34-35: “This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too’”. [NJBC] Verse 52: “From now”: Literally, from the period now beginning. The Greek phrase also appears in also 22:69. [BlkLk] Verses 54-56: Matthew 16:2-3 is similar. The crowds, because of their hypocrisy, refuse to see God’s key moment of salvation history, present in Jesus’ kingdom ministry. The “present” is the period of the kingdom. Winds from the “west” blew off the Mediterranean, bringing rain; those from the south blew off the desert. [NOAB] Those concerned with various kinds of portents cannot see the significance of God’s work through Jesus in “the present time”. [CAB] Verses 57-59: Matthew 5:25-26 is similar. [NOAB] Now is the time to make amends for your waywardness. Do so before you appear before the judge! It is essential to come to terms with one’s situation now, lest severe punishment await one in the future. [CAB] Verse 58: “magistrate”: The Greek word is constantly used for an officer charged with collecting debts. [BlkLk] Verse 59: “penny”: The Greek word is lepton. The lepton was the smallest Greek coin in circulation. (In Matthew 5:26 and Mark 12:42, the widow’s offering at the Temple, the word translated “penny” is quadrans; there were two lepta to a quadrans. In Luke 12:6, the word translated “penny” is assarion; there were eight lepta to an assarion.) [NOAB]

11 Clare, Abbess at Assisi, 1253 born Chiara Offreduccio, is an Italian saint and one of the first followers of Saint Francis of Assisi. She founded the Order of Poor Ladies, a monastic religious order for women in the Franciscan tradition, and wrote their Rule of Life—the first monastic rule known to have been written by a woman. - television 12 Florence Nightingale, Nurse, Social Reformer, 1910 was a celebrated British social reformer and statistician, and the founder of modern nursing. She came to prominence while serving as a nurse during the Crimean War, where she tended to wounded soldiers. 13 Jeremy Taylor, Bishop of Down, Connor, and Dromore, 1667 was a cleric in the Church of England who achieved fame as an author during the Protectorate of Oliver Cromwell. 14 Jonathan Myrick Daniels, Seminarian and Witness for Civil Rights, 1965 15 Saint Mary the Virgin, Mother of Our Lord Jesus Christ 16 17 Samuel Johnson, 1772, Timothy Cutler, 1765, was an American Episcopal clergyman and rector of Yale College.and Thomas Bradbury Chandler, 1790, Priests 18 William Porcher DuBose, Priest, 1918 OLD TESTAMENT: Isaiah 1: 1, 10 - 20 (RCL) Isai 1:1 (NRSV) The vision of Isai'ah son of A'moz, which he saw concerning Judah and Jerusalem in the days of Uzzi'ah, Jo'tham, A'haz, and Hezeki'ah, kings of Judah. 10 Hear the word of the LORD, you rulers of Sod'om! Listen to the teaching of our God, you people of Gomor'rah! 11 What to me is the multitude of your sacrifices? says the LORD; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats. 12 When you come to appear before me, who asked this from your hand? Trample my courts no more; 13 bringing offerings is futile; incense is an abomination to me. New moon and sabbath and calling of convocation-- I cannot endure solemn assemblies with iniquity. 14 Your new moons and your appointed festivals my soul hates; they have become a burden to me, I am weary of bearing them. 15 When you stretch out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood. 16 Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil, 17 learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow. 18 Come now, let us argue it out, says the LORD: though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool. 19 If you are willing and obedient, you shall eat the good of the land; 20 but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the LORD has spoken. Genesis 15: 1 - 6 (alt. for RCL) Gene 15:1 (NRSV) After these things the word of the LORD came to Abram in a vision, "Do not be afraid, Abram, I am your shield; your reward shall be very great." 2 But Abram said, "O Lord GOD, what will you give me, for I continue childless, and the heir of my house is Elie'zer of Damascus?" 3 And Abram said, "You have given me no offspring, and so a slave born in my house is to be my heir." 4 But the word of the LORD came to him, "This man shall not be your heir; no one but your very own issue shall be your heir." 5 He brought him outside and said, "Look toward heaven and count the stars, if you are able to count them." Then he said to him, "So shall your descendants be." 6 And he believed the LORD; and the LORD reckoned it to him as righteousness. Wisdom 18: 6 - 9 (Roman Catholic) 18:6 (NRSV) That night was made known beforehand to our ancestors, so that they might rejoice in sure knowledge of the oaths in which they trusted. 7 The deliverance of the righteous and the destruction of their enemies were expected by your people. 8 For by the same means by which you punished our enemies you called us to yourself and glorified us. 9 For in secret the holy children of good people offered sacrifices, and with one accord agreed to the divine law, so that the saints would share alike the same things, both blessings and dangers; and already they were singing the praises of the ancestors. PSALM 50: 1 - 8, 22 - 23 (RCL) Psal 50:1 (NRSV) The mighty one, God the LORD, speaks and summons the earth from the rising of the sun to its setting. 2 Out of Zion, the perfection of beauty, God shines forth. 3 Our God comes and does not keep silence, before him is a devouring fire, and a mighty tempest all around him. 4 He calls to the heavens above and to the earth, that he may judge his people: 5 "Gather to me my faithful ones, who made a covenant with me by sacrifice!" 6 The heavens declare his righteousness, for God himself is judge. [Se'lah] 7 "Hear, O my people, and I will speak, O Israel, I will testify against you. I am God, your God. 8 Not for your sacrifices do I rebuke you; your burnt offerings are continually before me. 22 "Mark this, then, you who forget God, or I will tear you apart, and there will be no one to deliver. 23 Those who bring thanksgiving as their sacrifice honor me; to those who go the right way I will show the salvation of God." Note: Verse numbering in your Psalter may differ from the above. 50 Deus deorum (ECUSA BCP) 1 The Lord, the God of gods, has spoken; * he has called the earth from the rising of the sun to its setting. 2 Out of Zion, perfect in its beauty, * God reveals himself in glory. 3 Our God will come and will not keep silence; * before him there is a consuming flame, and round about him a raging storm. 4 He calls the heavens and the earth from above * to witness the judgment of his people. 5 “Gather before me my loyal followers, * those who have made a covenant with me and sealed it with sacrifice.” 6 Let the heavens declare the rightness of his cause; * for God himself is judge. 7 Hear, O my people, and I will speak: “O Israel, I will bear witness against you; * for I am God, your God. 8 I do not accuse you because of your sacrifices; * your offerings are always before me. 23 Consider this well, you who forget God, * lest I rend you and there be none to deliver you. 24 Whoever offers me the sacrifice of thanksgiving honors me; * but to those who keep in my way will I show the salvation of God." Psalm 33: 12 - 22 (alt. for RCL) Psalm 33: 1, 12, 18 - 22 (Roman Catholic) Psal 33:1 (NRSV) Rejoice in the LORD, O you righteous. Praise befits the upright. 12 Happy is the nation whose God is the LORD, the people whom he has chosen as his heritage. 13 The LORD looks down from heaven; he sees all humankind. 14 From where he sits enthroned he watches all the inhabitants of the earth-- 15 he who fashions the hearts of them all, and observes all their deeds. 16 A king is not saved by his great army; a warrior is not delivered by his great strength. 17 The war horse is a vain hope for victory, and by its great might it cannot save. 18 Truly the eye of the LORD is on those who fear him, on those who hope in his steadfast love, 19 to deliver their soul from death, and to keep them alive in famine. 20 Our soul waits for the LORD; he is our help and shield. 21 Our heart is glad in him, because we trust in his holy name. 22 Let your steadfast love, O LORD, be upon us, even as we hope in you. 33 Exultate, justi (ECUSA BCP) 12 Happy is the nation whose God is the Lord! * happy the people he has chosen to be his own! 13 The Lord looks down from heaven, * and beholds all the people in the world. 14 From where he sits enthroned he turns his gaze * on all who dwell on the earth. 15 He fashions all the hearts of them * and understands all their works. 16 There is no king that can be saved by a mighty army; * a strong man is not delivered by his great strength. 17 The horse is a vain hope for deliverance; * for all its strength it cannot save. 18 Behold, the eye of the Lord is upon those who fear him, * on those who wait upon his love, 19 To pluck their lives from death, * and to feed them in time of famine. 20 Our soul waits for the Lord; * he is our help and our shield. 21 Indeed, our heart rejoices in him, * for in his holy Name we put our trust. 22 Let your loving-kindness, O Lord, be upon us, * as we have put our trust in you. NEW TESTAMENT: Hebrews 11: 1 - 3, 8 - 16 (RCL) Hebrews 11: 1 - 2, 8 - 12 (13 - 19) (Roman Catholic) Hebr 11:1 (NRSV) Now faith is the assurance of things hoped for, the conviction of things not seen. 2 Indeed, by faith our ancestors received approval. 3 By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible. 8 By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. 9 By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. 10 For he looked forward to the city that has foundations, whose architect and builder is God. 11 By faith he received power of procreation, even though he was too old--and Sarah herself was barren--because he considered him faithful who had promised.12 Therefore from one person, and this one as good as dead, descendants were born, "as many as the stars of heaven and as the innumerable grains of sand by the seashore." 13 All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, 14 for people who speak in this way make it clear that they are seeking a homeland. 15 If they had been thinking of the land that they had left behind, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them. 17 By faith Abraham, when put to the test, offered up Isaac. He who had received the promises was ready to offer up his only son, 18 of whom he had been told, "It is through Isaac that descendants shall be named for you." 19 He considered the fact that God is able even to raise someone from the dead--and figuratively speaking, he did receive him back. h/t Montreal Anglican The author has urged his readers to recall the time after they were baptised: they endured hardships: – public abuse, persecution and “plundering of your possessions” (10:34), accepting these privations cheerfully “knowing that you ... possessed something better and more lasting”. So, he urges, “do not abandon ... that confidence of yours” (10:35). “You need endurance” (10:36) to “receive what was promised” (i.e. eternal life with Christ). Christ will come again; keep your faith in him. In the Revised English Bible, 11:1 reads “Faith gives substance to our hopes and convinces us of the realities we do not see”. Through faith we know that, at creation time, the invisible was transformed into the visible by God’s command (“the word of God”, v. 3) and that the course of history (“worlds”) was set by God. The author now gives examples of Old Testament figures who lacked the “promises” (v. 13) we have but even so had faith in God; they “received [God’s] approval” (v. 2). “Abraham” (v. 8) trusted that he would have a land to inherit; he didn’t know “where he was going”. He (as we do) lived a temporary life on earth (“in tents”, v. 9) as he “looked forward” (v. 10) to living permanently (“foundations”) in “the city”, the heavenly Jerusalem, “a better country” (v. 16). In this he is seen to resemble the Christian believer. (Most translations say that Sarah received the “power of procreation”, v. 11). Through the faith of Abraham and Sarah, many “descendants were born” (v. 12). These figures (exemplars) saw that Christ would come (v. 13). (In Genesis, actually only Abraham said he was a stranger and a foreigner.) God is proud (“not ashamed”, v. 16) of them for electing to exercise trust in him; he has prepared a place for them in heaven. 10:32: “enlightened”: i.e. baptized. 10:34: “plundering of your possessions”: CAB says that this is a reference to seizure of possessions by the Roman authorities. 10:35-36: The ground of their “confidence” (faith) concerning the future was, and must remain, the fulfilment of God’s promise conveyed through the prophets who spoke of the speedy deliverance of his people. [CAB] 10:37-38: The quotation from prophetic books is per the Septuagint translation. “‘In a very little while’” is from Isaiah 26:20 (NRSV: “for a little while”); the rest of the quotation is Habakkuk 2:3-4. (The author inverts the first and second lines of v. 4.) [NJBC] 11:1-40: These verses spell out the biblical precedents of this “confidence” (see 10:35), but also the relative limits of it in the experience of men and women of faith before the coming of Christ. [CAB] 11:1: Scholars interpret this verse in various ways: NOAB says that, instead of defining faith comprehensively, the author describes those aspects of it that bear upon the argument. CAB says that the explanation of “faith” here conforms in style to the definitions in Greek philosophical writings, and that the crucial terms “conviction” and “assurance” carry philosophical meaning as to how ultimate reality can be known. But the writer has made a crucial addition: “faith” is also oriented toward the future and is grounded in the hope of fulfilment of God’s purpose. The “assurance” is that the heavenly realities, which humans have “not seen”, will be revealed to God’s faithful people, just as the “ancestors” (v. 2) looked forward to this reality. NJBC says that the meanings of the words hypostasis (“assurance”) and elenchos (“conviction”) are much disputed. He considers that the words mean reality and demonstration. (The REB seems to agree.) “Faith” then is the reality of good things and events hoped for, the proof of things one cannot see, the latter being the heavenly world, and the former, those of that world. At least in 1:3 (NRSV: “very being”), hypostasis clearly means reality or substance. 11:3: This verse seems to break the continuity of the argument, for it deals with the author’s faith and that of his addressees, rather than that of the ancients, but it exemplifies the second aspect of faith mentioned in v. 1. [NJBC] 11:3: “worlds”: It is surprising that the NRSV uses this word and the REB universe, for while the Greek aion can mean either world or age, it always carries with it a sense of time. Course of history fits the context here. [Abbott Conway] The course of history is here seen as disclosing an eternal world which exists in the heavens but is “not visible” as yet to humans. [CAB] 11:3: “word of God”: It was the instrument for shaping creation: Genesis 1:3 begins “Then God said”. See also Psalm 33:6 and Wisdom of Solomon 9:1. [CAB] 11:4-38: These verses present Old Testament figures and events as examples of faith, who were faithful in spite of not having the promises we have: Abel (v. 4), Enoch (v. 5), Noah (v. 7), Abraham (vv. 8-19), Isaac (v. 20), Jacob (vv. 21-22), Moses (vv. 23-28), those who passed through the Reed (Red) Sea (v. 29), the capture of Jericho (v. 30), Rahab (v. 31), judges of ancient Israel (Gideon, Barak, Samson, and Jephthah, v. 32-33), David, Samuel and the prophets (v. 32-33). (For a similar list of heroes, see Sirach 44:1-50:21). [NJBC] 11:4: “Abel”: See Genesis 4:3-10. The superiority of Abel’s sacrifice over Cain’s met with God’s approval. An enduring witness to faith is given by his example. [CAB] NJBC notes that the Old Testament does not mention Abel’s motivation for sacrifice. He suggests that the author was influenced by his own conviction that without faith it is impossible to please God (see v. 6) and the statement in Genesis 4:4 that God was pleased with Abel’s sacrifice. 11:4: “through his faith he still speaks”: This may be a reference to Genesis 4:10 (where Yahweh says to Cain “your brother's blood is crying out to me from the ground!”), but is more likely an indication of the enduring witness to faith given by Abel’s example. [NJBC] 11:5: “Enoch”: See Genesis 5:21-24 (“... Enoch walked with God; then he was no more, because God took him”). He so pleased God that God took him into his presence without experiencing death. [CAB] 11:6: A general axiom referring to the existence and the moral government of God. [NOAB] 11:6: “must believe that he exists and that he rewards those who seek him”: The two objects of faith should probably be understood as synonymous, i.e. not merely the fact of God’s existence but also his existence as the one who has entered into relations with humans, on the basis of his grace. [NJBC] 11:7: “Noah”: See Genesis 6:13-22. He expressed his confidence in the unknown future by doing God’s will in building the Ark. His action saved his family, and renounced the evil works of his contemporaries. [CAB] Perhaps the author draws on the tradition alluded to in 2 Peter 2:5, that Noah warned his contemporaries of the imminent flood and urged them to repentance, though without success. They were thus condemned. The event vindicated his faith, which was a condemnation of their unbelief. 11:8-9: See also Genesis 12:1-8 (God calls Abram); 26:3 (God appears to Isaac); 35:12 (God appears to Jacob). [NOAB] [NJBC] 11:10: For Abraham’s sojourn in Canaan interpreted as an indication of his realisation that his permanent dwelling would be nowhere on earth, but in the heavenly city, see also v. 16; Galatians 4:26 (the allegory of Hagar and Sarah); Revelation 21:2. [NOAB] [NJBC] 11:11: See also Genesis 17:19 (God tells Abraham that Sarah will bear a son); 21:2. [NOAB] 11:11: “By faith he received power of procreation, even though he was too old – and Sarah herself was barren – because he considered him faithful who had promised”: The NRSV footnote offers as an alternative translation: By faith Sarah herself, though barren, received power to conceive, even when she was too old, because she considered him faithful who had promised. NJBC offers by faith Sarah herself received power for the sowing of seed. He says that the Greek text seems to attribute to Sarah the male role in the conception of Isaac. The original story is in Genesis 18:1-15. [NJBC] 11:12: The author thinks of Yahweh’s words to Abram: in Genesis 15:5-6: “‘Look toward heaven and count the stars, if you are able to count them.’ Then he said to him, ‘So shall your descendants be.’” And he believed the LORD; and the LORD reckoned it to him as righteousness” in Genesis 22:17: “‘I will indeed bless you, and I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore.’” In Genesis 32:12, Jacob reminds God that he has said: “‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be counted because of their number’”. Colossians uses phrases found in Romans 4:19: “He [Abraham] did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah's womb”. [NOAB] 11:17: The story of Abraham’s near-sacrifice of Isaac is found in Genesis 22:1-10. [NOAB] 11:18: Hebrews quotes Genesis 21:12: “God said to Abraham, "Do not be distressed because of the boy and because of your slave woman; whatever Sarah says to you, do as she tells you, for it is through Isaac that offspring shall be named for you”. [NOAB] 11:19: “figuratively”: NJBC considers it more likely that the Greek en parabole means that Isaac’s deliverance from death is a symbol of Jesus’ resurrection. 11:19: Abraham received Isaac “back” when he was told to offer a ram instead of his son: Genesis 22:13 tells us: “Abraham looked up and saw a ram, caught in a thicket by its horns. Abraham went and took the ram and offered it up as a burnt offering instead of his son”. [NOAB] 11:20-22: Isaac, Jacob and Joseph all express faith in God’s promise when they are about to die. [JBC] 11:20: In the story of Isaac giving the birthright to Jacob, we read in Genesis 27:27-29: “So he [Jacob] came near and kissed him [Isaac]; and he [Isaac] smelled the smell of his garments, and blessed him, and said, ‘Ah, the smell of my son is like the smell of a field that the LORD has blessed’. May God give you of the dew of heaven, and of the fatness of the earth, and plenty of grain and wine” and in Genesis 27:39-40: “Then his father Isaac answered him: ‘See, away from the fatness of the earth shall your home be, and away from the dew of heaven on high. By your sword you shall live, and you shall serve your brother; but when you break loose, you shall break his yoke from your neck’”. [NOAB] 11:21: In Genesis 48, Jacob, on this deathbed, blesses Joseph’s sons. 11:22: Genesis 50:24-25 says: “Then Joseph said to his brothers, ‘I am about to die; but God will surely come to you, and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob.’ So Joseph made the Israelites swear, saying, "When God comes to you, you shall carry up my bones from here.’” . Exodus 13:19 tells us that, when the Israelites left Egypt, “Moses took with him the bones of Joseph who had required a solemn oath of the Israelites, saying, ‘God will surely take notice of you, and then you must carry my bones with you from here’”. [NOAB] 11;23-28: Four instances of faith connected with Moses. [NJBC] 11:23: Exodus 2:1-2 tells us “Now a man from the house of Levi went and married a Levite woman. The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months”. Exodus 1:22 says: “Pharaoh commanded all his people, ‘Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live’”. [NOAB] 11:24-27: The glorification of Moses presented here does not correspond to the Old Testament account: see Exodus 2:11-15. [NJBC] 11:26: “abuse suffered for the Christ”: In 13:12-13, the author writes “Therefore Jesus also suffered outside the city gate in order to sanctify the people by his own blood. Let us then go to him outside the camp and bear the abuse he endured”. In a similar vein, Paul, in 1 Corinthians 10:3-4, sees “the spiritual rock” (that, according to legend, followed the people of Israel in the desert), as Christ. [NOAB] This is a christological interpretation of Moses’ choice to share his people’s suffering. [NJBC] 11:27: “him who is invisible”: John 1:18 says “No one has ever seen God ...”. Colossians 1:15 says that Christ is “the image of the invisible God”. See also 1 Timothy 1:17; 6:16. [NOAB] 11:28: “sprinkling of blood”: i.e. on the lintels and doorposts: see Exodus 12:21-31. [NOAB] GOSPEL: Luke 12: 32 - 40 (RCL) Luke 12: (32 - 34) 35 - 40 (41 - 48) (Roman Catholic) Luke 12:32 (NRSV) "Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also. 35 "Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves. 39 "But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. 40 You also must be ready, for the Son of Man is coming at an unexpected hour." 41 Peter said, "Lord, are you telling this parable for us or for everyone?" 42 And the Lord said, "Who then is the faithful and prudent manager whom his master will put in charge of his slaves, to give them their allowance of food at the proper time? 43 Blessed is that slave whom his master will find at work when he arrives. 44 Truly I tell you, he will put that one in charge of all his possessions. 45 But if that slave says to himself, "My master is delayed in coming,' and if he begins to beat the other slaves, men and women, and to eat and drink and get drunk, 46 the master of that slave will come on a day when he does not expect him and at an hour that he does not know, and will cut him in pieces, and put him with the unfaithful. 47 That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating. 48 But the one who did not know and did what deserved a beating will receive a light beating. From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded. Jesus has told his disciples, in the presence of a large crowd, the story of the farmer who, keeping all of his huge harvest for himself, completely obliterated God from his life. Wealth per se is acceptable, but abusing it is not. To “strive for his kingdom” (v. 31) is much more important than acquisition of material goods: “life is more than food” (v. 23). Trust in God’s care of you! He knows what you need, and will give it you. Now Jesus calls his disciples “little flock” (v. 32), for they are few, and oppressed (“do not be afraid”). (In Ezekiel 34, God speaks of his people as his “flock”.) They will be citizens of “the kingdom”. Avoid over-attachment to “possessions” (v. 33) and share what you have with the needy (“give alms”). Emphasize your relationship with God, not material wealth; integrity with him lasts, but wealth ends with the grave. In vv. 35-40, Jesus tells a parable about vigilance and loyalty. Jews expected a great “banquet” when the Messiah came; Christians recognize this banquet as being with Christ, symbolizing our complete union with him. It will inaugurate fulfilment of the kingdom. The “master” (v. 36) is Christ himself: he serves the slaves at the banquet! (“have them sit down ...”, v. 37) (The master will tuck his long Oriental robes into his “belt” to give him freedom of movement to serve them.) Christ, “the Son of Man” (v. 40) like a “thief” (v. 39), may come at any time: you must be ready whenever he comes. 12:32-34: God’s providential care of his people makes unnecessary anxiety about appearance or daily needs, since a share in the life of God’s “kingdom” is not gained by human merit but by the Father’s gift. [CAB] 12:33-34: See also Matthew 6:19-21; Mark 10:21; Luke 18:22; Acts 2:45 (Christians share their possessions); 4:32-35. Jesus spoke against abuse, not possession, of property: in v. 15, he tells the crowd: “Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions”. [NOAB] Luke’s version puts a positive spin on Jesus’ words; Matthew 6:21 says “‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal.’” 12:35-13:9: Another series of images depicts the accountability of God’s people. [CAB] 12:35-48: See also Matthew 24:43-51. [NOAB] 12:35-38: Similar ideas are to be found in the Parable of the Ten Bridesmaids: see Matthew 25:1-13. Jesus is presented as a servant in Luke 22:24-27 and as the Suffering Servant in 23:6-25. [NJBC] 12:35: Ephesians 6:14 advises: “Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness”. See also Mark 13:33-37 (“Beware, keep alert; for you do not know when the time will come ...”). [NOAB] 12:37: The language suggests that Jesus’ mind moved to the Messianic banquet (see 13:29; 22:16), to which a marriage feast served as an analogy. [NOAB] 12:37: “slaves”: For the use of slave (Greek; doulos) as a designation for a Christian, see Romans 1:1; 1 Corinthians 7:22; Galatians 1:10. See also Acts 4:29 (prayer after the release of Peter and John) and 16:17 (on the lips of the slave girl at Philippi). [NJBC] 12:39: “thief”: The same motif is found in 1 Thessalonians 5:2-11; 2 Peter 3:10; Revelation 3:3. [NOAB] A nuptial banquet is a messianic theme: see Song of Solomon 5:1 and Revelation 19:9. The eschatological feast is mentioned in Isaiah 55:1-13; 65:11-13; Revelation 3:20; 19:9. [JBC]