1 Nicholas Ferrar, Deacon, 1637 was an English scholar, courtier, businessman and man of religion 2 Channing Moore Williams, Missionary Bishop in China and Japan, 1910 3 Francis Xavier, Missionary to the Far East, 1552 was a Roman Catholic missionary born in Xavier, Kingdom of Navarre (now part of Spain), and co-founder of the Society of Jesus 4 John of Damascus, Priest, c. 760 A polymath whose fields of interest and contribution included law, theology, philosophy, and music, he is said by some sources to have served as a Chief Administrator to the Muslim caliph of Damascus before his ordination 5 Clement of Alexandria, Priest, c. 210 was a Christian theologian who taught at the Catechetical School of Alexandria. 6 Nicholas, Bishop of Myra, c. 342 was a historic 4th-century saint and Greek Bishop of Myra OLD TESTAMENT: Isaiah 2: 1 - 5 (all) Isai 2:1 (NRSV) The word that Isai'ah son of A'moz saw concerning Judah and Jerusalem. 2 In days to come the mountain of the LORD's house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it. 3 Many peoples shall come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths." For out of Zion shall go forth instruction, and the word of the LORD from Jerusalem. 4 He shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. 5 O house of Jacob, come, let us walk in the light of the LORD! PSALM 122 (all) Psal 122:1 (NRSV) I was glad when they said to me, "Let us go to the house of the LORD!" 2 Our feet are standing within your gates, O Jerusalem. 3 Jerusalem--built as a city that is bound firmly together. 4 To it the tribes go up, the tribes of the LORD, as was decreed for Israel, to give thanks to the name of the LORD. 5 For there the thrones for judgment were set up, the thrones of the house of David. 6 Pray for the peace of Jerusalem: "May they prosper who love you. 7 Peace be within your walls, and security within your towers." 8 For the sake of my relatives and friends I will say, "Peace be within you." 9 For the sake of the house of the LORD our God, I will seek your good. 122 Laetatus sum (ECUSA BCP) 1 I was glad when they said to me, * "Let us go to the house of the Lord." 2 Now our feet are standing * within your gates, O Jerusalem. 3 Jerusalem is built as a city * that is at unity with itself; 4 To which the tribes go up, the tribes of the Lord, * the assembly of Israel, to praise the Name of the Lord. 5 For there are the thrones of judgment, * the thrones of the house of David. 6 Pray for the peace of Jerusalem: * "May they prosper who love you. 7 Peace be within your walls * and quietness within your towers. 8 For my brethren and companions' sake, * I pray for your prosperity. 9 Because of the house of the Lord our God, * I will seek to do you good." NEW TESTAMENT: Romans 13: 11 - 14 (RCL, Roman Catholic) Roma 13:8 (NRSV) 11 Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; 12 the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; 13 let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. h/t Montreal Anglican In vv. 1-8, Paul has written about the obligations we Christians have to civil authorities; he has continued his instructions on ethics for Christians. The only thing we Christians “owe” others – Christians and non-Christians – is love: this sums up the obligations of the Christian in life, of Christian ethics. But as Christians, love is part of the deal rather than an obligation, and can never be completely discharged. Love among Christians is something special: it is mutual. Then vv. 9-10: if we love our neighbours, we will treat them as the Ten Commandments (“the law”) requires: this flows naturally out of our love for them, e.g. we will not offend them by adulterous behaviour, etc. This is why “one who loves another ... [fully satisfies] the law” (v. 8). Now Paul tells us another reason why ethical behaviour is important for Christians. We know that we are living both in the present and in the age which is after the first coming of the Messiah and before the second: “salvation is nearer to us now than when we became believers” (v. 11). Paul expresses it in terms of night and day: we should awake, pass from darkness to light, from evil to good. The image of armour is also found in contemporary Jewish writings about the end of the age; in 1 Thessalonians 5:8, Paul tells us that the “armour of light” (v. 12) is faith, hope, love for each other, fidelity, uprightness, etc. “Let us live” (v. 13), he says, as if the Day of the Lord is already here, “honourably”, not in ways that harm ourselves and our neighbours. Rather, let Christ be our armour, and let us not give in to the temptations of the flesh. (In baptism, we have already “put on”, v. 12, Christ, but life in Christ is something that grows with experience. As we grow in the faith, we are more and more able to resist sinful opportunities.) Verses 1-7: In the previous chapter, Paul has said that Christians have no right to punish; here he says that the state does, and all people must respect this right. He holds that the Roman state (even under Nero!) is, on the whole, just and beneficent. His view reflects Jewish teaching (see Wisdom of Solomon 6:1-3) and is also found in 1 Peter 2:13-17; 3:13. He has insisted that salvation is entirely a loving and undeserved gift from God, so some may have claimed that he was encouraging unethical conduct. In 6:1-14, he vigorously rejects this view. [NOAB] Up to the time when Paul wrote Romans, there had been no official persecution of Christians living in Rome, but internal strife in the Jewish community (which included Christians), probably between Christians and non-Christians, was settled by the emperor Claudius’ expulsion of Jews from Rome. Paul probably knew of this, but he still insists on the general principles Christians must have towards civil authorities, especially when these authorities are pagans. His basis for resolving the issue is the principle enunciated in Proverbs 8:15 (“By me [God] kings reign, and rulers decree what is just”) and Matthew 22:16-21 (“... ‘Give therefore to the emperor the things that are the emperor's, and to God the things that are God’s’”). [NJBC] Verse 1: “authorities”: This may include not only the state itself, but also the angelic authorities standing behind the state. The same Greek word is found in Colossians 1:16; there it clearly means angelic authorities; however Luke 12:11 uses it of civil authorities. [BlkRom] Verse 1: “instituted by God”: As part of God’s bringing order to the world. Verse 2: “appointed”: Another translation is ordained. Verse 3: “rulers”: This may be a reference to an order of angels. [BlkRom] Verse 3: “its”: i.e. the authority’s [BlkRom] Verse 4: “God’s servant”: i.e. the state, as one who does Christ’s mission. [BlkRom] Verse 4: “it”: i.e. authority, civil power. 1 Peter 2:13-14 says “For the Lord's sake accept the authority of every human institution, whether of the emperor as supreme, or of governors, as sent by him to punish those who do wrong and to praise those who do right”. [CAB] Verse 4: “sword”: A symbol of authority to punish. Verse 5: “conscience”: One has a moral obligation to observe civil laws. Paul writes in 2:15: “They [Gentiles] show that what the law requires is written on their hearts, to which their own conscience also bears witness ...”. [CAB] The state, as servant of God, must in conscience be respected by Christians, servants of God. [BlkRom] Verse 6: “authorities”: i.e. civil servants [BlkRom] Verse 7: “revenue”: i.e. indirect taxation, e.g. customs duties [BlkRom] Verse 7: In Mark 12:17, Jesus says “‘"Give to the emperor the things that are the emperor's, and to God the things that are God’s’”. See also Luke 20:25; Matthew 22:21; 1 Peter 2:17. [CAB] Verses 8-10: These verses expand on 12:9-13. [CAB] Verse 8: “law”: i.e. Mosaic law. Verse 8: “for the one who loves another ...”: In Mark 12:31, Jesus says “‘You shall love your neighbour as yourself’”. James 2:8 quotes Jesus. [NOAB] Verse 9: “‘You shall not ...’”: Paul quotes from the Ten Commandments, i.e. Exodus 20:13-15, 17; Deuteronomy 5:17-19 – in the Septuagint translation. The order is different in the Masoretic Text (which the NRSV follows). Jesus quotes these commandments, and others, in Matthew 19:18-19. [CAB] Verse 9: “‘Love your neighbour as yourself”: Paul quotes from the Law: Leviticus 19:18 says “...you shall love your neighbour as yourself ...”. There “neighbour” means fellow Israelite; here Paul broadens the meaning. Jesus quotes this law in Matthew 5:43; 19:19; Mark 12:31; Matthew 22:39; Luke 10:27; It is also quoted in Galatians 5:14 and James 2:8. [CAB] Verses 11-14: In 1 Corinthians 10:11-12, Paul writes: “These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come. So if you think you are standing, watch out that you do not fall”. Verse 11: Eschatology and morality are often connected: see also Philippians 4:4-7 (“... Let your gentleness be known to everyone. The Lord is near ...”); 1 Thessalonians 5:1-11, 23; Hebrews 10:24-25 (“... let us consider how to provoke one another to love and good deeds, ... all the more as you see the Day approaching”); James 5:7-11; 1 Peter 4:7-11; Matthew 25:31-46; Mark 13:33-37. [CAB] Verse 11: “time”: The Greek word kairos might be translated (in business English) as window of opportunity. Kronos is time as on a clock or in a calendar; kairos is God’s time. Verse 11: “wake from sleep”: See also 1 Corinthians 15:34 (“Come to a sober and right mind, and sin no more ...”); 1 Thessalonians 5:6-8; Ephesians 5:14. [CAB] Verse 12: “lay aside ...”: See also Ephesians 4:22-25 (“... put away your former way of life ... be renewed in the spirit of your minds ...”); Colossians 3:8-12; 1 Thessalonians 5:8; 1 Peter 2:1; James 1:21. [CAB] Verse 12: “darkness ... light”: Light and darkness are terms used in the Qumran literature for good and evil: see 1QS (Rule of the Community) 2:7; 3:20-4:1; 1QM (War Scroll) 15:9 (“For they are a wicked congregation and all their deeds are in darkness”). [NJBC] Verse 14: “put on the Lord Jesus Christ”: See also 6:1-14 and Galatians 3:27. Galatians 3:27 says that through baptism, the Christian has already put on Christ. [NJBC] That the state was God’s servant was endorsed by many Jews and by the early Church. [BlkRom] GOSPEL: Matthew 24: 36 - 44 (RCL) Matthew 24: 37 - 44 (Roman Catholic) Matt 24:36 (NRSV) "But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. 37 For as the days of Noah were, so will be the coming of the Son of Man. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, 39 and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man. 40 Then two will be in the field; one will be taken and one will be left. 41 Two women will be grinding meal together; one will be taken and one will be left. 42 Keep awake therefore, for you do not know on what day your Lord is coming. 43 But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an unexpected hour. Speaking to his followers, Jesus has foretold the destruction of the Temple; he has told them the signs of the coming of the end times (in terms used in contemporary literature.) In the suffering and trials which will precede the End, society will break down, “many will fall away” (v. 10, from the faith) but “one who endures to the end will be saved” (v. 13). After these events, the “Son of Man” (vv. 27, 30) will come “with power and great glory”. This will mark the beginning of a new era, a new way of being. Followers should discern signs of the second coming of Christ (vv. 32-35). But (v. 36), we do not know precisely when that coming will be, and neither does Jesus. The situation will be like that before the Flood: people were preoccupied with earthly matters (v. 38). When the Flood came, a small number “entered the ark” and were saved, but many drowned. The dawn of the new era will also be like this; Jesus gives two examples: of men (v. 40) and of women (v. 41). Some will be “taken” to be with Christ (because they are prepared) but others will be “left”. V. 43 is an other example. “Keep awake” (v. 42) to the will of God: be ready for Christ’s second coming! Verses 1-36: See also the Comments and Clippings for Luke 21:5-19, prepared for the penultimate Sunday in Year C. Verses 36-44: The parallels are Mark 13:32-37 and Luke 17:26-30, 34-36. [NJBC] Verses 37-39: See also Genesis 6:5-8; 7:6-24 and Luke 17:26-27. In both Genesis and Luke, the Flood and the “coming of the Son of Man”, the process is selection of the good/godly. [CAB] Verses 40-41: The verbs are in the present tense; thus they express vividly the separation certain to occur in the near future. [BlkMt] In Luke 17:34-35, Jesus says: “‘I tell you, on that night there will be two in one bed; one will be taken and the other left. There will be two women grinding meal together; one will be taken and the other left.”’. Verse 42: “Keep awake”: BlkMt offers Watch, meaning be continuously on the watch, spiritually and in your lives. See also Mark 13:35; Luke 12:40; 21:34-36; Matthew 25:13. [CAB] Verses 43-51: Luke 12:39-46 is very similar. [CAB] Verse 43: The metaphor of the coming of a thief is also found in 1 Thessalonians 5:2 and Revelation 3:3; 16:15. [BlkMt] Verses 45-51: The parable of Faithful and Unfaithful Servants also emphasizes that Christ will return suddenly. [BlkMt]

23 Clement, Bishop of Rome, c. 100 is considered the first Apostolic Father of the Church.[2] 24 25 James Otis Sargent Huntington, Priest and Monk, 1935 26 Isaac Watts, Hymnwriter, 1748 was an English hymnwriter, theologian and logician. 27 28 Kamehameha and Emma, King and Queen of Hawaii, 1864, 1885 29 30 Saint Andrew the Apostle was a Christian Apostle and the brother of Saint Peter OLD TESTAMENT: Jeremiah 23: 1 - 6 (RCL) Jere 23:1 (NRSV) Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. 3 Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4 I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD. 5 The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6 In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: "The LORD is our righteousness." 2 Samuel 5: 1 - 3 (Roman Catholic) 2Sam 5:1 (NRSV) Then all the tribes of Israel came to David at He'bron, and said, "Look, we are your bone and flesh. 2 For some time, while Saul was king over us, it was you who led out Israel and brought it in. The LORD said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel." 3 So all the elders of Israel came to the king at He'bron; and King David made a covenant with them at He'bron before the LORD, and they anointed David king over Israel. PSALM: Luke 1: 68 - 79 (RCL) Luke 1:68 (NRSV) "Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them. 69 He has raised up a mighty savior for us in the house of his servant David, 70 as he spoke through the mouth of his holy prophets from of old, 71 that we would be saved from our enemies and from the hand of all who hate us. 72 Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant, 73 the oath that he swore to our ancestor Abraham, to grant us 74 that we, being rescued from the hands of our enemies, might serve him without fear, 75 in holiness and righteousness before him all our days. 76 And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, 77 to give knowledge of salvation to his people by the forgiveness of their sins. 78 By the tender mercy of our God, the dawn from on high will break upon us, 79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." Note: In Canada, Canticle 19 from the BAS should be used. Canticle 16 The Song of Zechariah Benedictus Dominus Deus (ECUSA BCP) Luke 1: 68‑79 Blessed be the Lord, the God of Israel; * he has come to his people and set them free. He has raised up for us a mighty savior, * born of the house of his servant David. Through his holy prophets he promised of old, that he would save us from our enemies, * from the hands of all who hate us. He promised to show mercy to our fathers * and to remember his holy covenant. This was the oath he swore to our father Abraham, * to set us free from the hands of our enemies, Free to worship him without fear, * holy and righteous in his sight all the days of our life. You, my child, shall be called the prophet of the Most High, * for you will go before the Lord to prepare his way, To give people knowledge of salvation * By the forgiveness of their sins. In the tender compassion of our God * The dawn from on high shall break upon us, To shine on those who dwell in darkness and the shadow of death, * and to guide our feet into the way of peace. Psalm 46 (C of E, alt. for RCL) Psal 46:1 (NRSV) God is our refuge and strength, a very present help in trouble. 2 Therefore we will not fear, though the earth should change, though the mountains shake in the heart of the sea; 3 though its waters roar and foam, though the mountains tremble with its tumult. [Se'lah] 4 There is a river whose streams make glad the city of God, the holy habitation of the Most High. 5 God is in the midst of the city; it shall not be moved; God will help it when the morning dawns. 6 The nations are in an uproar, the kingdoms totter; he utters his voice, the earth melts. 7 The LORD of hosts is with us; the God of Jacob is our refuge. [Se'lah] 8 Come, behold the works of the LORD; see what desolations he has brought on the earth. 9 He makes wars cease to the end of the earth; he breaks the bow, and shatters the spear; he burns the shields with fire. 10 "Be still, and know that I am God! I am exalted among the nations, I am exalted in the earth." 11 The LORD of hosts is with us; the God of Jacob is our refuge. [Se'lah] 46 Deus noster refugium (ECUSA BCP) 1 God is our refuge and strength, * a very present help in trouble. 2 Therefore we will not fear, though the earth be moved, * and though the mountains be toppled into the depths of the sea; 3 Though its waters rage and foam, * and though the mountains tremble at its tumult. 4 The Lord of hosts is with us; * the God of Jacob is our stronghold. 5 There is a river whose streams make glad the city of God, * the holy habitation of the Most High. 6 God is in the midst of her; she shall not be overthrown; * God shall help her at the break of day. 7 The nations make much ado, and the kingdoms are shaken; * God has spoken, and the earth shall melt away. 8 The Lord of hosts is with us; * the God of Jacob is our stronghold. 9 Come now and look upon the works of the Lord, * what awesome things he has done on earth. 10 It is he who makes war to cease in all the world; * he breaks the bow, and shatters the spear, and burns the shields with fire. 11 "Be still, then, and know that I am God; * I will be exalted among the nations; I will be exalted in the earth." 12 The Lord of hosts is with us; * the God of Jacob is our stronghold. Psalm 122: 1 - 5 (Roman Catholic) Psal 122:1 (NRSV) I was glad when they said to me, "Let us go to the house of the LORD!" 2 Our feet are standing within your gates, O Jerusalem. 3 Jerusalem--built as a city that is bound firmly together. 4 To it the tribes go up, the tribes of the LORD, as was decreed for Israel, to give thanks to the name of the LORD. 5 For there the thrones for judgment were set up, the thrones of the house of David. NEW TESTAMENT: Colossians 1: 11 - 20 (all) Colo 1:11 (NRSV) May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins. 15 He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers--all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. Note: the Roman Catholic lectionary omits v. 11 h/t Montreal Anglican The author has heard of the trust in Christ his readers have because of their hope of eternal life. “This hope ... is bearing fruit and growing ... from the day you ... truly comprehended the grace of God” (his freely given gift of love expressed in Christ, vv. 5-6). So he prays for them that they may experience God’s ways to the full, leading the ethical lives God expects, and growing in knowledge of him (v. 10). Faced with deviant teaching, may God make them “strong” (v. 11) and “prepared to endure everything”. God (in Christ) has “rescued us” (v. 13) from the power of evil (“darkness”) and moved us to Christ’s realm, enabling us to share with others in the “inheritance” (v. 12, in being God’s children). Vv. 15-20 is a hymn about Christ (“He”); he is how we see (and access) God (“image”). Angelology was popular at the time; “thrones ...” (v. 16) were orders of angels; each was “created”, had its origin “in him”, and exists “for him”; any power they have is subordinate to Christ’s. The whole of creation, both heavenly and earthly, were created “through him” (v. 16), with his participation. He is the “firstborn” (v. 18), the inheritor from the Father, of created-ness; he governs it and is the cohesive power of the universe (v. 17). He existed “before all things”, before the first creative act. Greeks saw the “head” (v. 18) as the body’s source of life and growth. Christ is this to the Church, and “head” of it in the modern sense. He is “the beginning”, the nucleus of restoration of humanity to union with God, of the new created-ness. In his death (“blood of his cross”, v. 20), resurrection, and ascension to the Father, he is the forerunner (“firstborn”, v. 18) of our elevation to being with the Father, of our reconciliation with the Father (v. 20). Christians at Colossae tried to find ultimate power and truth in various deities, but in Christ all power and ultimate truth is present (v. 19). NJBC considers that Colossians was composed after Paul’s lifetime about 70-80 AD by someone who knew the Pauline tradition. NOAB and CAB discuss the problem of authorship but do not, in their introductions to the book, state whether they consider Paul to have been the author or not. See the Clipping below on vv. 26-28 for a hint of CAB’s view. Verse 9: “knowledge”: Greeks were keen on knowledge, of a speculative nature rather than practical. [NJBC] Verse 9: “knowledge ... wisdom ... understanding”: The corresponding Greek terms are found frequently in the Qumran literature, e.g. 1QH (Hymns) 9:19-21 (Vermes: 1:19-21), where the three are connected with the revelation of mysteries (see also Colossians 1:27-28; 2:2-3) 1QS (Rule of the Community) 4:2-8, a passage which recounts the way of the Spirit of Truth. and includes humility and forbearance, understanding, knowledge, wisdom, zeal for ordinances, firm inclination and discretion regarding revelation of the mysteries. [NJBC] Verse 10: Ephesians 4:1 says “I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called”. In 1 Thessalonians 2:12, Paul writes that he is “urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory”. [CAB] Verse 11: “made strong”: i.e. by God’s power. Verses 12-13: Ephesians 1:11 contains some of the same terminology: “In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will”. [CAB] Verse 12: “inheritance”: In the Old Testament, the Promised Land: see Joshua 14-19. Verse 12: “saints”: Humans as well as heavenly beings may be included. [NJBC] Verses 12-13: “share in the inheritance of the saints in the light ... darkness”: This calls to mind teachings in the Qumran literature, for example the ethical dualism of light and darkness and of portion or lot (NRSV: “inheritance”): see 1QM (War Scroll) 13:9-10; 1QH (Hymns) 11:22-23; 14:12-13; 19:11-12 (Vermes: 3:22-23; 6:12-13; 11:11-12). There the portion is the predetermined destiny meted out to humans. [NJBC] Verse 13: “rescued us”: i.e. from Satan’s power. [NOAB] Verse 14: “the forgiveness of sins”: The Greek, aphesis hamartion, is not found in undisputedly Pauline letters; it is however found in Ephesians 1:7; Hebrews 9:22; 10:18. [NJBC] Verses 15-20: This hymn alludes to the wisdom motifs of the Old Testament and the Apocrypha: In Proverbs 3:19, Wisdom is God’s agent in his creative act In Proverbs 8:22-31, Wisdom was generated before God created, and was his partner in creating (see also Wisdom of Solomon 7:22; 9:2-4). [NJBC] For other Christological hymns, see Philippians 2:6-11; Ephesians 2:14-16; 1 Peter 3:18-19; Hebrews 1:3; 1 Timothy 3:16. This hymn may be compared with the Qumran hymns. These verses differ from the rest of Colossians in language, style and thought so they appear that the author adapted to the purposes of his letter. [NJBC] Verse 15: “image”: The image perfectly reveals the invisible God: John 1:18 tells us: “No one has ever seen God. It is God the only Son, who is close to the Father's heart, who has made him known”. See also Hebrews 1:3. [NOAB] For Paul on humans as being in the image of God or of Christ, see Romans 8:29; 1 Corinthians 11:7; 15:49 (“Just as we have borne the image of the man of dust [Adam], we will also bear the image of the man of heaven”); 2 Corinthians 3:18. In one place, 2 Corinthians 4:4, he speaks of Christ as being the image of God. [NJBC] Verse 15: “the firstborn of all creation”: See also Psalm 89:27 (“I will make him [David] the firstborn, the highest of the kings of the earth”); Proverbs 8:22-31; 2 Corinthians 8:9; Philippians 2:6-7; Hebrews 1:2 (“... in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds”); 10:5-9; Revelation 1:17; 2:8; 22:13, 16. [CAB] Verse 16: “all things ... were created”: John 1:3 says “All things came into being through him [“the Word”, the Logos], and without him not one thing came into being”. See also 1 Corinthians 8:6 and Hebrews 1:2. [CAB] Verse 16: “thrones ... powers”: At Colossae, angelic beings may have been thought of as being rivals of, or supplementary to, Christ. See also 2:10, 15. [NOAB] [NJBC] These are categories of lesser supernatural beings present in creation. See Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21; 3:10; 6:12 for similar lists. [CAB] NJBC notes that the Greek word here translated as “dominions” also appears in 1 Peter 3:22 (NRSV: “authorities”) and Jude 8; in those verses it refer to earthly powers. Only here in the New Testament is “thrones” a category of angelic beings. Verse 17: “before all things”: Note John 8:58: “Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am’”. The phrase may mean first in rank. Verse 17: “all things hold together”: Wisdom of Solomon 1:7 says “Because the spirit of the Lord has filled the world, and that which holds all things together knows what is said”. [JBC] See also Hebrews 1:3. [NOAB] Verse 18: “head of the body, the church”: Christ as head of the church is important in Colossians: see also 2:17, 19; 3:15. The community as the body is also found in the undisputably Pauline writings (see 1 Corinthians 6:15; 10:16-17; 12:12-27; Romans 12:4-5) but the image of Christ as head of the body is a development found only in Colossians and Ephesians (see also Ephesians 1:22-23; 4:15-16; 5:23). [NOAB] [NJBC] Verse 18: “the beginning”: i.e. the origin or source of the Church’s life. See also Revelation 3:14 (“... The words of the Amen, the faithful and true witness, the origin of God's creation”); Galatians 6:15 (“... a new creation is everything!”); 2 Corinthians 5:17. [NOAB] [JBC] Verse 18: “firstborn from the dead”: See also Acts 26:23 (“being the first to rise from the dead”, Paul before Agrippa); Romans 14:9; 1 Corinthians 15:20 (“... Christ has been raised from the dead, the first fruits of those who have died”). [NOAB] [NJBC] Christ’s resurrection is the first of a succession of others: see Revelation 1:5. [CAB] Verse 19: “the fullness of God”: Another translation is: For it pleased God that in him [the Son] all the fullness of the deity should dwell. “Fullness” translates the Greek word pleroma. The pleroma would have had special significance if gnostic ideas formed part of the false teaching at Colossae. In Gnosticism, the pleroma was the whole body of heavenly powers and spiritual emanations that came forth from God. [NOAB] [NJBC] In this context, as can be seen from v. 20, the term “fullness of God” refers to the full power of divine grace which offers full reconciliation through Christ’s cross. John 1:16 tells us: “From his fullness we have all received, grace upon grace”. See also Colossians 2:10. [CAB] NJBC notes that “of God” is not in the Greek., but note 2:9: “in him [Christ] the whole fullness of deity dwells bodily”. Verse 20: “reconcile”: The Greek word is apokatallasso; it is used only in Colossians and Ephesians. In the undisputedly Pauline writings, the word katallasso is used, with the same meaning: see Romans 5:10; 2 Corinthians 5:18, 19. [NJBC] Prevalent Jewish belief was that the world had fallen into the captivity of the ruling powers through the sin of humans. Christ overcame these angelic powers by taking away their control over believers. [JBC] GOSPEL: Luke 23: 33 - 43 (RCL) Luke 23: 35 - 43 (Roman Catholic) Luke 23:33 (NRSV) When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, "Father, forgive them; for they do not know what they are doing." And they cast lots to divide his clothing. 35 And the people stood by, watching; but the leaders scoffed at him, saying, "He saved others; let him save himself if he is the Messiah of God, his chosen one!" 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, "If you are the King of the Jews, save yourself!" 38 There was also an inscription over him, "This is the King of the Jews." 39 One of the criminals who were hanged there kept deriding him and saying, "Are you not the Messiah? Save yourself and us!" 40 But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong." 42 Then he said, "Jesus, remember me when you come into your kingdom." 43 He replied, "Truly I tell you, today you will be with me in Paradise." Jesus has been betrayed, arrested, mocked, beaten, and sentenced to death. He, Simon of Cyrene (carrying the crossbar), two criminals and a few police have walked to Calvary, “the place that is called The Skull” (v. 33). Jesus continues his ministry of giving forgiveness to those who have not heard the Good News (v. 34). The division of his clothing fulfills the prophecy in Psalm 22:18; to be deprived of one’s clothing was to lose one’s identity. (Biblical examples are prisoners, slaves, prostitutes and damned people.) The mob contemplates what is happening, but the “leaders” (v. 35) taunt Jesus: they blaspheme against God. In accord with Psalm 69:21, a psalm of the innocently suffering godly one, Jesus is offered “sour wine” (v. 36) - to revive him, and to prolong his ordeal. Ironically, “Messiah of God, his chosen one” (v. 35) and “King of the Jews” (v. 38) are all true. Jesus refuses to subvert God’s plan by saving himself from a horrible death. A placard was placed around the criminal’s neck, bearing an “inscription” (v. 38) stating his crime. One criminal joins with the mob (v. 39) but the other responds positively to Jesus (vv. 40-41). For him there is salvation; Jesus pronounces him free of sin. Only a king can give pardon. (“Paradise”, v. 43, was the Jewish name for the temporary resting place of the godly dead.) The parallels of vv. 26-43 are Matthew 27:32-34; Mark 15:21-32; John 19:16b-24. Verse 34: See also Numbers 15:27-31 and Acts 7:60. Psalm 22:17-18 says : “I can count all my bones. They stare and gloat over me; they divide my clothes among themselves, and for my clothing they cast lots.” Verses 35-39: Note the downward progression of those who humiliate Jesus: the religious leaders, soldiers, a criminal. [NJBC] Verse 35: Psalm 22:7-8 says: “All who see me mock at me; they make mouths at me, they shake their heads; ‘Commit your cause to the LORD; let him deliver – let him rescue the one in whom he delights!’”. See also Psalm 80:6 and Wisdom of Solomon 2:18. [BlkLk] Verse 35: “his chosen one”: At the Transfiguration, a voice “from the cloud” identifies Jesus as “my Chosen”: see 9:35. Jesus is the new chosen Moses. The Israelites grumbled about Moses, as do the onlookers here. [BlkLk] Verse 36: See also Matthew 27:28. Psalm 69:21 says “They gave me poison for food, and for my thirst they gave me vinegar to drink”. [BlkLk] Verse 36: “sour wine”: The wine would have been what the Romans called acetum, the origin of our name acetic acid, i.e. vinegar (which itself comes from vin aigre, French for “sour wine”). This would have been the normal drink at the time, though usually mixed with water. Wine was still difficult to store in what we would consider drinkable condition. Interestingly enough, Mark has Jesus offered wine and myrrh mixed, while Matthew, Luke and John omit the myrrh. The purpose of the mixture in Mark would have been to dull the pain, and thus was a humanitarian gesture, which Jesus refuses. Matthew and Luke are ambiguous as to whether Jesus receives the wine, while John says he did (see Mark 15:23; see also Matthew 27:48; John 19:28-30) Verse 39: While Luke seems generally to have used Mark as his source, here he offers more, i.e. the words of the criminal. Mark 15:32b has only “Those who were crucified with him also taunted him.”. [BlkLk] Verse 39: “hanged”: In Galatians 3:13, Paul writes: “Christ redeemed us from the curse of the law by becoming a curse for us – for it is written, ‘Cursed is everyone who hangs on a tree’”. He quotes Deuteronomy 21:22-23: “When someone is convicted of a crime punishable by death and is executed, and you hang him on a tree, his corpse must not remain all night upon the tree; you shall bury him that same day, for anyone hung on a tree is under God's curse”. [BlkLk] Verse 39: BlkLk sees the criminal’s words as being gently ironic, a courageous jest which Jesus takes up seriously. To see them as implying complete faith on the part of this man is to go to far. Verse 43: “Paradise”: This can also be interpreted as a return to the original sin-free creation. The gates of Paradise have been re-opened by the obedience and faith of the new Adam. Jesus promises the criminal much more than he has asked, intimating also that God’s kingly power is a present reality, not merely in the future. See also 2 Corinthians 12:3-4 and Revelation 2:7. “Paradise” is a loan word from old Persian, where it first meant an enclosing wall and then a park. By the 200s BC it was used in Greek for a park. The Septuagint translation uses it for the garden of (planted by) God in Genesis 2:15; 3:23ff; 13:10; Ezekiel 28:13; etc. It is in Testament of Levi 18:10 that “Paradise” first appears as the technical term for the part of Sheol reserved for the righteous; there the priestly Messiah shall open the gates of Paradise. [BlkLk]

17 Hugh, 1200, and Robert Grosseteste, 1253, Bishops of Lincoln 18 Hilda, Abbess of Whitby, 680 is a Christian saint and the founding abbess of the monastery at Whitby, which was chosen as the venue for the Synod of Whitby. 19 Elizabeth, Princess of Hungary, 1231 20 Edmund, King of East Anglia, 870 21 William Byrd, 1623, John Merbecke, 1585, and Thomas Tallis, 1585, Musicians 22 Clive Staples Lewis, Apologist and Spiritual Writer, 1963 23 Clement, Bishop of Rome, c. 100 is listed as Bishop of Rome from an early date, holding office from 92 to his death in 99.[1] He is considered the first Apostolic Father of the Church 24 OLD TESTAMENT: Isaiah 65: 17 - 25 (RCL) Isai 65:17 (NRSV) For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind. 18 But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight. 19 I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress. 20 No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed. 21 They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. 22 They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands. 23 They shall not labor in vain, or bear children for calamity; for they shall be offspring blessed by the LORD-- and their descendants as well. 24 Before they call I will answer, while they are yet speaking I will hear. 25 The wolf and the lamb shall feed together, the lion shall eat straw like the ox; but the serpent--its food shall be dust! They shall not hurt or destroy on all my holy mountain, qsays the LORD. Malachi 4: 1 - 2a (C of E, alt. for RCL, Roman Catholic) Mala 4:1 (NRSV) See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the LORD of hosts, so that it will leave them neither root nor branch. 2 But for you who revere my name the sun of righteousness shall rise, with healing in its wings. Note: Verse numbering in the Roman Catholic bibles is different from the above PSALM: Isaiah 12: 1 - 6 (RCL) Isai 12:1 (NRSV) You will say in that day: I will give thanks to you, O LORD, for though you were angry with me, your anger turned away, and you comforted me. 2 Surely God is my salvation; I will trust, and will not be afraid, for the LORD GOD is my strength and my might; he has become my salvation. 3 With joy you will draw water from the wells of salvation. 4 And you will say in that day: Give thanks to the LORD, call on his name; make known his deeds among the nations; proclaim that his name is exalted. 5 Sing praises to the LORD, for he has done gloriously; let this be known in all the earth. 6 Shout aloud and sing for joy, O royal Zion, for great in your midst is the Holy One of Israel. Canticle 9 The First Song of Isaiah Ecce, Deus (ECUSA BCP) Isaiah 12:2‑6 Surely, it is God who saves me; * I will trust in him and not be afraid. For the Lord is my stronghold and my sure defense, * and he will be my Savior. Therefore you shall draw water with rejoicing * from the springs of salvation. And on that day you shall say, * Give thanks to the Lord and call upon his Name; Make his deeds known among the peoples; * see that they remember that his Name is exalted. Sing praises of the Lord, for he has done great things, * and this is known in all the world. Cry aloud, inhabitants of Zion, ring out your joy, * for the great one in the midst of you is the Holy One of Israel. Psalm 98 (C of E, alt. for RCL) Psalm 98: 5 - 9 (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. 5 Sing praises to the LORD with the lyre, with the lyre and the sound of melody. 6 With trumpets and the sound of the horn make a joyful noise before the King, the LORD. 7 Let the sea roar, and all that fills it; the world and those who live in it. 8 Let the floods clap their hands; let the hills sing together for joy 9 at the presence of the LORD, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with equity. 98 Cantate Domino (ECUSA BCP) 1 Sing to the Lord a new song, * for he has done marvelous things. 2 With his right hand and his holy arm * has he won for himself the victory. 3 The Lord has made known his victory; * his righteousness has he openly shown in the sight of the nations. 4 He remembers his mercy and faithfulness to the house of Israel, * and all the ends of the earth have seen the victory of our God. 5 Shout with joy to the Lord, all you lands; * lift up your voice, rejoice, and sing. 6 Sing to the Lord with the harp, * with the harp and the voice of song. 7 With trumpets and the sound of the horn * shout with joy before the King, the Lord. 8 Let the sea make a noise and all that is in it, * the lands and those who dwell therein. 9 Let the rivers clap their hands, * and let the hills ring out with joy before the Lord, when he comes to judge the earth. 10 In righteousness shall he judge the world * and the peoples with equity. NEW TESTAMENT: 2 Thessalonians 3: 6 - 13 (RCL) 2 Thessalonians 3: 7 - 12 (Roman Catholic) 2The 3:6 (NRSV) Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. 7 For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8 and we did not eat anyone's bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9 This was not because we do not have that right, but in order to give you an example to imitate. 10 For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11 For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13 Brothers and sisters, do not be weary in doing what is right. h/t Montreal Anglican The author comes to the concluding section of his letter, written to counter the false belief that Christ will come again soon. Writing in Paul’s name, he has asked all members of the church at Thessalonica to pray for him and for those who work with him “so that the word of the Lord may spread rapidly” (v. 1), and that they may be rescued from those who oppose God’s ways, especially those who teach falsehoods. God will “strengthen ... and guard” (v. 3) members of the community from the Devil. May Christ direct them to love for God and to “the steadfastness of Christ” (v. 5). Now the author orders the members to avoid those who, believing that the era will end soon, “are living in idleness” (v. 6) – probably living off the material support of others and failing to spread Christ’s message. (The Greek suggests that these people are disorderly.) They also fail to adhere to the “tradition”, the teachings handed down from the apostles. Paul (“us”) is proposed as an example to imitate: he had the “right” (v. 9) to be financially supported by the community (thus freeing him to spend all his time spreading the good news) yet he earned his living (as a tentmaker). V. 10b is strong language! It has been reported that those who are idle are in fact “busybodies” (v. 11), disturbing others and meddling in their affairs. If any continue to preach the imminent arrival of Christ or continue to be idle (“do not obey ...”, v. 14), avoid them and shame them (perhaps they will see the error of their ways). Even so, love them as members of the community (v. 15). In vv. 16-18, the author prays that his readers may have Christ’s peace, and certifies the letter as genuine. It is strange that there are two sets of closing exhortations, each with a closing prayer: vv. 1-5 and vv. 6-16. [NJBC] Verse 1: “pray for us”: Paul frequently asks his readers to pray for him: see Romans 15:30; 2 Corinthians 1:11; Ephesians 6:19; Philippians 1:19; Colossians 4:3-4; 1 Thessalonians 5:25. [CAB] Verse 1: “that the word ... may spread rapidly”: Psalm 147:15 says “He sends out his command to the earth; his word runs swiftly”. [CAB] Verse 1: “be glorified everywhere”: The reception of the gospel is its glorification. Verse 2: Paul says in Romans 15:31: “that I may be rescued from the unbelievers in Judea ...”. [NOAB] See also 2:7, 10-11. [JBC] Verse 3: “the Lord is faithful”: In letters definitely written by Paul, “God is faithful”: see 1 Corinthians 1:9; 10:13; 2 Corinthians 1:18; 1 Thessalonians 5:24 (with 1 Thessalonians 4:7) . [CAB] Verse 3: “he will strengthen you”: The author (perhaps Paul) writes in 2:16-17: “Now may our Lord Jesus Christ himself ... comfort your hearts and strengthen them in every good work and word”. Paul writes in 1 Thessalonians 3:13: “... may he [Christ] so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints” . [CAB] Verse 3: “the evil one”: See also Matthew 6:13 (the Lord’s Prayer). [NOAB] JBC names “the evil one” as Satan. The Hebrew word satan means adversary. In Job 1 and Zechariah 3 (both probably written after the Exile), this figure is simply the prosecuting attorney of humans in the heavenly court. In intertestamental literature he becomes the leader of the demonic forces of evil; it is in this sense that he appears in the New Testament. Jews also called him the devil, Belial, Beliar, and Beelzebub. The devil is the Greek translation of satan. [HBD] Verse 5: This is a prayer for progress in spreading the good news. [NJBC] Verse 5: “love of God”: NOAB suggests that the author means love for God. Verse 6: The admonition in this verse is stronger than that in 1 Thessalonians 4:9-12 and 5:14: “... we urge you, beloved, to admonish the idlers, encourage the faint hearted, help the weak, be patient with all of them”. [CAB] Verse 6: “believers who are living in idleness”: These disorderly people may well be among those who created the religious confusion mentioned in 2:1-3a: “... that the day of the Lord is already here ...” [NJBC] These believers probably said: if the end of the era is so close, why should we work? Verse 6: “according to the tradition”: Paul says in 1 Corinthians 11:2: “I commend you because you ... maintain the traditions just as I handed them on to you”. [CAB] Verse 7: “imitate”: See also 1 Corinthians 11:1 (“Be imitators of me, as I am of Christ”); Galatians 4:12; Philippians 3:17; 4:9; 1 Thessalonians 1:6. [CAB] Verses 7-8: “we were not idle ...”: In 1 Thessalonians 2:9, Paul says “You remember our labour and toil, brothers and sisters; we worked night and day, so that we might not burden any of you while we proclaimed to you the gospel of God”. Acts 18:3 tells us of Paul working with Aquila at tent-making in Corinth. [NOAB] Verse 9: See also 1 Corinthians 9:4-5. There, Paul does not insist on imitating him in his right to be supported while at Corinth. [CAB] In Luke 10:7, Jesus tells the seventy he sends out to spread the good news that they should depend on their hosts for sustenance, “for the labourer deserves to be paid”. In Galatians 6:6, Paul says that students should share with their teacher materially. [NOAB] Verse 10: “Anyone unwilling to work should not eat”: In Genesis 3:19, after the first sin, God says to proto-human “By the sweat of your face you shall eat bread until you return to the ground ...” [CAB]. Verse 11: “busybodies”: In 1 Thessalonians 4:11, Paul urges the Christians at Thessalonica “to aspire to live quietly, to mind your own affairs, and to work with your hands, as we directed you, so that you may behave properly toward outsiders and be dependent on no one”. [NOAB] See also 1 Peter 4:15. Verse 13: In Galatians 6:9, Paul says: “So let us not grow weary in doing what is right ...”. See also Ephesians 4:28. [CAB] Verse 14: “have nothing to do with them”: In Romans 16:17, Paul says to his readers: “I urge you, brothers and sisters, to keep an eye on those who cause dissensions and offenses, in opposition to the teaching that you have learned; avoid them”. Verse 15: See also 1 Thessalonians 5:14 (quoted above). [CAB] Verse 16: “the Lord of peace”: Letters definitely written by Paul speak of the “God of peace” (see Romans 15:33; 16:20; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23), as does Hebrews 13:20. [CAB] Verse 16: “give you peace”: This is part of the blessing that God instructs Moses to have Aaron use with the Israelites: see Numbers 6:26. [NOAB] Verse 17: “with my own hand”: 1 Corinthians 16:21 and Colossians 4:18 are identical. Galatians 6:11 and Philemon 19 are similar. [CAB] The rest of the letter was probably dictated to a scribe. [JBC] Verse 17: “This is the mark in every letter of mine”: In fact, only 1 Corinthians, Galatians and Philemon are signed. The author stresses that this letter is from a true teacher and not a false one. Verse 18: This verse is very similar to the final benediction in 1 Thessalonians 5:28. NJBC says that it is precisely patterned on the one in 1 Thessalonians. GOSPEL: Luke 21: 5 - 19 (all) Luke 21:5 (NRSV) When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6 "As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down." 7 They asked him, "Teacher, when will this be, and what will be the sign that this is about to take place?" 8 And he said, "Beware that you are not led astray; for many will come in my name and say, "I am he!' and, "The time is near!' Do not go after them. 9 "When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately." 10 Then he said to them, "Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven. 12 "But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13 This will give you an opportunity to testify. 14 So make up your minds not to prepare your defense in advance; 15 for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. 16 You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17 You will be hated by all because of my name. 18 But not a hair of your head will perish. 19 By your endurance you will gain your souls. Our reading is from the last story about Jesus teaching in the Temple. He foretells its destruction (“thrown down”, v. 6) – an event then some 40 years in the future. At that time, Roman legions (“armies”, v. 20) surrounded the city. In Jesus’ time, people were concerned about when the world would end, and what signs would indicate “this is about to take place” (v. 7). Jesus begins to answer, in terms drawn from prophetic books (Micah, Jeremiah, Hosea, Joel, vv. 8-11) and brought together in contemporary books (e.g. 2 Esdras). He adds “the end will not follow immediately” (v. 9), and then diverts to issues that matter now: the treatment his followers will receive, and how they should react to it (vv. 12-19). (“The time”, v. 8, is the time chosen by God for the end of the era.) They will be treated as he has been: they will be accused of heresy in “synagogues” (v. 12) and be brought before civil courts (“prisons”). On these occasions, be yourselves (the word translated “prepare ... in advance”, v. 14, literally means practise a gesture or rehearse a dance); take this “an opportunity to testify” (v. 13, to tell the good news). Following Christ entails suffering – betrayal (v. 16) and being “hated” (v. 17). Perseverance under duress will gain you eternal life (v. 19). In vv. 20-27, Jesus combines prophecy (when Jerusalem was invaded, Christians did flee across the Jordan) and more images drawn from prophetic and contemporary books (“desolation”, v. 20; vv. 23-26). We do not know whether to take these images literally or symbolically. Jesus, the “Son of Man” (v. 27), will then come again. True disciples should then “stand up and raise your heads” (v. 28) for you will soon have eternal life (“redemption”). So (vv. 34-36), be prepared for this day, “praying that you may have the strength to escape”, to avoid the fate of the ungodly. The parallels to vv. 5-38 are Mark 13:1-37 and Matthew 24:1-36. [NOAB] Some sayings of Jesus deny that there will be forewarnings: see Mark 8:12 (“no sign will be given to this generation”) and Luke 17:20-21 (“The kingdom of God is not coming with things that can be observed”). That the Son of Man will come unexpectedly is mentioned in Matthew 24:43-44 and Luke 12:39-40; this notion is echoed in 1 Thessalonians 5:2 (“like a thief in the night”); 2 Peter 3:10; Revelation 3:3; 16:15. The foretelling of the destruction of the Temple (God’s earthly dwelling place) seems to merge teachings about the imminent destruction of Jerusalem with details associated in the Old Testament with the end of human history. [NOAB] Verse 5: While Mark indicates that this discourse occurs when Jesus and his inner circle of disciples are on the Mount of Olives, Luke places the scene in the Temple itself. [BlkLk] Verse 5: “beautiful stones”: The second Temple was begun after the return from exile (c. 520 BC), and was modest. Herod the Great began construction of the third Temple in 20 BC; it was finished in 63 AD, and destroyed by the Romans in 70 AD at the end of the Jewish revolt. It was still under construction in Jesus’ day. The destruction of the Temple had already been foretold in Micah 3:12 and Jeremiah 26:18. [NOAB] [CAB] Verse 6: “not one stone will be left upon another”: Jesus has already predicted this, before he entered the Temple: see 19:43-44. [BlkLk] See also Mark 14:58; 15:29; John 2:19-21; Acts 6:14 (Stephen before the council). [NOAB] Verse 7: See also 17:20, where the Pharisees ask this question. [NOAB] Verse 7: “They”: BlkLk says that these are the “some” of v. 5. So here Jesus addresses the people. Verse 7: “what will be the sign”: As Mark presents this discourse, it is not clear whether Jesus answers this question; however in Luke Jesus indicates that the Temple will be destroyed in v. 20, and gives other signs in vv. 25-27. [BlkLk] Verse 8: In 17:23, Jesus says “‘They will say to you, ‘Look there!’ or ‘Look here!’ Do not go, do not set off in pursuit”. [NOAB] Verse 8: “‘I am he!’”: In Isaiah 43:10, God says through the prophet: “You are my witnesses, says the LORD, and my servant whom I have chosen, so that you may know and believe me and understand that I am he” and in Isaiah 48:12: “Listen to me, O Jacob, and Israel, whom I called: I am He; I am the first, and I am the last”. So “I am he!” is the divine name. In John 4:25-26, Jesus tells the Samaritan woman at the well, in response to her statement “‘I know that Messiah is coming’”, “I am he’”. So “I am he” as the divine name is carried forward into the New Testament. “‘I am he’” is also found in John 8:24, 28, 58; 13:19; 18:5. [BlkLk] Verse 8: “The time”: BlkLk says that “the time” (or season), the eschatological period in God’s plan, is that of the desolation of Jerusalem (v. 20), being the inauguration of the times of other nations (v. 24), and that the next “time” is that of “redemption” (v. 28). These are times (events) of God’s intervention in human affairs. Verse 9: “insurrections”: BlkLk offers revolutions. An example is the rebellion of the Jews against the Romans which led to the desolation of Jerusalem. Verse 9: “the end will not follow immediately”: Not even the destruction of the Temple is the final event. In Mark 13:7, Jesus says “‘the end is still to come’”. These events lead towards the end, though the End will be sometime later. [BlkLk] Verse 10: 2 Chronicles 15:6 says “They were broken in pieces, nation against nation and city against city, for God troubled them with every sort of distress.”. This idea is also found in Isaiah 19:2. [NOAB] Verse 11: For famine, pestilence and strife, see also 2 Samuel 24:13; Isaiah 8:21; Jeremiah 21:9; Ezekiel 5:12. Verse 12: Mark does not mention these events. In Luke’s day, those who spread the good news were arrested, persecuted, and tried before religious and civil authorities. These too are events on the path to the End. See also Matthew 10:17-22; John 16:2; Acts 22:19; 25:24; 26:22; 2 Corinthians 6:5; 11:24. [NOAB] [BlkLk] Verse 13: In Philippians 1:12-13, Paul says “I want you to know, beloved, that what has happened to me has actually helped to spread the gospel, so that it has become known throughout the whole imperial guard and to everyone else that my imprisonment is for Christ”. [NOAB] See also Acts 4:5-22, 25-26 (Peter and John before the Sanhedrin). [BlkLk] Verse 15: “I will give you words and a wisdom”: 12:11-12 ascribes this inspiration to the Holy Spirit; John 16:13-15 enlarges on the same thought. In Acts 4:8-13, when Peter and John appear before the Sanhedrin, Peter, “filled with the Holy Spirit”, surprises the court with his eloquence. [BlkLk] Verse 16: In 12:52-53, Jesus says: “From now on five in one household will be divided, three against two and two against three; they will be divided: father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law”. 2 Esdras 6:24 foretells: “At that time friends shall make war on friends like enemies, the earth and those who inhabit it shall be terrified, and the springs of the fountains shall stand still, so that for three hours they shall not flow”. [NOAB] Verse 17: Matthew 10:22 is identical. See also John 15:18-25. [NOAB] Verse 18: Coming so soon after v. 16, this verse cannot mean that all those betrayed will escape death. It must be interpreted in the light of v. 19. [BlkLk] See also 12:7 (“... even the hairs of your head are all counted. Do not be afraid; you are of more value than many sparrows”); Matthew 10:30; 1 Samuel 14:45 (applied to Jonathan). In Acts 27:34, Paul uses these words to tell the crew that all will survive the storm. [NOAB] Verse 19: This is an echo of 8:25. The insistence on endurance/patience, steadfast endurance amid tribulation, resembles the Pauline epistles: see Romans 2:7 (“to those who by patiently doing good seek for glory and honour and immortality, he will give eternal life”); 5:3; 8:25; 15:4ff. Verse 19: “gain your souls”: See also Mark 13:13 (“... the one who endures to the end will be saved ...”); Matthew 10:22; Revelation 2:7. [NOAB] BlkLk offers you will purchase your lives and says that the clue to Jesus’ meaning lies in 9:24 (“For those who want to save their life will lose it, and those who lose their life for my sake will save it”) and 17:33 (which he translates as Whoever seeks to possess his life [make his life into a possession] shall lose/destroy it, and whoever loses/destroys it will make it live): the lives which may be purchased are those in the age to come. Verses 20-22: 19:41-44 tells us: “As he came near and saw the city [Jerusalem], he wept over it, saying, "If you, even you, had only recognized on this day the things that make for peace! But now they are hidden from your eyes. Indeed, the days will come upon you, when your enemies will set up ramparts around you and surround you, and hem you in on every side. They will crush you to the ground, you and your children within you, and they will not leave within you one stone upon another; because you did not recognize the time of your visitation from God”. See also 23:28-31 and 17:31. [NOAB] Verse 20: “desolation”: Isaiah 13:9 is quoted below (see on vv. 25-26); see also Isaiah 64:10. This idea occurs often in the Old Testament. “Desolation” occurs in Luke’s source, Mark 13:14 (“desolating sacrilege”). Luke reinterprets Mark. He does so pointing out to his first readers some foretold events that have already occurred; he warns of further events to come. [BlkLk] Verse 22: “vengeance”: This is God’s vengeance. It is the same vengeance that produces the vindication of God’s faithfulness at the expense of an unfaithful people. It also produces the vindication of the people called in God’s name in the presence of the Gentiles. For an example of the theological pattern involved here, see Deuteronomy 32:20, 35-36, 39. Verse 22: “a fulfilment of all that is written”: Luke tells us why he feels justified in reinterpreting Mark as he has (see Clipping on v. 20): Old Testament prophets foretold Jerusalem’s destruction (which, if Luke wrote after 70 AD) has now happened. Jesus, the last of the prophets to prophesy the city’s doom, sums up the cause of its fate. [BlkLk] Verses 23-24: Hosea 13:16 foretells: “Samaria shall bear her guilt, because she has rebelled against her God; they shall fall by the sword, their little ones shall be dashed in pieces, and their pregnant women ripped open”. Verse 23: 2 Esdras 6:21 says “Children a year old shall speak with their voices, and pregnant women shall give birth to premature children at three and four months, and these shall live and leap about”. See also 2 Esdras 4:40; 6:21. Verse 24: “Jerusalem will be trampled on by the Gentiles”: The word translated “Gentiles”, ethnoi, literally means nations, non-Jewish ones. This is a quotation from the Septuagint translation of Zechariah 12:3. This idea is repeated in Revelation 11:2. [BlkLk] Verse 24: “until the times of the Gentiles are fulfilled”: We can only guess at what is meant here. One possibility is: the spiritual opportunity that God had previously given to Jews is now extended to non-Jews. See 20:16 (The Parable of the Vineyard); Mark 13:10 (“... the good news must first be proclaimed to all nations”); Romans 11:25 (“a hardening has come upon part of Israel, until the full number of the Gentiles has come in”). See also Isaiah 63:18 and Daniel 8:13. [NOAB] BlkLk points out that each nation (ethnos) having its appointed time is found in various apocalyptic writings. For example, 1QS (Qumran Rule of the Community) 4:17-19 says “... God, in the mysteries of his knowledge and in the wisdom of his glory, has determined an end to the existence of deceit and on the occasion of his visitation he will obliterate it for ever. Meanwhile, truth shall rise up forever in the world ...” [Martinez] Verses 25-26: “signs in the sun, ...”: Joel 2:10 says “The earth quakes before them, the heavens tremble. The sun and the moon are darkened, and the stars withdraw their shining”. Isaiah 13:9-13 says “See, the day of the LORDcomes, cruel, with wrath and fierce anger, to make the earth a desolation, and to destroy its sinners from it. ... the sun will be dark at its rising, and the moon will not shed its light. I will punish the world for its evil, and the wicked for their iniquity ...”. See also Revelation 6:12-13. Signs are predicted in Isaiah 34:4; Zephaniah 1:15; Jeremiah 4:23-26; Amos 8:9; Micah 1:3ff; 2 Esdras 7:39-43 (the first verses with these numbers). [NOAB] BlkLk notes that Luke omits Mark’s “the stars will be falling from heaven”. It seems that Luke’s motive is to emphasize the catastrophe of the fall of Jerusalem rather than that of the global end. Luke omits “Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven” (Mark 13:27). He puts a positive spin on the events: see v. 28. Verse 25: “the roaring of the sea and the waves”: Psalm 65:7 says: “You silence the roaring of the seas, the roaring of their waves, the tumult of the peoples”. [BlkLk] Verse 26: “People will faint from fear”: 2 Baruch 62:2 says “Behold! the days come, and it shall be when the time of the age has ripened, and the harvest of its evil and good seeds has come, that the Mighty One will bring upon the earth and its inhabitants and upon its rulers perturbation of spirit and stupor of heart” [BlkLk] Verse 26: “the powers of the heavens will be shaken”: Isaiah 13:10 says “Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger”. See also Isaiah 34:4, which mentions “fruit withering on a fig tree”, thus leading in to vv. 29-30. [BlkLk] Verse 27: Daniel 7:13-14 says: “As I watched in the night visions, I saw one like a human being coming with the clouds of heaven ...”. [NOAB] Per a footnote in the NRSV, Son of Man, rather than “a human being”, occurs in the Aramaic original. Verse 27: “coming in a cloud”: Mark 13:26 has “coming in clouds”. In using the singular, Luke emphasizes the link between the Transfiguration and Christ’s second coming. (but not the final judgement). [BlkLk] Verse 28: “your redemption is drawing near”: Not personal salvation only, but an event wrought by God in history. Ephesians 4:30 says “... the Holy Spirit of God, with which you were marked with a seal for the day of redemption”. [BlkLk] See also 2:38 (“the redemption of Jerusalem”); 9:26; 12:9; Acts 7:56. [NOAB] Verses 29-30: The fig tree looks very dead in winter, so when it sprouts leaves, the change is dramatic. It is a symbol of life out of death. To CAB, it is a symbol of the nearness of the Kingdom. Verse 31: “the kingdom of God is near”: In Mark 13:27, there is an implication that not only the Son of Man but also the end of the era is to be expected after the signs described. But in Luke the coming of the Kingdom is just one step towards the final consummation. [BlkLk] Verse 32: The delay of Christ’s second coming troubled early Christians, for: Matthew 10:23 says that the Son of Man will come before the Twelve have finished their initial preaching. From Mark 9:1 and 13:30, we gather that at least some of Jesus’ contemporaries should have lived to see Christ’s second coming. John 21:20-23 (part of the appendix to the gospel) awkwardly tries to account for the fact that, contrary to expectation, the “beloved disciple” did die before Christ’s coming. As time progressed, many Christians died and people doubted whether the resurrection of the dead would really happen: see 1 Corinthians 15:12-19. Paul explained that Christ was the “first fruits” of the resurrection and at his second coming the dead would be made alive: see 1 Corinthians 15:20-23 and 1 Thessalonians 3:13. 2 Peter proposes several reasons for the apparent delay (see 3:3-9), but insists that the Day of the Lord may still come at any time (see 3:10 and Ezekiel 12:21-28). The writer of Revelation likewise believed and promised that Jesus would come “soon”: see, for example, 1:1, 3; 22:6-7, 10, 20. No New Testament passage refers to Jesus’ second coming as such. In John 14:3, Jesus says he will come again, and the writer of Hebrews (see 9:28) says that Christ will appear a second time. Usually, however, the reference is simply to the coming of the Son of Man or Christ as Lord which, like the coming of the Kingdom of God, the Day of Judgement, and the resurrection of the dead, was expected in the not too far distant future, at the end of the present era. [HBD] BlkLk notes that Luke picks up Mark 13:30-31 almost word-for-word. In that Luke reinterprets, thus extending the end times, so “generation” cannot mean for him one generation of history, as it does for Mark. He has forced it to mean humankind. Verse 32: “all things”: i.e. the whole process of salvation history, the whole of God’s plan, not just the events described here. [JBC] Verse 33: See also 16:17. Jesus, about to meet a violent death in Jerusalem, utters words of eternal significance. Verses 34-36: For parallels to these exhortations, see 8:11-15; 11:5-8; 12:22-31, 45; 18:1-8. The terminology is so akin to Paul’s that perhaps Luke is using a fragment from some lost epistle written by Paul or by one of his disciples: for v. 34, see 1 Thessalonians 5:1-3; for v. 34a, see 1 Thessalonians 5:7; for v. 36, see 1 Thessalonians 5:8-10, 18. Even the rare Greek word agrypneo (“be on guard”, “keep awake”) appears here and in 1 Thessalonians. [JBC] I note that while Mark’s ending is different, he does use agrypneo in 13:33. Verse 34: See also 12:27, 45; Mark 4:19. [NOAB] Verse 36: See also Matthew 7:21-23; Mark 13:33; 2 Corinthians 5:10. [NOAB]

6 William Temple, Archbishop of Canterbury, 1944 best known for his 1942 book Christianity and Social Order, which set out an Anglican social theology and a vision for what would constitute a just post-war society 7 Willibrord, Archbishop of Utrecht, Missionary to Frisia, 739 was a Northumbrian missionary saint, known as the "Apostle to the Frisians" in the modern Netherlands 10 Leo the Great, Bishop of Rome, 461 was an Italian aristocrat, and was the first pope to have been called "the Great". He is perhaps best known for having met Attila the Hun in 452 and persuading him to turn back from his invasion of Italy. OLD TESTAMENT: Haggai 1: 15b - 2:9 (RCL) Hagg 1:15 (NRSV) In the second year of King Dari'us, 2:1 in the seventh month, on the twenty-first day of the month, the word of the LORD came by the prophet Hag'gai, saying: 2 Speak now to Zerub'babel son of Sheal'tiel, governor of Judah, and to Joshua son of Jehoz'adak, the high priest, and to the remnant of the people, and say, 3 Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing? 4 Yet now take courage, O Zerub'babel, says the LORD; take courage, O Joshua, son of Jehoz'adak, the high priest; take courage, all you people of the land, says the LORD; work, for I am with you, says the LORD of hosts, 5 according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear. 6 For thus says the LORD of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land; 7 and I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts. 8 The silver is mine, and the gold is mine, says the LORD of hosts. 9 The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts. Job 19: 23 - 27a (C of E, alt, for RCL) Job 19:23 (NRSV) "O that my words were written down! O that they were inscribed in a book! 24 O that with an iron pen and with lead they were engraved on a rock forever! 25 For I know that my Redeemer lives, and that at the last he will stand upon the earth; 26 and after my skin has been thus destroyed, then in my flesh I shall see God, 27 whom I shall see on my side, and my eyes shall behold, and not another. 2 Maccabees 7: 1 - 2, 9 - 14 (Roman Catholic) 7: (NRSV) It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and thongs, to partake of unlawful swine’s flesh. 2 One of them, acting as their spokesman, said, “What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our ancestors.” 7 After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, “Will you eat rather than have your body punished limb by limb?” 8 He replied in the language of his ancestors and said to them, “No.” Therefore he in turn underwent tortures as the first brother had done. 9 And when he was at his last breath, he said, “You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.” 10 After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands, 11 and said nobly, “I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.” 12 As a result the king himself and those with him were astonished at the young man’s spirit, for he regarded his sufferings as nothing. 13 After he too had died, they maltreated and tortured the fourth in the same way. 14 When he was near death, he said, “One cannot but choose to die at the hands of mortals and to cherish the hope God gives of being raised again by him. But for you there will be no resurrection to life!” PSALM 145: 1 - 5, 17 - 21 (RCL) Psal 145:1 (NRSV) I will extol you, my God and King, and bless your name forever and ever. 2 Every day I will bless you, and praise your name forever and ever. 3 Great is the LORD, and greatly to be praised; his greatness is unsearchable. 4 One generation shall laud your works to another, and shall declare your mighty acts. 5 On the glorious splendor of your majesty, and on your wondrous works, I will meditate. 17 The LORD is just in all his ways, and kind in all his doings. 18 The LORD is near to all who call on him, to all who call on him in truth. 19 He fulfills the desire of all who fear him; he also hears their cry, and saves them. 20 The LORD watches over all who love him, but all the wicked he will destroy. 21 My mouth will speak the praise of the LORD, and all flesh will bless his holy name forever and ever. 145 Exaltabo te, Deus (ECUSA BCP) 1 I will exalt you, O God my King, * and bless your Name for ever and ever. 2 Every day will I bless you * and praise your Name for ever and ever. 3 Great is the Lord and greatly to be praised; * there is no end to his greatness. 4 One generation shall praise your works to another * and shall declare your power. 5 I will ponder the glorious splendor of your majesty * and all your marvelous works. 18 The Lord is righteous in all his ways * and loving in all his works. 19 The Lord is near to those who call upon him, * to all who call upon him faithfully. 20 He fulfills the desire of those who fear him; * he hears their cry and helps them. 21 The Lord preserves all those who love him, * but he destroys all the wicked. 22 My mouth shall speak the praise of the LORD; * let all flesh bless his holy Name for ever and ever. Psalm 98 (alt. for RCL Psalm 145) 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. 5 Sing praises to the LORD with the lyre, with the lyre and the sound of melody. 6 With trumpets and the sound of the horn make a joyful noise before the King, the LORD. 7 Let the sea roar, and all that fills it; the world and those who live in it. 8 Let the floods clap their hands; let the hills sing together for joy 9 at the presence of the LORD, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with equity. 98 Cantate Domino (ECUSA BCP) 1 Sing to the Lord a new song, * for he has done marvelous things. 2 With his right hand and his holy arm * has he won for himself the victory. 3 The Lord has made known his victory; * his righteousness has he openly shown in the sight of the nations. 4 He remembers his mercy and faithfulness to the house of Israel, * and all the ends of the earth have seen the victory of our God. 5 Shout with joy to the Lord, all you lands; * lift up your voice, rejoice, and sing. 6 Sing to the Lord with the harp, * with the harp and the voice of song. 7 With trumpets and the sound of the horn * shout with joy before the King, the Lord. 8 Let the sea make a noise and all that is in it, * the lands and those who dwell therein. 9 Let the rivers clap their hands, * and let the hills ring out with joy before the Lord, when he comes to judge the earth. 10 In righteousness shall he judge the world * and the peoples with equity. Psalm 17: 1 - 9 (C of E, alt. for RCL) Psalm 17: 1, 5 - 6, 8, 15 (Roman Catholic) Psal 17:1 (NRSV) Hear a just cause, O LORD; attend to my cry; give ear to my prayer from lips free of deceit. 2 From you let my vindication come; let your eyes see the right. 3 If you try my heart, if you visit me by night, if you test me, you will find no wickedness in me; my mouth does not transgress. 4 As for what others do, by the word of your lips I have avoided the ways of the violent. 5 My steps have held fast to your paths; my feet have not slipped. 6 I call upon you, for you will answer me, O God; incline your ear to me, hear my words. 7 Wondrously show your steadfast love, O savior of those who seek refuge from their adversaries at your right hand. 8 Guard me as the apple of the eye; hide me in the shadow of your wings, 9 from the wicked who despoil me, my deadly enemies who surround me. 15 As for me, I shall behold your face in righteousness; when I awake I shall be satisfied, beholding your likeness. 17 Exaudi, Domine (ECUSA BCP) 1 Hear my plea of innocence, O Lord; give heed to my cry; * listen to my prayer, which does not come from lying lips. 2 Let my vindication come forth from your presence; * let your eyes be fixed on justice. 3 Weigh my heart, summon me by night, * melt me down; you will find no impurity in me. 4 I give no offense with my mouth as others do; * I have heeded the words of your lips. 5 My footsteps hold fast to the ways of your law; * in your paths my feet shall not stumble. 6 I call upon you, O God, for you will answer me; * incline your ear to me and hear my words. 7 Show me your marvelous loving-kindness, * O Savior of those who take refuge at your right hand from those who rise up against them. 8 Keep me as the apple of your eye; * hide me under the shadow of your wings, 9 From the wicked who assault me, * from my deadly enemies who surround me. NEW TESTAMENT: 2 Thessalonians 2: 1 - 5, 13 - 17 (RCL) 2 Thessalonians 2: 16 - 3: 5 (Roman Catholic) 2The 2:1 (NRSV) As to the coming of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters, 2 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. 3 Let no one deceive you in any way; for that day will not come unless the rebellion comes first and the lawless one is revealed, the one destined for destruction. 4 He opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, declaring himself to be God. 5 Do you not remember that I told you these things when I was still with you? 13 But we must always give thanks to God for you, brothers and sisters beloved by the Lord, because God chose you as the first fruits for salvation through sanctification by the Spirit and through belief in the truth. 14 For this purpose he called you through our proclamation of the good news, so that you may obtain the glory of our Lord Jesus Christ. 15 So then, brothers and sisters, stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter. 16 Now may our Lord Jesus Christ himself and God our Father, who loved us and through grace gave us eternal comfort and good hope, 17 comfort your hearts and strengthen them in every good work and word. 3:1 Finally, brothers and sisters, pray for us, so that the word of the Lord may spread rapidly and be glorified everywhere, just as it is among you, 2 and that we may be rescued from wicked and evil people; for not all have faith. 3 But the Lord is faithful; he will strengthen you and guard you from the evil one. 4 And we have confidence in the Lord concerning you, that you are doing and will go on doing the things that we command. 5 May the Lord direct your hearts to the love of God and to the steadfastness of Christ. h/t Monreal Anglicans In 1 Thessalonians 4, Paul has stated that, when Christ comes again, both the faithful who have died and those still alive will be “gathered together to him”, i.e. Christ. But it seems that a person thinking himself inspired by God (“spirit”, v. 2) or by just saying it (“word”), or in a letter supposedly from Paul (“as though from us”) claims that the new era (“the day of the Lord”) has already dawned, that the future is already here. The author of this book insists that this is not so, that God’s kingdom is still in the formative stage, for certain events must first occur: first there will be “rebellion”, (v. 3, a general revolt against God), and then the “lawless one”, the Devil, the full extent of evil, will be fully seen. But, says v. 6, the forces of evil are held partly in check, although they are active in the world, via false teaching (“power, signs, lying wonders”, v. 9). When the Devil does show himself fully, Christ will annihilate him and all who “refused to love the truth” (v. 10). God sends the current trials to separate out the unfaithful (v. 11) so that these people will be “condemned” (v. 12). But the author thanks God for those who are faithful at Thessalonica, because “God chose you” (v. 13) for admission to his kingdom (“salvation”, v. 13, “the glory of ... Christ”, v. 14), to be forerunners (the “first fruits”, v. 13, of the harvest were God’s) of other faithful who will come later, through being set apart for him (“sanctification”) through the Holy Spirit and through their faith. They will share with Christ in union with God. So, readers, remain faithful to the doctrines (“traditions”, v. 15) you received verbally and via authentic letters. While Comments takes the position, with CAB and NJBC, that Paul did not write 2 Thessalonians, some scholars insist that he was the author. Perhaps he wrote the early part of Chapter 1. In the early days of the Church, many expected Christ to come again in their own lifetimes. Jesus’ words found in the gospels can be read this way, but other interpretations were and are possible (and likely). Verse 1: Paul says in 1 Thessalonians 4:13-17: “But we do not want you to be uninformed ... about those who have died ... through Jesus, God will bring with him those who have died. ... we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. For the Lord himself ... will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever”. Verse 2: “not to be quickly shaken in mind or alarmed”: NJBC offers not suddenly to be shaken from your wits or be upset. Verse 2: “spirit”: See also 1 Corinthians 14:12, 32 (“the spirits of prophets”); 1 John 4:1-3 (“do not believe every spirit, but test the spirits to see whether they are from God; for many false prophets have gone out into the world”); 1 Thessalonians 5:19-20. [CAB] Verse 2: “that the day of the Lord is already here”: Ideas about when the return of Christ and the consequent resurrection of the dead would happen, in the future or already in the present, evidently circulated in the Church. In 2 Timothy 2:18, false teachers claim that the resurrection has already happened. [CAB] Verses 3-12: Apocalyptic writing often gives a sequence of events. Paul gives such a sequence in 1 Corinthians 15:23-28. [CAB] Verses 3-4: See also Daniel 9:20-27 (70 weeks of years); 11:31; 12:11; Matthew 24; Mark 13 (the Little Apocalypse); Luke 21:5-36. In Mark 13:14, Jesus says: “‘But when you see the desolating sacrilege set up where it ought not to be (let the reader understand), then those in Judea must flee to the mountains’”. [NOAB] Verse 3: “that day”: In 1 Thessalonians 5:2, Paul says “the day of the Lord will come like a thief in the night”. [CAB] 2 Peter 3:10 says “But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed”. [NOAB] Verse 3: “the rebellion”: Inter-testamental Jewish apocryphal literature (e.g. Jubilees 23:14-23) uses this word to refer to the general revolt of Israel against God’s law. The Protestant Reformers saw the lawless one as the Pope. Premillenialists down through the years have identified the lawless one with the political or religious opponent of the moment. Historical-critical study of this passage, however, insists that it be read together with all apocalyptic literature. It should be regarded as a distinctive theological interpretation of God, the cosmos, and Christ. This makes it unnecessary to ask whether the author meant the restrainer (“the lawless one”) to be the Roman Empire, as many think – or even Paul's mission to the Gentiles, as a few hold. This passage is not an apocalyptic allegory of a historical moment in the life of Paul or the early church. Rather it is a theological interpretation of the problem of history seen in the light of Christ's lordship and the oneness of God. [ICCTh] Verse 3: “the lawless one”: The Septuagint translation of the Old Testament has the Greek word used here, along with the word for rebellion to translate the Hebrew word Belial, a figure associated with the forces of darkness and often the name for the Devil. In the Qumran literature, Beliar is the chief of the powers of darkness; he is mentioned in 2 Corinthians 6:15. Note v. 9: “The coming of the lawless one is apparent in the working of Satan”. [CAB] 2 Esdras says that the evil in the world will become very widespread as the end times approach. Verse 3: “the one destined for destruction”: See Revelation 20:7-10: “... When the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations ... the devil who had deceived them was thrown into the lake of fire and sulfur ...”. That the Devil will be destroyed after being allowed free rein for a period is found in various apocalyptic writings. [CAB] Verse 4: Apocalyptic texts tell of a period before the God’s final victory when demonic forces will attempt to usurp God’s authority. The godly will resist that attempt and be vindicated. [CAB] Verse 4: “temple of God”: Possibly the Christian community. [NJBC] Verse 4: There are allusions here to the times of Antiochus IV Epiphanes (175-164 BC), who desecrated the Temple and set up a statue of himself (as Olympian Zeus) in the Temple. See 1 Maccabees 2:15 and Daniel 9:14. This verse leaves unstated that the Day of the Lord is not at hand. [NJBC] Verse 5: NJBC sees “these things” to be basic Christian instruction: not details of a given apocalyptic scenario, but a warning of what the faithful must be prepared to face, especially the threat to their faith. See also Mark 13 (the little apocalypse); Matthew 24-25; Luke 21:5-36. Verses 6-7: The author speaks of both the then-current threat, a false prophet in the midst of the Thessalonian church, and the future appearance of many false prophets before the elimination of evil forces in the world. Verse 6: NJBC offers a rather different translation: You know the seizing power, so that the rebel himself will be manifested at his own proper time. He says that the Greek word he translates as seizing power means possessing and holding fast but not restraining. He sees the current power as being (close to) manic possession by a kind of demon or spirit which has shaken the readers out of their wits: see v. 2 (as he translates it). Verse 6: “you know what is now restraining him”: The first readers of this letter knew (i.e. experienced) what was “restraining him”, we do not. There are three main conjectures, none of which is entirely satisfactory: the Roman empire and emperor a supernatural power the Devil himself. [NOAB] Comments assumes that it is the Devil, as does CAB. Verse 7: “the mystery of lawlessness”: The counterfeit and opponent of the mystery of godliness. Colossians 1:26 speaks of “ the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints”. See also 1 Timothy 3:16. [NOAB] For “lawlessness”, NJBC offers rebellion. Verse 7: “is ... at work”: The Greek word, energeia, meaning is active, also occurs in v. 9 (“working”) and v. 11 (“powerful”). The present threat to stability in faith is a foretaste of the much worse future one, which the Lord will triumphantly resolve. Verse 7: “but only until the one who now restrains it is removed”: NJBC offers but the seizer must be for the present, until ousted. The seizer must be (or try to) seize, possess, for the present until he is put out of the way (or otherwise disappears). Verse 8c: Christ will eliminate the lawless one by coming again. Verse 8: “breath of his mouth”: Isaiah 11:1-4 says “A shoot shall come out from the stump of Jesse [whom we believe to be Jesus] ... with righteousness he shall judge the poor, and decide with equity for the meek of the earth; he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked”. See also Job 4:9 and Revelation 19:15. [CAB] Verse 9: “power, signs, lying wonders”: In Mark 13:22, Jesus says “‘False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect”. Matthew 24:24 is very similar. See also Acts 2:22 (Peter’s speech on the Day of Pentecost). [CAB] Verse 11: See also Romans 1:24, 26, 28. [NOAB] [CAB] Verse 13: See also 1:3; Ephesians 1:4; 1 Peter 1:2. [NOAB] Verse 13: “chose you as the first fruits”: NJBC says that called from the beginning (offered in a footnote in the NRSV and found in various manuscripts) is preferable. It stresses God’s initiative in calling us. Verse 13: “first fruits”: James 1:18 says “In fulfilment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures”. See also Revelation 14:4. [CAB] Verse 13: “sanctification”: The process of becoming holy, set apart for God. See also 1 Thessalonians 4:3. [CAB] Verse 14: “he called you”: The notion of God calling those whom he chooses is also found in 1 Thessalonians 2:12; 4:7; 5:24. [CAB] Verse 15: “stand firm and hold fast ...”: See also 1 Thessalonians 3:8; 1 Corinthians 11:2; 15:1-2. [CAB] Verse 15: “traditions”: Doctrinal, moral and liturgical teachings, as 1 Corinthians shows. [NOAB] Verse 15: Note that communication by a “spirit” (v. 2) seems to be purposely omitted. [NJBC] Verse 15: “our letter”: NJBC says that the Greek word, epistole, is generic here so the author supposes more than one letter. Verse 16: See also 1 Thessalonians 3:11 and 1 Peter 1:3. [NOAB] Verse 16: “good hope”: While this was a term used in Greek mystery religions for bliss after death, in this Christian context the “good hope” is refocused on the Lord’s second coming. [NJBC] Verse 17: See also 2 Corinthians 1:4. [CAB] GOSPEL: Luke 20: 27 - 38 (RCL) Luke 20: 27 (28 - 33) 34 - 38 (Roman Catholic) Luke 20:27 (NRSV) Some Sad'ducees, those who say there is no resurrection, came to him 28 and asked him a question, "Teacher, Moses wrote for us that if a man's brother dies, leaving a wife but no children, the man shall marry the widow and raise up children for his brother. 29 Now there were seven brothers; the first married, and died childless; 30 then the second 31 and the third married her, and so in the same way all seven died childless. 32 Finally the woman also died. 33 In the resurrection, therefore, whose wife will the woman be? For the seven had married her." 34 Jesus said to them, "Those who belong to this age marry and are given in marriage; 35 but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage. 36 Indeed they cannot die anymore, because they are like angels and are children of God, being children of the resurrection. 37 And the fact that the dead are raised Moses himself showed, in the story about the bush, where he speaks of the Lord as the God of Abraham, the God of Isaac, and the God of Jacob. 38 Now he is God not of the dead, but of the living; for to him all of them are alive." 19:47-48 says that Jesus taught daily in the Temple. The religious authorities “kept looking for a way to kill him, but they did not find anything they could do ...”. The Sadducees held that only the first five books of the Old Testament, the Pentateuch, were authoritative. Not finding mention of life after death in these books, they rejected its existence. In vv. 28-33, seeking to trap Jesus into speaking against the Law, they ask a question about levirate marriage (levir is Latin for brother-in-law): a man lived on (in a sense) in his son, so if a man died without issue, his brother was required to marry his widow and give her a son, thus continuing his lineage. “This age” (v. 34) is the current era; “that age” (v. 35) is the era to come, when Christ returns. In God’s kingdom, marriage will no longer exist; those who are admitted into eternal life for their faith (“considered worthy of a place ...”, v. 35) will all be “children of God” (v. 36): this will be their family relationship. They will be immortal (“cannot die anymore”) and will be like “angels” (considered sexless in Jesus’ time). In vv. 37-38, Jesus argues for life after death (and resurrection) from the Pentateuch. In the story of the burning “bush”, God tells Moses: “I am the God of Abraham ...”. Because God says is (not was), Abraham is alive now. He died, so he must have been brought back to life, resurrected. God is truly “God ... of the living” (v. 38). In v. 39, some scribes, believers in resurrection, are pleased with Jesus’ argument. V. 40 says that the Sadducees “no longer dared to ask ... [Jesus] another question”: Jesus has evaded the trap. The parallels are Matthew 22:23-33 and Mark 12:18-27. [NOAB] Verse 27: Acts 4:1-2 tells us “While Peter and John were speaking to the people, the priests, the captain of the temple, and the Sadducees came to them, much annoyed because they were teaching the people and proclaiming that in Jesus there is the resurrection of the dead.”. [NOAB] In Acts 23:6-10, Paul says, at his trial before the Sanhedrin, that Jesus’ teaching in the Temple was in continuity with that of the Pharisees. They did believe in life after death. [NJBC] Verse 28: Deuteronomy 25:5-6 commands regarding levirate marriage: “When brothers reside together, and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a stranger. Her husband's brother shall go in to her, taking her in marriage, and performing the duty of a husband's brother to her, and the firstborn whom she bears shall succeed to the name of the deceased brother, so that his name may not be blotted out of Israel”. For examples of levirate marriage, see Genesis 38:8. [NOAB] Verse 35: Jesus seems to imply that only the dead who are godly will be resurrected. [BlkLk] Verse 36: “angels”: The Sadducees did not believe in angels. Jesus makes the risen godly equivalent to the heavenly beings who wait upon God. Acts 6:15 tells us that the members of the council “saw that his [Stephen’s] face was like the face of an angel”. See also Matthew 18:10. Verse 38: “for to him all of them are alive”: For a very close parallel to this expression, see 4 Maccabees 7:19. [NJBC] 4 Maccabees 16:25 says “They knew also that those who die for the sake of God live to God, as do Abraham and Isaac and Jacob and all the patriarchs”. [BlkLk] Verse 39: In Mark 12:28, a scribe also commends Jesus for his answer. [NOAB] Scribes were official interpreters of the Law. [CAB] Verse 40: Mark 12:34 says that “After that no one dared to ask him any question”. Matthew 22:46 is similar. [NOAB]