3 Richard Hooker, Priest, 1600 was an English Anglican priest and an influential theologian.[1] He was one of the most important English theologians of the sixteenth century 4 5 6 William Temple, Archbishop of Canterbury, 1944 A renowned teacher and preacher, Temple is perhaps 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. He became the first Bishop of Utrecht and died at Echternach, Luxembourg. 8 9 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: Habbakuk 1: 1 - 4, 2: 1 - 4 (RCL) Haba 1:1 (NRSV) The oracle that the prophet Habak'kuk saw. 2 O LORD, how long shall I cry for help, and you will not listen? Or cry to you "Violence!" and you will not save? 3 Why do you make me see wrongdoing and look at trouble? Destruction and violence are before me; strife and contention arise. 4 So the law becomes slack and justice never prevails. The wicked surround the righteous-- therefore judgment comes forth perverted. 2:1 I will stand at my watchpost, and station myself on the rampart; I will keep watch to see what he will say to me, and what he will answer concerning my complaint. 2 Then the LORD answered me and said: Write the vision; make it plain on tablets, so that a runner may read it. 3 For there is still a vision for the appointed time; it speaks of the end, and does not lie. If it seems to tarry, wait for it; it will surely come, it will not delay. 4 Look at the proud! Their spirit is not right in them, but the righteous live by their faith. Isaiah 1: 10 - 18 (CofE, alt. for RCL) Isai 1:10 (NRSV) Hear the word of the LORD, you rulers of Sod'om! Listen to the teaching of our God, you people of Gomor'rah! 11 What to me is the multitude of your sacrifices? says the LORD; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats. 12 When you come to appear before me, who asked this from your hand? Trample my courts no more; 13 bringing offerings is futile; incense is an abomination to me. New moon and sabbath and calling of convocation-- I cannot endure solemn assemblies with iniquity. 14 Your new moons and your appointed festivals my soul hates; they have become a burden to me, I am weary of bearing them. 15 When you stretch out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood. 16 Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil, 17 learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow. 18 Come now, let us argue it out, says the LORD: though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool. Wisdom 11: 22 - 12:2 (Roman Catholic) Wisdom 11:22 (NRSV) Because the whole world before you is like a speck that tips the scales, and like a drop of morning dew that falls on the ground. 23 But you are merciful to all, for you can do all things, and you overlook people’s sins, so that they may repent. 24 For you love all things that exist, and detest none of the things that you have made, for you would not have made anything if you had hated it. 25 How would anything have endured if you had not willed it? Or how would anything not called forth by you have been preserved? 26 You spare all things, for they are yours, O Lord, you who love the living. 12:1 For your immortal spirit is in all things. 2 Therefore you correct little by little those who trespass, and you remind and warn them of the things through which they sin, so that they may be freed from wickedness and put their trust in you, O Lord. PSALM 119: 137 - 144 (RCL) Psal 119:137 (NRSV) You are righteous, O LORD, and your judgments are right. 138 You have appointed your decrees in righteousness and in all faithfulness. 139 My zeal consumes me because my foes forget your words. 140 Your promise is well tried, and your servant loves it. 141 I am small and despised, yet I do not forget your precepts. 142 Your righteousness is an everlasting righteousness, and your law is the truth. 143 Trouble and anguish have come upon me, but your commandments are my delight. 144 Your decrees are righteous forever; give me understanding that I may live. 119 Sadhe Justus es, Domine (ECUSA BCP) 137 You are righteous, O Lord, * and upright are your judgments. 138 You have issued your decrees * with justice and in perfect faithfulness. 139 My indignation has consumed me, * because my enemies forget your words. 140 Your word has been tested to the uttermost, * and your servant holds it dear. 141 I am small and of little account, * yet I do not forget your commandments. 142 Your justice is an everlasting justice * and your law is the truth. 143 Trouble and distress have come upon me, * yet your commandments are my delight. 144 The righteousness of your decrees is everlasting; * grant me understanding, that I may live. Psalm 32: 1 - 7 (CofE, alt. for RCL) Psal 32:1 (NRSV) Happy are those whose transgression is forgiven, whose sin is covered. 2 Happy are those to whom the LORD imputes no iniquity, and in whose spirit there is no deceit. 3 While I kept silence, my body wasted away through my groaning all day long. 4 For day and night your hand was heavy upon me; my strength was dried up {Meaning of Heb uncertain} as by the heat of summer. [Se'lah] 5 Then I acknowledged my sin to you, and I did not hide my iniquity; I said, "I will confess my transgressions to the LORD," and you forgave the guilt of my sin. [Se'lah] 6 Therefore let all who are faithful offer prayer to you; at a time of distress, the rush of mighty waters shall not reach them. 7 You are a hiding place for me; you preserve me from trouble; you surround me with glad cries of deliverance. [Se'lah] 8 I will instruct you and teach you the way you should go; I will counsel you with my eye upon you. 9 Do not be like a horse or a mule, without understanding, whose temper must be curbed with bit and bridle, else it will not stay near you. 10 Many are the torments of the wicked, but steadfast love surrounds those who trust in the LORD. 11 Be glad in the LORD and rejoice, O righteous, and shout for joy, all you upright in heart. Note: Verse numbering in your Psalter may differ from the above. 32 Beati quorum (ECUSA BCP) 1 Happy are they whose transgressions are forgiven, * and whose sin is put away! 2 Happy are they to whom the Lord imputes no guilt, * and in whose spirit there is no guile! 3 While I held my tongue, my bones withered away, * because of my groaning all day long. 4 For your hand was heavy upon me day and night; * my moisture was dried up as in the heat of summer. 5 Then I acknowledged my sin to you, * and did not conceal my guilt. 6 I said, "I will confess my transgressions to the Lord." * Then you forgave me the guilt of my sin. 7 Therefore all the faithful will make their prayers to you in time of trouble; * when the great waters overflow, they shall not reach them. 8 You are my hiding-place; you preserve me from trouble; * you surround me with shouts of deliverance. Psalm 145: 1 - 2, 8 - 11, 13b - 14 (Roman Catholic) 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. 6 The might of your awesome deeds shall be proclaimed, and I will declare your greatness. 7 They shall celebrate the fame of your abundant goodness, and shall sing aloud of your righteousness. 8 The LORD is gracious and merciful, slow to anger and abounding in steadfast love. 9 The LORD is good to all, and his compassion is over all that he has made. 10 All your works shall give thanks to you, O LORD, and all your faithful shall bless you. 11 They shall speak of the glory of your kingdom, and tell of your power, 12 to make known to all people your mighty deeds, and the glorious splendor of your kingdom. 13 The LORD is faithful in all his words, and gracious in all his deeds. 14 The LORD upholds all who are falling, and raises up all who are bowed down. NEW TESTAMENT: 2 Thessalonians 1: 1 - 4, 11 - 12 (RCL) 2 Thessalonians 1: 1 - 12 (C of E) 2 Thessalonians 1: 1, 11 - 2: 2 (Roman Catholic) 2The 1:1 (NRSV) Paul, Silva'nus, and Timothy, To the church of the Thessalo'nians in God our Father and the Lord Jesus Christ: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 3 We must always give thanks to God for you, brothers and sisters, as is right, because your faith is growing abundantly, and the love of everyone of you for one another is increasing. 4 Therefore we ourselves boast of you among the churches of God for your steadfastness and faith during all your persecutions and the afflictions that you are enduring. 5 This is evidence of the righteous judgment of God, and is intended to make you worthy of the kingdom of God, for which you are also suffering. 6 For it is indeed just of God to repay with affliction those who afflict you, 7 and to give relief to the afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 These will suffer the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might, 10 when he comes to be glorified by his saints and to be marveled at on that day among all who have believed, because our testimony to you was believed. 11 To this end we always pray for you, asking that our God will make you worthy of his call and will fulfill by his power every good resolve and work of faith, 12 so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. 2:1 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. h/t Montreal Anglican V. 1 indicates that “Paul” is the principal author of this letter; “Silvanus, and Timothy” share in writing it. (“Silvanus”, called Silas in Acts, worked with Paul in Thessalonica and Corinth. “Timothy” joined him at Lystra, in central Asia Minor.) Paul’s wishes for the “church”, the community of people of God called to intimate fellowship with Christ, are both Greek (“grace”, v. 2) and Jewish (“peace”); they are from the Father and the Son. Paul gives thanks for the Christians at Thessalonica on two counts: their growth in “faith” (v. 3, trust) and love – for faith works itself out in love; and their example to other churches of remaining faithful in spite of sufferings (probably ostracism) (v. 4). That they do endure is an indication (“evidence”, v. 5) that, at the end of the era, God will find them worthy of eternal life. (Suffering is not a prerequisite for entry into the Kingdom.) When Christ comes again (“is revealed ...”, v. 7), God will cause those who hurt you to suffer (v. 6); he will grant “relief” (v. 7, rest) to those who have suffered. (God’s appearing to people is accompanied by “fire”, v. 8, in Isaiah 66:15-16.) In general, those who have never heard of God, and those who have heard but refused to accept the gospel, will suffer “eternal [unending] destruction” (v. 9, the opposite of eternal life), forever separated from Christ. When Christ comes again, he will raise the faithful (“saints”, v. 10) to be with him. With this objective (“to this end”, v. 11), Paul continually petitions God in prayer to make the Christians at Thessalonica worthy of being called by God, and to support to completion (through the power of, “the name of our Lord Jesus”, v. 12) whatever intentions (“resolve”, v. 11) and acts of trust in God they initiate. Thus Christ’s godliness (goodness) will be seen in them, and theirs in Christ. This will be achieved through the Father’s and the Son’s “grace” (v. 12), his gift of love. Did Paul write 2 Thessalonians? While 1 Thessalonians assumes that Christ will come again soon (see 1 Thessalonians 4:13-18), and emphasizes that his appearance will be a surprise, and that we cannot know when it will happen (see 1 Thessalonians 5:1-11), the thrust of 2 Thessalonians is in the opposite direction: Christ will come, but not soon. While most scholars explain the contrast between the two letters by saying that Paul wrote the second letter soon after the first to overcome the disruption that expectation of the imminent end caused, and to say that ethical conduct still matters, others see the shift in emphasis as being so abrupt as to make Pauline authorship unlikely. They also point out that significant differences in style suggest a different author for the second letter. That 2 Thessalonians claims to be written by Paul should not surprise us: in the ancient world, writing in the name of a sage was considered an honour to him. [NOAB] Verse 1: “Silvanus”: This is generally thought to be the same person as the Silas mentioned in Acts 15:22, 40; 16:19-25; 17:1-9; 18:5. [NOAB] This may be the same Silvanus as in 1 Peter 5:12. [CAB] Silvanus is a Latinization of Silas. Silas is either Semitic or a shortened Greek form of Silvanus. [HBD] Verse 1: “Thessalonians”: Thessalonica was founded in 315 BC. In 167 BC it became the capital of one of the districts of the Roman province of Macedonia. Acts 17:1-13 reports a positive response there to Paul’s message, from both Jews and Gentiles, but also that his preaching and its response led eventually to hostilities against Paul. See also Acts 20:4; Philippians 4:16; 2 Timothy 4:10. [CAB] Verses 3-4: See Romans 1:8-15 for a similar thanksgiving. [NOAB] Verse 3: Comments: faith works itself out in love: In Galatians 5:6, Paul says “the only thing that counts is faith working through love”. See also 1 Thessalonians 4:9-10. [CAB] Verse 4: “steadfastness”: NJBC offers patient endurance. Verse 4: “we ourselves boast of you”: See also 2 Corinthians 8:1-5. [CAB] Verses 5-11: CAB says that this section is a working out of Paul’s principle articulated in Romans 12:14-21, especially the admonition found in v. 19: “... never avenge yourselves, but leave room for the wrath of God; for it is written, ‘Vengeance is mine, I will repay, says the Lord’”. In 2 Thessalonians, traditional apocalyptic imagery is used to portray when and how God’s vengeance on the ungodly oppressor will occur. Verses 5-6: To suffer persecution for the faith is a guarantee of a future reward, for God is a just judge: see also Philippians 1:28; Romans 2:5-11; 2 Corinthians 4:16-18. Verse 5: 1 Peter 4:17-18 asks “For the time has come for judgment to begin with the household of God; if it begins with us, what will be the end for those who do not obey the gospel of God? And ‘If it is hard for the righteous to be saved, what will become of the ungodly and the sinners?’”. [CAB] Verse 5: “to make you worthy ...”: The same notion as suffering for Christ. [CAB] Verse 6: “just of God to repay ...”: NJBC offers just on God’s part ... For God’s sovereign right to punish the wicked, see Isaiah 66:6 and Psalm 137:8. For God’s recompense in the end times, see also Romans 8:18. [CAB] Verse 7: “to give relief ...”: In Acts 3:19-21, Peter tells a crowd: “Repent therefore, and turn to God so that your sins may be wiped out, so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus, who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets”. See also 1 Thessalonians 4:17; 5:10. Verse 7: “revealed”: The Greek word is apokalypsis. The book of Revelation is also called The Apocalypse. Verse 7: “with his mighty angels”: In Jewish apocalyptic literature, God comes in judgement with angels who execute the decrees of his power: see 2 Enoch 29:3; Testament of Judah 3:10; 1 Enoch 61:10. The New Testament transfers this imagery to Christ (see Matthew 13:39, 49; 16:27; 24:30-31; 25:31; Mark 8:38; Luke 12:8-9) and the power of God becomes the power of Christ (see 1 Corinthians 1:24; 6:14; 2 Corinthians 13:4). [JBC] Verses 7b-10: This description of judgement is dependent on the Old Testament and Jewish apocalyptic writings. Isaiah 2:10 is a primary source. Traditional apocalyptic imagery is used to portray when and how God’s vengeance on the unjust oppressor will occur: see Philippians 1:28. Verse 8: “in flaming fire”: Fire is a common ingredient in Old Testament theophanies: see Exodus 3:2 (the burning bush); Psalm 18:8; Ezekiel 1:4, 13, 27; Habakkuk 3:4; Isaiah 66:15-16. In Acts 26:13, Paul says of Christ’s appearance to him on the road to Damascus: “I saw a light from heaven, brighter than the sun, shining around me and my companions”. [CAB] Verse 8: “vengeance”: i.e. just recompense (not revenge). [NOAB] Verse 8: “on those who do not know God”: Pagans throughout all ages are considered culpably ignorant of not religiously acknowledging the Lord. See Romans 1:18-32 and Wisdom of Solomon 13:1-9. [NJBC] In Psalm 79:6, the psalmist asks of God: “Pour out your anger on the nations that do not know you, and on the kingdoms that do not call on your name”. [CAB] Verse 8: “on those who do not obey the gospel”: Paul speaks about obeying the gospel in Romans 1:5 and 2 Corinthians 9:13. [CAB] Verse 9: “eternal destruction ...”: i.e. endless ruin in separation from Christ, not annihilation. [NOAB] NJBC offers everlasting just punishment and says that the writer is not speaking of physical punishment, roasting. (In some Jewish apocalyptic literature, the wicked will be annihilated.) Verse 9: “separated from the presence of the Lord”: Jesus describes such a state as being in “the eternal fire prepared for the devil and his angels” (see Matthew 25:41). In Luke 13:27, he says of the fate of the ungodly: “There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you yourselves thrown out”. [CAB] Verse 10: “he comes to be glorified by his saints”: The Lord’s glory is shown in the transforming power of his resurrection. Made immortal, the faithful will share angelic status. What Christ has done for his people will be seen, and added to his glory. [NJBC] Verse 10: “to be marvelled at”: The admiration of the saved in Christ their saviour. NJBC offers to be held in awe. Verse 10: “on that day”: The second coming of Christ: see also 2 Timothy 1:12, 18. [NOAB] Verse 10: “because our testimony to you was believed”: This manifestation of God’s glory will happen because Christians are faithful to apostolic testimony. [NJBC] Verse 12: “so that the name of our Lord Jesus may be glorified in you”: The language is borrowed from Isaiah 66:5. The idea is mutual glorification. In the ancient Near East, knowing a person’s name involved sharing in his power. Jesus’ name is his character and fame: in Philippians 2:9, Paul says of him: “Therefore God also highly exalted him and gave him the name that is above every name”. [NOAB] GOSPEL: Luke 19: 1 - 10 (all) Luke 19:1 (NRSV) He entered Jericho and was passing through it. 2 A man was there named Zacchae'us; he was a chief tax collector and was rich. 3 He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. 4 So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. 5 When Jesus came to the place, he looked up and said to him, "Zacchae'us, hurry and come down; for I must stay at your house today." 6 So he hurried down and was happy to welcome him. 7 All who saw it began to grumble and said, "He has gone to be the guest of one who is a sinner." 8 Zacchae'us stood there and said to the Lord, "Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much." 9 Then Jesus said to him, "Today salvation has come to this house, because he too is a son of Abraham. 10 For the Son of Man came to seek out and to save the lost." Jesus has been asked by a rich “ruler” (18:18) what he must do to inherit eternal life. When Jesus has told him to keep the Ten Commandments, he has said that he has done so since his youth. Jesus then adds: “There is still one thing lacking. Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me” (18:22). He finds it hard to give up his wealth. Now we meet Zacchaeus, a tax farmer working for the Romans and therefore also rich – a despised person and an outcast from Jewish society. He is curious about Jesus (v. 3). Jesus senses his presence up in a “sycamore tree” (v. 4). He even invites himself to Zacchaeus’ home! (God extends hospitality to all people.) The crowd grumbles (v. 7), for Jesus has crossed social and religious barriers: good people don’t associate with sinners. Zacchaeus, unlike the rich ruler, is prepared to give generously, and to recompense anyone he has defrauded, as the Law requires. (The Law required that a stolen sheep be replaced by “four”, v. 8, sheep.) “Salvation has come” (v. 9) to Zacchaeus’ house, indeed to his whole household: Jesus chose to stay with him, Zacchaeus accepted him and has changed his life. Being saved is the same spiritual experience as inheriting eternal life and entering the kingdom of God. In spite of the crowd’s grumbling, thinking him “lost” (v. 10), the tax (or toll) collector is a “son of Abraham” (v. 9), a true member of God’s people. It would not be permissible for a faithful (and clean) Jew to accept a dinner invitation to the house of a Gentile or a sinner. Zacchaeus, knowing this, would not even think to invite Jesus, but Jesus invites himself! This self-invitation indicates that Jesus intends to break with the customs of closed table-fellowship – as he is accused of by those who grumble (v. 7). This openness, as practised here and elsewhere in the Gospels, is seen by many modern commentators as a significant sign of the openness of God's kingdom. Verse 1: “Jericho”: On a main trade route and an important customs centre. [NOAB] Verse 2: “Zacchaeus”: The name means clean. It also occurs in Ezra 2:9 (“Zaccai”); Nehemiah 7:14; 2 Maccabees 10:19. Verse 7: In 5:27-32, Jesus has answered objections regarding his association with tax collectors. Now a tax collector answers them. There and in 15:1-2, Pharisees grumble about Jesus dining with tax collectors. [NOAB] Here “all ... grumble”. [BlkLk] Verse 8: “will”: The Greek can be translated will continue to. If this is intended, the lesson Jesus teaches has a little less impact. Verse 8: “four times as much”: The Law placed the following obligations on those who commit commercial crimes: He who steals an ox must pay back five oxen; if he steals a sheep he must repay four sheep: see Exodus 22:1. When you repent of robbery or fraud, you shall pay back the principal plus 20%: see Leviticus 6:5. If you commit any wrong, you shall repay the principal plus 20%: Numbers 5:6-7. [NOAB] Perhaps Zacchaeus’ promise to compensate any he has defrauded as though he had stolen a sheep is significant. Verses 9-10: By ancient Near East custom, the house was open, so the crowd would have heard what Jesus said. Verse 9: “he too is a son of Abraham”: BlkLk notes that this notion of salvation as promised only to Jews is also found in 13:16 and perhaps also in 13:28. Acts 1:6 (“‘Lord, is this the time when you will restore the kingdom to Israel?’”) and 2:39 show that it left its mark on the apostles’ conception of the Kingdom. The idea of salvation in Christ being only for Jews cannot have been invented by Luke, for he saw clearly that salvation is for Gentiles too, and records the surprise of Jewish Christians at this fact (see, for example, Acts 10:45, the conversion of Cornelius and his family: “The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles”). In fact, both Mark and Matthew have the story of the Syro-Phoenician woman (whose daughter Jesus heals when she persists in claiming that his healing is also available to Gentiles). It seems that Luke’s sources said that salvation in Christ was for Jews only. Verse 10: “to save the lost”: Like God, portrayed as a shepherd in Ezekiel 34:16, Jesus seeks out the lost to save them. [BlkLk] For other tax collectors who respond generously to God’s call, see 3:12-13; 7:29-30; 15:1-2; 18:9-14.