23 Polycarp, Bishop and Martyr of Smyrna, 156 was a 2nd-century Christian bishop of Smyrna.[1] According to the Martyrdom of Polycarp he died a martyr, bound and burned at the stake, then stabbed when the fire failed to touch him.
24 Saint Matthias the Apostle, according to the Acts of the Apostles, was the apostle chosen by the remaining eleven apostles to replace Judas Iscariot following Judas' betrayal of Jesus and suicide
25 John Roberts, Priest, 1949
26 Emily Malbone Morgan, Prophetic Witness, 1937
27 George Herbert, priest, 1633 was a Welsh-born English poet, orator and Anglican priest. Herbert's poetry is associated with the writings of the metaphysical poets, and he is recognized as "a pivotal figure: enormously popular, deeply and broadly influential, and arguably the most skillful and important British devotional lyricist.
28 Anna Julia Haywood Cooper, 1964, and Elizabeth Evelyn Wright, 1904, Educators
29 John Cassian, Abbot at Marseilles, 433 was a Christian monk and theologian celebrated in both the Western and Eastern Churches for his mystical writings.
OLD TESTAMENT: Leviticus 19:1-2, 9-18 (RCL)
Leviticus 19:1-2, 17-18 (Roman Catholic)
19:1 (NRSV) The Lord spoke to Moses, saying:
2 Speak to all the congregation of the people of Israel and say to them: You shall be holy, for I the Lord your God am holy.
9 When you reap the harvest of your land, you shall not reap to the very edges of your field, or gather the gleanings of your harvest. 10You shall not strip your vineyard bare, or gather the fallen grapes of your vineyard; you shall leave them for the poor and the alien: I am the Lord your God.
11 You shall not steal; you shall not deal falsely; and you shall not lie to one another. 12And you shall not swear falsely by my name, profaning the name of your God: I am the Lord.
13 You shall not defraud your neighbour; you shall not steal; and you shall not keep for yourself the wages of a labourer until morning. 14You shall not revile the deaf or put a stumbling-block before the blind; you shall fear your God: I am the Lord.
15 You shall not render an unjust judgement; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbour. 16You shall not go around as a slanderer among your people, and you shall not profit by the blood of your neighbour: I am the Lord.
17 You shall not hate in your heart anyone of your kin; you shall reprove your neighbour, or you will incur guilt yourself. 18You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbour as yourself: I am the Lord.
Genesis 1:1 - 2:3 (C of E)
1:1 In the beginning when God created the heavens and the earth, 2the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. 3Then God said, ‘Let there be light’; and there was light. 4And God saw that the light was good; and God separated the light from the darkness. 5God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.
6 And God said, ‘Let there be a dome in the midst of the waters, and let it separate the waters from the waters.’ 7So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. 8God called the dome Sky. And there was evening and there was morning, the second day.
9 And God said, ‘Let the waters under the sky be gathered together into one place, and let the dry land appear.’ And it was so. 10God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. 11Then God said, ‘Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.’ And it was so. 12The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. 13And there was evening and there was morning, the third day.
14 And God said, ‘Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, 15and let them be lights in the dome of the sky to give light upon the earth.’ And it was so. 16God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. 17God set them in the dome of the sky to give light upon the earth, 18to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. 19And there was evening and there was morning, the fourth day.
20 And God said, ‘Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky.’ 21So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. 22God blessed them, saying, ‘Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.’ 23And there was evening and there was morning, the fifth day.
24 And God said, ‘Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind.’ And it was so. 25God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good.
26 Then God said, ‘Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.’
27 So God created humankind in his image,
in the image of God he created them;
male and female he created them.
28God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.’ 29God said, ‘See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. 30And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.’ And it was so. 31God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day.
2:1 Thus the heavens and the earth were finished, and all their multitude. 2And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. 3So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation.
PSALM 119:33-40 (RCL)
119:33 (NRSV) Teach me, O LORD, the way of your statutes, and I will observe it to the end.
34 Give me understanding, that I may keep your law and observe it with my whole heart.
35 Lead me in the path of your commandments, for I delight in it.
36 Turn my heart to your decrees, and not to selfish gain.
37 Turn my eyes from looking at vanities; give me life in your ways.
38 Confirm to your servant your promise, which is for those who fear you.
39 Turn away the disgrace that I dread, for your ordinances are good.
40 See, I have longed for your precepts; in your righteousness give me life.
Psalm 119 (ECUSA BCP)
33 Teach me, O Lord, the way of your statutes, *
and I shall keep it to the end.
34 Give me understanding, and I shall keep your law; *
I shall keep it with all my heart.
35 Make me go in the path of your commandments, *
for that is my desire.
36 Incline my heart to your decrees *
and not to unjust gain.
37 Turn my eyes from watching what is worthless; *
give me life in your ways.
38 Fulfill your promise to your servant, *
which you make to those who fear you.
39 Turn away the reproach which I dread, *
because your judgments are good.
40 Behold, I long for your commandments; *
in your righteousness preserve my life.
Psalm 136: 1-9 (10-22) 23-26 (C of E)
1 O give thanks to the Lord, for he is good,
for his steadfast love endures for ever.
2 O give thanks to the God of gods,
for his steadfast love endures for ever.
3 O give thanks to the Lord of lords,
for his steadfast love endures for ever;
4 who alone does great wonders,
for his steadfast love endures for ever;
5 who by understanding made the heavens,
for his steadfast love endures for ever;
6 who spread out the earth on the waters,
for his steadfast love endures for ever;
7 who made the great lights,
for his steadfast love endures for ever;
8 the sun to rule over the day,
for his steadfast love endures for ever;
9 the moon and stars to rule over the night,
for his steadfast love endures for ever;
10 who struck Egypt through their firstborn,
for his steadfast love endures for ever;
11 and brought Israel out from among them,
for his steadfast love endures for ever;
12 with a strong hand and an outstretched arm,
for his steadfast love endures for ever;
13 who divided the Red Sea in two,
for his steadfast love endures for ever;
14 and made Israel pass through the midst of it,
for his steadfast love endures for ever;
15 but overthrew Pharaoh and his army in the Red Sea,
for his steadfast love endures for ever;
16 who led his people through the wilderness,
for his steadfast love endures for ever;
17 who struck down great kings,
for his steadfast love endures for ever;
18 and killed famous kings,
for his steadfast love endures for ever;
19 Sihon, king of the Amorites,
for his steadfast love endures for ever;
20 and Og, king of Bashan,
for his steadfast love endures for ever;
21 and gave their land as a heritage,
for his steadfast love endures for ever;
22 a heritage to his servant Israel,
for his steadfast love endures for ever.
23 It is he who remembered us in our low estate,
for his steadfast love endures for ever;
24 and rescued us from our foes,
for his steadfast love endures for ever;
25 who gives food to all flesh,
for his steadfast love endures for ever.
26 O give thanks to the God of heaven,
for his steadfast love endures for ever.
Psalm 103:1-2, 3-4, 8, 10, 12-13 (Roman Catholic)
103:1 (NRSV) Bless the Lord, O my soul,
and all that is within me,
bless his holy name.
2 Bless the Lord, O my soul,
and do not forget all his benefits—
3 who forgives all your iniquity,
who heals all your diseases,
4 who redeems your life from the Pit,
who crowns you with steadfast love and mercy,
8 The Lord is merciful and gracious,
slow to anger and abounding in steadfast love.
10 He does not deal with us according to our sins,
nor repay us according to our iniquities.
12 as far as the east is from the west,
so far he removes our transgressions from us.
13 As a father has compassion for his children,
so the Lord has compassion for those who fear him.
NEW TESTAMENT: 1 Corinthians 3:10-11, 16-23 (RCL)
1 Corinthians 3:16-23 (Roman Catholic)
3:10 (NRSV) According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building on it. Each builder must choose with care how to build on it. 11For no one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ.
16 Do you not know that you are God’s temple and that God’s Spirit dwells in you?* 17If anyone destroys God’s temple, God will destroy that person. For God’s temple is holy, and you are that temple.
18 Do not deceive yourselves. If you think that you are wise in this age, you should become fools so that you may become wise. 19For the wisdom of this world is foolishness with God. For it is written,
‘He catches the wise in their craftiness’,
20and again,
‘The Lord knows the thoughts of the wise,
that they are futile.’
21So let no one boast about human leaders. For all things are yours, 22whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all belong to you, 23and you belong to Christ, and Christ belongs to God.
h/t Montreal Anglican
Paul has offered two metaphors for the Church: a crop in a “field” (v. 9) and a “building”. As God’s agents, he and Apollos have worked together: he has planted, i.e. founded the church at Corinth, and Apollos has watered, i.e. nurtured the community. He now likens the growth of the church to constructing a building. He founded the community properly; “that foundation is Jesus Christ” (v. 11). Others must construct the building above the foundation “with care” (v. 10). Sloppy or improper craftsmanship will be apparent on “the Day” (v. 13), when Christ comes again to judge people; he will evaluate it (“with fire”). Good work will be rewarded, but those whose work fails the test will be saved, but only just (v. 15). Perhaps he thinks of leaders who expected all Christians to obey Mosaic law and follow Jewish practices.
He now changes metaphor again: “you are God’s temple” (v. 16); the Holy Spirit is within you. The disputes among members of which he has heard ( 1:11), and attempts to divert the church from its founding principle (Christ) can destroy it (v. 17). God will condemn those who do so. If you think you are wise by earthly standards, may you become foolish in earthly terms in order to become wise by God’s standards (v. 18). So end your quarrels regarding leaders (v. 20). You “belong” ( 1:12) to none of them; rather you belong “to Christ” (v. 23) and “to God”. They are servants of Christ and thus of the church. Through Christ’s death and resurrection, they, and everything else, belong to you (the community), and you to Christ.
Romans 8: 18-25 (C of E)
8:18 I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. 19For the creation waits with eager longing for the revealing of the children of God; 20for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope 21that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. 22We know that the whole creation has been groaning in labour pains until now; 23and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. 24For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? 25But if we hope for what we do not see, we wait for it with patience.
Verse 11: A parenthetical allusion to a claim of the Cephas party that the church should be founded on Peter (see Matthew 16:18). [ NJBC]
Verse 13: “the Day ... with fire”: Fire is also associated with the Judgement Day of Yahweh in Isaiah 26:11; Daniel 7:9-11 and Malachi 4:1. The Day is described in Isaiah 2:12; Jeremiah 46:10 and Amos 5:18. Here Paul uses “fire” to denote the second coming of Christ, an event he also mentions in 4:5 and 5:5. [ NJBC]
Verse 14: “reward”: This is God’s approval; for the full use of one’s talents in contributions appropriate to the nature of the church. [ NJBC]
Verse 15: To give mistakenly (e.g. the attempt of the Cephas party to impose Jewish customs on the church) or inadequately in terms of one’s talents will merit salvation – but only just.=, as one who runs out of a burning house. [ NJBC]
Verses 16-17: The community comprises the true “temple” of God, where God dwells among his people, as in ancient Israel. See 2 Chronicles 6:20-23 and Psalm 18:6. [ CAB]
Verse 16: “you”: In the Greek, this is in the plural. [ NOAB]
Verse 18b: “If you think that you are wise in this age, you should become fools so that you may become wise”: Blk1Cor translates this as If any one among you supposes that he is wise by the standards of this age, let him become foolish by the standards of this age, in order that he may become truly wise. See 1:18-25 (Christ and the cross). [ NOAB]
Verse 19: The quotation is from Job 5:13, but not from the Septuagint translation. What the Corinthian Christians think of as wisdom is only craftiness. [ NOAB] [ NJBC]
Verse 20: The quotation is from Psalm 94:11, but he substitutes “the thoughts of the wise” for “our thoughts”. [ NOAB] [ NJBC]
Verses 21-22: “For all things are yours ... all belong to you”: God has given them leaders (“Paul ... Apollos ... “Cephas”) and in Christ they have been granted understanding of “all things”: “life ... death ... present” and “future”. [ CAB]
Verse 22: “Cephas”: From the Aramaic kepa, meaning rock, Paul’s habitual name for Peter. He also uses it in 1:12; 9:5; 15:5; Galatians 1:18; 2:9, 11, 14. Peter may have visited Corinth. If not, Judeo--Christians may have invoked his name to legitimize a more law--observant form of Christianity than Paul found palatable. [ NJBC]
GOSPEL: Matthew 5:38-48 (all but C of E)
5:38 (NRSV) ‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” 39But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40and if anyone wants to sue you and take your coat, give your cloak as well; 41and if anyone forces you to go one mile, go also the second mile. 42Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.
43 ‘You have heard that it was said, “You shall love your neighbour and hate your enemy.” 44But I say to you, Love your enemies and pray for those who persecute you, 45so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. 46For if you love those who love you, what reward do you have? Do not even the tax-collectors do the same? 47And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? 48Be perfect, therefore, as your heavenly Father is perfect.
The Pharisees and the scribes kept Mosaic law diligently, and taught it. Jesus has said this is not enough; one must exceed the requirements of the Law (v. 20). He fleshes out its meaning fully (v. 17). For example (vv. 21-22), God expects us to refrain not only from the act (e.g. murder) but from even thinking thoughts that may lead to it (e.g. nursing anger).
In v. 38, Jesus reminds his audience of two laws. They did limit retaliation to one for one. By Jesus’ time the authorities often commuted the penalty to a fine. Jesus goes further: avoid physical violence (v. 39). To strike “the right cheek” with the back of the hand was particularly dishonouring; shame your opponent into a change of heart. Avoid litigation (v. 40); overcome greed with generosity to the wrong--doer. The “coat” was the inner garment, a short--sleeved knee--length tunic held in at the waist by a girdle; the “cloak” was the outer garment. Now v. 41: a soldier could force a civilian to carry his pack. The Greek words translated “forces” and “mile” reflect the imperial messenger service, a courier service using relays of horses. To “go ... the second mile” would be to avoid another civilian being compelled. Be generous, even under duress.
“Love your neighbour” (v. 43) is in Leviticus 19:18. People generally thought that outsiders were “enemies” and should be hated. V. 44 is wise advice for overcoming persecution. To be “children of” (v. 45) God is to pattern one’s attitudes after God’s; he provides for all, both good and evil people. In v. 46, Jesus thinks of both earthly and heavenly “reward”. “Tax collectors” worked under contract with the Romans. To meet their stipulated target, they often extorted money; they collaborated with the occupiers. Being morally suspect, their reward was seen as being only earthly. A greeting (v. 47) in the Near East, then and now, is a prayer for blessing on the one greeted. “The Gentiles” were at the time mostly pagan. What distinguishes your love from that of unbelievers? “Be perfect” (v. 48), conform to the divine ideal, as God does: love everyone!
Our reading is part of the Sermon on the Mount ( 5:1-7:29). Matthew has included portions of Jesus’ teaching given on other occasions. [ NOAB]
Verses 38-42: Rather than demand equal compensation for what others have taken, God’s people are to overcome greed by generosity toward the wrongdoer. [ CAB]
Verse 38: This law is in Exodus 21:23-24, Leviticus 24:19-20 and Deuteronomy 19:21. [ NOAB] The rule is called talion from the Latin talis meaning such, the same. This rule is also found in the Code of Hammurabi and Roman law. While it sounds barbarous today, it did limit revenge. When first introduced, it constituted genuine moral progress. [ NJBC]
Verses 39-42: See also Luke 6:29-30, 1 Corinthians 6:7 and 1 Peter 2:19; 3:9. [ NOAB]
Verse 39: “Do not resist an evildoer”: While physical violence is prohibited, the possibility of psychological or moral resistance, as exemplified by Gandhi and Martin Luther King, is open. The parallel in Romans 12:17, “Do not repay anyone evil for evil, but take thought for what is noble in the sight of all” (which is based on Proverbs 25:21-22) shows that Jesus’ teaching is a strategy for winning, not for passive resignation nor for indifference to evil.
Comments: To strike the right cheek with the back of the hand was particularly dishonouring: NJBC found this in the Mishnah. A right--handed person could strike the right cheek of an opponent in two ways:
weakly, a slap with the back of the right hand, and
forcefully, with the left fist or hand, but in Jesus’ time in Palestine, the left hand was only used for unclean tasks, e.g. toilet cleaning. [Milavec, Aaron The Didache: faith, hope, & life of the earliest Christian communities, 50-70 C.E. New York: Newman Press 2003]
forcefully, with the left fist or hand, but in Jesus’ time in Palestine, the left hand was only used for unclean tasks, e.g. toilet cleaning. [Milavec, Aaron The Didache: faith, hope, & life of the earliest Christian communities, 50-70 C.E. New York: Newman Press 2003]
Verse 40: See also v. 25 [ NJBC]
Verse 41: “forces”: The Greek word, which can be translated compel, is a Persian loan word reflecting the imperial messenger service like the old Pony Express, but without paying for the horse. [ NJBC]
Verse 42: “Give”: The theme of giving to beggars and borrowers goes beyond the scope of non--resistance to evil to advocate general kindness, forbearance, generosity and an open attitude towards people. [ NJBC]
Verse 43: “You shall love your neighbour ...”: This quotation is from Leviticus 19:18 but it is incomplete: it leaves out “as yourself”. Further, “and hate your enemy” is not in the Bible. These words restrict love to one’s own ethnic group. It is unfortunate that the NRSV (and other translations) place these words within the quotation marks. Jesus attacks a false interpretation. [ NJBC] There was debate as to who was one’s neighbour, a widespread assumption being that outsiders were enemies and thus they were targets of hatred, although no scripture directly states this. Psalms 58:6-11; 68:21-31; 83:13-15 call for the punishment of one’s enemies. Deuteronomy 7:2 hints at hating the enemy. 1QS (Rule of the Qumran Community) 1:3-4 calls for hatred of them. [ CAB]
Verse 43: Jesus calls for responding to enemies with love, which can transform them. [ CAB] It is unfortunate that the NRSV (and other translations) include “and hate your enemy” within the quotation marks, for it is not in the Bible. [ NJBC]
Verses 44-48: See also Luke 6:27-28, 32-36. [ NOAB]
Verse 44: “Love your enemies and pray for those who persecute you”: This is not hopeless idealism but a wise strategy for overcoming the persecutor. The heroic stance of the martyr gives the persecutor a bad image and is hard for governments to control. Christianity is not introverted aggression, but aggression transmuted into a strategy for winning through the wisdom of love. [ NJBC]
Verse 45: “children of your Father”: Paul mentions being adopted as children of God in Romans 8. [ NJBC] The words “children of” commonly mean people who show the quality named or trait of character implied. See also Luke 6:35; 10:6 and John 8:39-47. [ NOAB]
Verse 46: See also Luke 14:12-14. [ NJBC]
Verse 46: “reward”: If you love those who love you, your reward is an increase in their love. If you love those who hate you, your reward is an increase in God’s love. In 5:3, the reward is “the kingdom of heaven”; in 5:8 it is that “they will see God”. [ NJBC]
Verse 46: “tax collectors”: They could keep the excess funds over the contracted amount. Their work involved assessing goods in transit through Palestine. This put them in contact with ritually unclean items. Accordingly, they were considered by pious Jews to be sinners. [ CAB] In Luke 19:1-10, Jesus befriends them but he never approves of their sins. Tax collectors are symbols of low morality. [ NJBC]
Verse 47: “Gentiles”: Use of this word suggests that Matthew was written for a Jewish Christian audience. [ NJBC]
Verse 48: “perfect”: The Greek word teleios is often translated as mature (in following Christ’s example). In the Qumran literature, a perfect person is one who observes the whole law. [ NJBC] Colossians 3:14 advises “Above all, clothe yourselves with love, which binds everything together in perfect harmony”. See also 1 John 4:19. [ NOAB]
A five--stage evolution in biblical thinking on retaliation and love of enemies can be traced:
unlimited revenge. See Genesis 4:15, 24
talion or limited revenge. See Deuteronomy 19:16-21
the silver rule, “... what you hate, do not do to anyone” (Tobit 4:15) or Do not do to others what you would not have them do to you
the golden rule, “do to others as you would have them do to you” (Matthew 7:12): more positive than the silver rule, reaching out to do good, taking the initiative to create an atmosphere of good will
loving one’s enemies, an invitation to moral heroism and sanctity.
The last stage is the loftiest level. Is it lacking in ethical sobriety, as its critics have suggested? It can be quite effective, e.g. in Gandhi. It can be no more un--sober than a general strike is. Two questions that remain are:
Is it the only legitimate rule of conduct for Christians in conflict situations?
Are the earlier stages of biblical teaching cancelled out?
No, the earlier stages represent a permanent resource for believers when appropriate. Which level of biblical ethics should be employed depends on the moral level of the opponent. Given this range of options, you can govern with the Sermon on the Mount, provided you also include the earlier moral stages which it presupposes. The Sermon is not the whole of biblical revelation but does represent a summit of moral wisdom whose validity proves itself in daily life when wisely applied. [ NJBC]
Saturday, February 22, 2014
Friday, February 14, 2014
16 Charles Todd Quintard, Bishop of Tennessee, 1898
17 Janani Luwum, Archbishop of Uganda, and Martyr, 1977
18 Martin Luther, 1546 was a German monk, former Catholic priest, professor of theology and seminal figure of a reform movement in 16th century Christianity, subsequently known as the Protestant Reformation.[1] He strongly disputed the claim that freedom from God's punishment for sin could be purchased with monetary values. He confronted indulgence salesman Johann Tetzel, a Dominican friar, with his Ninety-Five Theses in 1517. His refusal to retract all of his writings at the demand of Pope Leo X in 1520 and the Holy Roman Emperor Charles V at the Diet of Worms in 1521 resulted in his excommunication by the Pope and condemnation as an outlaw by the Emperor.
19
20 Frederick Douglass, Prophetic Witness, 1895
21 John Henry Newman, priest and theologian, 1890
22 Eric Liddell, Missionary to China, 1945
23 Polycarp, Bishop and Martyr of Smyrna, 156 was a 2nd-century Christian bishop of Smyrna.[1] According to the Martyrdom of Polycarp he died a martyr, bound and burned at the stake, then stabbed when the fire failed to touch him.[2] Polycarp is regarded as a saint in the Roman Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutheran churches.
OLD TESTAMENT: Deuteronomy 30:15-20 (RCL)
Deut 30:15 (NRSV) See, I have set before you today life and prosperity, death and adversity. 16If you obey the commandments of the Lord your God that I am commanding you today, by loving the Lord your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the Lord your God will bless you in the land that you are entering to possess. 17But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, 18I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. 19I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, 20loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.
Sirach 15:15-20 (alt. for RCL, Roman Catholic)
Sir 15:15 (NRSV) If you choose, you can keep the commandments,
and to act faithfully is a matter of your own choice.
16 He has placed before you fire and water;
stretch out your hand for whichever you choose.
17 Before each person are life and death,
and whichever one chooses will be given.
18 For great is the wisdom of the Lord;
he is mighty in power and sees everything;
19 his eyes are on those who fear him,
and he knows every human action.
20 He has not commanded anyone to be wicked,
and he has not given anyone permission to sin.
PSALM 119:1-8 (RCL)
Psalm 119:1 (NRSV) Happy are those whose way is blameless,
who walk in the law of the Lord.
2 Happy are those who keep his decrees,
who seek him with their whole heart,
3 who also do no wrong,
but walk in his ways.
4 You have commanded your precepts
to be kept diligently.
5 O that my ways may be steadfast
in keeping your statutes!
6 Then I shall not be put to shame,
having my eyes fixed on all your commandments.
7 I will praise you with an upright heart,
when I learn your righteous ordinances.
8 I will observe your statutes;
do not utterly forsake me.
119 (ECUSA BCP)
Aleph Beati immaculati
1 Happy are they whose way is blameless, *
who walk in the law of the Lord!
2 Happy are they who observe his decrees *
and seek him with all their hearts!
3 Who never do any wrong, *
but always walk in his ways.
4 You laid down your commandments, *
that we should fully keep them.
5 Oh, that my ways were made so direct *
that I might keep your statutes!
6 Then I should not be put to shame, *
when I regard all your commandments.
7 I will thank you with an unfeigned heart, *
when I have learned your righteous judgments.
8 I will keep your statutes; *
do not utterly forsake me.
Psalm 119:1-2, 4-5, 17-18, 33-34 (Roman Catholic)
Psalm 119:1 (NRSV) Happy are those whose way is blameless,
who walk in the law of the Lord.
2 Happy are those who keep his decrees,
who seek him with their whole heart,
4 You have commanded your precepts
to be kept diligently.
5 O that my ways may be steadfast
in keeping your statutes!
17 Deal bountifully with your servant,
so that I may live and observe your word.
18 Open my eyes, so that I may behold
wondrous things out of your law.
33 Teach me, O Lord, the way of your statutes,
and I will observe it to the end.
34 Give me understanding, that I may keep your law
and observe it with my whole heart.
NEW TESTAMENT: 1 Corinthians 3:1-9 (RCL)
1 Cor 3:1 (NRSV) And so, brothers and sisters, I could not speak to you as spiritual people, but rather as people of the flesh, as infants in Christ. 2I fed you with milk, not solid food, for you were not ready for solid food. Even now you are still not ready, 3for you are still of the flesh. For as long as there is jealousy and quarrelling among you, are you not of the flesh, and behaving according to human inclinations? 4For when one says, ‘I belong to Paul’, and another, ‘I belong to Apollos’, are you not merely human?
5 What then is Apollos? What is Paul? Servants through whom you came to believe, as the Lord assigned to each. 6I planted, Apollos watered, but God gave the growth. 7So neither the one who plants nor the one who waters is anything, but only God who gives the growth. 8The one who plants and the one who waters have a common purpose, and each will receive wages according to the labor of each. 9For we are God’s servants, working together; you are God’s field, God’s building.
h/t Montreal Anglican
In Chapter 1, Paul says that he has learnt that there are divisions in the church at Corinth, that some adhere to particular leaders of the community rather than to Christ. The faith only makes sense to those who understand it spiritually, so he addresses them not as “spiritual people” (v. 1) but as neophytes (“infants”). He has been criticized for oversimplifying the good news, but their “jealousy and quarrelling” (v. 3) demonstrate that they are still only earthly minded, are still behaving according to human standards (“inclinations”).
It is natural to be attached to the person who welcomed you into the church, but you need to recognize that they are all “servants” (v. 5) of Christ. Each has a distinct function in bringing you to faith. Paul founded the church at Corinth (“planted”, v. 6); Apollos nurtured faith (“watered”) in the community; but it is God who causes spirituality and faith to grow. He and Apollos have the same objective (v. 8). Perhaps the rewards (“wages”) are in seeing the church grow; perhaps they are in heaven. Paul and Apollos are co--workers. In the following verses, Paul expands on the church as “God’s building” (v. 9).
1 Corinthians 2:6-10 (Roman Catholic)
1 Cor 2::6 (NRSV) Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. 7But we speak God’s wisdom, secret and hidden, which God decreed before the ages for our glory. 8None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. 9But, as it is written,
‘What no eye has seen, nor ear heard,
nor the human heart conceived,
what God has prepared for those who love him’—
10these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God.
The Christians at Corinth lack the real community to which God’s servants like Apollos and Paul each contribute, as their party slogans show. In 1:12-13, Pauls says “What I mean is that each of you says, ‘I belong to Paul,’ or ‘I belong to Apollos,’ or ‘I belong to Cephas,’ or ‘I belong to Christ.’ Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?”; in 3:4 he writes “For when one says, ‘I belong to Paul,’ and another, ‘I belong to Apollos,’ are you not merely human?” [ NOAB]
Verse 1: “And so”: Blk1Cor offers As far as my own experience of you goes, a paraphrase. He admits that it may be an over--translation.
Verse 1: “people of the flesh”: Those still dominated by the standards of a fallen world, [ NJBC]
Verse 3: By accepting envy and strife as normal they betray their acceptance of the common judgement of what is possible for humanity. [ NJBC]
Verse 4: “are you not merely human?”: Through the use of party slogans, they show themselves to be ordinary and not the enlightened spiritual leaders they claim to be. [ NJBC]
Verse 5: “What”: One would expect who, but Paul uses the neuter deliberately here and in v. 7 to underline that the ministries of Paul and Apollos are as God’s instruments. [ NJBC] The natural answer is Nothing! but as the rest of the verse and section show, they are far from insignificant in God’s Plan. [ Blk1Cor]
Verse 7: God does not need human instruments, but in his wisdom has decided to use them. [ NJBC]
Verse 8: “have a common purpose”: In view of their effect, Paul and Apollos form a single complex instrument. How silly, then, to set them against each other! [ NJBC]
Verse 8: “each will receive wages”: Even though all credit must go to God, this acknowledges the reality of the ministers’ contribution. [ NJBC]
Verse 9: “God's servants, working together”: For divine--human co--operation, the mode of divine activity inaugurated in Christ, see also 1 Thessalonians 3:2. There the “co--workers” are Paul and Timothy. [ NJBC]
Verse 9: “field ... building”: In stony Palestine, rocks from clearing fields were used to build walls. [ NJBC]
GOSPEL: Matthew 5:21-37 (RCL)
Matthew 5:17-37 or 5:20-22a, 27-28, 33-34a, 37 (Roman Catholic)
Matt 5:17 (NRSV) ‘Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil. 18For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. 19Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. 20For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
21You have heard that it was said to those of ancient times, “You shall not murder”; and “whoever murders shall be liable to judgement.” 22But I say to you that if you are angry with a brother or sister, you will be liable to judgement; and if you insult a brother or sister, you will be liable to the council; and if you say, “You fool”, you will be liable to the hell of fire. 23So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, 24leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift. 25Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. 26Truly I tell you, you will never get out until you have paid the last penny.
27 ‘You have heard that it was said, “You shall not commit adultery.” 28But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart. 29If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell. 30And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell.
31 ‘It was also said, “Whoever divorces his wife, let him give her a certificate of divorce.” 32But I say to you that anyone who divorces his wife, except on the ground of unchastity, causes her to commit adultery; and whoever marries a divorced woman commits adultery.
33 ‘Again, you have heard that it was said to those of ancient times, “You shall not swear falsely, but carry out the vows you have made to the Lord.” 34But I say to you, Do not swear at all, either by heaven, for it is the throne of God, 35or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36And do not swear by your head, for you cannot make one hair white or black. 37Let your word be “Yes, Yes” or “No, No”; anything more than this comes from the evil one.
Jesus has made clear that his mission is not to do away with (“abolish”) the Old Testament; rather he fleshes out its meaning fully (“fulfill”, v. 17). He speaks particularly about Mosaic law; it will remain in force until he comes again at the end of the era (v. 18). In v. 19, he seems to soften his tone: whether or not one keeps and teaches every one of the 613 laws, one will be admitted to the Kingdom. The scribes and Pharisees kept all the laws scrupulously. Now he explains how their adherence to the Law is insufficient.
Each of Jesus’ expansions of the Law begins with “[You have heard that] it was said” (vv. 21, 27, 31, 33, 38, 43). He then quotes a law. “Ancient times” refers to the days of Moses. The Ten Commandments forbid the act of murder (v. 21). Jesus extends this law to include propensities to kill: nursing anger, calling someone good for nothing (as the Greek says) or a “fool” (v. 22). Vv. 23-24 say that reconciliation take priority even over worship, to a Jew the most sacred act. Vv. 25-26 may be a parable: the Kingdom of God is at hand; seek reconciliation “quickly” lest God, the judge, finds against you. Jesus offers forgiveness.
Vv. 27-28, give another example. Avoiding adultery is not enough; even for a man to “look at a woman with a lustful eye” (Revised English Bible) is unacceptable. God expects purity of thought and desire as well as of action. Vv. 29-30 look extreme; they are meant figuratively, not literally. Jesus advises that one discard, promptly and decisively, anything in one’s life that tempts one to turn away from God.
Divorcing a wife was easy for a man in Palestine: in some circles, he could simply write her a “certificate of divorce” (v. 31) without cause. Jesus’ point here is that marriage is indissoluble, lifelong. He probably thinks of Genesis 2:24: in marriage, God makes man and wife “one flesh”. He makes one exception: “on the ground of unchastity” (v. 32). The Greek word means unlawful sexual behaviour, including adultery. He forbids remarriage because the first marriage still exists. This extension of the Law was not onerous for first--century Christians, for they expected the world to end soon, and they could live separately from their spouses. One swore an oath (vv. 33-37) to guarantee that what one said on a particular occasion was the truth. We still do it in court appearances today. Isaiah 66:1 refers to “earth” (v. 35) as God’s “footstool”; “Jerusalem” is God’s city (“... of the great King”). They are part of his realm. To “swear by your head” (v. 36) is to swear by oneself. Jesus says one should always tell only the truth. When one does, there is no need for swearing[--in]. A truthful person is consistent in what he says. Inconsistency is a sign that one has turned against God (v. 37). Perhaps Jesus actually said something like James 5:12: “let your ‘Yes’ be yes and your ‘No’ be no”.
Verses 17-20: The relation of Jesus’ message to the Jewish law was a great concern for followers with a Jewish background. [ NOAB]
Verse 17: “abolish ... fulfill”: In the background are two rabbinic expressions:
one meaning to confirm or establish the law by putting it on a better base for interpretation , and
another meaning to void, abolish, suspend, neglect, cancel a law.
Paul says in Romans 3:31: “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law”. Here in Matthew, Jesus replaces establish with fulfill, thus extending the question beyond the purely legal to his whole mission. [ NJBC]
Verse 17: “the prophets”: In the Hebrew Scriptures, these comprise the books of Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings, Isaiah, Ezekiel, and the twelve minor prophets. Many Jews esteemed the prophets less than the Law; hence the word “or” here. [ NOAB]
Verse 18: In Mark 13:31, Jesus says “Heaven and earth will pass away, but my words will not pass away”. In Luke 16:17, he says “... it is easier for heaven and earth to pass away, than for one stroke of a letter in the law to be dropped”. [ NOAB] NJBC says that the Law still bound the Jewish Christian followers of Jesus.
Verse 19: “breaks”: Or sets aside. [ NOAB] NJBC sees this verse as part of the argument between Christians who felt themselves obliged to keep the Law and those who did not (particularly Paul and his followers). It reflects a delicate, ecumenical way of fighting: you make your point but do not damn your opponents.
Verse 19: “teaches”: James 3:1 says “Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness”. [ NOAB]
Verse 20: “righteousness”: One’s acceptance of God’s requirements and one’s being accepted by God. See also Luke 18:10-14 (the Parable of the Pharisee and the tax collector). [ NOAB]
Verse 20: “the scribes and Pharisees” : They were the official teachers of the first century. [ CAB]
Verses 21-22,27-28,31-32,33-34,38-39,43-44: “You have heard that it was said ... But I say”: This is a technique much like that used in rabbinic schools. [ NJBC] Jesus speaks by his own authority. [ CAB]
Verses 21,33:: “to those of ancient times”: i.e. to those who first heard the Law at Mount Sinai. [ NJBC]
Verse 21: “‘'whoever murders shall be liable to judgment’”: This statement is based on Mosaic law and was known in aural tradition. [ BlkMt] This is case law, and was a traditional interpretation of the commandment. [ NJBC] See also Exodus 21:12 and Numbers 35:16-33. [ JBC]
Verses 21-26: More basic than prevention of murder or punishing culprits are:
avoidance of anger or insults towards others, and
efforts to effect reconciliation. [ CAB]
Verses 21-22: “judgement ... the council ... the hell of fire”: The punishments escalate:
“the judgement”: a local Jewish court established in every town or city in accordance with Deuteronomy 16:18.
“the council”: the Jerusalem Sanhedrin, composing 70 members
“the hell of fire”: literally the Gehenna of fire , the place of God’s final punishment of the wicked. The image is of the Jerusalem garbage (rubbish) dump where fires were always burning [ NOAB] [ BlkMt]
Verse 21: “You shall not murder”: A quotation from the Ten Commandments in Exodus 20:13 and Deuteronomy 5:17. [ NJBC]
Verse 25: There is an escalation in the penalties: “the judge”, “the guard”, and “the prison”. [ NJBC]
Verse 27: “You shall not commit adultery”: A quotation from the Ten Commandments in Exodus 20:14 and Deuteronomy 5:18
Verses 29-30: The parallel is Mark 9:43-47. There is no parallel in Luke, perhaps because of the extremely exaggerated (Near Eastern) way in which they are expressed. Jesus calls for a radical reordering of priorities. [ NJBC] Eyes and other bodily members are to be kept under strict self--control. [ CAB]
Verses 31-32: “Whoever divorces his wife, let him give her a certificate of divorce”: Jesus quotes Deuteronomy 24:1-4 in compressed form. This law governs the case where a man divorces his wife, she remarries, and her second husband divorces her or dies. It forbids the first husband to marry her again. This is the only law on divorce, so it was legal but it was unregulated. It does protect a wife to a degree: a husband could not simply tell her to go. The two principal rabbinical schools, those of Hillel and Shammai, differed regarding the gravity of misdemeanour that was sufficient for a man to divorce his wife. Wives could also divorce husbands. [ TMJ] Jesus’ strict rules on adultery are explained more fully in Matthew 19:1-12. Jesus says that men are as responsible as women for marriage breakdown. This was not the case in Jewish law. [ CAB]
Jesus does here permit divorce “on the ground of unchastity”, i.e. unlawful sexual behaviour. This exception is neither found in 19:9 nor in Mark 10:11 nor in Luke 16:18 nor in Paul’s epistles. [ BlkMt] Paul writes about marriage and divorce in 1 Corinthians 7:10-16. Jesus’ intention was not to cause pain but to set out a clear and high ideal of human relations. [ NJBC]
Verse 32: “adultery”: An adulterous woman could in principle be stoned to death per Leviticus 18:20; 20:10; Deuteronomy 22:20-21, but whether Jewish courts had this authority during the Roman occupation is unknown. [ NJBC] [ TMJ]
Verses 33-37: Rather than determine one’s responsibility to meet an obligation by deciding the sincerity and authority of one’s oath, it is essential that all one’s statements be reliable and unequivocal. [ CAB]
Verse 33: Jesus summarizes Leviticus 19:12; Numbers 30:2; Deuteronomy 5:11; 23:21. The problem with oaths is that they introduce a double standard of truth and honesty. The use of solemn--sounding oaths instead of simple, truthful speech is a concession to a double standard. [ BlkMt ]
17 Janani Luwum, Archbishop of Uganda, and Martyr, 1977
18 Martin Luther, 1546 was a German monk, former Catholic priest, professor of theology and seminal figure of a reform movement in 16th century Christianity, subsequently known as the Protestant Reformation.[1] He strongly disputed the claim that freedom from God's punishment for sin could be purchased with monetary values. He confronted indulgence salesman Johann Tetzel, a Dominican friar, with his Ninety-Five Theses in 1517. His refusal to retract all of his writings at the demand of Pope Leo X in 1520 and the Holy Roman Emperor Charles V at the Diet of Worms in 1521 resulted in his excommunication by the Pope and condemnation as an outlaw by the Emperor.
19
20 Frederick Douglass, Prophetic Witness, 1895
21 John Henry Newman, priest and theologian, 1890
22 Eric Liddell, Missionary to China, 1945
23 Polycarp, Bishop and Martyr of Smyrna, 156 was a 2nd-century Christian bishop of Smyrna.[1] According to the Martyrdom of Polycarp he died a martyr, bound and burned at the stake, then stabbed when the fire failed to touch him.[2] Polycarp is regarded as a saint in the Roman Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutheran churches.
OLD TESTAMENT: Deuteronomy 30:15-20 (RCL)
Deut 30:15 (NRSV) See, I have set before you today life and prosperity, death and adversity. 16If you obey the commandments of the Lord your God that I am commanding you today, by loving the Lord your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the Lord your God will bless you in the land that you are entering to possess. 17But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, 18I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. 19I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, 20loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.
Sirach 15:15-20 (alt. for RCL, Roman Catholic)
Sir 15:15 (NRSV) If you choose, you can keep the commandments,
and to act faithfully is a matter of your own choice.
16 He has placed before you fire and water;
stretch out your hand for whichever you choose.
17 Before each person are life and death,
and whichever one chooses will be given.
18 For great is the wisdom of the Lord;
he is mighty in power and sees everything;
19 his eyes are on those who fear him,
and he knows every human action.
20 He has not commanded anyone to be wicked,
and he has not given anyone permission to sin.
PSALM 119:1-8 (RCL)
Psalm 119:1 (NRSV) Happy are those whose way is blameless,
who walk in the law of the Lord.
2 Happy are those who keep his decrees,
who seek him with their whole heart,
3 who also do no wrong,
but walk in his ways.
4 You have commanded your precepts
to be kept diligently.
5 O that my ways may be steadfast
in keeping your statutes!
6 Then I shall not be put to shame,
having my eyes fixed on all your commandments.
7 I will praise you with an upright heart,
when I learn your righteous ordinances.
8 I will observe your statutes;
do not utterly forsake me.
119 (ECUSA BCP)
Aleph Beati immaculati
1 Happy are they whose way is blameless, *
who walk in the law of the Lord!
2 Happy are they who observe his decrees *
and seek him with all their hearts!
3 Who never do any wrong, *
but always walk in his ways.
4 You laid down your commandments, *
that we should fully keep them.
5 Oh, that my ways were made so direct *
that I might keep your statutes!
6 Then I should not be put to shame, *
when I regard all your commandments.
7 I will thank you with an unfeigned heart, *
when I have learned your righteous judgments.
8 I will keep your statutes; *
do not utterly forsake me.
Psalm 119:1-2, 4-5, 17-18, 33-34 (Roman Catholic)
Psalm 119:1 (NRSV) Happy are those whose way is blameless,
who walk in the law of the Lord.
2 Happy are those who keep his decrees,
who seek him with their whole heart,
4 You have commanded your precepts
to be kept diligently.
5 O that my ways may be steadfast
in keeping your statutes!
17 Deal bountifully with your servant,
so that I may live and observe your word.
18 Open my eyes, so that I may behold
wondrous things out of your law.
33 Teach me, O Lord, the way of your statutes,
and I will observe it to the end.
34 Give me understanding, that I may keep your law
and observe it with my whole heart.
NEW TESTAMENT: 1 Corinthians 3:1-9 (RCL)
1 Cor 3:1 (NRSV) And so, brothers and sisters, I could not speak to you as spiritual people, but rather as people of the flesh, as infants in Christ. 2I fed you with milk, not solid food, for you were not ready for solid food. Even now you are still not ready, 3for you are still of the flesh. For as long as there is jealousy and quarrelling among you, are you not of the flesh, and behaving according to human inclinations? 4For when one says, ‘I belong to Paul’, and another, ‘I belong to Apollos’, are you not merely human?
5 What then is Apollos? What is Paul? Servants through whom you came to believe, as the Lord assigned to each. 6I planted, Apollos watered, but God gave the growth. 7So neither the one who plants nor the one who waters is anything, but only God who gives the growth. 8The one who plants and the one who waters have a common purpose, and each will receive wages according to the labor of each. 9For we are God’s servants, working together; you are God’s field, God’s building.
h/t Montreal Anglican
In Chapter 1, Paul says that he has learnt that there are divisions in the church at Corinth, that some adhere to particular leaders of the community rather than to Christ. The faith only makes sense to those who understand it spiritually, so he addresses them not as “spiritual people” (v. 1) but as neophytes (“infants”). He has been criticized for oversimplifying the good news, but their “jealousy and quarrelling” (v. 3) demonstrate that they are still only earthly minded, are still behaving according to human standards (“inclinations”).
It is natural to be attached to the person who welcomed you into the church, but you need to recognize that they are all “servants” (v. 5) of Christ. Each has a distinct function in bringing you to faith. Paul founded the church at Corinth (“planted”, v. 6); Apollos nurtured faith (“watered”) in the community; but it is God who causes spirituality and faith to grow. He and Apollos have the same objective (v. 8). Perhaps the rewards (“wages”) are in seeing the church grow; perhaps they are in heaven. Paul and Apollos are co--workers. In the following verses, Paul expands on the church as “God’s building” (v. 9).
1 Corinthians 2:6-10 (Roman Catholic)
1 Cor 2::6 (NRSV) Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. 7But we speak God’s wisdom, secret and hidden, which God decreed before the ages for our glory. 8None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. 9But, as it is written,
‘What no eye has seen, nor ear heard,
nor the human heart conceived,
what God has prepared for those who love him’—
10these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God.
The Christians at Corinth lack the real community to which God’s servants like Apollos and Paul each contribute, as their party slogans show. In 1:12-13, Pauls says “What I mean is that each of you says, ‘I belong to Paul,’ or ‘I belong to Apollos,’ or ‘I belong to Cephas,’ or ‘I belong to Christ.’ Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?”; in 3:4 he writes “For when one says, ‘I belong to Paul,’ and another, ‘I belong to Apollos,’ are you not merely human?” [ NOAB]
Verse 1: “And so”: Blk1Cor offers As far as my own experience of you goes, a paraphrase. He admits that it may be an over--translation.
Verse 1: “people of the flesh”: Those still dominated by the standards of a fallen world, [ NJBC]
Verse 3: By accepting envy and strife as normal they betray their acceptance of the common judgement of what is possible for humanity. [ NJBC]
Verse 4: “are you not merely human?”: Through the use of party slogans, they show themselves to be ordinary and not the enlightened spiritual leaders they claim to be. [ NJBC]
Verse 5: “What”: One would expect who, but Paul uses the neuter deliberately here and in v. 7 to underline that the ministries of Paul and Apollos are as God’s instruments. [ NJBC] The natural answer is Nothing! but as the rest of the verse and section show, they are far from insignificant in God’s Plan. [ Blk1Cor]
Verse 7: God does not need human instruments, but in his wisdom has decided to use them. [ NJBC]
Verse 8: “have a common purpose”: In view of their effect, Paul and Apollos form a single complex instrument. How silly, then, to set them against each other! [ NJBC]
Verse 8: “each will receive wages”: Even though all credit must go to God, this acknowledges the reality of the ministers’ contribution. [ NJBC]
Verse 9: “God's servants, working together”: For divine--human co--operation, the mode of divine activity inaugurated in Christ, see also 1 Thessalonians 3:2. There the “co--workers” are Paul and Timothy. [ NJBC]
Verse 9: “field ... building”: In stony Palestine, rocks from clearing fields were used to build walls. [ NJBC]
GOSPEL: Matthew 5:21-37 (RCL)
Matthew 5:17-37 or 5:20-22a, 27-28, 33-34a, 37 (Roman Catholic)
Matt 5:17 (NRSV) ‘Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil. 18For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. 19Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. 20For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
21You have heard that it was said to those of ancient times, “You shall not murder”; and “whoever murders shall be liable to judgement.” 22But I say to you that if you are angry with a brother or sister, you will be liable to judgement; and if you insult a brother or sister, you will be liable to the council; and if you say, “You fool”, you will be liable to the hell of fire. 23So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, 24leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift. 25Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. 26Truly I tell you, you will never get out until you have paid the last penny.
27 ‘You have heard that it was said, “You shall not commit adultery.” 28But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart. 29If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell. 30And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell.
31 ‘It was also said, “Whoever divorces his wife, let him give her a certificate of divorce.” 32But I say to you that anyone who divorces his wife, except on the ground of unchastity, causes her to commit adultery; and whoever marries a divorced woman commits adultery.
33 ‘Again, you have heard that it was said to those of ancient times, “You shall not swear falsely, but carry out the vows you have made to the Lord.” 34But I say to you, Do not swear at all, either by heaven, for it is the throne of God, 35or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36And do not swear by your head, for you cannot make one hair white or black. 37Let your word be “Yes, Yes” or “No, No”; anything more than this comes from the evil one.
Jesus has made clear that his mission is not to do away with (“abolish”) the Old Testament; rather he fleshes out its meaning fully (“fulfill”, v. 17). He speaks particularly about Mosaic law; it will remain in force until he comes again at the end of the era (v. 18). In v. 19, he seems to soften his tone: whether or not one keeps and teaches every one of the 613 laws, one will be admitted to the Kingdom. The scribes and Pharisees kept all the laws scrupulously. Now he explains how their adherence to the Law is insufficient.
Each of Jesus’ expansions of the Law begins with “[You have heard that] it was said” (vv. 21, 27, 31, 33, 38, 43). He then quotes a law. “Ancient times” refers to the days of Moses. The Ten Commandments forbid the act of murder (v. 21). Jesus extends this law to include propensities to kill: nursing anger, calling someone good for nothing (as the Greek says) or a “fool” (v. 22). Vv. 23-24 say that reconciliation take priority even over worship, to a Jew the most sacred act. Vv. 25-26 may be a parable: the Kingdom of God is at hand; seek reconciliation “quickly” lest God, the judge, finds against you. Jesus offers forgiveness.
Vv. 27-28, give another example. Avoiding adultery is not enough; even for a man to “look at a woman with a lustful eye” (Revised English Bible) is unacceptable. God expects purity of thought and desire as well as of action. Vv. 29-30 look extreme; they are meant figuratively, not literally. Jesus advises that one discard, promptly and decisively, anything in one’s life that tempts one to turn away from God.
Divorcing a wife was easy for a man in Palestine: in some circles, he could simply write her a “certificate of divorce” (v. 31) without cause. Jesus’ point here is that marriage is indissoluble, lifelong. He probably thinks of Genesis 2:24: in marriage, God makes man and wife “one flesh”. He makes one exception: “on the ground of unchastity” (v. 32). The Greek word means unlawful sexual behaviour, including adultery. He forbids remarriage because the first marriage still exists. This extension of the Law was not onerous for first--century Christians, for they expected the world to end soon, and they could live separately from their spouses. One swore an oath (vv. 33-37) to guarantee that what one said on a particular occasion was the truth. We still do it in court appearances today. Isaiah 66:1 refers to “earth” (v. 35) as God’s “footstool”; “Jerusalem” is God’s city (“... of the great King”). They are part of his realm. To “swear by your head” (v. 36) is to swear by oneself. Jesus says one should always tell only the truth. When one does, there is no need for swearing[--in]. A truthful person is consistent in what he says. Inconsistency is a sign that one has turned against God (v. 37). Perhaps Jesus actually said something like James 5:12: “let your ‘Yes’ be yes and your ‘No’ be no”.
Verses 17-20: The relation of Jesus’ message to the Jewish law was a great concern for followers with a Jewish background. [ NOAB]
Verse 17: “abolish ... fulfill”: In the background are two rabbinic expressions:
one meaning to confirm or establish the law by putting it on a better base for interpretation , and
another meaning to void, abolish, suspend, neglect, cancel a law.
Paul says in Romans 3:31: “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law”. Here in Matthew, Jesus replaces establish with fulfill, thus extending the question beyond the purely legal to his whole mission. [ NJBC]
Verse 17: “the prophets”: In the Hebrew Scriptures, these comprise the books of Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings, Isaiah, Ezekiel, and the twelve minor prophets. Many Jews esteemed the prophets less than the Law; hence the word “or” here. [ NOAB]
Verse 18: In Mark 13:31, Jesus says “Heaven and earth will pass away, but my words will not pass away”. In Luke 16:17, he says “... it is easier for heaven and earth to pass away, than for one stroke of a letter in the law to be dropped”. [ NOAB] NJBC says that the Law still bound the Jewish Christian followers of Jesus.
Verse 19: “breaks”: Or sets aside. [ NOAB] NJBC sees this verse as part of the argument between Christians who felt themselves obliged to keep the Law and those who did not (particularly Paul and his followers). It reflects a delicate, ecumenical way of fighting: you make your point but do not damn your opponents.
Verse 19: “teaches”: James 3:1 says “Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness”. [ NOAB]
Verse 20: “righteousness”: One’s acceptance of God’s requirements and one’s being accepted by God. See also Luke 18:10-14 (the Parable of the Pharisee and the tax collector). [ NOAB]
Verse 20: “the scribes and Pharisees” : They were the official teachers of the first century. [ CAB]
Verses 21-22,27-28,31-32,33-34,38-39,43-44: “You have heard that it was said ... But I say”: This is a technique much like that used in rabbinic schools. [ NJBC] Jesus speaks by his own authority. [ CAB]
Verses 21,33:: “to those of ancient times”: i.e. to those who first heard the Law at Mount Sinai. [ NJBC]
Verse 21: “‘'whoever murders shall be liable to judgment’”: This statement is based on Mosaic law and was known in aural tradition. [ BlkMt] This is case law, and was a traditional interpretation of the commandment. [ NJBC] See also Exodus 21:12 and Numbers 35:16-33. [ JBC]
Verses 21-26: More basic than prevention of murder or punishing culprits are:
avoidance of anger or insults towards others, and
efforts to effect reconciliation. [ CAB]
Verses 21-22: “judgement ... the council ... the hell of fire”: The punishments escalate:
“the judgement”: a local Jewish court established in every town or city in accordance with Deuteronomy 16:18.
“the council”: the Jerusalem Sanhedrin, composing 70 members
“the hell of fire”: literally the Gehenna of fire , the place of God’s final punishment of the wicked. The image is of the Jerusalem garbage (rubbish) dump where fires were always burning [ NOAB] [ BlkMt]
Verse 21: “You shall not murder”: A quotation from the Ten Commandments in Exodus 20:13 and Deuteronomy 5:17. [ NJBC]
Verse 25: There is an escalation in the penalties: “the judge”, “the guard”, and “the prison”. [ NJBC]
Verse 27: “You shall not commit adultery”: A quotation from the Ten Commandments in Exodus 20:14 and Deuteronomy 5:18
Verses 29-30: The parallel is Mark 9:43-47. There is no parallel in Luke, perhaps because of the extremely exaggerated (Near Eastern) way in which they are expressed. Jesus calls for a radical reordering of priorities. [ NJBC] Eyes and other bodily members are to be kept under strict self--control. [ CAB]
Verses 31-32: “Whoever divorces his wife, let him give her a certificate of divorce”: Jesus quotes Deuteronomy 24:1-4 in compressed form. This law governs the case where a man divorces his wife, she remarries, and her second husband divorces her or dies. It forbids the first husband to marry her again. This is the only law on divorce, so it was legal but it was unregulated. It does protect a wife to a degree: a husband could not simply tell her to go. The two principal rabbinical schools, those of Hillel and Shammai, differed regarding the gravity of misdemeanour that was sufficient for a man to divorce his wife. Wives could also divorce husbands. [ TMJ] Jesus’ strict rules on adultery are explained more fully in Matthew 19:1-12. Jesus says that men are as responsible as women for marriage breakdown. This was not the case in Jewish law. [ CAB]
Jesus does here permit divorce “on the ground of unchastity”, i.e. unlawful sexual behaviour. This exception is neither found in 19:9 nor in Mark 10:11 nor in Luke 16:18 nor in Paul’s epistles. [ BlkMt] Paul writes about marriage and divorce in 1 Corinthians 7:10-16. Jesus’ intention was not to cause pain but to set out a clear and high ideal of human relations. [ NJBC]
Verse 32: “adultery”: An adulterous woman could in principle be stoned to death per Leviticus 18:20; 20:10; Deuteronomy 22:20-21, but whether Jewish courts had this authority during the Roman occupation is unknown. [ NJBC] [ TMJ]
Verses 33-37: Rather than determine one’s responsibility to meet an obligation by deciding the sincerity and authority of one’s oath, it is essential that all one’s statements be reliable and unequivocal. [ CAB]
Verse 33: Jesus summarizes Leviticus 19:12; Numbers 30:2; Deuteronomy 5:11; 23:21. The problem with oaths is that they introduce a double standard of truth and honesty. The use of solemn--sounding oaths instead of simple, truthful speech is a concession to a double standard. [ BlkMt ]
Saturday, February 8, 2014
11 Frances Jane (Fanny) Van Alstyne Crosby, Hymnwriter, 1915
12 Charles Freer Andrews, Priest and “Friend of the Poor” in India, 1940
13 Absalom Jones, Priest, 1818
14 Cyril, Monk, and Methodius, Bishop, Missionaries to the Slavs, 869, 885 were Byzantine Greek brothers born in Thessalonica in the 9th century who became Christian missionaries among the Slavic peoples of the Great Moravia and Pannonia.
15 Thomas Bray, Priest and Missionary, 1730 was an English clergyman, who spent time in Maryland as an Anglican representative.
16 Charles Todd Quintard, Bishop of Tennessee, 1898.
OLD TESTAMENT Isaiah 58 1 - 9a (9b - 12) (RCL)
Isaiah 58 7 - 10 (Roman Catholic)
Isai 581 (NRSV) Shout out, do not hold back!
Lift up your voice like a trumpet!
Announce to my people their rebellion,
to the house of Jacob their sins.
2 Yet day after day they seek me
and delight to know my ways,
as if they were a nation that practiced righteousness
and did not forsake the ordinance of their God;
they ask of me righteous judgments,
they delight to draw near to God.
3 "Why do we fast, but you do not see?
Why humble ourselves, but you do not notice?"
Look, you serve your own interest on your fast day,
and oppress all your workers.
4 Look, you fast only to quarrel and to fight
and to strike with a wicked fist.
Such fasting as you do today
will not make your voice heard on high.
5 Is such the fast that I choose,
a day to humble oneself?
Is it to bow down the head like a bulrush,
and to lie in sackcloth and ashes?
Will you call this a fast,
a day acceptable to the LORD?
6 Is not this the fast that I choose
to loose the bonds of injustice,
to undo the thongs of the yoke,
to let the oppressed go free,
and to break every yoke?
7 Is it not to share your bread with the hungry,
and bring the homeless poor into your house;
when you see the naked, to cover them,
and not to hide yourself from your own kin?
8 Then your light shall break forth like the dawn,
and your healing shall spring up quickly;
your vindicator shall go before you,
the glory of the LORD shall be your rear guard.
9 Then you shall call, and the LORD will answer;
you shall cry for help, and he will say, Here I am.
If you remove the yoke from among you,
the pointing of the finger, the speaking of evil,
10 if you offer your food to the hungry
and satisfy the needs of the afflicted,
then your light shall rise in the darkness
and your gloom be like the noonday.
11 The LORD will guide you continually,
and satisfy your needs in parched places,
and make your bones strong;
and you shall be like a watered garden,
like a spring of water,
whose waters never fail.
12 Your ancient ruins shall be rebuilt;
you shall raise up the foundations of many generations;
you shall be called the repairer of the breach,
the restorer of streets to live in.
PSALM 112: 1 - 9 (10) (RCL)
Psalm 112: 4 - 9 (Roman Catholic)
Psal 112:1 (NRSV) Praise the LORD!
Happy are those who fear the LORD,
who greatly delight in his commandments.
2 Their descendants will be mighty in the land;
the generation of the upright will be blessed.
3 Wealth and riches are in their houses,
and their righteousness endures forever.
4 They rise in the darkness as a light for the upright;
they are gracious, merciful, and righteous.
5 It is well with those who deal generously and lend,
who conduct their affairs with justice.
6 For the righteous will never be moved;
they will be remembered forever.
7 They are not afraid of evil tidings;
their hearts are firm, secure in the LORD.
8 Their hearts are steady, they will not be afraid;
in the end they will look in triumph on their foes.
9 They have distributed freely, they have given to the poor;
their righteousness endures forever;
their horn is exalted in honor.
10 The wicked see it and are angry;
they gnash their teeth and melt away;
the desire of the wicked comes to nothing.
112 Beatus vir (ECUSA BCP)
1 Hallelujah!
Happy are they who fear the Lord *
and have great delight in his commandments!
2 Their descendants will be mighty in the land; *
the generation of the upright will be blessed.
3 Wealth and riches will be in their house, *
and their righteousness will last for ever.
4 Light shines in the darkness for the upright; *
the righteous are merciful and full of compassion.
5 It is good for them to be generous in lending *
and to manage their affairs with justice.
6 For they will never be shaken; *
the righteous will be kept in everlasting remembrance.
7 They will not be afraid of any evil rumors; *
their heart is right;
they put their trust in the Lord.
8 Their heart is established and will not shrink, *
until they see their desire upon their enemies.
9 They have given freely to the poor, *
and their righteousness stands fast for ever;
they will hold up their head with honor.
10 The wicked will see it and be angry;
they will gnash their teeth and pine away; *
the desires of the wicked will perish.
NEW TESTAMENT 1 Corinthians 2 1 - 12 (13 - 16) (RCL)
1 Corinthians 2 1 - 5 (Roman Catholic)
1Cor 21 (NRSV) When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. 2 For I decided to know nothing among you except Jesus Christ, and him crucified. 3 And I came to you in weakness and in fear and in much trembling. 4 My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, 5 so that your faith might rest not on human wisdom but on the power of God.
6 Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. 7 But we speak God's wisdom, secret and hidden, which God decreed before the ages for our glory. 8 None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. 9 But, as it is written,
"What no eye has seen, nor ear heard,
nor the human heart conceived,
what God has prepared for those who love him"--
10 these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God. 11 For what human being knows what is truly human except the human spirit that is within? So also no one comprehends what is truly God's except the Spirit of God. 12 Now we have received not the spirit of the world, but the Spirit that is from God, so that we may understand the gifts bestowed on us by God. 13 And we speak of these things in words not taught by human wisdom but taught by the Spirit, interpreting spiritual things to those who are spiritual.
14 Those who are unspiritual do not receive the gifts of God's Spirit, for they are foolishness to them, and they are unable to understand them because they are spiritually discerned. 15 Those who are spiritual discern all things, and they are themselves subject to no one else's scrutiny.
16 "For who has known the mind of the Lord
so as to instruct him?"
But we have the mind of Christ.
h/t Montreal Anglican
Paul has decried divisions in the church at Corinth: people have attached themselves to particular leaders because of their eloquence (and other personal traits). Now he says that when he first “came to you”, he purposely avoided eloquence (“lofty words”) and gave the Spirit full reign in bringing people to Christ. To avoid a Pauline personality cult, he came neither promoting his own qualities (v. 3) nor using erudite (“plausible”, v. 4) rational arguments. What has happened at Corinth bespeaks immaturity in the faith.
While with “mature” (v. 6) Christians, he does speak “wisdom” (i.e. a total God--centred view of the cosmos – not popular wisdom, and not that of political and religious “rulers”), with the immature Christians at Corinth he speaks only basics of the good news: God’s plan of salvation, decreed by God before creation. He does so in order that they may reflect God’s power (“glory”, v. 8). (Had the “rulers” understood this plan, they would have let Jesus live.) But they are so immature (indeed “unspiritual”, v. 14) that even the basics are beyond them, (“secret and hidden”, v. 7). God has revealed to the mature “through the Spirit” (v. 10) “things” about God’s love (v. 9) that are hidden from others. Just as one person can never plumb the essence of another completely, so only the Spirit can know God comprehensively. Through the Spirit, we (the mature) understand God’s gifts to us (v. 12), which can only be described in spiritual terms. But most of you have never received such gifts, so they make no sense to you (“are foolishness”, v. 14); they are only discernable in a spiritual way. The mature do discern such gifts – and you should not doubt it (“scrutiny”, v. 15). You should refrain from instructing them – for they are one with Christ, of his “mind” (v. 16).
Verses 1-5: For the cross as central to Christian life and faith, see also 11:25; 2 Corinthians 4:10; Philippians 3:18; Galatians 3:13; Romans 3:25; 6:3. The power of God is evident through the works of the Holy Spirit (2 Corinthians 11:4; 1 Thessalonians 1:6; Galatians 3:2, 5) and manifests its perfection through human “weakness” (v. 3). [ CAB]
Verse 3: “in weakness ...”: Unlike itinerant philosophers, who made a good living from the credulity of the simple. [ NJBC]
Verse 5: “the power of God”: i.e. God active in history. [ NJBC]
Verses 6,8: “rulers of this age”: It is possible that Paul is referring to cosmic demonic powers: see Ephesians 1:20-21; 3:10; 6:12. He may be referring to both the current political and religious leaders and to demonic powers. In Acts 4:25-28, the reference is clearly to the current leaders. [ NOAB]
Verse 8: “Lord of glory”: A divine title in 1 Enoch 63:2 and equivalently in Psalm 24:8. [ NJBC]
Verse 9: Human inability to grasp God’s purposes was known in the Old Testament, but while JBC says that the quotation may be a mixture of Isaiah 64:4 and Psalm 31:19, NJBC suggests that this is not an Old Testament quotation at all.
Verse 12: “the spirit of the world”: Possibly the mentality of a corrupt society. [ JBC]
Verse 16: The quotation is from the Septuagint translation of Isaiah 40:13. In Isaiah, “‘the Lord’” is God; here it is Christ. [ NOAB]
GOSPEL Matthew 5 13 - 20 (RCL)
Matthew 5 13 - 16 (Roman Catholic)
Matt 513 (NRSV) "You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot.
14 "You are the light of the world. A city built on a hill cannot be hid. 15 No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.
17 "Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. 18 For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. 19 Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Phar'isees, you will never enter the kingdom of heaven.
On a mountain in Galilee, Jesus has described the qualities and rewards of the “blessed” (vv. 3--11). Now Jesus uses homely metaphors to teach essential lessons about being disciples. “Salt” does not really lose its taste, but in Judaism it can become ritually unclean and need to be “thrown out”. (It was used to season incense and offerings to God.) Jesus may also be thinking of the salt deposits around the Dead Sea: when heavily rained upon, they still look like salt but no longer are. A follower who loses his faith is useless, and will be discarded.
Jesus calls on disciples to be examples to others – of God’s ability to change lives (vv. 14-16). In so being, they will spread and make known God’s power (“glory”). (A Palestinian house had only one room and a sole opening: the door.) The life of disciples must be visible and attractive: as a “city” is. Now vv. 17-20: the “scribes and the Pharisees” were “righteous” for they kept the Law scrupulously, but Jesus says that such meritorious conduct is inadequate for admission to the Kingdom. As vv. 21-48 show, he preaches a religion that goes beyond the Law: one of the heart, of love and compassion. The gospel fulfills the Law, and exceeds it by adding grace. One of the ways he fulfills the Law is by looking at its intent and not just the words used to express it. (For example, the Law says you shall not murder but Jesus says, in effect, you shall attempt never to impair your relations with another person.) Whoever regards the Law as he does, even if he or she fails sometimes, will gain entry into the Kingdom.
Verse 13: See also Mark 9:49-50; Luke 14:34-35. [ NOAB]
Verse 13: “salt”: Salt is both a spice and a preservative: like a good teacher. Another possibility for salt losing its taste: salt was heavily taxed. It was adulterated by mixing it with a cheap white powder. In this way it could lose its strong taste. [ NJBC]
Verse 14: “light”: For light imagery applied to Jesus, see 4:16; Luke 1:79 (Zechariah’s prophecy); 2:32 (Simeon, Nunc Dimittis); Philippians 2:15; Ephesians 5:8. [ NOAB] [ NJBC]
Verse 14: “A city built on a hill”: See Isaiah 2:2-5. [ NJBC]
Verse 15: See also Mark 4:21; Luke 8:16; 11:33. Live for others, not just for yourself: see also 25:26; 2 Corinthians 4:7. [ NJBC] [ NOAB]
Verse 16: See also 1 Peter 2:12. [ NOAB]
Verse 16: “your Father”: See also 5:45, 48; 6:1, 9, 14, 26, 32; 7:11. [ NJBC]
Verse 18: “one letter”: In Greek, iota, the smallest letter. [ NJBC]
12 Charles Freer Andrews, Priest and “Friend of the Poor” in India, 1940
13 Absalom Jones, Priest, 1818
14 Cyril, Monk, and Methodius, Bishop, Missionaries to the Slavs, 869, 885 were Byzantine Greek brothers born in Thessalonica in the 9th century who became Christian missionaries among the Slavic peoples of the Great Moravia and Pannonia.
15 Thomas Bray, Priest and Missionary, 1730 was an English clergyman, who spent time in Maryland as an Anglican representative.
16 Charles Todd Quintard, Bishop of Tennessee, 1898.
OLD TESTAMENT Isaiah 58 1 - 9a (9b - 12) (RCL)
Isaiah 58 7 - 10 (Roman Catholic)
Isai 581 (NRSV) Shout out, do not hold back!
Lift up your voice like a trumpet!
Announce to my people their rebellion,
to the house of Jacob their sins.
2 Yet day after day they seek me
and delight to know my ways,
as if they were a nation that practiced righteousness
and did not forsake the ordinance of their God;
they ask of me righteous judgments,
they delight to draw near to God.
3 "Why do we fast, but you do not see?
Why humble ourselves, but you do not notice?"
Look, you serve your own interest on your fast day,
and oppress all your workers.
4 Look, you fast only to quarrel and to fight
and to strike with a wicked fist.
Such fasting as you do today
will not make your voice heard on high.
5 Is such the fast that I choose,
a day to humble oneself?
Is it to bow down the head like a bulrush,
and to lie in sackcloth and ashes?
Will you call this a fast,
a day acceptable to the LORD?
6 Is not this the fast that I choose
to loose the bonds of injustice,
to undo the thongs of the yoke,
to let the oppressed go free,
and to break every yoke?
7 Is it not to share your bread with the hungry,
and bring the homeless poor into your house;
when you see the naked, to cover them,
and not to hide yourself from your own kin?
8 Then your light shall break forth like the dawn,
and your healing shall spring up quickly;
your vindicator shall go before you,
the glory of the LORD shall be your rear guard.
9 Then you shall call, and the LORD will answer;
you shall cry for help, and he will say, Here I am.
If you remove the yoke from among you,
the pointing of the finger, the speaking of evil,
10 if you offer your food to the hungry
and satisfy the needs of the afflicted,
then your light shall rise in the darkness
and your gloom be like the noonday.
11 The LORD will guide you continually,
and satisfy your needs in parched places,
and make your bones strong;
and you shall be like a watered garden,
like a spring of water,
whose waters never fail.
12 Your ancient ruins shall be rebuilt;
you shall raise up the foundations of many generations;
you shall be called the repairer of the breach,
the restorer of streets to live in.
PSALM 112: 1 - 9 (10) (RCL)
Psalm 112: 4 - 9 (Roman Catholic)
Psal 112:1 (NRSV) Praise the LORD!
Happy are those who fear the LORD,
who greatly delight in his commandments.
2 Their descendants will be mighty in the land;
the generation of the upright will be blessed.
3 Wealth and riches are in their houses,
and their righteousness endures forever.
4 They rise in the darkness as a light for the upright;
they are gracious, merciful, and righteous.
5 It is well with those who deal generously and lend,
who conduct their affairs with justice.
6 For the righteous will never be moved;
they will be remembered forever.
7 They are not afraid of evil tidings;
their hearts are firm, secure in the LORD.
8 Their hearts are steady, they will not be afraid;
in the end they will look in triumph on their foes.
9 They have distributed freely, they have given to the poor;
their righteousness endures forever;
their horn is exalted in honor.
10 The wicked see it and are angry;
they gnash their teeth and melt away;
the desire of the wicked comes to nothing.
112 Beatus vir (ECUSA BCP)
1 Hallelujah!
Happy are they who fear the Lord *
and have great delight in his commandments!
2 Their descendants will be mighty in the land; *
the generation of the upright will be blessed.
3 Wealth and riches will be in their house, *
and their righteousness will last for ever.
4 Light shines in the darkness for the upright; *
the righteous are merciful and full of compassion.
5 It is good for them to be generous in lending *
and to manage their affairs with justice.
6 For they will never be shaken; *
the righteous will be kept in everlasting remembrance.
7 They will not be afraid of any evil rumors; *
their heart is right;
they put their trust in the Lord.
8 Their heart is established and will not shrink, *
until they see their desire upon their enemies.
9 They have given freely to the poor, *
and their righteousness stands fast for ever;
they will hold up their head with honor.
10 The wicked will see it and be angry;
they will gnash their teeth and pine away; *
the desires of the wicked will perish.
NEW TESTAMENT 1 Corinthians 2 1 - 12 (13 - 16) (RCL)
1 Corinthians 2 1 - 5 (Roman Catholic)
1Cor 21 (NRSV) When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. 2 For I decided to know nothing among you except Jesus Christ, and him crucified. 3 And I came to you in weakness and in fear and in much trembling. 4 My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, 5 so that your faith might rest not on human wisdom but on the power of God.
6 Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. 7 But we speak God's wisdom, secret and hidden, which God decreed before the ages for our glory. 8 None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. 9 But, as it is written,
"What no eye has seen, nor ear heard,
nor the human heart conceived,
what God has prepared for those who love him"--
10 these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God. 11 For what human being knows what is truly human except the human spirit that is within? So also no one comprehends what is truly God's except the Spirit of God. 12 Now we have received not the spirit of the world, but the Spirit that is from God, so that we may understand the gifts bestowed on us by God. 13 And we speak of these things in words not taught by human wisdom but taught by the Spirit, interpreting spiritual things to those who are spiritual.
14 Those who are unspiritual do not receive the gifts of God's Spirit, for they are foolishness to them, and they are unable to understand them because they are spiritually discerned. 15 Those who are spiritual discern all things, and they are themselves subject to no one else's scrutiny.
16 "For who has known the mind of the Lord
so as to instruct him?"
But we have the mind of Christ.
h/t Montreal Anglican
Paul has decried divisions in the church at Corinth: people have attached themselves to particular leaders because of their eloquence (and other personal traits). Now he says that when he first “came to you”, he purposely avoided eloquence (“lofty words”) and gave the Spirit full reign in bringing people to Christ. To avoid a Pauline personality cult, he came neither promoting his own qualities (v. 3) nor using erudite (“plausible”, v. 4) rational arguments. What has happened at Corinth bespeaks immaturity in the faith.
While with “mature” (v. 6) Christians, he does speak “wisdom” (i.e. a total God--centred view of the cosmos – not popular wisdom, and not that of political and religious “rulers”), with the immature Christians at Corinth he speaks only basics of the good news: God’s plan of salvation, decreed by God before creation. He does so in order that they may reflect God’s power (“glory”, v. 8). (Had the “rulers” understood this plan, they would have let Jesus live.) But they are so immature (indeed “unspiritual”, v. 14) that even the basics are beyond them, (“secret and hidden”, v. 7). God has revealed to the mature “through the Spirit” (v. 10) “things” about God’s love (v. 9) that are hidden from others. Just as one person can never plumb the essence of another completely, so only the Spirit can know God comprehensively. Through the Spirit, we (the mature) understand God’s gifts to us (v. 12), which can only be described in spiritual terms. But most of you have never received such gifts, so they make no sense to you (“are foolishness”, v. 14); they are only discernable in a spiritual way. The mature do discern such gifts – and you should not doubt it (“scrutiny”, v. 15). You should refrain from instructing them – for they are one with Christ, of his “mind” (v. 16).
Verses 1-5: For the cross as central to Christian life and faith, see also 11:25; 2 Corinthians 4:10; Philippians 3:18; Galatians 3:13; Romans 3:25; 6:3. The power of God is evident through the works of the Holy Spirit (2 Corinthians 11:4; 1 Thessalonians 1:6; Galatians 3:2, 5) and manifests its perfection through human “weakness” (v. 3). [ CAB]
Verse 3: “in weakness ...”: Unlike itinerant philosophers, who made a good living from the credulity of the simple. [ NJBC]
Verse 5: “the power of God”: i.e. God active in history. [ NJBC]
Verses 6,8: “rulers of this age”: It is possible that Paul is referring to cosmic demonic powers: see Ephesians 1:20-21; 3:10; 6:12. He may be referring to both the current political and religious leaders and to demonic powers. In Acts 4:25-28, the reference is clearly to the current leaders. [ NOAB]
Verse 8: “Lord of glory”: A divine title in 1 Enoch 63:2 and equivalently in Psalm 24:8. [ NJBC]
Verse 9: Human inability to grasp God’s purposes was known in the Old Testament, but while JBC says that the quotation may be a mixture of Isaiah 64:4 and Psalm 31:19, NJBC suggests that this is not an Old Testament quotation at all.
Verse 12: “the spirit of the world”: Possibly the mentality of a corrupt society. [ JBC]
Verse 16: The quotation is from the Septuagint translation of Isaiah 40:13. In Isaiah, “‘the Lord’” is God; here it is Christ. [ NOAB]
GOSPEL Matthew 5 13 - 20 (RCL)
Matthew 5 13 - 16 (Roman Catholic)
Matt 513 (NRSV) "You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot.
14 "You are the light of the world. A city built on a hill cannot be hid. 15 No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.
17 "Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. 18 For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. 19 Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Phar'isees, you will never enter the kingdom of heaven.
On a mountain in Galilee, Jesus has described the qualities and rewards of the “blessed” (vv. 3--11). Now Jesus uses homely metaphors to teach essential lessons about being disciples. “Salt” does not really lose its taste, but in Judaism it can become ritually unclean and need to be “thrown out”. (It was used to season incense and offerings to God.) Jesus may also be thinking of the salt deposits around the Dead Sea: when heavily rained upon, they still look like salt but no longer are. A follower who loses his faith is useless, and will be discarded.
Jesus calls on disciples to be examples to others – of God’s ability to change lives (vv. 14-16). In so being, they will spread and make known God’s power (“glory”). (A Palestinian house had only one room and a sole opening: the door.) The life of disciples must be visible and attractive: as a “city” is. Now vv. 17-20: the “scribes and the Pharisees” were “righteous” for they kept the Law scrupulously, but Jesus says that such meritorious conduct is inadequate for admission to the Kingdom. As vv. 21-48 show, he preaches a religion that goes beyond the Law: one of the heart, of love and compassion. The gospel fulfills the Law, and exceeds it by adding grace. One of the ways he fulfills the Law is by looking at its intent and not just the words used to express it. (For example, the Law says you shall not murder but Jesus says, in effect, you shall attempt never to impair your relations with another person.) Whoever regards the Law as he does, even if he or she fails sometimes, will gain entry into the Kingdom.
Verse 13: See also Mark 9:49-50; Luke 14:34-35. [ NOAB]
Verse 13: “salt”: Salt is both a spice and a preservative: like a good teacher. Another possibility for salt losing its taste: salt was heavily taxed. It was adulterated by mixing it with a cheap white powder. In this way it could lose its strong taste. [ NJBC]
Verse 14: “light”: For light imagery applied to Jesus, see 4:16; Luke 1:79 (Zechariah’s prophecy); 2:32 (Simeon, Nunc Dimittis); Philippians 2:15; Ephesians 5:8. [ NOAB] [ NJBC]
Verse 14: “A city built on a hill”: See Isaiah 2:2-5. [ NJBC]
Verse 15: See also Mark 4:21; Luke 8:16; 11:33. Live for others, not just for yourself: see also 25:26; 2 Corinthians 4:7. [ NJBC] [ NOAB]
Verse 16: See also 1 Peter 2:12. [ NOAB]
Verse 16: “your Father”: See also 5:45, 48; 6:1, 9, 14, 26, 32; 7:11. [ NJBC]
Verse 18: “one letter”: In Greek, iota, the smallest letter. [ NJBC]
Saturday, February 1, 2014
The Presentation of Our Lord Jesus Christ in the Temple
3 The Dorchester Chaplains: Lieutenant George Fox, Lieutenant Alexander D. Goode, Lieutenant Clark V. Poling and Lieutenant John P. Washington, 1943
4 Anskar, Archbishop of Hamburg, Missionary to Denmark and Sweden, 865 also known as Saint Anschar, was an Archbishop of Hamburg-Bremen. The see of Hamburg was designated a mission to bring Christianity to Northern Europe, and Ansgar became known as the "Apostle of the North
5 Roger Williams, 1683, and Anne Hutchinson, 1643, Prophetic Witnesses, was a Puritan spiritual adviser, mother of 15, and important participant in the Antinomian Controversy that shook the infant Massachusetts Bay Colony from 1636 to 1638
6 The Martyrs of Japan, 1597 were Christians who were persecuted for their faith in Japan, mostly during the 17th century.
7 Cornelius the Centurion
OLD TESTAMENT: Micah 6: 1 - 8 (RCL)
Mica 6:1 (NRSV) Hear what the LORD says:
Rise, plead your case before the mountains,
and let the hills hear your voice.
2 Hear, you mountains, the controversy of the LORD,
and you enduring foundations of the earth;
for the LORD has a controversy with his people,
and he will contend with Israel.
3 "O my people, what have I done to you?
In what have I wearied you? Answer me!
4 For I brought you up from the land of Egypt,
and redeemed you from the house of slavery;
and I sent before you Moses,
Aaron, and Miriam.
5 O my people, remember now what King Ba'lak of Mo'ab devised,
what Ba'laam son of Be'or answered him,
and what happened from Shit'tim to Gil'gal,
that you may know the saving acts of the LORD."
6 "With what shall I come before the LORD,
and bow myself before God on high?
Shall I come before him with burnt offerings,
with calves a year old?
7 Will the LORD be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?"
8 He has told you, O mortal, what is good;
and what does the LORD require of you
but to do justice, and to love kindness,
and to walk humbly with your God?
1 Kings 17: 8 - 16 (C of E)
1Kin 17:8 (NRSV) Then the word of the LORD came to him, saying, 9 "Go now to Zarephath, which belongs to Sidon, and live there; for I have commanded a widow there to feed you." 10 So he set out and went to Zarephath. When he came to the gate of the town, a widow was there gathering sticks; he called to her and said, "Bring me a little water in a vessel, so that I may drink." 11 As she was going to bring it, he called to her and said, "Bring me a morsel of bread in your hand." 12 But she said, "As the LORD your God lives, I have nothing baked, only a handful of meal in a jar, and a little oil in a jug; I am now gathering a couple of sticks, so that I may go home and prepare it for myself and my son, that we may eat it, and die." 13 Elijah said to her, "Do not be afraid; go and do as you have said; but first make me a little cake of it and bring it to me, and afterwards make something for yourself and your son. 14 For thus says the LORD the God of Israel: The jar of meal will not be emptied and the jug of oil will not fail until the day that the LORD sends rain on the earth." 15 She went and did as Elijah said, so that she as well as he and her household ate for many days. 16 The jar of meal was not emptied, neither did the jug of oil fail, according to the word of the LORD that he spoke by Elijah.
Zephaniah 2: 3, 3: 12 - 13 (Roman Catholic)
Zeph 2:3 (NRSV) Seek the LORD, all you humble of the land,
who do his commands;
seek righteousness, seek humility;
perhaps you may be hidden
on the day of the LORD's wrath.
12 For I will leave in the midst of you
a people humble and lowly.
They shall seek refuge in the name of the LORD--
13 the remnant of Israel;
they shall do no wrong
and utter no lies,
nor shall a deceitful tongue
be found in their mouths.
Then they will pasture and lie down,
and no one shall make them afraid.
PSALM 15 (RCL)
Psal 15:1 (NRSV) O LORD, who may abide in your tent?
Who may dwell on your holy hill?
2 Those who walk blamelessly, and do what is right,
and speak the truth from their heart;
3 who do not slander with their tongue,
and do no evil to their friends,
nor take up a reproach against their neighbors;
4 in whose eyes the wicked are despised,
but who honor those who fear the LORD;
who stand by their oath even to their hurt;
5 who do not lend money at interest,
and do not take a bribe against the innocent.
Those who do these things shall never be moved.
15 Domine, quis habitabit? (ECUSA Psalter)
1 Lord, who may dwell in your tabernacle? *
who may abide upon your holy hill?
2 Whoever leads a blameless life and does what is right, *
who speaks the truth from his heart.
3 There is no guile upon his tongue;
he does no evil to his friend; *
he does not heap contempt upon his neighbor.
4 In his sight the wicked is rejected, *
but he honors those who fear the Lord.
5 He has sworn to do no wrong *
and does not take back his word.
6 He does not give his money in hope of gain, *
nor does he take a bribe against the innocent.
7 Whoever does these things *
shall never be overthrown.
Psalm 36: 5 - 10 (C of E)
Psal 36:5 (NRSV) Your steadfast love, O LORD, extends to the heavens,
your faithfulness to the clouds.
6 Your righteousness is like the mighty mountains,
your judgments are like the great deep;
you save humans and animals alike, O LORD.
7 How precious is your steadfast love, O God!
All people may take refuge in the shadow of your wings.
8 They feast on the abundance of your house,
and you give them drink from the river of your delights.
9 For with you is the fountain of life;
in your light we see light.
10 O continue your steadfast love to those who know you,
and your salvation to the upright of heart!
Psalm 146: 6 - 10 (Roman Catholic)
Psal 146:6 (NRSV) 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!
NEW TESTAMENT: 1 Corinthians 1: 18 - 31 (RCL)
1 Corinthians 1: 26 - 31 (Roman Catholic)
1Cor 1:18 (NRSV) 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. 19 For it is written,
"I will destroy the wisdom of the wise,
and the discernment of the discerning I will thwart."
20 Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. 22 For Jews demand signs and Greeks desire wisdom, 23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength.
26 Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. 27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 28 God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, 29 so that no one might boast in the presence of God. 30 He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, 31 in order that, as it is written, "Let the one who boasts, boast in the Lord."
The “message” of Christ crucified, risen and alive is God’s power to us, but to those who hear the good news and reject “the cross” it is nonsense. This, Paul says, God prophesied through Isaiah (v. 19). He has decried divisions in the church at Corinth; he now recognizes two groups of humans: the “wise” (v. 19) and “those who believe” (v. 21). Are, he asks rhetorically, the Jewish “scribe” (v. 20) and the rationalist (“debater”) – both possessors of worldly wisdom – truly wise? Through the coming of Christ, God has shown worldly wisdom to be folly, for (v. 21) one can’t “know God through wisdom”, i.e. in a philosophical way. Knowing God is experiential. In fact, God chose to save believers through the apparent folly of what Paul preaches (“our proclamation”). To “demand signs” (miracles, v. 22) is to refuse to trust in God; “Jews” refused Christ due to their particular expectations in a messiah. To “desire wisdom” is to construct a religion whose demands one is prepared to accept. (The “Greeks” in v. 22 are unbelieving non-Jews.) God’s ways are not human ways (v. 25).
Consider yourselves, Christians at Corinth (v. 26): few of you are what the world would have chosen: few are worldly wise, “powerful” or aristocratic. But God’s way is to choose those of apparently little account (“foolish”, “weak”, v. 27) to show the apparently important that they are wrong, to “shame” them. This is God’s paradoxical way (v. 28); he does away with boasting. Christ’s living in human form started a new way of being human (v. 30): we are set apart for his purposes (“sanctification”) and no longer controlled by evil (“redemption”) so that we become one with God (“righteousness”) – so that we can (as God commanded through Jeremiah) “boast in the Lord” (v. 31). Christ is true wisdom.
Believers must detach themselves from the standards of fallen humanity – the cause of the divisions at Corinth – if they are to understand the way God relates to them. [ NJBC]
Verse 18: The fact of acceptance or rejection of humanity is the basis of division of humanity into two groups. God has not predestined some to salvation and others to condemnation. In the future, the status of a member of either group may change. In 5:5, writing of a sexually immoral man, Paul says “you are to hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord”. Note also 10:12: “So if you think you are standing, watch out that you do not fall”. [ NJBC]
Verse 18: “the cross”: Paul writes in 2:1-2: “When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ, and him crucified.”
Verse 19: The quotation is Isaiah 29:14 in the Septuagint translation. There Yahweh, through the prophet, counsels King Ahaz to accept the advice of “wise” counsellors: to trust in God to deliver Judah from the Assyrians. [ NOAB]
Verses 20-25: Proud, self--centred humans want God to be at their disposal, but God’s way of dealing with human sin through the cross of Christ stands in contrast to human power and wisdom. Those who have been “called” (v. 24) by the message of the cross find in it God’s “power” and “wisdom”. [ CAB]
Verse 20: The questions are inspired by Isaiah 19:11; 33:18; 44:25; Job 12:17. [ NJBC]
Verse 21: “the wisdom of God”: Not a divine plan, but the organization and beauty of creation. In Romans 1:19-20, Paul writes: “For what can be known about God is plain to them [those who suppress the truth], because God has shown it to them. Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made”. [ NJBC]
Verse 21: “the world did not know God through wisdom”: Rational speculation, which in the world passes for wisdom, had failed to perceive that God has acted through a suffering saviour. [ NJBC]
Verse 22: “demand signs”: i.e. demand miracles. In so doing, Jews refuse to trust in God, thus camouflaging their contentment with the status quo. [ NJBC]
Verse 22: “Greeks”: The Greek word is ethnoi, the same word translated as “Gentiles” in v. 23, so Paul means non--Jews in general. In Galatians 3:28 he writes: “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus”. [ NJBC]
Verse 23: “stumbling block to Jews”: Because of their particular messianic expectations. [ NJBC]
Verse 23: “foolishness to Gentiles”: Because of their rationalism. [ NJBC]
Verse 24: “those who are the called”: Even though Paul uses kletoi, the called ones, he speaks of those who hear and accept the good news. Paul often calls members of the Church the called ones. In Romans 8:28, he writes: “We know that all things work together for good for those who love God, who are called according to his purpose”. See also 2:2 and Romans 1:6-7. [ NJBC]
Verse 24: “Christ ...”: The authentic humanity of Jesus makes visible God’s intention for humans and radiates an attractive force that enables response. [ NJBC]
Verse 28: See also Romans 9:24-26.
Verse 31: Paul cites Jeremiah 9:23-24 rather freely, as he does in 2 Corinthians 10:17. See also Galatians 6:14. [ NOAB]
h/t Montreal Anglican
GOSPEL: Matthew 5: 1 - 12 (all but C of E)
Matt 5:1 (NRSV) When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:
3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4 "Blessed are those who mourn, for they will be comforted.
5 "Blessed are the meek, for they will inherit the earth.
6 "Blessed are those who hunger and thirst for righteousness, for they will be filled.
7 "Blessed are the merciful, for they will receive mercy.
8 "Blessed are the pure in heart, for they will see God.
9 "Blessed are the peacemakers, for they will be called children of God.
10 "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
11 "Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.
Jesus ascends a mountain in Galilee where he speaks to his “disciples”, his followers, in the Sermon on the Mount – but the “crowds” hear too: see 7:28, the end of the Sermon. He speaks of the new era he has come to initiate. Vv. 3-12 are known as the Beatitudes, from the Latin for blessed. To be “blessed” is to be happy. All the qualities are expected of the faithful, for the consequence is the same: they will enjoy God’s end-time rule. In fact, the Kingdom has already begun, but is not yet completed. They will attain (and are attaining) eternal life.
The “poor in spirit” (v. 3) are probably detached from wealth and dependant on God alone. Those who “mourn” (v. 4) the reign of evil forces on earth will be “comforted” and strengthened in the Kingdom. The “meek” (v. 5), people who do not press for personal advantage, will share in God’s rule. Those who “hunger” (v. 6, who ardently pursue God’s will and purpose for his people), and do so single-mindedly and sincerely, “the pure in heart” (v. 8), will come to know God intimately (“see God”). The “merciful” (v. 7) are those who pardon and love others (especially the poor). The “peacemakers” (v. 9), those who seek shalom, the total state of well-being God provides through Christ, “will be called children of God”, for they share in God’s work. Finally vv. 10-12: those spreading the good news, striving to reconcile the world to God, will be persecuted because of the message they carry (as were Old Testament “prophets”). They too should “rejoice and be glad” for God will reward them. Jesus tells his audience that the values for admission to the Kingdom are the reverse of those valued by materialists.
The parallel is Luke 6:17, 20-23. [ NOAB] By comparing Matthew’s version with Luke’s, and hypothesizing that the two gospels share a common source of Jesus’ sayings (known to scholars as Q for Quelle, the German word for source), it is likely that only three of the beatitudes were actually said by Jesus in the Sermon on the Mount: vv. 3, 4 and 6. The last one (vv. 10-12) may well come from Matthew’s time: when Christians were beginning to face persecution. The other beatitudes may have been said by Jesus on other occasions.
Comments: the “crowds” hear too: 7:28 says “Now when Jesus had finished saying these things, the crowds were astounded at his teaching”.
Verse 1: “he sat down”: Teachers in the Near East then usually sat while teaching. See also Luke 4:20-21 (Jesus reads from Isaiah in the synagogue at Nazareth). [ NOAB] As Moses first instructed the Israelites from the “mountain” in Sinai (see Exodus 19), so Jesus teaches his followers from a “mountain”. [ CAB] The “mountain” is one of revelation. [ NJBC]
Verses 2-10: While in Luke Jesus addresses those who hear him on this particular occasion, here he speaks more generally, e.g. to “poor in spirit” wherever (and whenever) they may be. See also Romans 15:26 (“the poor among the saints”) and Galatians 2:10 (the Council of Jerusalem). [ CAB]
Verses 3-11: “Blessed are”: The book of Revelation contains seven beatitudes: see Revelation 1:3 (“Blessed is the one who reads aloud the words of the prophecy, and blessed are those who hear and who keep what is written in it”); 14:13 (“Blessed are the dead who from now on die in the Lord”); 16:15 (“Blessed is the one who stays awake and is clothed”); 19:9 (“Blessed are those who are invited to the marriage supper of the Lamb”); 20:6 (“Blessed and holy are those who share in the first resurrection”); 22:7 (“Blessed is the one who keeps the words of the prophecy of this book”); 22:14 (“Blessed are those who wash their robes”). [ BlkMt]
Verse 3: “poor in spirit”: Isaiah 66:2 says: “... this is the one to whom I will look, to the humble and contrite in spirit, who trembles at my word”. See also Isaiah 11:4; 57:15; 61:1. [ NOAB] [ BlkMt] Another interpretation: those who feel a sense of spiritual emptiness in the general religious environment of Jesus’ day.
Verse 4: BlkMt says that those who “mourn” include all who undergo life’s hard experiences, crushing disappointments, and bitter losses, and yet in conscious or mute faith turn to God for help. They will be comforted by God’s comforting, renewing, strengthening presence and help. Their sorrow will be turned into joy as God’s rule is established in the world. Isaiah 61:1 says: “The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners”. [ BlkMt]
Verse 4: “those who mourn”: They mourn to see evil reign on earth. [ NJBC]
Verse 5: As foretold in Psalm 37:11: “... the meek shall inherit the land, and delight themselves in abundant prosperity”. “Meek” means slow to anger, gentle with others, connoting a form of charity. [ NJBC] BlkMt says that the word “meek” means more than gentle, humble and trustful towards God even though outward conditions of life are not easy. It is the opposite of the self--centred, brazen attempt to be independent of God. It accepts life under God without complaint or bitterness. While in the psalm “the land” is the Promised Land (though the notions of faith and worship of God are not absent), here the phrase “the earth” (or land) is figurative: the “meek” will enter the Kingdom of God and will know all the privileges of fellowship with God.
Verse 6: In a prophetic section, Isaiah 55:1-2 says: “Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat! Come, buy wine and milk without money and without price. Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen carefully to me, and eat what is good, and delight yourselves in rich food.” See also John 4:14; 6:48-51. [ NOAB]
Verse 7: “the merciful”: i.e. those who are understanding, gentle, forgiving, and quick to relieve the suffering and need of others. God will deal mercifully with those who have shown mercy to their fellow humans. See also 18:21-35 and James 2:13. [ BlkMt] Alternatively, those who pardon their neighbours (see 6:12, 14-15; 18:35), who love (see 9:13; 12:7; 23:23), especially who love the needy (see 25:31-46), and even love their enemies (see 5:44-47). [ NJBC]
Verse 7: Comments: who pardon: See 6:12 (“forgive us our debts, as we also have forgiven our debtors.”, the Lord’s Prayer), 6:14-15 (“‘... if you forgive others their trespasses, your heavenly Father will also forgive you ...’”); 18:35. [ NJBC]
Verse 7: They will receive mercy on the Day of Judgement. [ NOAB]
Verse 8: “pure in heart”: This is not synonymous with chastity, but includes it. Psalm 24:3-4 says that those who “shall ascend the hill of the Lord” are “Those who have clean hands and pure hearts, who do not lift up their souls to what is false, and do not swear deceitfully”. See also Hebrews 12:14. [ NOAB] To CAB, it concerns clarity of insight about God’s will for his people, as stated in Proverbs 3:3-6. NJBC points out that while in the Old Testament this term refers to ritual and moral impurity being cleansed (see Psalm 24:4; 51; Isaiah 1:10-20), in Matthew purity of heart stands close to justice and includes covenant fidelity, loyalty to God’s commands, and sincere worship. BlkMt says that “the pure in heart” are those who are single--minded in complete loyalty to God and his purposes. This is the opposite of those who are “double-minded and unstable in every way” (see James 1:7ff).
Verse 8: “see God”: See also 1 Corinthians 13:12 (“... now we see in a mirror, dimly, but then we will see face to face ...”); 1 John 3:2 (“... when he is revealed, we will be like him, for we will see him as he is”); Revelation 22:4 (“they will see his face, and his name will be on their foreheads”). [ NOAB]
Verses 9-12: “peacemakers”: The faithful community will work to reconcile others to God. [ CAB] The term “peacemakers” is based on the Old Testament word shalom, a many--sided concept involving total well--being. In Matthew, peacemaking is closely related to love of neighbour – and thus to the beatitude of the merciful (v. 7). [ NJBC] BlkMt says that “peacemakers” are those whose attitudes, words, and actions preserve friendship and understanding where it exists and restore it where it is destroyed by human friction and strife.
Verse 9: “children of God”: BlkMt offers Sons of God, a literal translation of the Greek. He says that sons of often means having the nature and showing the spirit of someone. By bringing good will, understanding, and reconciliation into damaged human relationships they do God’s work and will be recognized as his sons.
Verse 10: 1 Peter 3:14 says: “... even if you do suffer for doing what is right, you are blessed ...” and 1 Peter 4:14 says “If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you”. [ NOAB]
Verse 10: “persecuted”: This means ridiculed, denounced, ill--treated, and perhaps even injured and threatened with death.
Verse 10: “for righteousness’ sake”: i.e. because they are dedicated to God’s will and by their confession, way of life, and open witness show their dedication to God’s righteous cause. [ BlkMt]
Verse 11: “revile you and persecute you ...”: Do not be intimidated or surprised if you are reviled or persecuted. Do not give any basis in attitude or action for such hostile charges and ill--treatment. [ BlkMt] In Matthew 23:37, Jesus says “‘Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!’”. See also 2 Chronicles 36:15-16 and Acts 7:52 (Stephen’s speech before the Sanhedrin). [ NOAB]
Verse 12: If you have given no basis for such charges or ill--treatment, you may “be glad” even when being persecuted. You do not earn your salvation, for it is a gift from God; however faithfulness is necessary to qualify for salvation. [ BlkMt]
Verse 12: “they persecuted the prophets”: You are in a noble succession if you are persecuted, for Israel persecuted Old Testament prophets (as Hebrews 11:32-38 says). God cared for his “prophets”; he will preserve and reward his ill--treated followers. [ BlkMt]
All of the reward verbs are in the future tense, except the first and the last. Thus future eschatology is in view. [ NJBC]
John 2: 1 - 11 (C of E)
John 2:1 (NRSV) On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2 Jesus and his disciples had also been invited to the wedding. 3 When the wine gave out, the mother of Jesus said to him, "They have no wine." 4 And Jesus said to her, "Woman, what concern is that to you and to me? My hour has not yet come." 5 His mother said to the servants, "Do whatever he tells you." 6 Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to them, "Fill the jars with water." And they filled them up to the brim. 8 He said to them, "Now draw some out, and take it to the chief steward." So they took it. 9 When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom 10 and said to him, "Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now." 11 Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.
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