28 Saint Simon and Saint Jude, Apostles Jude was one of the Twelve Apostles of Jesus. He is generally identified with Thaddeus, and is also variously called Jude of James, Jude Thaddaeus, Judas Thaddaeus or Lebbaeus 29 James Hannington, Bishop of Eastern Equatorial Africa, and his Companions, Martyrs, 1885 30 John Wyclif, Priest and Prophetic Witness, 1384 was an English Scholastic philosopher, theologian, lay preacher,[2] translator, reformer and university teacher at Oxford in England, who was known as an early dissident in the Roman Catholic Church during the 14th century 31 Paul Shinji Sasaki, Bishop of Mid-Japan, and of Tokyo, 1946, and Philip Lindel Tsen, Bishop of Honan, China, 1954 November 1 ALL SAINTS 2 Commemoration of All Faithful Departed 3 Richard Hooker, Priest, 1600 was an English Anglican priest and an influential theologian. 4 OLD TESTAMENT: Joel 2: 23 - 32 (RCL) Joel 2:23 (NRSV) O children of Zion, be glad and rejoice in the LORD your God; for he has given the early rain for your vindication, he has poured down for you abundant rain, the early and the later rain, as before. 24 The threshing floors shall be full of grain, the vats shall overflow with wine and oil. 25 I will repay you for the years that the swarming locust has eaten, the hopper, the destroyer, and the cutter, my great army, which I sent against you. 26 You shall eat in plenty and be satisfied, and praise the name of the LORD your God, who has dealt wondrously with you. And my people shall never again be put to shame. 27 You shall know that I am in the midst of Israel, and that I, the LORD, am your God and there is no other. And my people shall never again be put to shame. 28 Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. 29 Even on the male and female slaves, in those days, I will pour out my spirit. 30 I will show portents in the heavens and on the earth, blood and fire and columns of smoke. 31 The sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the LORD comes. 32 Then everyone who calls on the name of the LORD shall be saved; for in Mount Zion and in Jerusalem there shall be those who escape, as the LORD has said, and among the survivors shall be those whom the LORD calls. Jeremiah 14: 7 - 10, 19 - 22 (alt. for RCL) Jere 14:7 (NRSV) Although our iniquities testify against us, act, O LORD, for your name's sake; our apostasies indeed are many, and we have sinned against you. 8 O hope of Israel, its savior in time of trouble, why should you be like a stranger in the land, like a traveler turning aside for the night? 9 Why should you be like someone confused, like a mighty warrior who cannot give help? Yet you, O LORD, are in the midst of us, and we are called by your name; do not forsake us! 10 Thus says the LORD concerning this people: Truly they have loved to wander, they have not restrained their feet; therefore the LORD does not accept them, now he will remember their iniquity and punish their sins. 19 Have you completely rejected Judah? Does your heart loathe Zion? Why have you struck us down so that there is no healing for us? We look for peace, but find no good; for a time of healing, but there is terror instead. 20 We acknowledge our wickedness, O LORD, the iniquity of our ancestors, for we have sinned against you. 21 Do not spurn us, for your name's sake; do not dishonor your glorious throne; remember and do not break your covenant with us. 22 Can any idols of the nations bring rain? Or can the heavens give showers? Is it not you, O LORD our God? We set our hope on you, for it is you who do all this. Sirach (Ecclesiasticus) 35: 12 - 17 (alt. for RCL) Sirach 35: 15b - 17, 20 - 22a (Roman Catholic) 12 Give to the Most High as he has given to you, and as generously as you can afford. 13 For the Lord is the one who repays, and he will repay you sevenfold. 14 Do not offer him a bribe, for he will not accept it; 15 and do not rely on a dishonest sacrifice; for the Lord is the judge, and with him there is no partiality. 16 He will not show partiality to the poor; but he will listen to the prayer of one who is wronged. 17 He will not ignore the supplication of the orphan, or the widow when she pours out her complaint. 20 The one whose service is pleasing to the Lord will be accepted, and his prayer will reach to the clouds. 21 The prayer of the humble pierces the clouds, and it will not rest until it reaches its goal; it will not desist until the Most High responds 22 and does justice for the righteous, and executes judgment. Note: Verse numbering in Roman Catholic bibles is different from the above. PSALM 65 (RCL) Psal 65:1 (NRSV) Praise is due to you, O God, in Zion; and to you shall vows be performed, 2 O you who answer prayer! To you all flesh shall come. 3 When deeds of iniquity overwhelm us, you forgive our transgressions. 4 Happy are those whom you choose and bring near to live in your courts. We shall be satisfied with the goodness of your house, your holy temple. 5 By awesome deeds you answer us with deliverance, O God of our salvation; you are the hope of all the ends of the earth and of the farthest seas. 6 By your strength you established the mountains; you are girded with might. 7 You silence the roaring of the seas, the roaring of their waves, the tumult of the peoples. 8 Those who live at earth's farthest bounds are awed by your signs; you make the gateways of the morning and the evening shout for joy. 9 You visit the earth and water it, you greatly enrich it; the river of God is full of water; you provide the people with grain, for so you have prepared it. 10 You water its furrows abundantly, settling its ridges, softening it with showers, and blessing its growth. 11 You crown the year with your bounty; your wagon tracks overflow with richness. 12 The pastures of the wilderness overflow, the hills gird themselves with joy, 13 the meadows clothe themselves with flocks, the valleys deck themselves with grain, they shout and sing together for joy. 65 Te decet hymnus (ECUSA BCP) 1 You are to be praised, O God, in Zion; * to you shall vows be performed in Jerusalem. 2 To you that hear prayer shall all flesh come, * because of their transgressions. 3 Our sins are stronger than we are, * but you will blot them out. 4 Happy are they whom you choose and draw to your courts to dwell there! * they will be satisfied by the beauty of your house, by the holiness of your temple. 5 Awesome things will you show us in your righteousness, O God of our salvation, * O Hope of all the ends of the earth and of the seas that are far away. 6 You make fast the mountains by your power; * they are girded about with might. 7 You still the roaring of the seas, * the roaring of their waves, and the clamor of the peoples. 8 Those who dwell at the ends of the earth will tremble at your marvelous signs; * you make the dawn and the dusk to sing for joy. 9 You visit the earth and water it abundantly; you make it very plenteous; * the river of God is full of water. 10 You prepare the grain, * for so you provide for the earth. 11 You drench the furrows and smooth out the ridges; * with heavy rain you soften the ground and bless its increase. 12 You crown the year with your goodness, * and your paths overflow with plenty. 13 May the fields of the wilderness be rich for grazing, * and the hills be clothed with joy. 14 May the meadows cover themselves with flocks, and the valleys cloak themselves with grain; * let them shout for joy and sing. Psalm 84: 1 - 7 (alt. for RCL) Psal 84:1 (NRSV) How lovely is your dwelling place, O LORD of hosts! 2 My soul longs, indeed it faints for the courts of the LORD; my heart and my flesh sing for joy to the living God. 3 Even the sparrow finds a home, and the swallow a nest for herself, where she may lay her young, at your altars, O LORD of hosts, my King and my God. 4 Happy are those who live in your house, ever singing your praise. [Se'lah] 5 Happy are those whose strength is in you, in whose heart are the highways to Zion. 6 As they go through the valley of Ba'ca they make it a place of springs; the early rain also covers it with pools. 7 They go from strength to strength; the God of gods will be seen in Zion. 84 Quam dilecta! (ECUSA BCP) 1 How dear to me is your dwelling, O LORD of hosts! * My soul has a desire and longing for the courts of the LORD; my heart and my flesh rejoice in the living God. 2 The sparrow has found her a house and the swallow a nest where she may lay her young; * by the side of your altars, O LORD of hosts, my King and my God. 3 Happy are they who dwell in your house! * they will always be praising you. 4 Happy are the people whose strength is in you! * whose hearts are set on the pilgrims' way. 5 Those who go through the desolate valley will find it a place of springs, * for the early rains have covered it with pools of water. 6 They will climb from height to height, * and the God of gods will reveal himself in Zion. Psalm 34: 1 - 2, 16 - 18, 22 (Roman Catholic) Psal 34:1 (NRSV) I will bless the LORD at all times; his praise shall continually be in my mouth. 2 My soul makes its boast in the LORD; let the humble hear and be glad. 16 The face of the LORD is against evildoers, to cut off the remembrance of them from the earth. 17 When the righteous cry for help, the LORD hears, and rescues them from all their troubles. 18 The LORD is near to the brokenhearted, and saves the crushed in spirit. 22 The LORD redeems the life of his servants; none of those who take refuge in him will be condemned. Note: Verse numbering is one greater in Roman Catholic bibles NEW TESTAMENT: 2 Timothy 4: 6 - 8, 16 - 18 (all) 2Tim 4:6 (NRSV) As for me, I am already being poured out as a libation, and the time of my departure has come. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me but also to all who have longed for his appearing. 16 At my first defense no one came to my support, but all deserted me. May it not be counted against them! 17 But the Lord stood by me and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion's mouth. 18 The Lord will rescue me from every evil attack and save me for his heavenly kingdom. To him be the glory forever and ever. Amen. h/t Montreal Anglican In the conclusion of the letter, the author depicts Paul as seeing his death as imminent. He says that his coming martyrdom is a “libation”, literally an offering poured around the base of the altar as an offering for sin; Paul’s death will pay homage to God and will contribute to the saving of others. Like a prize boxer and a runner, he has completed the event, i.e. his ministry; he has preserved and guarded “the faith” (v. 7) handed down to him. Jews wore crowns or wreaths in joy and honour; in Greece, winners of athletic meets wore them. Paul will receive his – as will other Christians – when Christ comes again (“his appearing”, v. 8). As Jesus was deserted as death approached, so is Paul almost alone: “only Luke is with me” (v. 11). At his first trial or hearing (“defence”, v. 16), “all deserted” him – all but Christ, who helped him proclaim the good news to all, both present and beyond. Then Paul was rescued “from the lion’s mouth” (v. 17), from violent death. Christ will rescue him from the devil’s onslaughts (but likely not from physical death). After final personal messages (vv. 19-21), the author prays that Christ may be with Timothy; may God’s “grace” (v. 22), his freely-given gift of love, be with the members of Timothy’s community. Copyright is a recent invention. In ancient times, writing in the name and style of a respected authority was common, and was considered an honour to the authority. Sometimes an author sought to extend, to reinterpret, a sage’s teaching for a different situation or a new generation. This letter may have been written about a time of general persecution of Christians: possibly during the reign of Domitian (95 AD) or of Trajan (112 AD). It is also possible it was written during or shortly after a more localized persecution. Verse 6: “being poured out as a libation”: Paul speaks of "”being poured out as a libation” in Philippians 2:17. For offering of a drink as well as animal and cereal (grain) offerings in the Temple, see Numbers 15:1-12; 28:7, 24; Exodus 29:40; Psalm 16:4. [CAB] [JBC] Verse 6: “the time of my departure”: Paul writes in Philippians 1:23: “I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better”. [JBC] Verse 7: “the race”: Paul uses this metaphor in 1 Corinthians 9:24 and Philippians 3:12-14. [CAB] See also 2:5 and 1 Timothy 6:12. [CAB] Verse 8: “crown of righteousness”: See also 2:5; 1 Corinthians 9:25; Revelation 2:10. [CAB] If there were Jewish Christians in Timothy’s community, they would be familiar with the wearing of crowns or wreaths of leaves or flowers as symbols of joy and honour at feasts and weddings. [NOAB] Verse 8: “on that day”: i.e. the Day of Judgement. 1:18 says “... may the Lord grant that he [Onesiphorus] will find mercy from the Lord on that day!”. [NOAB] Verses 10-12: Comments: As Jesus was deserted as death approached ...: See Matthew 26:56 (“Then all the disciples deserted him and fled”) and Mark 14:50. Verses 10-11: “Demas ... Luke”: They are also mentioned in Colossians 4:14 and Philemon 24. In both books, they are co-workers with Paul, but in Acts of Paul and Thecla, Demas and Hermogenes teach that the resurrection (which they see as purely spiritual) has already taken place! Here Demas, Crescens and Titus are off on missionary journeys. For “Galatia” some manuscripts read Gaul. [CAB] Verse 10: “Dalmatia”: The coastal region of ancient Illyricum, now in Yugoslavia and Albania. [CAB] Verse 11: “Mark”: Colossians 4:10 mentions the activities of Mark in Asia Minor and says that he is “the cousin of Barnabas”. Philemon 24 says that he is one of Paul’s co-workers. [CAB] It is probable that John Mark, a colleague of Barnabas (see Acts 12:12, 25; 15:37-39), is the same person, though he is said to have abandoned Paul at one point (see Acts 13:13 and 15:38). [NJBC] Verse 12: “Tychicus”: He is also mentioned in Titus 3:12; Colossians 4:7; Ephesians 6:21-22. Acts 20:4 tells us that he was one of Paul’s companions when he visited Greece for the last time. [CAB] Verse 13: “cloak”: Winter is coming: see also v. 21.[CAB] Verse 13: “Troas”: An Aegean port city on the west coast of Asia Minor. [CAB] Verse 13: “books ... parchments”: The “books” are papyrus scrolls, the then current writing material. The “parchments” are scrolls made out of animal skin, usually from sheep or goats. [CAB] Paul exercises the philosophic virtue of self-sufficiency: 1 Timothy 6:6-8 says: “Of course, there is great gain in godliness combined with contentment; for we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these”. [NJBC] Verse 13: “Carpus”: He is mentioned only here in the New Testament. [CAB] Verse 14: “Alexander”: This may be the same person as in Acts 19:33 (in Ephesus). 1 Timothy 1:19-20 says: “By rejecting conscience, certain persons have suffered shipwreck in the faith; among them are Hymenaeus and Alexander, whom I have turned over to Satan, so that they may learn not to blaspheme”. In Acts of Paul and Thecla, Hermogenes “the coppersmith” opposes Paul. [NJBC] Verse 14: “the Lord will pay him back for his deeds”: See also Psalm 28:4; 62:12; Proverbs 24:12. In Romans 2:6, Paul writes: “... For he [God] will repay according to each one's deeds”. [CAB] Verse 15: “message”: A scholar suggests that the Greek word is a legal term, so legal arguments would be a suitable translation. Verse 16: “At my first defence”: If this indeed means his first trial, Paul wrote (or is imagined as writing) 2 Timothy between his first and second trial. [JBC] Verse 17: “the lion’s mouth”: A common Old Testament metaphor for violent death: see Psalms 7:2; 17:12; 22:21. [NOAB] Psalm 22 tells how God vindicates the just person who suffers persecution. [NJBC] In Psalm 22:19, a psalmist calls on Yahweh: “But you, O LORD, do not be far away! O my help, come quickly to my aid!”. However, is this figurative or literal? We know, for example, that Ignatius of Antioch died literally in the lion's mouth, around 107-115 AD. This was around the time when 2 Timothy was written, assuming that it was written in Paul's name. By that time people were regularly being thrown to the wild beasts, and doubtless earlier. So it is possible, even assuming that the letter is Pauline, that the phrase is meant literally. Verse 18: “To him be the glory forever and ever”: For other doxologies, see 1 Timothy 1:17; 6:16; Philippians 4:20. [CAB] Verse 18: “will rescue me”: 3:11 says: “... What persecutions I endured! Yet the Lord rescued me from all of them” Verse 19: “Prisca and Aquila”: Acts 18:2-3 says of them: “There [in Corinth] he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all Jews to leave Rome. Paul went to see them, and, because he was of the same trade, he stayed with them, and they worked together – by trade they were tentmakers”. They are also mentioned in Acts 18:18, 26; Romans 16:3; 1 Corinthians 16:19. A house-church met in their home. [NOAB] [CAB] Verse 19: “Onesiphorus”: 1:16-17 says “May the Lord grant mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chain; when he arrived in Rome, he eagerly searched for me and found me”. [NOAB] His household is also mentioned in 4:19. In that his “household” is mentioned, he may be deceased. [CAB] Verse 20: “Erastus”: Romans 16:23 tells us that he was “city treasurer” (possibly of Corinth). Acts 19:22 tells us that Paul sent “two of his helpers, Timothy and Erastus” to Macedonia. [CAB] Verse 20: “Trophimus”: “Trophimus from Asia” was also one of Paul’s companions when he was in Greece for the last time: see Acts 20:4. Acts 21:29 tells us that he was from Ephesus. [NOAB] Verse 20: “Miletus”: A port city on the Aegean Sea, south of Ephesus. Acts 20:17 tells us that “From Miletus he [Paul] sent a message to Ephesus, asking the elders of the church to meet him”. [CAB] Verse 21: Those named in this verse are mentioned only here in the New Testament. [CAB] Verse 21: “before winter”: i.e. before the end of the navigation season. [NOAB] Verse 21: “Pudens”: By tradition, a Roman senator converted by Peter. Verse 21: “Linus”: Traditionally identified as Paul’s successor as bishop of Rome – but the identification is not certain. Verse 21: “Claudia”: Apostolic Constitutions 7:46, 17-19 says that Claudia was Linus’ mother. Verse 22: “Your” is in the singular and “you” is plural, so the author addresses both Timothy and the community. Philemon ends with “The grace of the Lord Jesus Christ be with your spirit”. [NJBC] 1 Timothy also ends with “Grace be with you”. [CAB] GOSPEL: Luke 18: 9 - 14 (all) Luke 18:9 (NRSV) He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: 10 "Two men went up to the temple to pray, one a Phar'isee and the other a tax collector. 11 The Phar'isee, standing by himself, was praying thus, "God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax collector. 12 I fast twice a week; I give a tenth of all my income.' 13 But the tax collector, standing far off, would not even look up to heaven, but was beating his breast and saying, "God, be merciful to me, a sinner!' 14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted." Luke has presented Jesus telling a parable about a judge and a widow. Even the uncaring judge listens to a petition, eventually; when Christ comes again, he will hear and answer the prayers of the faithful with due alacrity. Now Jesus tells a parable to “some” who take a legalistic approach to Judaism: “they were righteous”, pious. Pharisees kept the Law scrupulously - both written and aural, so they must be acceptable to God! (The unwritten law formed a protective shell round Mosaic law, reducing the chances of ever erring to the point of transgressing the real law.) Like the Pharisee in the story, they were fastidious in their observation of ritual practices: they fasted on Mondays and Thursdays, and tithed (v. 12): they were seen to be religious. But their pride in keeping the Law led them into self-righteousness (“trusted in themselves”, v. 9), self-importance, and arrogance (“regarded others with contempt”). On the other hand, tax collectors were despised for collaborating with the Roman occupiers. At this point, Jesus’ hearers would be cheering for the Pharisee, especially since most were followers of the Pharisaic party. The tax collector admits he is a sinner (v. 13), repents (“beating his breast”) and seeks God’s mercy. In v. 14, Jesus explains the example story: the tax collector goes home “justified”, accepted by God, acquitted in God’s court of justice, for he has recognized his need for God’s mercy – but not the Pharisee. In the kingdom, roles will be reversed: God receives those who turn to him and implore his mercy; he rejects those who parade their supposed virtues. We should receive the Kingdom as a child does (v. 17). For Jesus’ commentary on this parable, see 6:20-26 (the Beatitudes), part of the Sermon on the Plain. [Blomberg] In the story of the Sermon on the Mount (Matthew 5:20), Jesus says “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven”. Luke and Paul differ as to who is righteous. While Paul relates righteousness to faith, the law and the cross, Luke emphasizes three points: self-confident boasting of one’s own good deeds will not achieve acquittal at God’s judgement; like Jesus, one must engage in deeds of righteousness, e.g. almsgiving; God has vindicated his innocently suffering righteous one, Jesus the Christ: see 23:47; Acts 3:14; 7:52; 22:14. [NJBC] Verse 10: The hours of prayer were 9 am and 3 pm. [JBC] Verse 10: “tax collector”: Publicani were tax-farmers who bid on contracts to collect taxes in the provinces. “These publicani paid the stipulated sum-total of the impost directly into the Roman treasury and recouped themselves in the provinces by means of their trained staffs of collectors." [M. Cary and H. H. Scullard, A History of Rome Third Edition, Basingstoke: Macmillan, 1975, 1979]. In essence, having paid the tax up front, they subsequently extorted what they could from the populace, keeping the difference as profit. Verse 11: “standing by himself”: Jeremias, the great interpreter of the parables, wrote, based on its Aramaic background, that this phrase can be translated: took up a prominent position. [JBC] Verse 11: In Matthew 6:5, Jesus says: “... whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others...”. See also Mark 11:25. [NOAB] The Law permitted a righteous Jew to disdain the unrighteous. In a standard prayer, then and now, a pious Jewish man thanks God that he is not a slave, a Gentile or a woman (Babylonian Talmud: Menahot Tractate 43b). Paul’s reaction to this prayer is “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (see Galatians 3:28). [Blomberg] Verse 12: “I give a tenth ...”: See also 11:42. Didache 8:1 says “But as for your fasts, let them not be with the hypocrites, for they fast on the second and fifth days of the week, but fast on the fourth and sixth days”. Christians are bidden to fast on Wednesdays and Fridays. [BlkLk] Verse 13: “beating his breast”: After Jesus dies, the crowd “returned home, beating their breasts” (23:48). Normally only women beat their breasts; in times of extreme emotion, men did it too. [NJBC] Verse 14a: “justified”: This saying of Jesus led to Paul’s doctrine of justification. [JBC] Verse 14b: After telling the Parable of the Lost Sheep, in 15:7 Jesus says: “... there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance”. Verses 15-17: In contrast to the boasting Pharisee of vv. 9-14, disciples (followers) should approach God as a little child: with spontaneity, a spirit of dependence, a sense of wonderment, with no plaques of achievement. The doors of the Kingdom do not swing open to those who comport themselves differently. [NJBC]

23 Saint James of Jerusalem, Brother of our Lord Jesus Christ, and Martyr, c. 62 , first Bishop of Bishops,[2] who died in 62 or 69, was an important figure of the Apostolic Age. 26 Alfred the Great, King of the West Saxons, 899 28 Saint Simon and Saint Jude, Apostles OLD TESTAMENT: Jeremiah 31:27-34 (RCL) Jere 31:27 (NRSV) The days are surely coming, says the LORD, when I will sow the house of Israel and the house of Judah with the seed of humans and the seed of animals. 28 And just as I have watched over them to pluck up and break down, to overthrow, destroy, and bring evil, so I will watch over them to build and to plant, says the LORD. 29 In those days they shall no longer say: "The parents have eaten sour grapes, and the children's teeth are set on edge." 30 But all shall die for their own sins; the teeth of everyone who eats sour grapes shall be set on edge. 31 The days are surely coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah. 32 It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt--a covenant that they broke, though I was their husband, says the LORD. 33 But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. 34 No longer shall they teach one another, or say to each other, "Know the LORD," for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and remember their sin no more. Genesis 32: 22 - 31 (alt. for RCL) Gene 32:22 (NRSV) The same night he [Jacob] got up and took his two wives, his two maids, and his eleven children, and crossed the ford of the Jab'bok. 23 He took them and sent them across the stream, and likewise everything that he had. 24 Jacob was left alone; and a man wrestled with him until daybreak. 25 When the man saw that he did not prevail against Jacob, he struck him on the hip socket; and Jacob's hip was put out of joint as he wrestled with him. 26 Then he said, "Let me go, for the day is breaking." But Jacob said, "I will not let you go, unless you bless me." 27 So he said to him, "What is your name?" And he said, "Jacob." 28 Then the man said, "You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed." 29 Then Jacob asked him, "Please tell me your name." But he said, "Why is it that you ask my name?" And there he blessed him. 30 So Jacob called the place Peni'el, saying, "For I have seen God face to face, and yet my life is preserved." 31 The sun rose upon him as he passed Penu'el, limping because of his hip. Exodus 17: 8 - 13 (Roman Catholic) Exod 17:8 (NRSV) Then Am'alek came and fought with Israel at Reph'idim. 9 Moses said to Joshua, "Choose some men for us and go out, fight with Am'alek. Tomorrow I will stand on the top of the hill with the staff of God in my hand." 10 So Joshua did as Moses told him, and fought with Am'alek, while Moses, Aaron, and Hur went up to the top of the hill. 11 Whenever Moses held up his hand, Israel prevailed; and whenever he lowered his hand, Am'alek prevailed. 12 But Moses' hands grew weary; so they took a stone and put it under him, and he sat on it. Aaron and Hur held up his hands, one on one side, and the other on the other side; so his hands were steady until the sun set. 13 And Joshua defeated Am'alek and his people with the sword. PSALM 119: 97 - 104 (RCL) Psal 119:97 (NRSV) Oh, how I love your law! It is my meditation all day long. 98 Your commandment makes me wiser than my enemies, for it is always with me. 99 I have more understanding than all my teachers, for your decrees are my meditation. 100 I understand more than the aged, for I keep your precepts. 101 I hold back my feet from every evil way, in order to keep your word. 102 I do not turn away from your ordinances, for you have taught me. 103 How sweet are your words to my taste, sweeter than honey to my mouth! 104 Through your precepts I get understanding; therefore I hate every false way. Psalm 119: Mem Quomodo dilexi! [ECUSA BCP] 97 Oh, how I love your law! * all the day long it is in my mind. 98 Your commandment has made me wiser than my enemies, * and it is always with me. 99 I have more understanding than all my teachers, * for your decrees are my study. 100 I am wiser than the elders, * because I observe your commandments. 101 I restrain my feet from every evil way, * that I may keep your word. 102 I do not shrink from your judgments, * because you yourself have taught me. 103 How sweet are your words to my taste! * they are sweeter than honey to my mouth. 104 Through your commandments I gain understanding; * therefore I hate every lying way. Psalm 121 (alt. for RCL, Roman Catholic) Psal 121:1 (NRSV) I lift up my eyes to the hills-- from where will my help come? 2 My help comes from the LORD, who made heaven and earth. 3 He will not let your foot be moved; he who keeps you will not slumber. 4 He who keeps Israel will neither slumber nor sleep. 5 The LORD is your keeper; the LORD is your shade at your right hand. 6 The sun shall not strike you by day, nor the moon by night. 7 The LORD will keep you from all evil; he will keep your life. 8 The LORD will keep your going out and your coming in from this time on and forevermore. 121 Levavi oculos [ECUSA BCP] 1 I lift up my eyes to the hills; * from where is my help to come? 2 My help comes from the Lord, * the maker of heaven and earth. 3 He will not let your foot be moved * and he who watches over you will not fall asleep. 4 Behold, he who keeps watch over Israel * shall neither slumber nor sleep; 5 The Lord himself watches over you; * the Lord is your shade at your right hand, 6 So that the sun shall not strike you by day, * nor the moon by night. 7 The Lord shall preserve you from all evil; * it is he who shall keep you safe. 8 The Lord shall watch over your going out and your coming in, * from this time forth for evermore. NEW TESTAMENT: 2 Timothy 3: 14 - 4: 5 (RCL) 2 Timothy 3: 14 - 4: 2 (Roman Catholic) 2 Tim 3:14 (NRSV) But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it, 15 and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus. 16 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, 17 so that everyone who belongs to God may be proficient, equipped for every good work. 4:1 In the presence of God and of Christ Jesus, who is to judge the living and the dead, and in view of his appearing and his kingdom, I solemnly urge you: 2 proclaim the message; be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching. 3 For the time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, 4 and will turn away from listening to the truth and wander away to myths. 5 As for you, always be sober, endure suffering, do the work of an evangelist, carry out your ministry fully. h/t Montreal Anglican In Palestine, based on popular books, people thought that a time of moral decay would precede the end of the world. The author of this book sees the decadence resulting from false teaching as contributing to this (3:1-9). Timothy has Paul’s example to follow, particularly the “persecutions” (3:11) he endured. Suffering for Christ is part of being Christian (3:12). While true Christians will be shown to be godly, false teachers “will go from bad to worse, deceiving others and being deceived” (3:13) by the devil. But Timothy, “continue” (3:14), stand fast, in what Paul and your family have taught you! (“Whom” is plural in Greek.) Remember that the Old Testament (“sacred writings”, 3:15), interpreted in the Christian community (“faith in Christ ...”) tells you about “salvation”, about Christ. “All scripture” (3:16), possibly including some New Testament books, has authority rooted in God and so gives a basis for human conduct. It enables all who speak for God (“belongs to God”, 3:17: literally man of God), equipping them for good works, including “teaching ...” (v. 16). The author now begins his conclusion. Thinking ahead to Christ’s second coming, “his appearing” (4:1), when he will “judge” and begin ruling all creation (“kingdom”), he now urges Timothy to “proclaim” (4:2) the good news, whether the time seems propitious or not (for God’s word is always in season). False teachers are undermining the faith now; perhaps “the time is coming” (4:3) when no one will adhere to the true faith. (“Myths”, 4:4, are probably changes or accretions to doctrine handed down from the apostles.) In 4:6-8, Paul sees his death as being close, so he hands on his ministry to Timothy and other future leaders. The ministry is now Timothy’s (“your”, 4:5). May he, like Paul, remain steadfast (“sober”) as he evangelizes, visiting various cities – even enduring “suffering”. 3:1: “the last days”: They have already begun: see v. 5. In Peter’s speech explaining the events of the Day of Pentecost, he quotes Joel as showing that final era has already begun: see Acts 2:16-17. [NOAB] 3:1: “distressing times”: See also Matthew 24:4-5 (false messiahs); Mark 13:22 (false messiahs and false prophets); 2 Thessalonians 2:3-12; 2 Peter 3:3; Jude 18. [NOAB] [CAB] 3:2-5: The attention given to lists of vices in the Pastoral Letters indicates a special emphasis on morality; the lists are broadened beyond the lists Paul offers. See 1 Timothy 1:9-10; 6:4-5; Titus 3:3; 1 Corinthians 5:11; 6:9-10; Galatians 5:18-21; Romans 1:29-31. [CAB] Assonance and alliteration (in the Greek) rather than logical or biblical order govern the sequence of this list of vices. They are mentioned in almost the same order in Romans 1:30-31. [NJBC] 3:5: They will appear to be godly but will lack the vital “power”. For Paul on this subject, see 1 Corinthians 2:5; 4:19-20 (“... the kingdom of God depends not on talk but on power”); 1 Thessalonians 1:5. [NOAB] See also Colossians 2:23. [CAB] 3:5: “holding to the outward form of godliness”: NJBC offers having the outward form of piety and says that Paul uses a similar phrase in Romans 2:20. 3:6-7: It appears that an approach of the false teachers has been to influence women in the community. [CAB] 3:6: “into households”: The Greek word can also mean house or family. In 2:20, the word obviously means the household of believers or house-church. It may well have the same meaning here and in 1 Timothy 5:13. [NJBC] 3:6: “silly women”: NJBC offers silly little women and says that the Greek is a contemptuous diminutive. In antiquity, the contention that false teaching appealed to women was common; however, 1 Timothy 5:13 suggests that some women helped to spread unorthodox Christian teaching, which the author opposed. 3:6: “all kinds of desires”: Titus 3:3 speaks of being “slaves to various passions and pleasures” as part of the pre-conversion state. [NJBC] 3:8: “Jannes and Jambres”: The Egyptian magicians who opposed Moses are not named in Exodus 7:11; they were named later in Jewish tradition. See also Exodus 9:11. [CAB] The names are found in CD (Damascus Document) 5:18-19. Just as these men (plus Korah and his allies) could not succeed for long against God’s true representative, so likewise the false teachers are doomed to failure: see v. 9. [NJBC] 3:11: “my persecutions and suffering”: For Paul’s description of his sufferings, see 2 Corinthians 6:4-10. [NOAB] 3:11: “Antioch, Iconium, and Lystra”: In Acts of Paul and Thecla, Paul’s work focuses on these three cities. [NJBC] Timothy was from Lystra. For Paul in these cities, see Acts 13:14-52 (Persidian Antioch and Iconium); 14:1-20 (Iconium and Lystra); 16:1-5 (Lystra). [CAB] 3:11: “the Lord rescued me ...”: Probably a reference to Psalm 34:19. This psalm insists on the vindication of the righteous individual. Like Moses (see 2:19 and v. 8), Paul was also vindicated by God. See also 4:18. [NJBC] 3:12: In Matthew 10:22, Jesus tells his disciples: “you will be hated by all because of my name”. See also John 15:19; Acts 14:22; Galatians 4:29; Philippians 1:29; 1 Thessalonians 3:3-4. [CAB] [JBC] 3:12: “to live a godly life”: See also Titus 1:1 (“the knowledge of the truth that is in accordance with godliness”) and Titus 2:12 (“to live lives that are ... godly”). [JBC] 3:13: “impostors”: Like “Jannes and Jambres” (v. 8). The Greek word was also a stock epithet used of philosophical opponents. [NJBC] 3:13: “deceiving others and being deceived”: See also vv. 5-9 (avoid those “holding to the outward form of godliness but denying its power ...”) and 2:26. “Being deceived” can also be translated as led astray or wandering about, so false teachers are in the same state as are non-believers: Titus 3:3 says “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another” . [NJBC] 3:14: 1:5 speaks of the contributions of Timothy’s mother and grandmother to his knowledge of the faith: “I am reminded of your sincere faith, a faith that lived first in your grandmother Lois and your mother Eunice and now, I am sure, lives in you”. [NJBC] 3:15: “sacred writings”: The phrase hiera grammata was in current use among Greek-speaking Jews (e.g. Philo and Josephus) to designate biblical books. The Old Testament is only able to offer true instruction if read in the context of the faith of the Christian community. [NJBC] The Church interpreted (and interprets) these books as pointing to Christ. [NOAB] 3:16: “All scripture”: pasa graphe can mean the entirety of scripture or each passage in scripture. NOAB sees this as a reference to the Old Testament. 3:16: “inspired by God”: God is ultimately responsible for the existence of these books. [JBC] CAB says that this phrase translates one Greek adjective which literally means produced by the power of God’s own breath. 3:17: The REB offers: so that the man of God may be capable and equipped for every good work. For man of God, see also 1 Timothy 6:11: “But as for you [Timothy], man of God ...”. 3:17: “equipped for every good work”: As against the false teachers who are “unfit for any good work” (Titus 1:16). NOAB says that the works include those mentioned in v. 16. 4:1: “his appearing”: See also Titus 2:11, 13. [NJBC] 4:2: “whether the time is favourable or unfavourable”: This is unusual advice, for ancients commonly urged speech only when timely, but the times are in God’s hands (see Titus 1:3; 1 Timothy 2:6; 6:15) and the speaker can therefore leave the timeliness to God. [NJBC] 4:3-4: In 1 Timothy 4:1-2, the author says “Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, through the hypocrisy of liars whose consciences are seared with a hot iron.” [CAB] 4:3: The author says in 3:1: “You must understand this, that in the last days distressing times will come”. [NOAB] 4:3: “sound doctrine”: Or sound teaching. Titus 1:13 says “That testimony is true. For this reason rebuke them sharply, so that they may become sound in the faith”. See also Titus 2:1. [NJBC] 4:4: “myths”: In 1 Timothy 1:3-4, the author urges some people “not to occupy themselves with myths and endless genealogies that promote speculations rather than the divine training that is known by faith”. In 1 Timothy 4:7, he advises his readers “have nothing to do with profane myths and old wives’ tales”. [NOAB] 4:5: “endure suffering”: In 2:8-9, the author, speaking as Paul, says “my gospel, for which I suffer hardship, even to the point of being chained like a criminal”. In 1:8, Timothy is invited to “ join with ... [Paul] in suffering for the gospel”. [NJBC] 4:5: “an evangelist”: A preacher of the gospel not restricted to a particular area. Acts 21:8 tells us of “Philip the evangelist”. He was one of the first seven deacons: see Acts 6:1-6. Ephesians 4:11 tells us that one of the gifts Christ gives us is to be an evangelist. [NOAB] Here responsibility for the Christian message is being passed from Paul to the next generation of church leaders. [NJBC] 4:5: “your ministry”: Previously it was Paul’s ministry: 1 Timothy 1:12 says “I [Paul] am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service”. [NJBC] 4:6-8: Paul’s death is depicted as being soon, and so he hands on his legacy to Timothy and other future leaders. [JBC] 4:6: “libation”: In Philippians 2:17, Paul speaks of “... being poured out as a libation over the sacrifice and the offering of your faith ...”. Numbers 28:7 commands “... in the sanctuary you shall pour out a drink offering of strong drink to the LORD”, so the author of 2 Timothy bases his words on an ancient idea. Psalm 16:4 also mentions “drink offerings” made to God. [CAB] 4:7: The example of the athlete is also found in 2:5 and by Paul in 1 Corinthians 9:24-27 and Philippians 3:12-14. A military image is also used in 2:4 and 1 Timothy 6:12. [CAB] 4:8: “crown of righteousness”: 2:5 says “... in the case of an athlete, no one is crowned without competing according to the rules”. The winner of a foot-race received a victor’s crown at the finishing post. [NOAB] [CAB] GOSPEL: Luke 18: 1 - 8 (all) Luke 18:1 (NRSV) Then Jesus told them a parable about their need to pray always and not to lose heart. 2 He said, "In a certain city there was a judge who neither feared God nor had respect for people. 3 In that city there was a widow who kept coming to him and saying, "Grant me justice against my opponent.' 4 For a while he refused; but later he said to himself, "Though I have no fear of God and no respect for anyone, 5 yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.'" 6 And the Lord said, "Listen to what the unjust judge says. 7 And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? 8 I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?" Some Pharisees have asked Jesus when the kingdom of God will come; he has answered: it is already “among you” (17:21). Using examples from the Old Testament, he has warned his disciples that its full coming will be sudden and unexpected; many people will miss it, being preoccupied with worldly affairs. In Jewish society, a “widow” (v. 3) had no legal status; she was powerless. The story tells us twice that the judge is a rogue: he neither respects God nor cares about other people (vv. 2, 4). So why would Jesus tell an absurd story? Because such stories are easily remembered and are likely to be retold. Jesus uses this incongruous story to teach the disciples a lesson. If even this rogue listens to a petition (eventually), how much more so will God, loving as he is, hear and answer the prayers of the faithful, those whom he has “chosen” (v. 7), by again sending Christ, to judge. He will grant them justice soon after he comes (“quickly”, v. 8); however, they cannot know when he will come. So do not “lose heart” (v. 1) and persist “day and night” (v. 7) in prayer, seeking the completion of the coming of the Kingdom. But, Jesus wonders, will any still be faithful then, or will they all be preoccupied by other matters? 17:20-18:8: The theme of this section is fidelity while waiting for the coming of the Son of Man. [NJBC] 17:20: “when the kingdom of God was coming”: 19:11 tells us that the crowd at Jericho “supposed that the kingdom of God was to appear immediately”. In Acts 1:6, before his ascension, the disciples ask Jesus “... ‘Lord, is this the time when you will restore the kingdom to Israel?’”. See also 21:7. [NOAB] 17:20: “with things that can be observed”: BlkLk offers with observation. He says that there is word-play between the two senses of the Greek word: watch for, i.e. cry to catch, and observe, i.e. keep, as regulations are kept. In 11:53-54, the Pharisees watch in the first sense: “When he went outside, the scribes and the Pharisees began to be very hostile toward him and to cross-examine him about many things, lying in wait for him, to catch him in something he might say”. In this sense, Jesus says that the Kingdom does not come through meticulous keeping of the tradition, not by hostile watching of Jesus. There is irony here: by watching him, Jesus would show the Pharisees the Kingdom if they had the right perspective, if they were able to discern the signs of the times. In 12:56, Jesus says to the crowds: “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?”. 17:21: “the kingdom of God is among you”: i.e. in the person of Christ. The reality of God’s “kingdom” is present and available. The Pharisees have in mind a kingdom bringing material benefits. [NOAB] BlkLk says that is within your grasp or within your power is almost what the Greek means. 17:22-27: Matthew 24 contains similar teachings in a different order and setting. [NOAB] Luke presents another eschatological discourse in 21:5-36 which emphasizes the events leading up to the coming of the Son of Man. [NJBC] 17:22: In Matthew 9:15, Jesus foretells: “The days will come when the bridegroom is taken away from them, and then they will fast”. Mark 2:20 and Luke 5:35 are similar. [NOAB] 17:22: “one of the days of the Son of Man”: BlkLk says that these are the days of the revealing of the glory of the Son of Man, beginning with the Transfiguration, and to be ended with the final consummation. 17:22: “Son of Man”: Jews expected a number of people to appear at the time of God’s definitive intervention in world affairs on behalf of Israel: messiahs, figures who would rescue/save the nation. These included Elijah, the prophet like Moses, and perhaps the Son of Man. But one messiah, the Messiah, was a precisely defined concept: the anointed king descended from David who would establish Yahweh’s earthly kingdom. After the Exile, the expectation of the Messiah appears. The notion is found in some intertestamental literature, particularly in books which are not found in the Apocrypha. But in the first century AD many Jews had given up on the Davidic dynasty; after all, it was 500 years since a Davidic king had ruled. There was no expectation of a Messiah who would be Son of God; rather the Messiah, while having spiritual qualities, was expected to be a national hero, and probably super-human. 17:23-24: In Matthew 24:23-27, Jesus says: “Then if anyone says to you, ‘Look! Here is the Messiah!’ or ‘There he is’ – do not believe it. ... So, if they say to you, 'Look! He is in the wilderness,’ do not go out. If they say, ‘Look! He is in the inner rooms,’ do not believe it. For as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man”. See also Mark 13:21 and Revelation 1:7. [NOAB] 17:23: “Look there!”: i.e. Look, there is the Son of Man. [NOAB] 17:24: The coming will be sudden and visible to all. [NOAB] BlkLk says the comparison is with the brightness of the “lightning” rather than its suddenness. The Son of Man will shine with unmistakable brightness as at the Transfiguration. 17:25: In 9:22, Jesus says “‘The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised’”. [NOAB] Jews did not expect the Messiah to suffer. 17:26-27: See also Matthew 24:37-39; Genesis 6:5-8 (the Nephilim); 7:6-24 (Noah). [NOAB] 17:27: “marrying and being given in marriage”: Perhaps this reference is here because of Genesis 7:7: “And Noah with his sons and his wife and his sons' wives went into the ark to escape the waters of the flood”. [BlkLk] 17:28-30: See Genesis 18:16-19:28 for the stories. [NOAB] 17:28: The catastrophe in Lot’s day was by fire. Luke may include Lot to follow the Hellenistic tradition of alternate catastrophes of flood and fire. [BlkLk] 17:29: “fire and sulphur”: BlkLk offers fire and brimstone. The word translated “sulphur” appears to denote some combustible material, possibly oil. The sentence is composed of words occurring in the Septuagint translation of Genesis 19:24. 17:31: These ideas are also found in Matthew 24:17-18; Mark 13:15-16; Luke 21:21. [NOAB] 17:31: “must not turn back”: These words may have suggested v. 32 to Luke. [BlkLk] 17:32: Genesis 19:26 says “But Lot's wife, behind him, looked back, and she became a pillar of salt.”. [NOAB] This verse is not found in Matthew and Mark. [BlkLk] 17:33: See also Matthew 10:38-39. [NOAB] BlkLk offers a different translation: Whoever seeks to possess his life shall lose it, and whoever loses it will make it live. REB offers Whoever seeks to preserve his life will lose it; and whoever loses his life will gain it. In Mark 8:35, Jesus says “‘For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it”. Based on his translation, noting that Luke uses the Marcan form of the saying, BlkLk notes that Luke has made some interesting changes: from save to possess, and from save it to make it live. Here, Jesus warns against making one’s life into a possession, i.e. something to be guarded. While apolesei is translated as “lose”, it actually has a double meaning: it also means destroy. 17:34-35: In Matthew 24:40, Jesus gives a similar example: two men in a field. [NOAB] 17:35: Matthew 24:41 is identical. [NOAB] 17:36: This verse is not found in most reliable manuscripts. [NJBC] 17:37: Jesus’ words are also found in Matthew 24:28. Jesus’ answer is a significant appeal to faith. The questioners wish to know where the Messiah and his people will be located. Instead of answering them directly, Jesus warns: as surely as vultures find the carcass, so surely will divine judgement come; therefore, always be ready! [NOAB] 17:37: “vultures”: CAB sees those who are struck down as being food for the vultures. NJBC and BlkLk offer eagles. NJBC interprets Jesus’ words as saying that the Son of Man’s coming is as certain as the presence of a corpse where birds of prey are gathered. 18:1-8: The insistent but effective appeals of the widow to the judge are compared with the readiness of God to heed the prayers of his people and set matters right, but the question remains whether there will be sufficient people of faith when the Son of Man returns. [CAB] These verses are tied to 17:20-37 by v. 8. For Luke’s first readers, probably persecuted, the lessons are: God will not abandon them, the elect, and they must remain faithful and therefore people of steadfast prayer until Jesus comes. [NJBC] 18:1: “pray always”: A typical Pauline expression: see 1 Thessalonians 5:17; 2 Thessalonians 1:11; Romans 1:9; 12:12; Ephesians 6:18. [JBC] 18:1: The point is carefully stated, perhaps because the details are incongruous (as they are in 16:1-9, the Parable of the Unjust Steward or Dishonest Manager). [NOAB] 18:1: “not to lose heart”: Also a typical Pauline expression: see 2 Corinthians 4:1, 16; Galatians 6:9; Ephesians 3:13. [JBC] 18:3: “widow”: For a widow as an image of powerlessness, see also 7:11-17 and 20:45-21:4. [NJBC] 18:7: See also Revelation 6:10 (the opening of the fifth seal); Matthew 24:22 (the events preceding the end of the era, on the Mount of Olives); Romans 8:33; Colossians 3:12; 2 Timothy 2:10. [NOAB] 18:7: “Will he delay long in helping them?”: BlkLk sees the Greek here as a continuation of the description of the condition of “his chosen ones” and renders it as while he is slow to help them. 18:8: “faith”: Faith is a requisite for persistent prayer: see v. 1. [NOAB] We should remember that the first Christians expected Jesus’ return imminently. Will his followers remain faithful to him over the long haul? [NJBC] Blomberg notes that the Greek is literally the faith. He interprets it as the faith shown by the widow in vv. 2-5.

14 Samuel Isaac Joseph Schereschewsky, Bishop of Shanghai, 1906 15 Teresa of Ávila, Nun, 1582 was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, writer of the Counter Reformation, and theologian of contemplative life through mental prayer. She was a reformer of the Carmelite Order and is considered to be a founder of the Discalced Carmelites along with John of the Cross. 16 Hugh Latimer and Nicholas Ridley, Bishops, 1555/ was an English Bishop of London. Ridley was burned at the stake, as one of the Oxford Martyrs, during the Marian Persecutions, for his teachings and his support of Lady Jane Grey. 17 Ignatius, Bishop of Antioch, and Martyr, c. 115 from Greek Θεοφόρος "God-bearer") ((c. 35 or 50) - (from 98 to 117))[1] was among the Apostolic Fathers, was the third Bishop of Antioch, and was a student of John the Apostle 18 Saint Luke the Evangelist 19 Henry Martyn, Priest, and Missionary to India and Persia, 1812. William Carey, Missionary to India, 1834 20OLD TESTAMENT: Jeremiah 29: 1, 4 - 7 (RCL) Jere 29:1 (NRSV) These are the words of the letter that the prophet Jeremi'ah sent from Jerusalem to the remaining elders among the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnez'zar had taken into exile from Jerusalem to Babylon. 4 Thus says the LORD of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: 5 Build houses and live in them; plant gardens and eat what they produce. 6 Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. 7 But seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare. 2 Kings 5: 1 - 3, 7 - 15c (alt. for RCL) 2 Kings 5: 14 - 17 (Roman Catholic) 2Kin 5:1 (NRSV) Na'aman, commander of the army of the king of Ar'am, was a great man and in high favor with his master, because by him the LORD had given victory to Ar'am. The man, though a mighty warrior, suffered from leprosy. 2 Now the Arame'ans on one of their raids had taken a young girl captive from the land of Israel, and she served Na'aman's wife. 3 She said to her mistress, "If only my lord were with the prophet who is in Samaria! He would cure him of his leprosy." 7 When the king of Israel read the letter, he tore his clothes and said, "Am I God, to give death or life, that this man sends word to me to cure a man of his leprosy? Just look and see how he is trying to pick a quarrel with me." 8 But when Eli'sha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, "Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel." 9 So Na'aman came with his horses and chariots, and halted at the entrance of Eli'sha's house. 10 Eli'sha sent a messenger to him, saying, "Go, wash in the Jordan seven times, and your flesh shall be restored and you shall be clean." 11 But Na'aman became angry and went away, saying, "I thought that for me he would surely come out, and stand and call on the name of the LORD his God, and would wave his hand over the spot, and cure the leprosy! 12 Are not Aba'na and Phar'par, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?" He turned and went away in a rage. 13 But his servants approached and said to him, "Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, "Wash, and be clean'?" 14 So he went down and immersed himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a young boy, and he was clean. 15 Then he returned to the man of God, he and all his company; he came and stood before him and said, "Now I know that there is no God in all the earth except in Israel; please accept a present from your servant." 16 But he said, "As the LORD lives, whom I serve, I will accept nothing!" He urged him to accept, but he refused. 17 Then Na'aman said, "If not, please let two mule-loads of earth be given to your servant; for your servant will no longer offer burnt offering or sacrifice to any god except the LORD. PSALM 66: 1 - 12 (RCL) Psal 66:1 (NRSV) Make a joyful noise to God, all the earth; 2 sing the glory of his name; give to him glorious praise. 3 Say to God, "How awesome are your deeds! Because of your great power, your enemies cringe before you. 4 All the earth worships you; they sing praises to you, sing praises to your name." [Se'lah] 5 Come and see what God has done: he is awesome in his deeds among mortals. 6 He turned the sea into dry land; they passed through the river on foot. There we rejoiced in him, 7 who rules by his might forever, whose eyes keep watch on the nations-- let the rebellious not exalt themselves. [Se'lah] 8 Bless our God, O peoples, let the sound of his praise be heard, 9 who has kept us among the living, and has not let our feet slip. 10 For you, O God, have tested us; you have tried us as silver is tried. 11 You brought us into the net; you laid burdens on our backs; 12 you let people ride over our heads; we went through fire and through water; yet you have brought us out to a spacious place. Note: Verse numbeirng in your psalter may differ from the above. 66 Jubilate Deo (ECUSA BCP) 1 Be joyful in God, all you lands; * sing the glory of his Name; sing the glory of his praise. 2 Say to God, "How awesome are your deeds! * because of your great strength your enemies cringe before you. 3 All the earth bows down before you, * sings to you, sings out your Name." 4 Come now and see the works of God, * how wonderful he is in his doing toward all people. 5 He turned the sea into dry land, so that they went through the water on foot, * and there we rejoiced in him. 6 In his might he rules for ever; his eyes keep watch over the nations; * let no rebel rise up against him. 7 Bless our God, you peoples; * make the voice of his praise to be heard; 8 Who holds our souls in life, * and will not allow our feet to slip. 9 For you, O God, have proved us; * you have tried us just as silver is tried. 10 You brought us into the snare; * you laid heavy burdens upon our backs. 11 You let enemies ride over our heads; we went through fire and water; * but you brought us out into a place of refreshment. Psalm 111 (alt. for RCL) Psal 111:1 (NRSV) Praise the LORD! I will give thanks to the LORD with my whole heart, in the company of the upright, in the congregation. 2 Great are the works of the LORD, studied by all who delight in them. 3 Full of honor and majesty is his work, and his righteousness endures forever. 4 He has gained renown by his wonderful deeds; the LORD is gracious and merciful. 5 He provides food for those who fear him; he is ever mindful of his covenant. 6 He has shown his people the power of his works, in giving them the heritage of the nations. 7 The works of his hands are faithful and just; all his precepts are trustworthy. 8 They are established forever and ever, to be performed with faithfulness and uprightness. 9 He sent redemption to his people; he has commanded his covenant forever. Holy and awesome is his name. 10 The fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding. His praise endures forever. 111 Confitebor tibi (ECUSA BCP) 1 Hallelujah! I will give thanks to the Lord with my whole heart, * in the assembly of the upright, in the congregation. 2 Great are the deeds of the Lord! * they are studied by all who delight in them. 3 His work is full of majesty and splendor, * and his righteousness endures for ever. 4 He makes his marvelous works to be remembered; * the Lord is gracious and full of compassion. 5 He gives food to those who fear him; * he is ever mindful of his covenant. 6 He has shown his people the power of his works * in giving them the lands of the nations. 7 The works of his hands are faithfulness and justice; * all his commandments are sure. 8 They stand fast for ever and ever, * because they are done in truth and equity. 9 He sent redemption to his people; he commanded his covenant for ever; * holy and awesome is his Name. 10 The fear of the Lord is the beginning of wisdom; * those who act accordingly have a good understanding; his praise endures for ever. Psalm 98: 1 - 4 (Roman Catholic) Psal 98:1 (NRSV) O sing to the LORD a new song, for he has done marvelous things. His right hand and his holy arm have gotten him victory. 2 The LORD has made known his victory; he has revealed his vindication in the sight of the nations. 3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. 4 Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises. NEW TESTAMENT: 2 Timothy 2: 8 - 15 (RCL) 2 Timothy 2: 8 - 13 (Roman Catholic) 2Tim 2:8 (NRSV) 8 Remember Jesus Christ, raised from the dead, a descendant of David--that is my gospel, 9 for which I suffer hardship, even to the point of being chained like a criminal. But the word of God is not chained. 10 Therefore I endure everything for the sake of the elect, so that they may also obtain the salvation that is in Christ Jesus, with eternal glory. 11 The saying is sure: If we have died with him, we will also live with him; 12 if we endure, we will also reign with him; if we deny him, he will also deny us; 13 if we are faithless, he remains faithful-- for he cannot deny himself. 14 Remind them of this, and warn them before God that they are to avoid wrangling over words, which does no good but only ruins those who are listening. 15 Do your best to present yourself to God as one approved by him, a worker who has no need to be ashamed, rightly explaining the word of truth. h/t Montreal Anglican Timothy, we read last week, lacks the courage to hand on the good news, perhaps because he leads a Christian community subject to ostracism or persecution. He is even ashamed of being Christian. The author, writing in Paul’s name, wishes that he rekindle his faith and follow Paul’s example. Using three illustrations (“soldier”, v. 3; “athlete”, v. 5; “farmer”, v. 6), Paul has told Timothy that being a Christian requires single-mindedness, self-denial and intense effort. Reflection will lead Timothy to God giving him complete understanding. Now he is advised to recall what Paul taught: Christ, restored to God, is the kingly Messiah (“descendant of David”, v. 8) long expected. Paul continues to preach this despite “hardship” (v. 9) and imprisonment. Even so, the good news is available to all and continues to spread (“not chained”). Paul is the great example of enduring for those who are already Christian and for those who will come to faith (“the elect”, v. 10), enabling them to enjoy Christ’s promise of eternal life. Vv. 11-13 are rhythmical so scholars believe they are from an early Christian hymn. If we share in Christ, in his death for sin in the world, we too will have eternal life (v. 11). If we do not give up, we will share in the Kingdom with him (v. 12a), but if we “deny him” (perhaps in times of trial or suffering) he will refuse to recognize us when he judges people – when he comes again (“he will also deny us”). In spite of our desertion, his promise is always there, for he is unchangeable (“cannot deny himself”, v. 13). V. 14 begins a section on how Timothy should minister in the presence of false teachers – who change or augment the body of faith handed down. These people wrangle over words, causing some to leave the community. Present yourself, Timothy, as a true and honourable teacher forging ahead in telling the faith as it is! (v. 15) 2:1-2: “my child ... faithful people ... others”: It is possible to see three generations here, so perhaps the parousia (the second coming of Christ) is now known to be delayed. See also 1 Clement 42, 44. [NJBC] 2:2: “through many witnesses”: In the presence of is also a possible translation. Timothy’s ordination may be in view: the author writes in 1:6: “I remind you to rekindle the gift of God that is within you through the laying on of my hands”. See also 1 Timothy 1:18; 4:14 but consider also Deuteronomy 19:15 (the requirement for at least two witnesses). [NJBC] On the other hand, through many witnesses may mean that Timothy learned from Paul and what he learnt has been confirmed by many. 2:2: “entrust”: 1 Timothy 6:20 says “Timothy, guard what has been entrusted to you”. 2:2: Timothy’s function is to hand on apostolic teaching: see also 1:8; 2:15 (“Do your best to present yourself to God as one approved by him ... rightly explaining the word of truth”), 24-25. [CAB] 2:3-6: All of the illustrations make the same point: hold nothing back from your work. They are used by Paul in 1 Corinthians in a somewhat different sense: see 1 Corinthians 9:7, 24-27. These examples are often found in Greek philosophical tradition. [NJBC] 2:3-4: Paul uses a military image in 2 Corinthians 10:3-5 (“... we do not wage war according to human standards ...”) and Philemon 2 (“to Archippus our fellow soldier”). [CAB] 2:5: 4:8 says: “From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me but also to all who have longed for his appearing”. See also 1 Timothy 1:18; 6:12. [CAB] 2:8: “Remember”: See also 1:4-6 (“Recalling your tears ... I am reminded of your sincere faith ... For this reason I remind you ...”) and 3:14-15. [CAB] 2:8: “descendant of David”: In Romans 1:3-4, Paul writes that Jesus “was descended from David according to the flesh”. [CAB] Curiously, Christ’s resurrection is mentioned before his birth. [NJBC] 2:8: “that is my gospel”: i.e. Paul taught this. See also Romans 1:1; 2:16 (“according to my gospel”); 16:25. Curiously, Christ’s death is mentioned before his birth. [NJBC] 2:9-10: NJBC says that there is no thought in the Pastoral Epistles of other apostles who would act were Paul’s work impeded. 2:9: “the word of God is not chained”: In Philippians 1:12-14, Paul says that his imprisonment has made many Christians “confident in the Lord” so that they now “dare to speak the word with greater boldness and without fear”. [NOAB] 2:11-13: 1 Timothy 3:16 says: “Without any doubt, the mystery of our religion is great: He was revealed in flesh, vindicated in spirit, seen by angels, proclaimed among Gentiles, believed in throughout the world, taken up in glory”. See also 1 Timothy 6:15-16. [JBC] 2:11: “sure”: i.e. reliable. Titus 3:8 also says “The saying is sure”. [NJBC] 2:11: “we will also live with him”: In Romans 6:8, Paul writes “... if we have died with Christ, we believe that we will also live with him”. See also Colossians 2:12, 20; 3:1. [CAB] 2:12: Paul writes in 1 Corinthians 4:8: “... Quite apart from us you have become kings! Indeed, I wish that you had become kings, so that we might be kings with you!”. Revelation 3:21 says: “To the one who conquers I will give a place with me on my throne, just as I myself conquered and sat down with my Father on his throne”. [CAB] 2:12: “if we deny him”: In Luke 12:9, Jesus says “‘whoever denies me before others will be denied before the angels of God’”. In Matthew 10:33, he says: “whoever denies me before others, I also will deny before my Father in heaven”. See also Mark 8:38. [NOAB] [JBC] 2:13: “he remains faithful”: In Romans 3:3-8, Paul writes: “What if some were unfaithful? Will their faithlessness nullify the faithfulness of God? By no means! Although everyone is a liar, let God be proved true, as it is written, "So that you may be justified in your words, and prevail in your judging ...”. See also Romans 11:29-32. [JBC] 2:14-3:9: This section focuses on the negative behaviour of the false teachers and how Timothy should act in view of it. [CAB] 2:14-26: Each of the sections (vv. 14-15, 16-21, 22, 23-26) points out actions to be avoided and urges, either directly or by implication, the contrary correct behaviour. [NJBC] 2:14: The function of Timothy's office is to safeguard the tradition, to pass it on, and to admonish when others do not abide by it. In 3:14, he is counselled to “continue in what you have learned and firmly believed, knowing from whom you learned it”. See also 4:2. [CAB] 2:14: “wrangling over words”: According to 1 Timothy 6:4-5, a characteristic activity of false teachers. [CAB] 2:15: “rightly explaining the word of truth”: See also 1:8; 2:2, 24-25; 3:14; 4:2; 1 Timothy 6:20. [CAB] NJBC offers guiding the word of truth aright, and says that the image is of cutting a straight line or hewing out a straight path for the word. 2:16: “profane chatter”: In 1 Timothy 6:20, Timothy is advised to “ avoid the profane chatter”. [CAB] 2:16: “impiety”: The opposite of piety (Greek: eusebia), a virtue often praised by the author: see Titus 1:1 (where eusebia is translated as “godliness”). [NJBC] 2:17: “Hymenaeus”: In 1 Timothy 1:20, he is paired with Alexander. [NJBC] Here he is still part of the community but there he has been “turned over to Satan”, expelled. [CAB] 2:18: “the resurrection has already taken place”: In Acts of Paul and Thecla 14, a different pair of opponents of Paul, Demas (see 2 Timothy 4:10) and Hermogenes (see 2 Timothy 1:15) teach that the resurrection, which Paul says is to come, has already taken place in the children we have, and that we are risen again (already) because we have come to know the true God. Their teaching is that resurrection is purely spiritual: they deny the future bodily resurrection and glorification, restricting resurrection to the mystical experience in baptism or conversion. [NJBC] Paul writes in 1 Corinthians 15:12: “Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead?”. 2 Thessalonians 2:1-2 says “As to the coming of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters, not to be quickly shaken in mind or alarmed, either by spirit or by word or by letter, as though from us, to the effect that the day of the Lord is already here”. It seems that this misunderstanding predates the Pastoral Epistles. 2:19-20: The language is from 1 Corinthians 3:10-12 and Romans 9:19-24 (“... Has the potter no right over the clay, to make out of the same lump one object for special use and another for ordinary use? ...”). The image of God as the potter is also found in Jeremiah 18:1-11 and Wisdom of Solomon 15:7. [CAB] [NJBC] 2:19: “God’s firm foundation”: 1 Corinthians 3:10-12 identifies the foundation of the Church as Christ; Ephesians 2:20 sees it as “the apostles and prophets”, with Christ as its “cornerstone”. Here it is probably God’s true revelation. [NJBC] 2:19: “inscription”: NJBC offers seal. Two texts serve as a seal or distinguishing mark upon this “firm foundation”. 2:19: “‘The Lord knows those who are his’”: The quotation is from Numbers 16:5. To NOAB, the notion here is predestination. The quotation is from the account of God’s destruction of Korah and other opponents of Moses. God knows who are his own, and destroys those who are not! [NJBC] 2:19: “‘Let everyone who calls ...’”: This may be a combination of Sirach 35:3 (or 7:2) with Leviticus 24:16. It warns true believers to shun wrongdoing. [NJBC] 2:20-21: Although the Church is a mixed body containing both valuable and ignoble members (the various “utensils”), the ignoble, through cleansing, can become valuable. [NJBC] 2:20: “In a large house”: Such as the church is. [NOAB] 2:21: ” ready for every good work”: For the Pastoral Epistles, this is a hallmark of the true believer. Titus 1:16 speaks of those “profess to know God, but they deny him by their actions. They are detestable, disobedient, unfit for any good work”. See also Titus 3:1; 2 Timothy 3:17. [NJBC] 2:22: Flee passion and pursue virtue. [NJBC] 2:22: “passions”: 4:3 foretells a time when “people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, and will turn away from listening to the truth and wander away to myths”. See also 1 Timothy 6:9. This may be an allusion to the negative actions listed in vv. 14-16, 23. [CAB] 2:22: “from a pure heart”: 1 Timothy 1:5 says: “But the aim of such instruction is love that comes from a pure heart, a good conscience, and sincere faith”. See also 1 Timothy 3:9 (“with a clear conscience”) and 2 Timothy 1:3. [NJBC] 2:23: See also 1 Timothy 1:4, 7; 4:7; 6:4, 20. [CAB] This verse is close in language to Titus 3:9-10, verses that refer specifically to the behaviour of false teachers: “... avoid stupid controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless ...”. [NJBC] 2:25: “correcting opponents with gentleness”: Nothing is gained by becoming angry; patience and avoidance of controversy may lead some to repentance. [NOAB] 2:25: “God may perhaps grant that they will repent ...”: NJBC offers God may give them a change of heart. Despite the hostility of the author to false teachers, he remains convinced that God “desires everyone to be saved and to come to the knowledge of the truth” (see 1 Timothy 2:4). 2:26: “him ... his”: While the Greek pronouns are ambiguous as to their antecedent(s), both probably refer to “the devil”. [NJBC] GOSPEL: Luke 17: 11 - 19 (all) Luke 17:11 (NRSV) On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12 As he entered a village, ten lepers approached him. Keeping their distance, 13 they called out, saying, "Jesus, Master, have mercy on us!" 14 When he saw them, he said to them, "Go and show yourselves to the priests." And as they went, they were made clean. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16 He prostrated himself at Jesus' feet and thanked him. And he was a Samaritan. 17 Then Jesus asked, "Were not ten made clean? But the other nine, where are they? 18 Was none of them found to return and give praise to God except this foreigner?" 19 Then he said to him, "Get up and go on your way; your faith has made you well." Jesus is on the final leg of his journey from Galilee to Jerusalem. He told his disciples how important genuine faith is. Lepers were outcasts from society; people considered them ritually unclean, believed the disease to be infectious by touch, and thought they were possessed by evil spirits. All ten acknowledge Jesus as who he is, “Master” (v. 13): they have faith. To be restored to society, a leper needed certification from “the priests” (v. 14) that he was free of the disease. While all ten acknowledge Jesus as God, only one, a “Samaritan” (v. 16), a “foreigner” (v. 18), gives thanks to him (v. 16); he worships God differently. All ten are healed of leprosy but only one is wholly “made ... well” (v. 19) – for the Greek word bears with it the idea of rescue from impending destruction or from superior powers. Much earlier, Jesus has infuriated synagogue worshippers by recalling the story of Naaman, the foreigner healed of leprosy by Elisha. Then no Israelites were healed of the disease, only an alien. Now one whom Jews despised is saved. See 7:27 for cleansing of lepers being a sign of the coming of the Kingdom. Verse 11: “On the way to Jerusalem”: Luke’s description of Jesus’ journey towards returning to the Father begins at 9:51: “When the days drew near for him to be taken up, he set his face to go to Jerusalem.”. Later, in 19:28, Luke writes: “After he had said this, he went on ahead, going up to Jerusalem”. Jesus has entered a new stage in his career; he is on the last leg of his journey to God. [CAB] [NJBC] Verse 11: “through the region between Samaria and Galilee”: The word translated “region” is meson (meaning middle). This verse illustrates Luke’s ignorance of the geography of Palestine. In 9:52, Jesus left Galilee and entered Samaria, so being on the way to Jerusalem, he cannot now be in Galilee. [BlkLk] Perhaps he means an area where Jews came into contact with Samaritans. Verse 12: In the Bible, leprosy is a skin disorder of uncertain nature. Several diseases were referred to by this name: see Leviticus 13:1-59; Numbers 5:1-4. Matthew 8:2 tells of a single leper coming to Jesus and saying: “‘Lord, if you choose, you can make me clean’”. [NOAB] Verse 13: “Master”: Peter calls Jesus “Master” in 5:5; 8:45; 9:33. In v. 6, Jesus has told his disciples: if you had the slightest faith (faith the size of a mustard seed), you could work miracles. Verse 14: “‘Go and show yourselves to the priests”: Leviticus 13:2-3 commands: “When a person has on the skin of his body a swelling or an eruption or a spot, and it turns into a leprous disease on the skin of his body, he shall be brought to Aaron the priest or to one of his sons the priests. The priest shall examine the disease on the skin of his body, and if the hair in the diseased area has turned white and the disease appears to be deeper than the skin of his body, it is a leprous disease; after the priest has examined him he shall pronounce him ceremonially unclean”. See also Leviticus 13:49 and 14:2-32. Verse 15: “saw”: i.e. understood what had happened. Not only does he see that he is healed; he sees too that he has found God and his salvation. He is converted. [NJBC] Verse 15: “praising God”: Luke’s favourite response to manifestation of divine power and mercy. See also 2:20 (the shepherds); 5:25 (a paralytic), 26 (the crowd); 7:16 (at the raising of the widow’s son); 13:13 (a woman who had been crippled); 18:43 (a blind beggar); 23:47 (the centurion at the Cross); Acts 4:21; 21:20. The Samaritan praises God for what Jesus, God’s agent, has done. [NJBC] Verse 16: “thanked him”: The word used for thank has connotations of proclaiming God’s forgiveness. While the word in the Greek is eucharistein, it appears that it has not yet acquired an exclusively liturgical connotation. It also occurs in a non-*eucharistic sense in John 11:41, and frequently in the Pauline epistles. [BlkLk] Verse 16: “Samaritan”: On the role of Samaritans in Luke/Acts, see also Luke 9:51-55 (the people of a Samaritan village “did not receive” Jesus); 10:33 (the Good Samaritan); Acts 8:4-25 (Philip proclaims the good news in Samaria). To Jews, Samaritans were considered unclean and were despised, both because of their ancestry (they had mixed blood, being the descendants of Jews left behind during the Exile and of Gentiles whom the Assyrians resettled in Israel) and because they had their own temple and a variant version of the Scriptures. [NJBC] Verse 17: “the other nine”: Presumably they were Jews. [NOAB] Verse 18: In 7:2-10, we read of the centurion whose slave is gravely ill. He says to Jesus: “only speak the word, and let my servant be healed”. Jesus then says to the crowd following him: “I tell you, not even in Israel have I found such faith”. Verse 18: “foreigner”: i.e. not a member of the Jewish community. [CAB] Verse 19: “your faith has made you well”: The same Greek word for made well is used in Matthew 9:21-22; Mark 5:23, 28, 34; 10:52; Luke 8:36, 48, 50; 18:42. See also Mark 11:23-24. [NOAB] For other miracles in Luke’s travel narrative, see 11:14 (curing the dumb man) and 13:10-17 (curing the long-crippled woman). See also 14:1-6 (curing a man with edema). What was promised in 2 Kings 5:8-19a (the healing of Naaman, the Syrian commander) and repeated in 4:27 and 7:22 has come to fulfilment in Jesus: God’s salvation is for all peoples. [NJBC]

7 Henry Melchior Muhlenberg, Lutheran Pastor in North America, 1787 was a German Lutheran pastor sent to North America as a missionary, requested by Pennsylvania colonists. 8 William Dwight Porter Bliss, Priest, 1926, a was an American Christian Socialist writer, editor, and activist. He is remembered as a pioneer historian of the world socialist movement, and Richard Theodore Ely, Economist, 1943 9 Wilfred Thomason Grenfell, Medical Missionary, 1940 was a medical missionary to Newfoundland and Labrador. 10 Vida Dutton Scudder, Educator and Witness for Peace, 1954 11 Philip, Deacon and Evangelist appears several times in the Acts of the Apostles. He was one of the Seven chosen to care for the poor of the Christian community OLD TESTAMENT: Lamentations 1: 1 - 6 (RCL) Lame 1:1 (NRSV) How lonely sits the city that once was full of people! How like a widow she has become, she that was great among the nations! She that was a princess among the provinces has become a vassal. 2 She weeps bitterly in the night, with tears on her cheeks; among all her lovers she has no one to comfort her; all her friends have dealt treacherously with her, they have become her enemies. 3 Judah has gone into exile with suffering and hard servitude; she lives now among the nations, and finds no resting place; her pursuers have all overtaken her in the midst of her distress. 4 The roads to Zion mourn, for no one comes to the festivals; all her gates are desolate, her priests groan; her young girls grieve, and her lot is bitter. 5 Her foes have become the masters, her enemies prosper, because the LORD has made her suffer for the multitude of her transgressions; her children have gone away, captives before the foe. 6 From daughter Zion has departed all her majesty. Her princes have become like stags that find no pasture; they fled without strength before the pursuer. Habakkuk 1: 1 - 4; 2: 1 - 4 (alt. for RCL) Habakkuk 1: 2 - 3; 2: 2 - 4 (Roman Catholic) Haba 1:1 (NRSV) The oracle that the prophet Habak'kuk saw. 2 O LORD, how long shall I cry for help, and you will not listen? Or cry to you "Violence!" and you will not save? 3 Why do you make me see wrongdoing and look at trouble? Destruction and violence are before me; strife and contention arise. 4 So the law becomes slack and justice never prevails. The wicked surround the righteous-- therefore judgment comes forth perverted. 2:1 I will stand at my watchpost, and station myself on the rampart; I will keep watch to see what he will say to me, and what he will answer concerning my complaint. 2 Then the LORD answered me and said: Write the vision; make it plain on tablets, so that a runner may read it. 3 For there is still a vision for the appointed time; it speaks of the end, and does not lie. If it seems to tarry, wait for it; it will surely come, it will not delay. 4 Look at the proud! Their spirit is not right in them, but the righteous live by their faith. PSALM: Lamentation 3: 19 - 26 (RCL) Lame 3:19 (NRSV) The thought of my affliction and my homelessness is wormwood and gall! 20 My soul continually thinks of it and is bowed down within me. 21 But this I call to mind, and therefore I have hope: 22 The steadfast love of the LORD never ceases, his mercies never come to an end; 23 they are new every morning; great is your faithfulness. 24 "The LORD is my portion," says my soul, "therefore I will hope in him." 25 The LORD is good to those who wait for him, to the soul that seeks him. 26 It is good that one should wait quietly for the salvation of the LORD. Psalm 37: 1 - 9 (alt. for RCL) Psal 37:1 (NRSV) Do not fret because of the wicked; do not be envious of wrongdoers, 2 for they will soon fade like the grass, and wither like the green herb. 3 Trust in the LORD, and do good; so you will live in the land, and enjoy security. 4 Take delight in the LORD, and he will give you the desires of your heart. 5 Commit your way to the LORD; trust in him, and he will act. 6 He will make your vindication shine like the light, and the justice of your cause like the noonday. 7 Be still before the LORD, and wait patiently for him; do not fret over those who prosper in their way, over those who carry out evil devices. 8 Refrain from anger, and forsake wrath. Do not fret-it leads only to evil. 9 For the wicked shall be cut off, but those who wait for the LORD shall inherit the land. Note : verse numbering in your Psalter may be different from the above 37 (ECUSA BCP) Part I Noli aemulari 1 Do not fret yourself because of evildoers; * do not be jealous of those who do wrong. 2 For they shall soon wither like the grass, * and like the green grass fade away. 3 Put your trust in the Lord and do good; * dwell in the land and feed on its riches. 4 Take delight in the Lord, * and he shall give you your heart's desire. 5 Commit your way to the Lord and put your trust in him, * and he will bring it to pass. 6 He will make your righteousness as clear as the light * and your just dealing as the noonday. 7 Be still before the Lord * and wait patiently for him. 8 Do not fret yourself over the one who prospers, * the one who succeeds in evil schemes. 9 Refrain from anger, leave rage alone; * do not fret yourself; it leads only to evil. 10 For evildoers shall be cut off, * but those who wait upon the Lord shall possess the land. Psalm 137 (alt. for RCL) Psal 137:1 (NRSV) By the rivers of Babylon-- there we sat down and there we wept when we remembered Zion. 2 On the willows there we hung up our harps. 3 For there our captors asked us for songs, and our tormentors asked for mirth, saying, "Sing us one of the songs of Zion!" 4 How could we sing the LORD's song in a foreign land? 5 If I forget you, O Jerusalem, let my right hand wither! 6 Let my tongue cling to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy. 7 Remember, O LORD, against the E'domites the day of Jerusalem's fall, how they said, "Tear it down! Tear it down! Down to its foundations!" 8 O daughter Babylon, you devastator! Happy shall they be who pay you back what you have done to us! 9 Happy shall they be who take your little ones and dash them against the rock! 137 Super flumina (ECUSA BCP) 1 By the waters of Babylon we sat down and wept, * when we remembered you, O Zion. 2 As for our harps, we hung them up * on the trees in the midst of that land. 3 For those who led us away captive asked us for a song, and our oppressors called for mirth: * “Sing us one of the songs of Zion.” 4 How shall we sing the Lord’s song * upon an alien soil? 5 If I forget you, O Jerusalem, * let my right hand forget its skill. 6 Let my tongue cleave to the roof of my mouth if I do not remember you, * if I do not set Jerusalem above my highest joy. 7 Remember the day of Jerusalem, O Lord, against the people of Edom, * who said, “Down with it! down with it! even to the ground!” 8 O Daughter of Babylon, doomed to destruction, * happy the one who pays you back for what you have done to us! 9 Happy shall he be who takes your little ones, * and dashes them against the rock! Psalm 95: 1 - 2, 6 - 9 (Roman Catholic) Psal 95:1 (NRSV) O come, let us sing to the LORD; let us make a joyful noise to the rock of our salvation! 2 Let us come into his presence with thanksgiving; let us make a joyful noise to him with songs of praise! 6 O come, let us worship and bow down, let us kneel before the LORD, our Maker! 7 For he is our God, and we are the people of his pasture, and the sheep of his hand. O that today you would listen to his voice! 8 Do not harden your hearts, as at Mer'ibah, as on the day at Mas'sah in the wilderness, 9 when your ancestors tested me, and put me to the proof, though they had seen my work. NEW TESTAMENT: 2 Timothy 1: 1 - 14 (RCL) 2 Timothy 1: 6 - 8, 13 - 14 (Roman Catholic) 2Tim 1:1 (NRSV) Paul, an apostle of Christ Jesus by the will of God, for the sake of the promise of life that is in Christ Jesus, 2 To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord. 3 I am grateful to God--whom I worship with a clear conscience, as my ancestors did--when I remember you constantly in my prayers night and day. 4 Recalling your tears, I long to see you so that I may be filled with joy. 5 I am reminded of your sincere faith, a faith that lived first in your grandmother Lo'is and your mother Eu'nice and now, I am sure, lives in you. 6 For this reason I remind you to rekindle the gift of God that is within you through the laying on of my hands; 7 for God did not give us a spirit of cowardice, but rather a spirit of power and of love and of self-discipline. 8 Do not be ashamed, then, of the testimony about our Lord or of me his prisoner, but join with me in suffering for the gospel, relying on the power of God, 9 who saved us and called us with a holy calling, not according to our works but according to his own purpose and grace. This grace was given to us in Christ Jesus before the ages began, 10 but it has now been revealed through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel. 11 For this gospel I was appointed a herald and an apostle and a teacher, 12 and for this reason I suffer as I do. But I am not ashamed, for I know the one in whom I have put my trust, and I am sure that he is able to guard until that day what I have entrusted to him. 13 Hold to the standard of sound teaching that you have heard from me, in the faith and love that are in Christ Jesus. 14 Guard the good treasure entrusted to you, with the help of the Holy Spirit living in us. h/t Montreal Anglican Paul was made an apostle as part of God’s plan of salvation (vv. 1, 11) to bring eternal “life”, found in the Christian community (“in Christ Jesus”), to all. Paul worships God in continuity with his Jewish “ancestors” (v. 3). V. 4a probably recalls Paul’s departure from Timothy: may sorrow be replaced by “joy”. Timothy’s faith has been handed down from generation to generation (v. 5). He was given and received “the gift of God” (v. 6), through Paul (“my hands”) but now this gift, “a spirit of power ... love ... self-discipline” (v. 7, or ethical behaviour) has become dormant through neglect. God has not withdrawn it, so, Timothy, “rekindle” (v. 6) the gift! The teaching of Jesus (or the preaching about him, “testimony ...”, v. 8) and of Paul’s servitude (“prisoner”) are not shameful; rather Timothy should emulate Paul in suffering for spreading the good news (“the gospel”). Our godly “calling” (v. 9) is based on God’s plan and his gift of love (“grace”). Grace, in Jesus’ becoming human, was part of the plan since “before” God’s creative act. In his “appearing” (v. 10, in taking on human form) Christ brought eternal life (“abolished death ... immortality”). The body of faith (Christian doctrine) has been entrusted to Paul until “that day” (v. 12) when Christ comes again. So, Timothy, faithfully hand on the valuable teachings you have received from me, with the help of the “Holy Spirit” (v. 14), which is present and active in us. GOSPEL: Luke 17: 5 - 10 (all) Unlike Titus and 1 Timothy, this book presents Paul as speaking directly to Timothy, so it is the most likely of the Pastoral Epistles to be Pauline or to include substantial Pauline elements. [NOAB] 1:1: “Paul, an apostle”: Paul’s letters often begin with his claim to apostleship: see Romans 1:1; 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1. See also Ephesians 1:1; Colossians 1:1; 1 Timothy 1:1. Some in Paul’s time questioned whether he was an apostle: see 1 Corinthians 9:1ff and 2 Corinthians 13:3. [CAB] 1:1: “by the will of God”: In the Pastoral Epistles, Paul’s role as Christ’s emissary was part of God’s plan of salvation. See also Romans 1:1; Galatians 1:15; 1 Timothy 2:7; 2 Timothy 1:11; Titus 1:3. [NJBC] [CAB] 1:1: “for the sake of”: Can also be translated in accord with. [NJBC] 1:1: “for the sake of the promise of life”: A shorthand summary of Titus 1:2-3: “in the hope of eternal life that God, who never lies, promised before the ages began – in due time he revealed his word through the proclamation with which I have been entrusted by the command of God our Saviour”. [NJBC] 1:2: “beloved child”: Can also be translated as legitimate, and hence Paul’s heir. “Child” is Paul’s usual designation for those he has brought to the faith: he writes in Galatians 4:19 “My little children, for whom I am again in the pain of childbirth until Christ is formed in you”. See also Philemon 10. [CAB] 1:2: “Grace, mercy and peace”: Only “grace ... and peace” are wished to addressees in letters generally accepted as Pauline. Verses 3-5: A typical thanksgiving developed with the help of Romans 1:8-11: “First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the world. For God, whom I serve with my spirit by announcing the gospel of his Son, is my witness that without ceasing I remember you always in my prayers, asking that by God's will I may somehow at last succeed in coming to you. For I am longing to see you so that I may share with you some spiritual gift to strengthen you”. [NJBC] 1:3: “clear conscience”: For the importance of a clear conscience, see also 1 Timothy 1:5 (“the aim of such instruction is love that comes from a pure heart, a good conscience, and sincere faith”); 1 Timothy 4:2; Romans 2:15; 9:1; 2 Corinthians 4:2; 1 Peter 3:16; Acts 24:16. [CAB] 1:3: “as my ancestors did”: A phrase not found in letters which are generally accepted as Pauline. This phrase accords with the emphasis in 2 Timothy on Christianity’s continuity with its Old Testament roots. See also vv. 9-10; 2:8, 19; 3:8, 14-17. [CAB] See also Acts 24:14-15 (Paul before Felix) and Acts 26:6 (Paul before Agrippa). [NJBC] 1:4: “Recalling your tears”: Acts 20:37-38 tells of the weeping upon Paul’s departure from Ephesus. [NJBC] 1:5: “that lived first ...”: This implies that both Timothy’s mother and grandmother were Christians. Acts 16:1 says that his mother was a Christian of Jewish extraction, but his grandmother is not mentioned there. [CAB] Perhaps his father is omitted because he was a pagan: see Acts 16:1, 3. [NJBC] 1:6: “the laying on of hands”: 1 Timothy 4:14 advises: “Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders”. This designates the donation and reception of a gift. Other examples are: Jesus blesses children (see Mark 10:16); Jesus heals with a touch (see Mark 6:5); the Holy Spirit is given to the baptised (see Acts 8:17; 19:6); believers are set aside for special tasks in the Church (see Acts 6:6; 13:3). Laying on of hands is rare in the Old Testament, but see Deuteronomy 34:9 (“Joshua son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him; and the Israelites obeyed him, doing as the LORD had commanded Moses”) and Numbers 27:18-23. We do not know whether the reference in our reading to Timothy’s baptism or to his ordination. NJBC sees this verse as an effort to make clear that Paul alone authenticated Timothy’s mission. 1:7: The structure of this sentence is very like Romans 8:15: “For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption ...”. [NJBC] Throughout the letter, Timothy is exhorted to courage and endurance, which are possibilities not because of native human qualities but through the gift of the Holy Spirit. See also Ephesians 1:17. 1:7: “but ...”: The REB offers “but one to inspire power, love and self-discipline”. 1:8: “Do not be ashamed”: Timothy was apparently overawed by his surroundings and did not make his witness boldly. [NOAB] The language is close to that of Paul in Romans 1:16: “For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, ...”. “Not ashamed” also occurs in v. 12. [NJBC] 1:8: “the testimony about our Lord”: In the Pastoral Epistles, the function of ministry is to safeguard the traditions handed down about Jesus and the apostles: see also vv. 13-14; 2:2, 14-15, 24-25; 3:14; 4:2; 1 Timothy 6:20. The “testimony” may mean the actual teachings of Jesus (as in 1 Timothy 6:3) or the preaching about him (as in 1 Timothy 4:13). [CAB] To NJBC, it is Paul – not Christ – who is proposed as the prime model for imitation. 1:8: “of me his prisoner”: This is ironic: being Christ’s, he is actually free. In 1 Corinthians 7:22, Paul writes “For whoever was called in the Lord as a slave is a freed person belonging to the Lord, just as whoever was free when called is a slave of Christ”. [NJBC] Verses 9-11: Much of the language of this schema of revelation is found in the Pauline letters. For this pattern, see also Titus 1:1-3; Ephesians 3:5-7, 9-11; Romans 16:25-26. [NJBC] 1:9: “who saved us”: See also 1 Timothy 1:15; 2:3-4; 4:10; Titus 2:10; 3:4-5. [CAB] For Paul, salvation is usually a future event; however Romans 8:24-25 says “... in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience”. [NJBC] 1:9: “not according to our works ...”: In the gospels, God invites humans to become his own not as a reward for works but because he is gracious. In Galatians 2:16, Paul says: “... we know that a person is justified not by the works of the law but through faith in Jesus Christ ...”. See also Romans 9:10-11; Ephesians 2:8-9; Titus 3:5. [NOAB] [NJBC] 1:9: “before the ages began”: Titus 1:2 says “in the hope of eternal life that God, who never lies, promised before the ages began”. [CAB] 1:10: “the appearing of ... Jesus”: i.e. the Incarnation. [NOAB] See also Titus 2:11-13 says that “the grace of God has appeared, bringing salvation to all ... while we wait for the blessed hope and the manifestation of the glory of our great God and Saviour, Jesus Christ”. See also Titus 3:4 and 1 Timothy 6:14. [CAB] The Pastoral Epistles use the title “Saviour” both of God and of Christ. [NJBC] 1:10: “who abolished death”: In 1 Corinthians 15:26, this is a future event: “The last enemy to be destroyed is death”. [NJBC] See also Romans 6:9; 8:2; Hebrews 2:14-15. [NOAB] 1:10: “life and immortality”: i.e. immortal life. Paul writes in Romans 8:11: “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you”. [NOAB] 1:11: Of Paul’s essential role in working out the plan of salvation, Titus 1:3 says: “in due time he revealed his word through the proclamation with which I have been entrusted by the command of God our Saviour”. See also 1 Timothy 2:7. [CAB] [NJBC] 1:12: “until that day”: See also v. 18 wishes “may the Lord grant that he [Onesiphorus] will find mercy from the Lord on that day!”. See also 2 Thessalonians 1:10. [NOAB] 1:13-18: V. 15 illustrates negatively, and vv. 16-18 positively, the principle enunciated in vv. 13-14. Paul and his teaching remain the exemplar for the Christian community. [NJBC] 1:14: “the good treasure entrusted to you”: The Greek word, paratheke, can refer to a deposit of money which is to be returned exactly as received, hence a trust. Scholars sometimes call the body of doctrine which is to be safeguarded the deposit of faith. [NJBC] 1:15-17: Things may be bad in Asia but on the other hand “the household of Onesiphorus” is a blessing. 1:15: We do not know what the precise controversy referred to here was, but note that 2 Corinthians 1:8 mentions “the affliction we experienced in Asia; for we were so utterly, unbearably crushed that we despaired of life itself”. 2 Timothy 4:16 says: “At my first defence no one came to my support, but all deserted me. May it not be counted against them!”. [CAB] 1:15: “Asia”: i.e. the Roman province of that name in western Asia Minor. [NOAB] Ephesus was the chief city. [JBC] 1:15: “Hermogenes”: Only mentioned here in the New Testament. With Demas, he appears in Acts of Paul and Thecla as an apostate follower of Paul. [NJBC] 1:17: “Onesiphorus”: Both this and the reference in 4:19 are to his household, so one possibility is that Onesiphorus has died. [CAB] Other than these two references, he is known only in Acts of Paul and Thecla, where he is also depicted as a faithful friend of Paul. [NJBC] 1:17: “Rome”: This suggests that Paul’s imprisonment was in Rome. Acts 28:30-31 says that Paul “lived there two whole years at his own expense and welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance”.[CAB] 1:18: “Lord ... Lord”: In the Greek, the two words are the same, so we can only conjecture that the first “Lord” refers to Christ and the second to the Father. [NJBC] 1:18: “on that day”: i.e. At the second coming of Christ. See Clipping on v. 12. [NOAB] Luke 17:5 (NRSV) The apostles said to the Lord, "Increase our faith!" 6 The Lord replied, "If you had faith the size of a mustard seed, you could say to this mulberry tree, "Be uprooted and planted in the sea,' and it would obey you. 7 "Who among you would say to your slave who has just come in from plowing or tending sheep in the field, "Come here at once and take your place at the table'? 8 Would you not rather say to him, "Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink'? 9 Do you thank the slave for doing what was commanded? 10 So you also, when you have done all that you were ordered to do, say, "We are worthless slaves; we have done only what we ought to have done!'" Jesus has told his followers that there will be times when you lose your faith, but if you cause another to do so, your fate will be worse than death! (vv. 1-2) and if a fellow Christian sins, rebuke him; if he repents, forgive him – however often he sins and repents (vv. 3-4). The twelve (“the apostles”, v. 5) now speak to him, asking him to give them enough faith to remain faithful. (The “mustard seed”, v. 6, is very small. The “mulberry tree” is large with an extensive root system, making it hard to uproot. It would not normally take root in the sea.) Jesus tells them that with genuine faith, however small, anything is possible. Quality of faith matters more than quantity. Jesus now tells a parable (vv. 7-10). Slaves were expected to do their duties, and no master would absolve a slave of them, so the disciples would answer of course not! to the question in v. 7: should a slave eat before his master? The master stands for God and the slave for his people. The Greek word translated “worthless” (v. 10) means those to whom nothing is owed, to whom no favour is due, so God’s people should never presume that their obedience to God’s commands has earned them his favour. (The Revised English Bible translates v. 10b as We are servants and deserve no credit; we have only done our duty.) However, as 12:35-38 says, God will reward those who are prepared when Christ comes again. Verses 1-10: A series of sayings points up the themes of responsibility of members of the new community toward each other on such issues as causing others to sin, forgiving those who sin against one, increasing one’s faith, and accepting even a menial role (cooking and serving meals) within the new community. [CAB] Verses 1-6: These sayings are found in a different sequence and in different settings in Mark 9:42; Matthew 17:20; 18:6-7, 15. [JBC] Verses 1-2: Paul writes in 1 Corinthians 8:12: “... when you thus sin against members of your family, and wound their conscience when it is weak, you sin against Christ”. [NOAB] Verse 2: “millstone”: The millstone common in Palestine was a disk of basalt weighing at least 45 kg (100 lb). [NJBC] Verse 2: “little ones”: NOAB sees this as a reference to disciples of Jesus, who calls them “children” in Mark 10:24 and “infants” in Matthew 11:25. Followers are as helpless as small children in the face of the mighty force of a person who makes them lose their faith. [NJBC] Verse 3: “seven times”: For this phrase as meaning many times, see also Genesis 4:24: “If Cain is avenged sevenfold, truly Lamech seventy-sevenfold”. [JBC] Verse 6: Jesus emphasizes not power in faith but the power of God, his illustration being figurative. Faith will command only according to God’s will. In Mark 11:23, Jesus uses the figure of a mountain rather than of a mulberry tree. [NOAB] Verse 6: “it would obey you”: The sense of the Greek verb is it would already have obeyed you. So does fulfilment anticipate faith? [JBC] Verses 7-10: This parable is known as the Parable of the Unprofitable Servant, although unprofitable is misleading. Unworthy is an improvement. One’s relationship to God makes obedience to him a duty to be fulfilled and not an occasion for reward. [Blomberg] Verse 7: “take your place at the table”: i.e. eat before I do.