10 Lawrence, Deacon, and Martyr at Rome, 258 was one of the seven deacons of ancient Rome under Pope Sixtus II that were martyred during the persecution of Emperor Valerian in 258.
11 Clare, Abbess at Assisi, 1253 is an Italian saint and one of the first followers of Saint Francis of Assisi. She founded the Order of Poor Ladies, a monastic religious order for women in the Franciscan tradition, and wrote their Rule of Life—the first monastic rule known to have been written by a woman. Following her death, the order she founded was renamed in her honor as the Order of Saint Clare, commonly referred to today as the Poor Clares.
12 Florence Nightingale, Nurse, Social Reformer, 1910
13 Jeremy Taylor, Bishop of Down, Connor, and Dromore, 1667 was a cleric in the Church of England who achieved fame as an author during the Protectorate of Oliver Cromwell.
14 Jonathan Myrick Daniels, Seminarian and Witness for Civil Rights, 1965
15 Saint Mary the Virgin, Mother of Our Lord Jesus Christ



OLD TESTAMENT: Genesis 37: 1 - 4, 12 - 28 (RCL)

Gene 37:1 (NRSV) Jacob settled in the land where his father had lived as an alien, the land of Ca'naan. 2 This is the story of the family of Jacob.
Joseph, being seventeen years old, was shepherding the flock with his brothers; he was a helper to the sons of Bil'hah and Zil'pah, his father's wives; and Joseph brought a bad report of them to their father. 3 Now Israel loved Joseph more than any other of his children, because he was the son of his old age; and he had made him a long robe with sleeves. 4 But when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him.
12 Now his brothers went to pasture their father's flock near She'chem. 13 And Israel said to Joseph, "Are not your brothers pasturing the flock at She'chem? Come, I will send you to them." He answered, "Here I am." 14 So he said to him, "Go now, see if it is well with your brothers and with the flock; and bring word back to me." So he sent him from the valley of He'bron.
He came to She'chem, 15 and a man found him wandering in the fields; the man asked him, "What are you seeking?" 16 "I am seeking my brothers," he said; "tell me, please, where they are pasturing the flock." 17 The man said, "They have gone away, for I heard them say, "Let us go to Do'than.'" So Joseph went after his brothers, and found them at Do'than. 18 They saw him from a distance, and before he came near to them, they conspired to kill him. 19 They said to one another, "Here comes this dreamer. 20 Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams." 21 But when Reuben heard it, he delivered him out of their hands, saying, "Let us not take his life." 22 Reuben said to them, "Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him"--that he might rescue him out of their hand and restore him to his father. 23 So when Joseph came to his brothers, they stripped him of his robe, the long robe with sleeves that he wore; 24 and they took him and threw him into a pit. The pit was empty; there was no water in it.
25 Then they sat down to eat; and looking up they saw a caravan of Ish'maelites coming from Gil'ead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. 26 Then Judah said to his brothers, "What profit is it if we kill our brother and conceal his blood? 27 Come, let us sell him to the Ish'maelites, and not lay our hands on him, for he is our brother, our own flesh." And his brothers agreed. 28 When some Mid'ianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ish'maelites for twenty pieces of silver. And they took Joseph to Egypt.


1 Kings 19: 9a, 11 - 13a   (Roman Catholic)
1 Kings 19: 9 - 18   (alt. for RCL)

1Kin 19:9 (NRSV) At that place he [Elijah] came to a cave, and spent the night there.
Then the word of the LORD came to him, saying, "What are you doing here, Eli'jah?" 10 He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away."
11 He said, "Go out and stand on the mountain before the LORD, for the LORD is about to pass by." Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; 12 and after the earthquake a fire, but the LORD was not in the fire; and after the fire a sound of sheer silence. 13 When Eli'jah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, "What are you doing here, Eli'jah?" 14 He answered, "I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away." 15 Then the LORD said to him, "Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Haz'ael as king over Ar'am. 16 Also you shall anoint Je'hu son of Nim'shi as king over Israel; and you shall anoint Eli'sha son of Sha'phat of A'bel-meho'lah as prophet in your place. 17 Whoever escapes from the sword of Haz'ael, Je'hu shall kill; and whoever escapes from the sword of Je'hu, Eli'sha shall kill. 18 Yet I will leave seven thousand in Israel, all the knees that have not bowed to Ba'al, and every mouth that has not kissed him."


PSALM 105: 1 - 6, 16 - 22, 45b   (RCL)

Psal 105:1 (NRSV) O give thanks to the LORD, call on his name,
make known his deeds among the peoples.
2 Sing to him, sing praises to him;
tell of all his wonderful works.
3 Glory in his holy name;
let the hearts of those who seek the LORD rejoice.
4 Seek the LORD and his strength;
seek his presence continually.
5 Remember the wonderful works he has done,
his miracles, and the judgments he uttered,
6 O offspring of his servant Abraham,
children of Jacob, his chosen ones.

16 When he summoned famine against the land,
and broke every staff of bread,
17 he had sent a man ahead of them,
Joseph, who was sold as a slave.
18 His feet were hurt with fetters,
his neck was put in a collar of iron;
19 until what he had said came to pass,
the word of the LORD kept testing him.
20 The king sent and released him;
the ruler of the peoples set him free.
21 He made him lord of his house,
and ruler of all his possessions,
22 to instruct his officials at his pleasure,
and to teach his elders wisdom.

45 Praise the LORD!


105

Part I   Confitemini Domino  (ECUSA BCP)

1      Give thanks to the Lord and call upon his Name; *
     make known his deeds among the peoples.

2      Sing to him, sing praises to him, *
     and speak of all his marvelous works.

3      Glory in his holy Name; *
     let the hearts of those who seek the Lord rejoice.

4      Search for the LORD and his strength; *
     continually seek his face.

5      Remember the marvels he has done, *
     his wonders and the judgments of his mouth,

6      O offspring of Abraham his servant, *
     O children of Jacob his chosen.

16      Then he called for a famine in the land *
     and destroyed the supply of bread.

17      He sent a man before them, *
     Joseph, who was sold as a slave.

18      They bruised his feet in fetters; *
     his neck they put in an iron collar.

19      Until his prediction came to pass, *
     the word of the Lord tested him.

20      The king sent and released him; *
     the ruler of the peoples set him free.

21      He set him as a master over his household, *
     as a ruler over all his possessions,

22      To instruct his princes according to his will *
     and to teach his elders wisdom.

45    Hallelujah!



Psalm 85: 8 - 13 (Roman Catholic, alt. for RCL)

Psal 85:8 (NRSV) Let me hear what God the LORD will speak,
for he will speak peace to his people,
to his faithful, to those who turn to him in their hearts.
9 Surely his salvation is at hand for those who fear him,
that his glory may dwell in our land.
10 Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
11 Faithfulness will spring up from the ground,
and righteousness will look down from the sky.
12 The LORD will give what is good,
and our land will yield its increase.
13 Righteousness will go before him,
and will make a path for his steps.

Note: Verse numbering in Roman Catholic Bibles is one higher than the above; the Roman Catholic lectionary omits the second part of v. 8, above.


85   Benedixisti, Domine   (ECUSA BCP)

8      I will listen to what the Lord God is saying, *
     for he is speaking peace to his faithful people
     and to those who turn their hearts to him.

9      Truly, his salvation is very near to those who fear him, *
     that his glory may dwell in our land.

10      Mercy and truth have met together; *
     righteousness and peace have kissed each other.

11      Truth shall spring up from the earth, *
     and righteousness shall look down from heaven.

12      The Lord will indeed grant prosperity, *
     and our land will yield its increase.

13      Righteousness shall go before him, *
     and peace shall be a pathway for his feet.



NEW TESTAMENT: Romans 10: 5 - 15    (RCL)

Roma 10:5 (NRSV) Moses writes concerning the righteousness that comes from the law, that "the person who does these things will live by them." 6 But the righteousness that comes from faith says, "Do not say in your heart, "Who will ascend into heaven?'" (that is, to bring Christ down) 7 "or "Who will descend into the abyss?'" (that is, to bring Christ up from the dead). 8 But what does it say?
"The word is near you,
on your lips and in your heart"
(that is, the word of faith that we proclaim); 9 because if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. 11 The scripture says, "No one who believes in him will be put to shame." 12 For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him. 13 For, "Everyone who calls on the name of the Lord shall be saved."
14 But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? 15 And how are they to proclaim him unless they are sent? As it is written, "How beautiful are the feet of those who bring good news!"

h/t Montreal Anglican

Paul has written that Gentiles, without aiming to be one with God, have achieved oneness, while Israelites, who tried to be godly, failed to be so. Why? Because their approach was based on the Law and “works” ( 9:32) rather than faith. By mangling two verses from Isaiah, he has argued that God intended that they fail ( 9:33). He has prayed that they (whom he knows first-hand for their “zeal for God”, v. 2) be included in God’s salvation. They do not recognize the way humans are related to God: as now revealed in Christ; rather, they have taken their own path: through the Law. They have failed to realize that the Law pointed forward to Christ (“end”, v. 4), in whom oneness with God is open to all.

Leviticus (thought to be written by “Moses”, v. 5) says that the Law-based path to life requires doing it, practising it perfectly: which Paul has already shown is impossible. But in Deuteronomy 30, Moses argues for a faith-based approach (“on your lips and in your heart”, v. 8) without excess of deeds (“ascend”, v. 6, “descend”, v. 7). In fact, Christ has gone all the way for you Israelites: he has come “down” (v. 6, been born into the world) and has been raised from “the dead” (v. 7). So “the word of faith” (v. 8) of which God’s righteousness (“the righteousness”, v. 6) speaks is the good news of Christ – that the way to salvation is through God’s love. If you acknowledge “Jesus is Lord” (v. 9) and mean it, and believe that the Resurrection really happened, you will be saved and attain oneness with God (“justified”, v. 10). (“Jesus is Lord”, v. 9, is perhaps the earliest creed of the Church.)

As Isaiah wrote, belief in “him” (v. 11) is the key; Paul takes “him” to mean Christ. As Joel wrote (v. 13) all who ask will be saved. (Paul takes “‘Lord’” as Christ.) But what of those Jews who did not heed Isaiah and Joel (v. 14), who neither believed, nor understood (“heard”), nor heard proclamation of Christ by one with authority (“sent”, v. 15)? Paul insists (quoting Isaiah again), that they have heard the “good news”, have had the opportunity to understand it, and have been properly proclaimed to, but they have declined belief – in fulfilment of Old Testament prophecies (vv. 16-21).

9:30: See also 3:22; 10:6, 20; Galatians 2:16; 3:24; Philippians 3:9; Hebrews 11:7. [ NOAB]

9:32-33: Paul’s conflation of Isaiah 28:16 and 8:14 has the effect of making the Old Testament say almost the opposite of what it actually says! [ NJBC]

Isaiah 8:14-15 says: “He [the Lord of hosts] will become a sanctuary, a stone one strikes against; ... he will become a rock one stumbles over – a trap and a snare for the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken; they shall be snared and taken.”.

Isaiah 28:16 says: “thus says the Lord GOD, See, I am laying in Zion a foundation stone, a tested stone, a precious cornerstone, a sure foundation: ‘One who trusts [in it] will not panic’”.

In Isaiah 8:14-15, the “rock” is an impediment to Israel, but in Isaiah 28:16, the “stone” is a symbol of salvation; here in Romans they are interpreted as Christ. See also Matthew 21:42. Belief (or trust) in Christ brings salvation: in 10:10-11, Paul writes: “... one believes with the heart and so is justified, and one confesses with the mouth and so is saved. The scripture says, ‘No one who believes in him will be put to shame.’”. [ NOAB] Paul really mangles the verses from Isaiah!

The same conflation is found in 1 Peter 2:6-8, Mark 12:10 (parallels: Matthew 21:42 and Luke 20:17) and Acts 4:11.

10:1: Paul also prays that Jews may be included in salvation in Romans 1:16. [ NJBC]

10:2: “zeal for God”: See also Acts 21:20; 22:3; Galatians 1:14 (Paul’s zealousness as a Jew); Philippians 3:6 (Paul’s credentials as a Jew); John 2:17; 1 Maccabees 2:26-27. [ NJBC]

10:3: They try to establish righteousness with respect to the Law – their own righteousness – but not directly God’s, leaving their fate in his hands.

10:4: There are three possible meanings:

    The law of Moses, with its demands and consequences, is no longer in effect: Christ is the termination of the law. (See also Galatians 3:23-26.)
    In Christ, the Law is brought to its proper conclusion and fulfilment. (See also Matthew 5:17.)
    The Law functions to drive people to ask for deliverance; this is available in Christ.

Paul may intend all three meanings. NJBC sees the third meaning as the most likely: the final and purposive goal of the Law is Christ. He notes that in 9:31-33 there is pursuit of oneness with God; one pursues a goal.

10:5: The quotation is from Leviticus 18:5. Paul also quotes it in Galatians 3:12. Paul emphasizes “does”. One must actually practise the Law completely to find life through it – which Paul has shown is impossible: see 3:9-10. [ NOAB] Note that Paul accepts a common understanding of his time: that Moses wrote Leviticus.

10:6: “Do not say in your heart”: From Deuteronomy 8:17 and 9:4 ( Septuagint translation). Both passages issue a warning against trust in one’s own achievements. [ CAB] Paul takes the speaker as being the righteousness of God [ BlkRom]; in Deuteronomy, the speaker is Moses; he tells what God has commanded him to say.

10:6-8: “Who will ascend into heaven?”: This is a quotation from Deuteronomy 30:12. In these verses, Paul generally quotes Deuteronomy 30:11-14; however, “Who will descend into the abyss” is probably based on Psalm 107:26 while Deuteronomy 30:13 asks: “Who will cross to the other side of the sea ...?”.

10:6: “(that is, to bring Christ down)”: CAB offers another interpretation: to bring into effect God’s salvation.

10:7: “Who will descend into the abyss?”: Based on Psalm 107:26. The “abyss” was the place of the dead, where disobedient spirits awaited judgement. Revelation 9:1 says: “... the fifth angel blew his trumpet, and I saw a star that had fallen from heaven to earth, and he was given the key to the shaft of the bottomless pit”.

10:7: “(that is, to bring Christ up from the dead)”: CAB offers another interpretation: to bring about the final stage of God’s salvation. Perhaps 1 Peter 3:19 tells us what Jesus did between his crucifixion and his resurrection: “... he went and made a proclamation to the spirits in prison”, i.e. to those who had died.

10:8: The quotation is Deuteronomy 30:14. Faith-based grace was (and is) available to the Israelites. In the original context, Moses says that God’s word of love and justification is God’s gift, not something humans can achieve or do.

10:8: In 2:29, Paul says: “... a person is a Jew who is one inwardly, and real circumcision is a matter of the heart – it is spiritual and not literal”. See also 6:17.

10:9: In 2 Corinthians 4:5, Paul writes: “For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus' sake”. [ NJBC]

10:9: “Jesus is Lord”: This affirmation of faith also appears in 1 Corinthians 12:3 and Philippians 2:11. [ NJBC]

10:9: “God”: i.e. the Father.

10:10: “justified”: The Greek word is translated as “righteousness” in 9:30 and 10:3-6. [ NOAB]

10:11: Again the quotation is from Isaiah 28:16. [ NOAB]

10:12: “the same Lord is Lord of all”: Jesus is the risen Lord of Jew and Greek: in 9:5, Paul writes: “They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. Amen”. See also 1 Corinthians 8:6 and Philippians 2:9-11. [ NJBC]

10:13: In the Old Testament, those who call “on the name of the Lord” are sincere and pious Israelites: see Joel 2:32. Early Christians often applied Old Testament references to “Lord” to Jesus. In the original context, they refer to God.

10:14-21: Paul says that Israel did not take advantage of the opportunity offered to it by the prophets and the gospel; so the fault lies with Israel. The opportunity to believe in Christ was offered to all, but especially to Israel; it cannot claim that it did not hear the gospel. Paul proposes for himself four difficulties or objections, perhaps echoing comments from missionary sermons among Jews, and to each he proposes a brief answer by quoting the Old Testament:

    How can people believe the gospel unless it has been fully preached? (vv. 14-15)
    But it has not been fully accepted by everyone! (vv. 16-17)
    But perhaps the Jews did not hear it! (v. 18)
    Perhaps they did not understand! (vv. 19-21) [ NJBC]

10:15: The quotation is Isaiah 52:7, a text originally referring to the good news announced to Jews left in ruined Jerusalem that deliverance from Babylonian captivity was coming and that Jerusalem’s restoration was close at hand. In Paul’s hands, the “good news” has overtones of his good news, the gospel. So to him, the goods news has indeed been preached to Israel. [ NJBC]

10:16: The quotation is Isaiah 53:1, in which Isaiah saw a refusal to believe comparable to the one in Paul’s time. In Isaiah’s time, despite the prophet’s preaching, not all Jews accepted his message. [ NJBC]

10:18: The quotation is Psalm 19:4, in which the psalmist sings of nature proclaiming the glory of God everywhere. Paul accommodates the words to the preaching of the gospel: properly authorized preachers have done their job, so Israel has had the opportunity to believe in Christ. [ NJBC]

10:19: The quotation is Deuteronomy 32:21, in which Yahweh, through Moses, tries to educate Israel and announces that it will be humiliated by unbelievers (the Babylonians). In quoting this verse, Paul implies a comparison of Israel’s situation in his time with what it was at the time of the Exile. How much greater should Israel’s humiliation be now than then. Gentiles understand the good news, but Jews generally do not. [ NJBC]

10:20-21: The quotations are Isaiah 65:1 and 65:2. In the original context, the same people are envisaged by both verses, but Paul, influenced by the Septuagint translation (which has ethnos, nation in v. 1 and laos, people, in v. 2) splits the two verses such that they apply to different peoples: in v. 1 he applies “nation” to Gentiles and in v. 2 “people” to Jews. [ NJBC] (The NRSV follows the Septuagint in Isaiah 65:1-2.) So, to Paul, authentic preachers did speak in an intelligible way, so Israel had a proper opportunity to understand. [ NJBC]

10:20: “who did not seek me”: Recall that in 9:30 the Gentiles “did not strive” for godliness.
GOSPEL: Matthew 14: 22 - 33   (all)

Matt 14:22 (NRSV) Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. 23 And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, 24 but by this time the boat, battered by the waves, was far from the land, for the wind was against them. 25 And early in the morning he came walking toward them on the sea. 26 But when the disciples saw him walking on the sea, they were terrified, saying, "It is a ghost!" And they cried out in fear. 27 But immediately Jesus spoke to them and said, "Take heart, it is I; do not be afraid."
28 Peter answered him, "Lord, if it is you, command me to come to you on the water." 29 He said, "Come." So Peter got out of the boat, started walking on the water, and came toward Jesus. 30 But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" 31 Jesus immediately reached out his hand and caught him, saying to him, "You of little faith, why did you doubt?" 32 When they got into the boat, the wind ceased. 33 And those in the boat worshiped him, saying, "Truly you are the Son of God."

This story is in a section on instructing the disciples about their mission. It is a story of miracles – there is no limit to what God can do – and of the power of faith: the disciples can do the seemingly impossible if they have sufficient faith.

Jesus has just fed the crowd, in the miracle of the loaves and fish. He compels the disciples to embark (v. 22); presumably the miracle has aroused popular enthusiasm – in terms of political freedom – rather than faith. Because the Sea of Galilee is shallow, storms arise rapidly. It was “early in the morning” (v. 25); from the Greek, we know it was before dawn. Walking on water was beyond the disciples’ experience, so they are afraid that they are seeing a ghost. The three miracles are: Jesus walking on water, Peter doing the same, and the wind ceasing abruptly – that Matthew mentions it (v. 32) shows that he believed it to be a miracle. Jesus brings outward and inner calm, and a deeper faith. The disciples acknowledge him as “Son of God” (v. 33) for as God did at the time of creation, Jesus controls the waters, then believed to be chaotic and evil. Jesus is God’s agent of renewal.

The parallels are Mark 6:45-52 and John 6:15-21.

Verse 22: “go on ahead to the other side”: It seems that Jesus sends the disciples to Gentile territory, on eastern shore of the Lake of Galilee, but they land at Gennesaret, on the northwestern shore (see v. 34).

Verse 23: “he went up the mountain ... to pray”: A model for Christians, who need periods of silent, personal prayer as well as prayer in common. [ NJBC]

Verse 24: “was far from the land”: Literally was many stadia from the land. A stadion was about a fifth of a kilometre (220 yards). [ NOAB]

Verse 25: “early in the morning”: Literally in the fourth watch of the night, i.e. between 3 am and 6 am. [ NOAB]

Verse 25: “walking toward them on the sea”: In Canaanite myth and the Old Testament, the Lord overcomes the waves of death (see Psalm 77:19; Job 9:8; Isaiah 43:16; Sirach 24:5-6). [ NJBC] In Genesis 1:6-7 and Psalm 89:9-10, God controls the water. [ CAB]

Verses 27-32: Jesus shares in the divine power to save. [ NJBC]

Verses 29-31: This insertion into Matthew’s Marcan source gives prominence to Peter, as do other Matthean special traditions ( 16:17-19 and 17:24-27). [ NJBC] Peter’s conduct shows impulsive love and faith weakened by doubt. See also on Thomas in John 20:28-29.

Verse 33: Here the disciples understand and believe, unlike in the Marcan parallel.