29 Thomas Becket, 1170 was Archbishop of Canterbury from 1162 until his murder in 1170. He is venerated as a saint and martyr by both the Catholic Church and the Anglican Communion. 30 Frances Joseph-Gaudet, Educator and Prison Reformer, 1934 31 Samuel Ajayi Crowther, Bishop in the Niger Territories, 1891 was a linguist and the first African Anglican bishop in Nigeria. 1 The Holy Name of Our Lord Jesus Christ 2 Vedanayagam Samuel Azariah, First Indian Anglican Bishop, Dornakal, 1945 3 William Passavant, Prophetic Witness, 1894 was a Lutheran minister noted for bringing the Lutheran Deaconess movement to the United States 4 Elizabeth Seton, Founder of the American Sisters of Charity, 1821 OLD TESTAMENT: Isaiah 63: 7 - 9 (RCL) Isai 63:7 (NRSV) I will recount the gracious deeds of the LORD, the praiseworthy acts of the LORD, because of all that the LORD has done for us, and the great favor to the house of Israel that he has shown them according to his mercy, according to the abundance of his steadfast love. 8 For he said, "Surely they are my people, children who will not deal falsely"; and he became their savior 9 in all their distress. It was no messenger or angel but his presence that saved them; in his love and in his pity he redeemed them; he lifted them up and carried them all the days of old. Isaiah 61: 10 - 62: 3 (ECUSA) Isai 61:10 (NRSV) I will greatly rejoice in the LORD, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels. 11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations. 62:1 For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest, until her vindication shines out like the dawn, and her salvation like a burning torch. 2 The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name that the mouth of the LORD will give. 3 You shall be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God. Sirach (Ecclesiasticus) 3: 3 - 7, 14 - 17 (Roman Catholic) Sir 3:3 (NRSV) Those who honor their father atone for sins, 4 and those who respect their mother are like those who lay up treasure. 5 Those who honor their father will have joy in their own children, and when they pray they will be heard. 6 Those who respect their father will have long life, and those who honor their mother obey the Lord; 7 they will serve their parents as their masters. 14 For kindness to a father will not be forgotten, and will be credited to you against your sins; 15 in the day of your distress it will be remembered in your favor; like frost in fair weather, your sins will melt away. 16 Whoever forsakes a father is like a blasphemer, and whoever angers a mother is cursed by the Lord. 17 {Humility} My child, perform your tasks with humility; {Heb: Gk [meekness] } then you will be loved by those whom God accepts. PSALM 148 (RCL) Psal 148:1 (NRSV) Praise the LORD! Praise the LORD from the heavens; praise him in the heights! 2 Praise him, all his angels; praise him, all his host! 3 Praise him, sun and moon; praise him, all you shining stars! 4 Praise him, you highest heavens, and you waters above the heavens! 5 Let them praise the name of the LORD, for he commanded and they were created. 6 He established them forever and ever; he fixed their bounds, which cannot be passed. 7 Praise the LORD from the earth, you sea monsters and all deeps, 8 fire and hail, snow and frost, stormy wind fulfilling his command! 9 Mountains and all hills, fruit trees and all cedars! 10 Wild animals and all cattle, creeping things and flying birds! 11 Kings of the earth and all peoples, princes and all rulers of the earth! 12 Young men and women alike, old and young together! 13 Let them praise the name of the LORD, for his name alone is exalted; his glory is above earth and heaven. 14 He has raised up a horn for his people, praise for all his faithful, for the people of Israel who are close to him. Praise the LORD! Psalm 147: (1 - 12) 13 - 21 (ECUSA) 147 Laudate Dominum (ECUSA BCP) 1 Hallelujah! How good it is to sing praises to our God! * how pleasant it is to honor him with praise! 2 The Lord rebuilds Jerusalem; * he gathers the exiles of Israel. 3 He heals the brokenhearted * and binds up their wounds. 4 He counts the number of the stars * and calls them all by their names. 5 Great is our Lord and mighty in power; * there is no limit to his wisdom. 6 The Lord lifts up the lowly, * but casts the wicked to the ground. 7 Sing to the Lord with thanksgiving; * make music to our God upon the harp. 8 He covers the heavens with clouds * and prepares rain for the earth; 9 He makes grass to grow upon the mountains * and green plants to serve mankind. 10 He provides food for flocks and herds * and for the young ravens when they cry. 11 He is not impressed by the might of a horse; * he has no pleasure in the strength of a man; 12 But the Lord has pleasure in those who fear him, * in those who await his gracious favor. 13 Worship the Lord, O Jerusalem; * praise your God, O Zion; 14 For he has strengthened the bars of your gates; * he has blessed your children within you. 15 He has established peace on your borders; * he satisfies you with the finest wheat. 16 He sends out his command to the earth, * and his word runs very swiftly. 17 He gives snow like wool; * he scatters hoarfrost like ashes. 18 He scatters his hail like bread crumbs; * who can stand against his cold? 19 He sends forth his word and melts them; * he blows with his wind, and the waters flow. 20 He declares his word to Jacob, * his statutes and his judgments to Israel. 21 He has not done so to any other nation; * to them he has not revealed his judgments. Hallelujah! Psalm 128: 1 - 5 (Roman Catholic) Psal 128:1 (NRSV) Happy is everyone who fears the LORD, who walks in his ways. 2 You shall eat the fruit of the labor of your hands; you shall be happy, and it shall go well with you. 3 Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table. 4 Thus shall the man be blessed who fears the LORD. 5 The LORD bless you from Zion. May you see the prosperity of Jerusalem all the days of your life. NEW TESTAMENT: Hebrews 2: 10 - 18 (RCL) Hebr 2:10 (NRSV) It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings. 11 For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters, 12 saying, "I will proclaim your name to my brothers and sisters, in the midst of the congregation I will praise you." 13 And again, "I will put my trust in him." And again, "Here am I and the children whom God has given me." 14 Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is, the devil, 15 and free those who all their lives were held in slavery by the fear of death. 16 For it is clear that he did not come to help angels, but the descendants of Abraham. 17 Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. 18 Because he himself was tested by what he suffered, he is able to help those who are being tested. h/t Montreal Anglican To ancients, the present world was controlled by angels; however, the “coming world” (v. 5), the way of being beyond time, was not. The author sees the source of the quotation in vv. 6-8 as irrelevant, for all scripture is to him the word of God. As translated here it shows that God has made humans, in this earthly life, inferior to angels; however in eternal life humans will be superior to “all things” (including angels.) We do not see this now (“as it is”, v. 8), but “we do see Jesus” (v. 9) – who became human temporarily, and is now exalted (“crowned”) as a consequence of dying. He died so that, as God’s gift to us, he might take on our deaths. (See v. 14: Jesus, in sharing our humanity, destroyed the “devil”, who caused death to be separation from God.) God is creator of all things; they exist for his purposes (v. 10). It was per God’s saving plan (“It was fitting”) that God, in bringing many of us to share eternal life, should bring Jesus, the one who goes before us (into eternal life) and points the way for us (“pioneer”), to the completion of his mission “through sufferings”. We share with him (“the one who sanctifies”, v. 11, sets us apart, for God’s plans) the same “Father” (God, and also proto-human, Adam) through the birth of Jesus. This the author demonstrates by quoting from three psalms (vv. 12-13). The glorified Christ praises God in the midst of the “congregation”, ekklesia, church. Perhaps in v. 13 the author alludes to the context in Isaiah: there Isaiah states the trustworthiness of God’s word – that others have rejected. (In v. 14, “flesh” is human nature, in its weakness.) Hellenistic Judaism held that God did not plan for humans to die, that the devil introduced death into the world. Jesus came to help believers (“descendants ...”, v. 16), not angels. Christ, as compassionate and trustworthy “high priest” (v. 17) ended severance from God in death, through removing sin. Jesus was “tested” (v. 18), tempted to desert his mission throughout his life, so he is able to help those whose faith is weakened now. Galatians 3: 23 - 25, 4: 4 - 7 (ECUSA) Gala 3:23 (NRSV) Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian, 4:4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 in order to redeem those who were under the law, so that we might receive adoption as children. 6 And because you are children, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" 7 So you are no longer a slave but a child, and if a child then also an heir, through God. Verse 5: “subject ... to angels”: For the present world being under the dominion of angels, see the Septuagint translation of Deuteronomy 32:8 and Daniel 10:13. [ NJBC] Verses 6-8: The quotation is the Septuagint translation of Psalm 8:4-6. It is also applied to Jesus in 1 Corinthians 15:27 and Ephesians 1:22 (and probably in 1 Peter 3:22.) The use of this psalm by various New Testament authors probably shows that it belonged to a common early tradition of Old Testament interpretation, possibly because v. 5 speaks of “the son of man”; however this is in synonymous parallelism with “man” in v. 4. To Christians, it would have recalled the designation of Jesus as Son of Man. [ NJBC] Verse 8: “subjecting all things”: The author sees all things as already subject to Christ. For the same idea, see Ephesians 1:22; however, in 1 Corinthians 15:25-27, Jesus’ reign has indeed begun, but the subjugation of all things to him will only be completed at his final triumph. See Hebrews 10:13 for the same idea. [ NJBC] Verse 9: For the idea that Jesus’ exaltation is a consequence of his humiliation, see also 12:2 and Philippians 2:6-11. [ NOAB] Verse 9: “by the grace of God”: A few manuscripts have apart from God, meaning that in death he was abandoned by God. A scholar suggests that these manuscripts may be right, on the grounds that this is the more difficult reading. [ NJBC] Verse 9: “taste death”: i.e. its bitterness. See also Isaiah 51:17; Jeremiah 49:18; Matthew 16:28. [ NOAB] Verse 10: Humans attain glory through Christ. Verse 10: “for whom and through whom all things exist”: The concept that all things God has made find their purpose in him is also found in 1 Corinthians 8:6 and Romans 11:36. [ NJBC] Verse 10: “make ... perfect”: This notion is characteristic of this letter: see also 5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23. ( 5:9 and 7:28 also have to do with Jesus’ being made perfect.) The Greek word, teleioo, is used in the Septuagint translation of priestly consecration, translating the Hebrew phrase to fill [the hands]: see Exodus 29:9, 29, 33, 35; Leviticus 16:32; 21:10; Numbers 3:3. For the corresponding noun, see Leviticus 8:33. This cultic notion of perfection is certainly present in Hebrews. But Jesus’ priestly consecration involved his obedience learned through suffering (see 5:8-10) and his being perfected means also that through that obedience he was brought to the full moral perfection of his humanity. [ NOAB] [ NJBC] Verse 10: “pioneer”: The Greek word is also translated as “Author” (in Acts 3:15) and “Leader” (in Acts 5:31). The designation of Jesus as leader announces an important theme in Hebrews: the journey of the people of God to the place of rest (see 4:11), the heavenly sanctuary, in the footsteps of Jesus, their “forerunner” (see 6:20). [ NOAB] Verse 11: “those who are sanctified”: i.e. ceremonially cleansed and perfected through Christ’s blood: see 10:10, 29. By this means we have access to God. [ NOAB] Verse 11: “is not ashamed”: because he shares human nature. [ NJBC] Verse 12: The quotation is Psalm 22:22. This psalm, a lament by an individual, was widely applied, in the early Church, to Christ in his passion: see Matthew 27:43, 46; Mark 15:34; John 19:24. The author of Hebrews places the sufferer’s joyous praise of God on the lips of Jesus. [ NJBC] Verse 13: The quotations are from Isaiah 8:17 and 8:18. If C. H. Dodd is correct in thinking that the author of Hebrews also considers the original context of his quotations, he (as did Isaiah) states his confidence in the truth of prophecies many had rejected. [ NJBC] Verse 14: See also Romans 6:23. [ NOAB] Verse 14: “flesh and blood”: For flesh contrasted with the spirit of God, see also Psalms 56:4; 78:39; Isaiah 31:3; 2 Chronicles 32:8. “Flesh and blood” meaning human beings does not occur in the Old Testament proper; however it is found in Sirach 14:18 and 17:31. In the New Testament, see also Matthew 16:17; Galatians 1:16 (NRSV: “human being”); Ephesians 6:12. [ NJBC] Verse 14: “so that through death ...”: Hellenistic Judaism held that death was no part of God’s plan for humans and that it was brought into the world by the devil: see Wisdom of Solomon 1:12-13; 2:23-24. The connection between sin and death was broken by Christ when he, through his high-priestly work, removed sin: see Romans 8:3. [ NJBC] Verse 15: "fear”: The fear here is that death severs one’s relationship with God (see Isaiah 38:18 and Psalm 115:17-18) and also that death, being connected with sin, is more than a physical evil; in 1 Corinthians 15:26, death is the “last enemy” to be destroyed by Christ. This Jesus realized: by his death, the way of unending life with God was opened up to all who obey him. [ JBC] Verse 16: “help”: The “descendants of Abraham” are believers in Christ. NJBC points out that the Greek word translated “help” really means take hold of – in order to help, so suggests that the author is thinking of the Incarnation. The verb is in the present tense, so this action is continuing. See also 8:9: “took them by the hand”. Verse 17: “merciful and faithful”: That the high priest be merciful is found in the Bible only in Hebrews; that he be faithful is part of the high-priestly tradition: see 1 Samuel 2:35. The author probably bases the use of “merciful” on what he sees Jesus as having been during his earthly ministry. For faithfulness as a priestly quality in Hebrews, see also 3:2, 6. That he be gentle (sympathetic) is found in 5:2-3. [ NOAB] Verse 17: “to make a sacrifice of atonement”: Continually is implied. [ NOAB] Verse 17: “the sins of the people”: The sins bring death and the fear of it to God’s people. This is a work of the devil: see vv. 14-15. [ NOAB] Verse 18: “suffered”: Through death on the cross: see 5:7-8. [ NOAB] Verse 18: “tested”: Tempted is another translation. In the gospels, Jesus is tempted to abandon his mission; the readers of this book are tempted to apostasy, infidelity. [ NJBC] Colossians 3: 12 - 17 (18 - 21) (Roman Catholic) Colo 3:12 (NRSV) As God's chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. 13 Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. 14 Above all, clothe yourselves with love, which binds everything together in perfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. 16 Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. 17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. 18 Wives, be subject to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and never treat them harshly. 20 Children, obey your parents in everything, for this is your acceptable duty in the Lord. 21 Fathers, do not provoke your children, or they may lose heart. GOSPEL: Matthew 2: 13 - 23 (RCL) Matthew 2: 13 - 15, 19 - 23 (Roman Catholic) Matt 2:13 (NRSV) Now after they had left, an angel of the Lord appeared to Joseph in a dream and said, "Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Her'od is about to search for the child, to destroy him." 14 Then Joseph got up, took the child and his mother by night, and went to Egypt, 15 and remained there until the death of Her'od. This was to fulfill what had been spoken by the Lord through the prophet, "Out of Egypt I have called my son." 16 When Her'od saw that he had been tricked by the wise men, he was infuriated, and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men. 17 Then was fulfilled what had been spoken through the prophet Jeremi'ah: 18 "A voice was heard in Ra'mah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they are no more." 19 When Her'od died, an angel of the Lord suddenly appeared in a dream to Joseph in Egypt and said, 20 "Get up, take the child and his mother, and go to the land of Israel, for those who were seeking the child's life are dead." 21 Then Joseph got up, took the child and his mother, and went to the land of Israel. 22 But when he heard that Archela'us was ruling over Judea in place of his father Her'od, he was afraid to go there. And after being warned in a dream, he went away to the district of Galilee. 23 There he made his home in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, "He will be called a Nazore'an." “Wise men from the East” (v. 1) came to Herod the Great asking “‘Where is the child who has been born king of the Jews?’” (v. 2) They have visited “the child with Mary” (v. 11). “paid him homage” and “offered him gifts”. They have now returned to “their own country” (v. 12). A divine messenger warns Joseph to flee with his family. The wise men “tricked” (v. 16) Herod by leaving “by another road” (v. 12). In Hosea, “my son” (v. 15) is Israel, the people of God. A verse that recalled God’s acts to save Israel from bondage is now applied to Jesus, he who offers to save all people. (Herod has all the infants in the Bethlehem area killed because he fears that Jesus may succeed to his throne, rather than a son of his.) In Jeremiah (v. 18), Rachel weeps over the exile of her sons; a mother’s grief is unique. V. 20 is much like God’s words to Moses, as he sends him to lead Israel out of bondage. Jesus is the new leader of God’s people. Herod Antipas, Herod the Great’s son, governed “Galilee” (v. 22) benignly compared to the way his brother “Archelaus” governed Judea. Joseph may also have chosen to make his home in “Nazareth” (v. 23) because he could find work on the reconstruction of neighbouring Sepphoris. The quotation is not from the Old Testament. Perhaps Matthew is provoking his readers to think; perhaps he harks back to Isaiah 11:1: “a branch [nezer] shall grow” out of Jesse’s “roots”. David was Jesse’s son. Verse 13: Jesus begins to meet opposition as soon as he is born. He will meet opposition throughout his life. If the flight to Egypt occurred much before Herod died in 4 BC, this verse would place Jesus’ birth many months or even a few years earlier. [ BlkMt] Verse 15: The quotation is Hosea 11:1. In Exodus 4:22, God tells Moses to inform Pharaoh that “Israel is my firstborn son”. [ NOAB] Matthew sees in the Hosea verse a divine action which points forward to the calling of Jesus out of Egypt. The quotation agrees with the Hebrew rather than with the Septuagint; either he translated directly from the Hebrew or he used a Greek translation other than the Septuagint. [ BlkMt] Verse 16: “Herod”: i.e. Herod the Great. He was vassal king under the Roman emperor 37-4 BC. Verse 16: “wise men”: Members of a caste of wise men, variously associated with the interpretation of dreams, Zoroastrianism, astrology and magic. They may have been from Persia, East Syria or Arabia. They were the scientists of their day. Verse 16: “Herod ... killed”: In Egypt, Pharaoh had ordered the killing of all male offspring (see Exodus 1:16) – a classical example of genocidal misuse of power. NJBC suggests that the number of children killed in the Bethlehem area was probably twenty or fewer. Verse 16: “two years old or under”: This implies that Jesus had been born some months before, but no two years before; Herod leaves a margin of error. His character is accurately depicted here: he even killed members of his own family. [ BlkMt] Verse 18: The quotation is Jeremiah 31:15. [ NJBC] Verse 18: “Ramah”: Some 9 km (6 miles) north of Jerusalem. This town is the scene of national grief inflicted by an enemy in Jeremiah 40:1: “The word that came to Jeremiah from the LORD after Nebuzaradan the captain of the guard had let him go from Ramah, when he took him bound in fetters along with all the captives of Jerusalem and Judah who were being exiled to Babylon”. [ NOAB] Ramah is on the road a conqueror would take in leading captives from Jerusalem to Babylon: see 1 Samuel 10:2. [ BlkMt] Verse 18: “Rachel”: She was Jacob’s wife, and died in childbirth. Per Genesis 35:16-20, she was buried near Jerusalem. In Genesis, Rachel grieves not because her son dies but because she dies in giving birth to him. Perhaps Matthew wishes to associate Jesus with Jeremiah – as the suffering prophet of the New Testament: see Jeremiah 31:31-34 and Matthew 26:28. In the first century AD, Jeremiah lived on in end-time hopes: see 2 Maccabees 2:1-12; 15:13-16. [ NOAB] [ NJBC] Verse 20: This verse is like Exodus 4:19, in which God sends Moses back to lead his people out of bondage. [ NJBC] Verse 22: “Archelaus”: He was Herod the Great’s son, and was almost as cruel as his father. Another son, Herod Antipas, governed “Galilee”. Archelaus was deposed in 6 AD, and exiled. [ NOAB] Verse 23: “‘He will be called a Nazorean.’”: There are two possibilities besides the one mentioned in Comments: ∙ In view of the preceding verses, that the reference is to Nazareth – an insignificant town not mentioned in the Old Testament ∙ That Jesus is likened to a Nazirite, a person consecrated (dedicated) to God upon their own vow or a parent’s vow. 1 Samuel 1:11 strongly suggests that Samuel was a Nazirite. Samson is explicitly named as one: see Judges 13:5, 7. Joseph is called a nazir in Genesis 49:26 (“set apart” in the NRSV) and Deuteronomy 33:16 (“prince” in the NRSV). Both Samuel and Samson were consecrated by vows uttered when they were still in their mothers’ wombs. Perhaps Jesus should be viewed as a Nazirite in the sense of being consecrated to God from the womb. [ HBD] The three interpretations are not mutually exclusive: Matthew may have intended all three. Comments: Sepphoris: This town was sacked in 4 BC. While tetrarch of Galilee, Herod Antipas rebuilt the city and resided there until he made Tiberias his capital. [ HBD] .

21 Saint Thomas the Apostle also called Doubting Thomas or Didymus which means "The Twin", was one of the Twelve Apostles of Jesus Christ, according to the New Testament. He is best known from the account in the Gospel of Saint John, where he questioned Jesus' resurrection when first told of it, followed by his confession of faith as both "My Lord and my God" on seeing and touching Jesus' wounded body. 22 Charlotte Digges (Lottie) Moon, Missionary in China, 1912. Henry Budd, Priest, 1875 23 24 25 THE NATIVITY OF JESUS CHRIST 26 Saint Stephen, Deacon and Martyr the first martyr of Christianity, was, according to the Acts of the Apostles, a deacon in the early church at Jerusalem who aroused the enmity of members of various synagogues by his teachings. 27 Saint John, Apostle and Evangelist was one of the Twelve Apostles of Jesus according to The Bible. OLD TESTAMENT: Isaiah 7: 10 - 16 (RCL) Isaiah 7: 10 - 14 (Roman Catholic) Isai 7:10 (NRSV) Again the LORD spoke to A'haz, saying, 11 Ask a sign of the LORD your God; let it be deep as She'ol or high as heaven. 12 But A'haz said, I will not ask, and I will not put the LORD to the test. 13 Then Isai'ah said: "Hear then, O house of David! Is it too little for you to weary mortals, that you weary my God also? 14 Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Imman'uel. 15 He shall eat curds and honey by the time he knows how to refuse the evil and choose the good. 16 For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted. PSALM 80: 1 - 7, 17 - 19 (RCL) Psal 80:1 (NRSV) Give ear, O Shepherd of Israel, you who lead Joseph like a flock! You who are enthroned upon the cherubim, shine forth 2 before E'phraim and Benjamin and Manas'seh. Stir up your might, and come to save us! 3 Restore us, O God; let your face shine, that we may be saved. 4 O LORD God of hosts, how long will you be angry with your people's prayers? 5 You have fed them with the bread of tears, and given them tears to drink in full measure. 6 You make us the scorn of our neighbors; our enemies laugh among themselves. 7 Restore us, O God of hosts; let your face shine, that we may be saved. 17 But let your hand be upon the one at your right hand, the one whom you made strong for yourself. 18 Then we will never turn back from you; give us life, and we will call on your name. 19 Restore us, O LORD God of hosts; let your face shine, that we may be saved. Note: Verse numbering in your Psalter may differ from the above. 80 Qui regis Israel (ECUSA BCP) 1 Hear, O Shepherd of Israel, leading Joseph like a flock; * shine forth, you that are enthroned upon the cherubim. 2 In the presence of Ephraim, Benjamin, and Manasseh, * stir up your strength and come to help us. 3 Restore us, O God of hosts; * show the light of your countenance, and we shall be saved. 4 O Lord God of hosts, * how long will you be angered despite the prayers of your people? 5 You have fed them with the bread of tears; * you have given them bowls of tears to drink. 6 You have made us the derision of our neighbors, * and our enemies laugh us to scorn. 7 Restore us, O God of hosts; * show the light of your countenance, and we shall be saved. 17 And so will we never turn away from you; * give us life, that we may call upon your Name. 18 Restore us, O Lord God of hosts; * show the light of your countenance, and we shall be saved. Psalm 24: 1 - 6 (Roman Catholic) Psal 24:1 (NRSV) The earth is the LORD's and all that is in it, the world, and those who live in it; 2 for he has founded it on the seas, and established it on the rivers. 3 Who shall ascend the hill of the LORD? And who shall stand in his holy place? 4 Those who have clean hands and pure hearts, who do not lift up their souls to what is false, and do not swear deceitfully. 5 They will receive blessing from the LORD, and vindication from the God of their salvation. 6 Such is the company of those who seek him, who seek the face of the God of Jacob. [Se'lah] 7 Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in. 8 Who is the King of glory? The LORD, strong and mighty, the LORD, mighty in battle. 9 Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in. 10 Who is this King of glory? The LORD of hosts, he is the King of glory. [Se'lah] NEW TESTAMENT: Romans 1: 1 - 7 (all) Roma 1:1 (NRSV) Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, 2 which he promised beforehand through his prophets in the holy scriptures, 3 the gospel concerning his Son, who was descended from David according to the flesh 4 and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord, 5 through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name, 6 including yourselves who are called to belong to Jesus Christ, 7 To all God's beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. h/t Montreal Anglican Paul introduces himself to his readers: as “servant” (literally slave) of Christ, one under more than the usual obligation Christians have to Jesus; as an “apostle”, one sent with a special mission of divine origin; and as “set apart” to spread God’s good news. (Paul does not reserve the title apostle for the Twelve.) This news of eternal life with God was “promised beforehand” (v. 2): it has been part of God’s plan since before creation. God made known his promise “through his prophets” (principally Isaiah and Jeremiah) in books held to have authority. (When Paul wrote, both Testaments were yet to be defined.) The “gospel” (good news, v. 3) is about one very close to God, “his Son”, here identified in two ways: physically (“flesh”): of David’s line, so meeting the Old Testament prerequisites for messiahship; and spiritually (“spirit ...”, v. 4): definitively stated by God to be the “Christ” (Messiah) in resurrecting him. Paul introduces himself to his readers: as “servant” (literally slave) of Christ, one under more than the usual obligation Christians have to Jesus; as an “apostle”, one sent with a special mission of divine origin; and as “set apart” to spread God’s good news. (Paul does not reserve the title apostle for the Twelve.) This news of eternal life with God was “promised beforehand” (v. 2): it has been part of God’s plan since before creation. God made known his promise “through his prophets” (principally Isaiah and Jeremiah) in books held to have authority. (When Paul wrote, both Testaments were yet to be defined.) The “gospel” (good news, v. 3) is about one very close to God, “his Son”, here identified in two ways: physically (“flesh”): of David’s line, so meeting the Old Testament prerequisites for messiahship; and spiritually (“spirit ...”, v. 4): definitively stated by God to be the “Christ” (Messiah) in resurrecting him. It is through Christ that Paul (“we”, v. 5) has received “grace” (God’s freely given gift of love) and “apostleship” (authority to teach and proclaim the good news) – with the objective of bringing people (especially non--Jews) to faith in God and thus making it possible for them to place themselves under God’s authority (“obedience of faith”). Paul sees the Christians at “Rome” (v. 7) as “called to be saints”: literally called holy ones, belonging to God and consecrated to his service. (The same Greek words are found in the Septuagint, the Greek translation Paul would have used, to describe the Israelite community. We, he suggests, are in continuity with them. In v. 1, he sees himself as in being in continuity with Moses, Joshua and Abraham – all called servants of God in the Old Testament.) Finally, he wishes the Roman community both God’s “grace” (v. 7) and his “peace”, the Jewish notion of a right relationship with God – partnership in reconciliation of all to him, eternal well--being, and wholeness of life. Acts 18:2 tells us “Claudius had ordered all Jews to leave Rome”. The Christian message had reached Rome by the 40s AD, for in 49 AD Emperor Claudius’ edict expelling Jews from Rome included Christians. The edict was lifted by Emperor Nero in 54 AD. Verse 1: “servant”: The Greek word, doulos, is also found in 2 Corinthians 4:5 (“slaves”). In the Old Testament, there is a custom of certain persons calling themselves slaves of Yahweh: see Psalms 27:9 (“servant”); 31:16; 89:50. But the term was also used to describe great figures who served him in history leading to God’s saving act: Moses (in 2 Kings 18:12), Joshua (in Judges 2:8) and Abraham (in Psalm 105:6). Paul sees himself as in this lineage. [ NJBC] Verse 1: “called to be an apostle”: For Paul’s call, see also Galatians 1:15-16; 2 Corinthians 4:5-6; Acts 9:1-9; 22:6-11; 26:12-28. [ CAB] Verse 2: “holy scriptures”: At the time Paul was writing, the terms Old Testament and New Testament didn’t yet exist. That certain books were included in the Septuagint translation (made in the 200s BC) indicated that these books had more authority than others which were excluded from it, yet the faithful also regarded other books (e.g. 1 Enoch and other pseudepigrapha) as being “holy”. The books considered “holy scriptures” varied from time to time and from place to place. Only in the 200s AD was the make--up of the Old Testament standardized (canonized). When Paul wrote Romans, Matthew, Mark, Luke and John were yet to be written; however, it is possible that a prototype of Mark’s gospel existed. Verses 3-4: These verses appear to be a pre--Pauline christological formula. [ CAB] Verse 3: “descended from David”: See also Isaiah 11:1-10 (“A shoot shall come out from the stump of Jesse ...”, Jesse being David’s father) and 2 Samuel 7:11-14. [ CAB] Verse 3: “according to the flesh”: In 4:1, Paul says that Abraham is “our ancestor according to the flesh”. See also 9:3, 5; 1 Corinthians 10:18 (where the Greek includes according to the flesh). [ CAB] Verse 4: “Son of God”: See also Galatians 4:4; Romans 8:3; Mark 1:1, 11 (Jesus’ baptism); 9:7 (his transfiguration); 15:39 (the centurion at Calvary). [ CAB] Verse 5: “obedience of faith”: To Paul, faith is obedience to the gospel. In 6:17 he says that his first readers “have become obedient from the heart to the form of teaching to which you were entrusted”. See also 16:26 and 2 Corinthians 9:13. [ CAB] Verse 5: “among all the Gentiles”: In v. 13, Paul says “I have often intended to come to you ..., in order that I may reap some harvest among you as I have among the rest of the Gentiles”. See also 11:15; Galatians 1:15-16; 2:7-9. [ CAB] Verse 7: “called to be saints”: This is probably an allusion to being grafted into the covenant. The Greek words Paul uses here, klete hagia, are also found in the Septuagint translation of Exodus 12:16, part of the instructions for commemorating the Passover, the escape from death of Israel’s first--born in Egypt: “On the first day you shall hold a solemn assembly [klete hagia] and on the seventh day a solemn assembly [ klete hagia]”. klete hagia means called into a special relationship with God as a result of God’s very essence, part of which is to call people into a relationship with him. [ NJBC] Verse 7: “peace”: Hebrew: shalom . Verses 8-15: For similar Pauline thanksgivings, see 1 Corinthians 1:4-9; 2 Corinthians 1:3-7; Philippians 1:3-11; 1 Thessalonians 1:2-10; Philemon 4-7. Note that Romans lacks the usual specific references to the life of the community addressed – because Paul was yet to visit Rome (see vv. 10-13). [ CAB] Verse 9: “with my spirit”: i.e. wholeheartedly. [ CAB] Verse 9: “in my prayers”: Paul writes in Philippians 1:3-5: “ thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now”. See also 1 Thessalonians 1:2; Philemon 4-5. See further Colossians 1:3; Ephesians 1:16; 2 Thessalonians 1:3. [ CAB] Verse 14: “a debtor”: i.e. under an obligation to preach to Gentiles. [ CAB] Verse 14: “to Greeks and to barbarians”: i.e. to non--Jews, both cultured and not. It seems that the Christian community at Rome is of diverse ethnic backgrounds. [ CAB] Verse 14: “to the wise and to the foolish”: See also 1 Corinthians 1:18-31 (“For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God ...”). [ CAB] Verse 16: God has acted, in Christ, powerfully to save all people who trust in him. [ NOAB] Verse 17: The quotation is Habakkuk 2:4 in the Septuagint translation. [ NOAB] GOSPEL: Matthew 1: 18 - 25 (RCL) Matthew 1: 18 - 24 (Roman Catholic) Matt 1:18 (NRSV) Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. 19 Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. 20 But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, "Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. 21 She will bear a son, and you are to name him Jesus, for he will save his people from their sins." 22 All this took place to fulfill what had been spoken by the Lord through the prophet: 23 "Look, the virgin shall conceive and bear a son, and they shall name him Emman'uel," which means, "God is with us." 24 When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, 25 but had no marital relations with her until she had borne a son; and he named him Jesus. Matthew has told us of Jesus’ descent from David. He is the anointed (“Messiah”) king God has promised. Joseph’s and Mary’s families (“engaged”) have signed a marriage contract but Joseph has not yet taken her (v. 20) into his house. If Mosaic law on sexual relations was fully observed then, Joseph could have brought charges against her, and she could have been stoned to death (“public disgrace”, v. 19) for adultery (then including pre--marital sex). Joseph, while observant of the Law (“righteous”), is compassionate: he “planned to dismiss [divorce] her quietly”. God had intervened in the birth of some he has chosen – Isaac, Jacob and Samuel – but never before has he replaced the whole male role. Even so, the messenger from God points out Joseph’s role: Jesus is legally descended from David through him. In Aramaic and Hebrew, “Jesus” (v. 21) and “he will save” sound similar. Matthew is keen to show that Jesus fulfills God’s promise made through Isaiah (v. 22). In v. 23, the Greek word translated “virgin”, parthenos, is rendered as unmarried daughter in Acts 21:9. Perhaps maiden is a better translation; it has the same range of meanings as parthenos. Through Jesus “‘God is with us’” (v. 23) but Joseph names him Jesus, not Immanuel. Luke 1:26-2:40 is a parallel to 1:18-2:23. Comments: If Mosaic law on sexual relations was fully observed then: During the Roman occupation, the Romans administered capital punishment, not the Jews. Our sources do not indicate whether the Jewish courts could condemn a woman to stoning for pre--marital sex. Verse 18: “Jesus the Messiah”: The Greek word translated “Messiah” is christos. BlkMt notes that some manuscripts read simply christos. Jesus’ birth is the miraculous coming of God into human life to dwell with people and to save them from their sins. John 1:14 says: “... the Word became flesh and lived among us ...”. “Jesus” is the Greek form of the Hebrew name Joshua. The genealogy (vv. 1-17) might suggest a political nationalistic leader, but, in that the root meaning of the name Joshua is Yah(weh) saves or Yah(weh) is salvation , Jesus’ ministry will be spiritual, not political, redemption. Verse 18: “Holy Spirit”: A late Old Testament formula for spirit of God: in Ezekiel 37:1-14 (the valley of dry bones), Job 27:3 and Isaiah 42:5 (“breath”), the spirit of God is the cause of human life. The spirit is also active in the creative act (Genesis 1:2). Here in Matthew there is a particular, concrete and special case of that creative activity. In the Old Testament, “holy spirit” occurs in Psalm 51:11 and Isaiah 63:10-11. [ NJBC] Verse 19: For Mosaic law on sexual relations, see Deuteronomy 22:13-30. Numbers 5:11-31 prescribes the trial by ordeal (for the wife) to be used where a man suspects his wife of being unfaithful. [ NJBC] Verse 19: “Her husband”: The marriage contract made Joseph Mary’s husband even though they were not yet living together, as it made Mary Joseph’s “wife” (see vv. 20 and 24). Verse 19: “dismiss her quietly”: Divorce, offered by BlkMt, is the modern--day term. Joseph intended to divorce her “quietly”, i.e. with the legal minimum of witnesses (two). He thought that Mary had violated the marriage tie by having sexual relations with another man. Verse 20: The reader already knows that Mary is not unfaithful: “from the Holy Spirit” (v. 18). Verse 21: Being “God ... with us” (v. 23), Jesus “will save his people from their sins”. Verse 22: “this took place to fulfill ...”: For other instances of this formula, see 2:15, 17-18, 23; 4:14-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10. Verse 23: The quotation is the Septuagint translation of Isaiah 7:14; however: • While the Septuagint has you shall name, here we have “they shall name”, and • The Hebrew text of Isaiah 7:14 speaks of a young woman ready for marriage (almah); the Septuagint translates it as parthenos, and Matthew follows suit. [ BlkMt] Isaiah 7:10-16 speaks of a “sign”: • it may mean a supernatural though hardly a virgin birth; • it does refer to a child soon to be born, in whose early childhood the international situation will change radically and the danger to God’s people will be removed; • it does promise God’s coming and intervention to help his people. [ BlkMt] The evangelist does see a parallel in God’s coming in Jesus to redeem his people. The story of the virgin birth was known to him, although it was not the common preaching message of the Church. Even though the Hebrew of Isaiah does not contain the literal virgin--birth idea, the specific redemptive action of God is present there, just as it is in the birth of Jesus. [ BlkMt] Acts 21:9 says that Philip the evangelist “had four unmarried daughters who had the gift of prophecy”. There parthenos is translated as “unmarried daughters”. Verse 23: “‘God is with us’”: The identification of the glory or presence of God with a person is first seen in Isaiah 8:7-8, 10 (the source of the quotation). Solomon’s question in 1 Kings 8:27 (“... will God indeed dwell on the earth?”) is now answered in a new way. Verse 25: The perpetual virginity of Mary is neither affirmed nor denied. The Apostles’ and Nicene Creeds both speak of the Virgin Mary. I suggest that Virgin here is adjectival: to distinguish Mary, the bearer of God, from other Marys. BlkMt says that “[he] had no marital relations with her until she had borne a son” implies that she did later have other children by Joseph. The basic preaching message of the Apostolic Age began not with the birth of Jesus but with the ministry of John the Baptizer and the baptism of Jesus. The story of the birth of Jesus came to Matthew and Luke through private channels of tradition. Matthew and Luke present the same main points. Their story is rooted in Jewish life and linguistic usage. The basic theological truth that they express is: • God sent Jesus • he was more than a human king descended from David • as son of the living God (see 16:16), he is indeed the Christ, the expected Jewish Messiah, but in his life and work he is linked with God in a deeper way, so that his coming means “God is with us”, and • his coming had long been God’s intent and was a specific powerful act of God to save humankind. [ BlkMt] Jesus was born as a real human being and lived a truly human life. [ BlkMt]

16 Ralph Adams Cram, 1942, and Richard Upjohn, 1878, Architects, and John LaFarge, Artist, 1910 17 William Lloyd Garrison, 1879, and Maria Stewart, 1879, Prophetic Witnesses 18 19 Lillian Trasher, Missionary in Egypt, 1961 20 21 Saint Thomas the Apostle 22 Charlotte Digges (Lottie) Moon, Missionary in China, 1912. Henry Budd, Priest, 1875 OLD TESTAMENT: Isaiah 35: 1 - 10 (RCL) Isaiah 35: 1 - 6a, 10 (Roman Catholic) Isai 35:1 (NRSV) The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the crocus 2 it shall blossom abundantly, and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Car'mel and Sharon. They shall see the glory of the LORD, the majesty of our God. 3 Strengthen the weak hands, and make firm the feeble knees. 4 Say to those who are of a fearful heart, "Be strong, do not fear! Here is your God. He will come with vengeance, with terrible recompense. He will come and save you." 5 Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; 6 then the lame shall leap like a deer, and the tongue of the speechless sing for joy. For waters shall break forth in the wilderness, and streams in the desert; 7 the burning sand shall become a pool, and the thirsty ground springs of water; the haunt of jackals shall become a swamp, the grass shall become reeds and rushes. 8 A highway shall be there, and it shall be called the Holy Way; the unclean shall not travel on it, but it shall be for God's people; no traveler, not even fools, shall go astray. 9 No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there. 10 And the ransomed of the LORD shall return, and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away. PSALM 146: 5 - 10 (RCL) Psalm 146: 6 - 10 (Roman Catholic) Psal 146:5 (NRSV) Happy are those whose help is the God of Jacob, whose hope is in the LORD their God, 6 who made heaven and earth, the sea, and all that is in them; who keeps faith forever; 7 who executes justice for the oppressed; who gives food to the hungry. The LORD sets the prisoners free; 8 the LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous. 9 The LORD watches over the strangers; he upholds the orphan and the widow, but the way of the wicked he brings to ruin. 10 The LORD will reign forever, your God, O Zion, for all generations. Praise the LORD! Note: Verse numbering in your Psalter may differ from the above. 146 Lauda, anima mea (ECUSA BCP) 4 Happy are they who have the God of Jacob for their help! * whose hope is in the Lord their God; 5 Who made heaven and earth, the seas, and all that is in them; * who keeps his promise for ever; 6 Who gives justice to those who are oppressed, * and food to those who hunger. 7 The Lord sets the prisoners free; the Lord opens the eyes of the blind; * the Lord lifts up those who are bowed down; 8 The Lord loves the righteous; the Lord cares for the stranger; * he sustains the orphan and widow, but frustrates the way of the wicked. 9 The Lord shall reign for ever, * your God, O Zion, throughout all generations. Hallelujah! Luke 1: 47 - 55 (alt. for RCL) Luke 1: 46b - 55 ( alt. for C of E) Luke 1:46 (NRSV) "My soul magnifies the Lord, 47 and my spirit rejoices in God my Savior, 48 for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; 49 for the Mighty One has done great things for me, and holy is his name. 50 His mercy is for those who fear him from generation to generation. 51 He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. 52 He has brought down the powerful from their thrones, and lifted up the lowly; 53 he has filled the hungry with good things, and sent the rich away empty. 54 He has helped his servant Israel, in remembrance of his mercy, 55 according to the promise he made to our ancestors, to Abraham and to his descendants forever." Canticle 3 The Song of Mary Magnificat (alt. for ECUSA) Luke 1:46-55 My soul doth magnify the Lord, * and my spirit hath rejoiced in God my Savior. For he hath regarded * the lowliness of his handmaiden. For behold from henceforth * all generations shall call me blessed. For he that is mighty hath magnified me, * and holy is his Name. And his mercy is on them that fear him * throughout all generations. He hath showed strength with his arm; * he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seat, * and hath exalted the humble and meek. He hath filled the hungry with good things, * and the rich he hath sent empty away. He remembering his mercy hath holpen his servant Israel, * as he promised to our forefathers, Abraham and his seed for ever. Canticle 15 The Song of Mary Magnificat (alt. for ECUSA) Luke 1:46-55 My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior; * for he has looked with favor on his lowly servant. From this day all generations will call me blessed: * the Almighty has done great things for me, and holy is his Name. He has mercy on those who fear him * in every generation. He has shown the strength of his arm, * he has scattered the proud in their conceit. He has cast down the mighty from their thrones, * and has lifted up the lowly. He has filled the hungry with good things, * and the rich he has sent away empty. He has come to the help of his servant Israel, * for he has remembered his promise of mercy, The promise he made to our fathers, * to Abraham and his children for ever. Note: This is Canticle 18 in the Can. BAS NEW TESTAMENT: James 5: 7 - 10 (all) Jame 5:7 (NRSV) Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. 8 You also must be patient. Strengthen your hearts, for the coming of the Lord is near. 9 Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! 10 As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord. h/t Montreal Anglican Early Christians expected the return of Jesus, the second coming, almost immediately. This was connected with expectations about the Kingdom of God. The apparent delay of this event caused some difficulties and even some disputes among the faithful. James warns his readers not to be impatient (vv. 8-9), lest this impatience lead to grumbling and division within the church (v. 9), which will bring judgement. For with the second coming of Christ comes also the judgement of God. The second coming is a two--edged sword: its arrival is both of comfort and of warning to Christians! Instead, James tells his readers that they are to be patient in suffering like the prophets (v. 10). They are to bide their time like the farmer who plants his crop in the knowledge that the rains will come in their own time (v. 7). (In Palestine, there are two rainy times of the year: October--November, “early” and April--May, “late”.) So it is with the Kingdom. It is on its way, it is “near”, (v. 8) but will come in its own time. Our impatience will not hasten its coming, but we can expect it with the confidence of faith. Comment: “The delay ... caused some difficulties ...”: see Matthew 24:3-6 (false messiahs); 1 Thessalonians 4:13-18; 2 Thessalonians 2:1-12. Verses 7-9: Three references to the coming of Christ stand in contrast to the preceding passage on seeking riches in vain. [ NOAB] Verse 7: “Be patient”: The verb indicates self--restraint, which enables the sufferer to refrain from retaliation or precipitous action. This phrase summarizes the whole section. Be patient not only when faced by outrageous injustice (vv. 4-6) but in the ordinary trials of life (vv. 9, 12-14, 19). [ NJBC] Verse 7: “the coming of the Lord”: For the second coming of the Lord, see also 2 Thessalonians 2:1, 8-9; Matthew 24:3; 2 Peter 1:16; 3:4, 12; 1 John 2:28. [ NJBC] Verse 7: “the early and the late rains”: Deuteronomy 11:14 and Joel 2:23 mention both rainy seasons. [ NJBC] Verse 8: “Strengthen your hearts”: 1 Thessalonians 3:13 says :”... may he 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”. [ NJBC] Verse 8: “the coming of the Lord is near”: See also Philippians 4:5 (“... The Lord is near”); Hebrews 10:25 (“as you see the Day approaching”), 37 (“... in a very little while, the one who is coming will come and will not delay”); 1 John 2:18 (“... it is the last hour! ...”); Revelation 22:10 (“... the time is near ...”), 12 (“I am coming soon”), 20. [ NJBC] Verse 9: Note the abrupt change to seeing the coming of the Lord as that of a judge. [ NJBC] Verse 10: “As an example ... take the prophets”: The prophets are represented as martyrs: see also Matthew 23:29-31. In Acts 7:42, Stephen quotes Amos: “‘Did you offer to me slain victims and sacrifices forty years in the wilderness, O house of Israel?’”. [ NJBC] Verse 11: See also Job 1:21-22; 2:10 (“... In all this Job did not sin with his lips ...”); Psalm 111:4. [ NOAB] Verse 12: “do not swear ... by”: See also Matthew 5:34-37. [ NJBC] Verse 12: “let your ‘Yes’ be yes and your ‘No’ be no”: i.e be truthful. [ NJBC] GOSPEL: Matthew 11: 2 - 11 (all) Matt 11:2 (NRSV) When John heard in prison what the Messiah was doing, he sent word by his disciples 3 and said to him, "Are you the one who is to come, or are we to wait for another?" 4 Jesus answered them, "Go and tell John what you hear and see: 5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. 6 And blessed is anyone who takes no offense at me." 7 As they went away, Jesus began to speak to the crowds about John: "What did you go out into the wilderness to look at? A reed shaken by the wind? 8 What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. 9 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written, "See, I am sending my messenger ahead of you, who will prepare your way before you.' 11 Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. John the Baptist has been arrested and imprisoned. Discouraged and in doubt, he sends messengers to ask Jesus: “Are you the one ...?” (v. 3) But Jesus does not simply say yes. Instead, he points John (and the crowd) to the signs of the Kingdom (v. 5). Echoing Isaiah, he points out that the blind, the deaf, the lame and the lepers are being healed and good news is given to the poor. Anyone can claim to be a herald of the kingdom, but only in the presence of the Messiah will the true signs of the Kingdom be evident. These are not mere claims, but incontrovertible proof. Yet apparently there are some who take offense at Jesus (v. 6). Perhaps even John himself has been disappointed because his expectations of the Messiah do not seem to be fulfilled by Jesus, e.g. he does not “wear soft robes” (v. 8). Perhaps this has given rise to doubts. Jesus refers to the signs of the Kingdom in Isaiah. John is “more than a prophet” (v. 9) for he heralds the dawn of the final era of history and announces the coming of the Kingdom. Now Jesus validates John’s ministry as a true prophet (by quoting a prophecy from Malachi, v. 10), going on even to identify John as Elijah, returned (v. 14). (Jews understood the time of the prophets to have ended, but took Malachi’s words to mean that Elijah would come again.) Jesus criticizes the people who went out to see John the Baptist in the wilderness with a variety of incorrect expectations. What they actually saw was greater than they could have imagined. Yet even John, as great as he was, only pointed the way to an even greater reality (v. 11). Up to and including John the Baptist was the time of prophetic promise; now this promise is starting to be fulfilled (v. 13). When we are disappointed, or our expectations of God’s Kingdom are dashed, perhaps it is because we are not looking for the signs of the Kingdom that are all around us. The parallel is Luke 7:18-28. See also Luke 16:16. [ NOAB] Verse 2: “in prison”: At Machaerus, a fortress about 8 km (5 miles) east of the Dead Sea. [ NOAB] Verses 4-5: Jesus invites John to answer his own question: does Jesus fulfil Isaiah’s prophecies? Verse 5: “the blind receive their sight ...”: These notions of rescue are also found in Isaiah 29:18-19; 35:5-6; 61:1. Jesus reads Isaiah 61:1 in the synagogue at Nazareth and interprets it as being fulfilled in him: see Luke 4:18-21. [ NOAB] Verse 6: “takes no offence at me”: The Greek word really means scandalized. Verse 7: “a reed shaken by the wind?”: These crowds knew that John was a sturdy, fearless man, who sacrificed personal comfort to be loyal to God and to speak the prophetic word people needed. [ BlkMt] On the other hand, note Isaiah 42:1-4, a Servant Song: “Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations. He will not cry or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice. He will not grow faint or be crushed until he has established justice in the earth; and the coastlands wait for his teaching.” Verse 10: Malachi 3:1 says: “See, I am sending my messenger to prepare the way before me ...”; however Jesus’ quotation agrees precisely with neither the Hebrew text nor the Septuagint translation. 2 Kings 2:11 tells us that “Elijah ascended in a whirlwind into heaven”. Malachi 4:5 foretells his return: “Lo, I will send you the prophet Elijah before the great and terrible day of the LORD comes”. [ BlkMt] Verse 11: Great as John the Baptiser is, because Jesus, unlike John, is in the Kingdom. John announced the imminence of the Kingdom, but he himself still stood within the old order. [ BlkMt] Verse 12: BlkMt says that this verse is difficult. The final struggle has begun; God’s power is at work through Jesus to establish his reign, but his Kingdom is suffering violence; violent people are trying to seize or snatch away this blessing and keep people from accepting God’s rule. In this time of crisis, great with opportunity but full of danger for those not alert to respond at once, Jesus says with stern emphasis: “Let anyone with ears listen!” (v. 15).