26 Alfred the Great, King of the West Saxons, 899 was King of Wessex from 871 to 899. Alfred successfully defended his kingdom against the Viking attempt at conquest, and by the time of his death had become the dominant ruler in England.[1] He is the only English monarch to be accorded the epithet "the Great"
27
28 Saint Simon and Saint Jude, Apostles
29 James Hannington, Bishop of Eastern Equatorial Africa, and his Companions, Martyrs, 1885
30 John Wyclif, Priest and Prophetic Witness, 1384 was an English Scholastic philosopher, theologian, lay preacher, translator, reformer and university teacher at Oxford in England.
31 Paul Shinji Sasaki, Bishop of Mid-Japan, and of Tokyo, 1946, and Philip Lindel Tsen, Bishop of Honan, China, 1954
November
1 ALL SAINTS
OLD TESTAMENT: Deuteronomy 34: 1 - 12 (RCL)
Deut 34:1 (NRSV) Then Moses went up from the plains of Mo'ab to Mount Ne'bo, to the top of Pis'gah, which is opposite Jericho, and the LORD showed him the whole land: Gil'ead as far as Dan, 2 all Naph'tali, the land of E'phraim and Manas'seh, all the land of Judah as far as the Western Sea, 3 the Neg'eb, and the Plain--that is, the valley of Jericho, the city of palm trees--as far as Zo'ar. 4 The LORD said to him, "This is the land of which I swore to Abraham, to Isaac, and to Jacob, saying, "I will give it to your descendants'; I have let you see it with your eyes, but you shall not cross over there." 5 Then Moses, the servant of the LORD, died there in the land of Mo'ab, at the LORD's command. 6 He was buried in a valley in the land of Mo'ab, opposite Beth-pe'or, but no one knows his burial place to this day. 7 Moses was one hundred twenty years old when he died; his sight was unimpaired and his vigor had not abated. 8 The Israelites wept for Moses in the plains of Mo'ab thirty days; then the period of mourning for Moses was ended.
9 Joshua son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him; and the Israelites obeyed him, doing as the LORD had commanded Moses.
10 Never since has there arisen a prophet in Israel like Moses, whom the LORD knew face to face. 11 He was unequaled for all the signs and wonders that the LORD sent him to perform in the land of Egypt, against Pharaoh and all his servants and his entire land, 12 and for all the mighty deeds and all the terrifying displays of power that Moses performed in the sight of all Israel.
Exodus 22: 21 - 27 (Roman Catholic)
Exod 22:21 (NRSV) You shall not wrong or oppress a resident alien, for you were aliens in the land of Egypt. 22 You shall not abuse any widow or orphan. 23 If you do abuse them, when they cry out to me, I will surely heed their cry; 24 my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children orphans.
25 If you lend money to my people, to the poor among you, you shall not deal with them as a creditor; you shall not exact interest from them. 26 If you take your neighbor's cloak in pawn, you shall restore it before the sun goes down; 27 for it may be your neighbor's only clothing to use as cover; in what else shall that person sleep? And if your neighbor cries out to me, I will listen, for I am compassionate.
Note: The Roman Catholic lectionary specifies vs. 20-26, but as the verse numbering in the New American Bible is different from the NRSV, KJV, NIV, etc., the readings are actually the same.
Leviticus 19: 1 - 2, 15 - 18 (alt. for RCL)
Levi 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.
15 You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. 16 You shall not go around as a slanderer among your people, and you shall not profit by the of your neighbor: I am the LORD.
17 You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. 18 You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the LORD.
PSALM 90: 1 - 6, 13 - 17 (RCL)
Psal 90:1 (NRSV) Lord, you have been our dwelling place
in all generations.
2 Before the mountains were brought forth,
or ever you had formed the earth and the world,
from everlasting to everlasting you are God.
3 You turn us back to dust,
and say, "Turn back, you mortals."
4 For a thousand years in your sight
are like yesterday when it is past,
or like a watch in the night.
5 You sweep them away; they are like a dream,
like grass that is renewed in the morning;
6 in the morning it flourishes and is renewed;
in the evening it fades and withers.
13 Turn, O LORD! How long?
Have compassion on your servants!
14 Satisfy us in the morning with your steadfast love,
so that we may rejoice and be glad all our days.
15 Make us glad as many days as you have afflicted us,
and as many years as we have seen evil.
16 Let your work be manifest to your servants,
and your glorious power to their children.
17 Let the favor of the Lord our God be upon us,
and prosper for us the work of our hands--
O prosper the work of our hands!
90 Domine, refugium (ECUSA BCP)
1 Lord, you have been our refuge *
from one generation to another.
2 Before the mountains were brought forth,
or the land and the earth were born, *
from age to age you are God.
3 You turn us back to the dust and say, *
“Go back, O child of earth.”
4 For a thousand years in your sight are like yesterday
when it is past *
and like a watch in the night.
5 You sweep us away like a dream; *
we fade away suddenly like the grass.
6 In the morning it is green and flourishes; *
in the evening it is dried up and withered.
13 Return, O Lord; how long will you tarry? *
be gracious to your servants.
14 Satisfy us by your loving-kindness in the morning; *
so shall we rejoice and be glad all the days of our life.
15 Make us glad by the measure of the days that you afflicted us *
and the years in which we suffered adversity.
16 Show your servants your works *
and your splendor to their children.
17 May the graciousness of the Lord our God be upon us; *
prosper the work of our hands;
prosper our handiwork.
Psalm 1 (alt. for RCL)
Psal 1:1 (NRSV) Happy are those
who do not follow the advice of the wicked,
or take the path that sinners tread,
or sit in the seat of scoffers;
2 but their delight is in the law of the LORD,
and on his law they meditate day and night.
3 They are like trees
planted by streams of water,
which yield their fruit in its season,
and their leaves do not wither.
In all that they do, they prosper.
4 The wicked are not so,
but are like chaff that the wind drives away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
6 for the LORD watches over the way of the righteous,
but the way of the wicked will perish.
1 Beatus vir qui non abiit (ECUSA BCP)
1 Happy are they who have not walked in the counsel of
the wicked, *
nor lingered in the way of sinners,
nor sat in the seats of the scornful!
2 Their delight is in the law of the Lord, *
and they meditate on his law day and night.
3 They are like trees planted by streams of water,
bearing fruit in due season, with leaves that do not wither; *
everything they do shall prosper.
4 It is not so with the wicked; *
they are like chaff which the wind blows away.
5 Therefore the wicked shall not stand upright when
judgment comes, *
nor the sinner in the council of the righteous.
6 For the Lord knows the way of the righteous, *
but the way of the wicked is doomed.
Psalm 18: 1 - 3, 46, 50 (Roman Catholic)
Psal 18:1 (NRSV) I love you, O LORD, my strength.
2 The LORD is my rock, my fortress, and my deliverer,
my God, my rock in whom I take refuge,
my shield, and the horn of my salvation, my stronghold.
3 I call upon the LORD, who is worthy to be praised,
so I shall be saved from my enemies.
46 The LORD lives! Blessed be my rock,
and exalted be the God of my salvation,
50 Great triumphs he gives to his king,
and shows steadfast love to his anointed,
to David and his descendants forever.
Note: Verse numbering in Roman Catholic bibles is one greater than the above
NEW TESTAMENT: 1 Thessalonians 2: 1 - 8 (RCL)
1The 2:1 (NRSV) You yourselves know, brothers and sisters, that our coming to you was not in vain, 2 but though we had already suffered and been shamefully mistreated at Philip'pi, as you know, we had courage in our God to declare to you the gospel of God in spite of great opposition. 3 For our appeal does not spring from deceit or impure motives or trickery, 4 but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts. 5 As you know and as God is our witness, we never came with words of flattery or with a pretext for greed; 6 nor did we seek praise from mortals, whether from you or from others, 7 though we might have made demands as apostles of Christ. But we were gentle among you, like a nurse tenderly caring for her own children. 8 So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.
1 Thessalonians 1: 5c - 10 (Roman Catholic)
1The 1:5 (NRSV) ... [Y]ou know what kind of persons we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedo'nia and in Acha'ia. 8 For the word of the Lord has sounded forth from you not only in Macedo'nia and Acha'ia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the wrath that is coming.
h/t Montreal Anglican
Paul picks up on 1:5, read last Sunday: “... you know what kind of persons we proved to be among you for your sake.” The Christians at Thessalonica are well aware that Paul’s founding visit there was very fruitful (“was not in vain”, 2:1); “we” (v. 2, perhaps including Silvanus and Timothy), in spite of physical and moral mistreatment at Philippi, and in spite of “opposition”, had the “courage”, confidence, to preach the good news. This was possible, he says (v. 3) because “we” (v. 4) were authorized by God (“approved”) to preach the gospel, in accord with God’s will rather than seeking popularity, i.e. motivated (as popular philosophers and charlatans were) by “deceit” (v. 3, erroneous thinking) or “impure motives” (including deviant sexual practices) or “trickery” (cunning extraction of money from people); our objective was not to give people short-term pleasure. Further (v. 5), “we” did not resort to making people feel self-important (“flattery”) nor to the kind of egotism that seeks to turn everything to our own advantage (“pretext for greed”) – God, who alone is able to detect such deceits, is “our witness”.
Then v. 7: as “apostles” (messengers or emissaries) of Christ, “we” could have insisted on the dignity and authority due to our office, but rather we were “gentle”, as your equals, like a “nurse” (or nursing mother) giving of her self without expectation of repayment, and not coercing you. Our care went even further (v. 8): we shared everything we had and are, not just the good news. Religious and philosophical charlatans were common in the city. Paul may be defending himself against a whispering campaign by such people; perhaps they claimed he was a quack. His conduct among the Thessalonians clearly shows that he is genuine.
Verses 1-12: NJBC suggests that the similarities between Paul’s presentation of himself in these verses and the descriptions that some Hellenistic philosophers provided of themselves makes it preferable to see this as an autobiographical confession, similar in some respects to that of Jeremiah. So NJBC sees my interpretation – as Paul needing to defend himself – as outdated.
Verse 1: “not in vain”: Paul also uses this phrase in 3:5 (“... when I could bear it no longer, I sent to find out about your faith; I was afraid that somehow the tempter had tempted you and that our labour had been in vain”); 1 Corinthians 15:10, 14; Galatians 2:2; Philippians 2:16. In Galatians 4:11, he writes: “I am afraid that my work for you may have been wasted”.
Verse 2: “we had already suffered”: NJBC sees Paul’s struggle motif as being a similar usage to that of Stoic and Cynic philosophers who compared philosophical exposition to a gladiator’s struggle.
Verse 2: “shamefully mistreated at Philippi”: Acts 16:19-40 tells us how Paul was brought before magistrates, found guilty, beaten, and thrown into prison.
Verse 3: “our appeal”: The Greek word, paraklesis, was commonly used in early Christian literature to refer to Christian preaching. Its use probably depended on Deutero-Isaiah’s announcement of consolation for Israel. (The verb parakaleo is used in the Septuagint translation of Isaiah 40:1.) See also 2 Corinthians 5:20 and Acts 2:40. [ NJBC]
Verse 3: “deceit or impure motives or trickery”: See also 2 Corinthians 2:17 (“we are not peddlers of God's word like so many”); 4:2 (“we refuse to practice cunning or to falsify God's word”); 10:12 (“We do not dare to classify or compare ourselves with some of those who commend themselves”); 11:12-13:20. [CAB] Paul’s vocabulary is like that of Stoic-Cynic literature, so he is implicitly comparing his proclamation of the gospel to the preaching of itinerant philosophers. [ NJBC]
Verse 4: “entrusted ...”: Paul’s language is like that of the Athenian court. Public officials were first scrutinized before they were “entrusted” with political responsibility. In a similar way, Paul and his companions have been scrutinized by God before being entrusted with the mission of proclaiming the gospel. [ NJBC]
Verse 4: “tests our hearts”: i.e. verifies that we are genuinely godly. Proverbs 17:3 says: “The crucible is for silver, and the furnace is for gold, but the Lord tests the heart”.
Verses 5-8: These verses are one sentence in the Greek. Paul describes the implications of being his emissaries for those to whom they are sent. [ NJBC]
Verse 5: See also 2 Corinthians 2:1-5; 11:7-11. [ CAB] Paul asserts the right of emissaries to be supported; however he has never sought financial support from the Thessalonian church. [ NJBC]
Verse 6: In 3:7-9, Paul says of the Thessalonian Christians: “... during all our distress and persecution we have been encouraged about you through your faith ...” and “How can we thank God enough for you in return for all the joy that we feel before our God because of you?”. See also 1 Corinthians 9:3-18. [ CAB]
Verse 6: “praise”: The Greek word is doxa – which usually means glory. NJBC suggests that money may be meant here.
GOSPEL: Matthew 22: 34 - 46 (RCL)
Matthew 22: 34 - 40 (Roman Catholic)
Matt 22:34 (NRSV) When the Phar'isees heard that he had silenced the Sad'ducees, they gathered together, 35 and one of them, a lawyer, asked him a question to test him. 36 "Teacher, which commandment in the law is the greatest?"
37 He said to him, " "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 38 This is the greatest and first commandment. 39 And a second is like it: "You shall love your neighbor as yourself.' 40 On these two commandments hang all the law and the prophets."
41 Now while the Phar'isees were gathered together, Jesus asked them this question: 42 "What do you think of the Messiah? Whose son is he?" They said to him, "The son of David." 43 He said to them, "How is it then that David by the Spirit calls him Lord, saying,
44 "The Lord said to my Lord,
"Sit at my right hand,
until I put your enemies under your feet" '?
45 If David thus calls him Lord, how can he be his son?" 46 No one was able to give him an answer, nor from that day did anyone dare to ask him any more questions.
Some Sadducees (who believed that life ended with physical death) have argued with Jesus; they have tried to show him, by quoting from the Pentateuch, the absurdity of belief in resurrection. He has told them that they neither understand the “power of God” (v. 29, to transform us into a new way of being alive when risen) nor the purpose of the Scriptures.
The Pharisees now “test” (v. 35) Jesus by asking him a question often debated (v. 36): of the 613 laws in the Torah, which is most important? Jesus’ answer would not have surprised them, but his “second” (v. 39) of equal weight (“like it”) would, for it was considered unimportant. Developing a right relationship of actively loving God and fellow humans is the key to the Scriptures.
Now Jesus asks the Pharisees (who considered themselves experts in biblical interpretation) some questions (v. 42). People expected a political “Messiah” descended from David, “the son of David”. In vv. 43-44 Jesus asks: “How is ... that David” (inspired “by the Spirit” to write Psalms – as was then thought) refers to “him” (the Messiah) as “Lord” (overlord), in writing “The Lord” God (Yahweh) “said to my Lord” (i.e. David’s overlord, whom Jesus takes to be the Messiah) “sit ...” So (v. 45) how can the Messiah be both David’s son and his overlord? (While in English and Greek, “Lord”, kurios, occurs twice, Jesus would have quoted Psalm 110:1 in Hebrew; there the words are different. He was probably not unique in taking “my lord” there to be the Messiah, for a political Messiah would defeat his “enemies”.) The Pharisees too do not understand the Scriptures.
Verses 23-33: The parallels are Mark 12:18-27 and Luke 20:27-40.
Verse 23: “there is no resurrection”: i.e. The Sadducees seek to discredit the notion of resurrection. Scholars agree that this notion is not found in the Pentateuch and is rare in the rest of the Old Testament; however, Isaiah 26:19 says “Your dead shall live, their corpses shall rise. O dwellers in the dust, awake and sing for joy! For your dew is a radiant dew, and the earth will give birth to those long dead.” and Daniel 12:2 says: “Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”. The Isaiah passage dates from the 700s BC, but it is unclear as to whether resurrection of the individual or restoration of the nation is in view. Daniel was probably written about 165 BC, so the notion of resurrection probably arose late in Israelite history.
The Sadducees limited scripture to the Pentateuch. The Pharisees believed in the resurrection. For the Sadducees and the Pharisees and resurrection, see Acts 4:1-2 (Peter and John proclaim Jesus as the resurrection) and 23:6-10 (Paul appears before the Council). [ NOAB]
Verse 24: The quotation is actually a conflation of Deuteronomy 25:5-6 and Genesis 38:8. The author thinks of Levirate marriage. Note that the Greek word translated “raise up” is anastesei – which is elsewhere (including v. 23) translated as resurrection. See Ruth 4:1-12 for Ruth’s levirate marriage to Boaz. [ NJBC]
Verse 30: Resurrected life will be different.
Verse 31: “to you”: i.e. in your Scriptures, the Pentateuch.
Verse 32: The quotation is Exodus 3:6. Jesus’ argument is that because the Scriptures are in effect in all ages, if the Exodus verse says “I am”, it means in his time I continue to be. So, though Abraham, Isaac and Jacob have died, they must now be alive in some way – so they must have been raised, in some way and to some degree, from being dead.
Verses 34-40: The parallels are Mark 12:28-34 and Luke 10:25-28.
Verse 35: “a lawyer”: i.e. someone who specializes in interpreting Mosaic law. [ CAB]
Verse 36: 613 laws were recognized in the Pentateuch, of which some were considered onerous and others light . Jesus’ first commandment is an onerous one, but the second is a light one.
Verse 36: “greatest”: The request is for a summary of the Law or, even deeper, for its centre. [ NJBC]
Verse 37: The quotation is Deuteronomy 6:5, but with “mind” replacing “might”. This verse is part of the expansion of the legal principles stated in the Ten Commandments and is part of the Shema, a confession of faith still used in Judaism. “Love” is not primarily a feeling but fidelity to the covenant, a matter of willing and doing.
Verse 37: “with all your heart, and with all your soul, and with all your mind”: “Heart” meant will, “soul” meant life, and might meant wealth. To NJBC, Matthew has omitted might and has added another translation of “heart”.
Verse 39: The quotation is Leviticus 19:18. See also Matthew 19:19; Romans 13:9; Galatians 5:14; James 2:8. [ NOAB] The idea includes a right form of self-love. The combination of these two commands is not clearly attested prior to Jesus and marks an important moral advance. [ NJBC]
Verse 40: On these two commands hang”: The rabbis said that the world hangs on Torah, Temple service, and deeds of loving kindness – or on truth, judgement and peace (see Mishna ‘Abot 1:2, 18). Matthew makes the law depend itself depend on deeds of love.
Verses 41-46: The parallels are Mark 12:35-37 and Luke 20:41-44.
Verse 42: “son”: i.e. the heir to the throne of David. [ CAB]
Jews expected a number of people to appear at the time of God’s definitive intervention in world affairs on behalf of Israel: messiahs, figures who would rescue/save the nation. These included Elijah, the prophet like Moses, and perhaps the Son of Man. But one messiah, the Messiah, was a precisely defined concept: the anointed king descended from David who would establish Yahweh’s earthly kingdom.
After the Exile, the expectation of the Messiah appears. The notion is found in some intertestamental literature, particularly in books which are not found in the Apocrypha. But in the first century AD many Jews had given up on the Davidic dynasty; after all, it was 500 years since a Davidic king had ruled. There was no expectation of a Messiah who would be Son of God; rather the Messiah, while having spiritual qualities, was expected to be a national hero, and probably super-human.
God did send saviours to rescue his people throughout much of Israel’s history. In the early days of the Monarchy, each king was seen as a saviour sent from God. Of particular note in the written record is 2 Samuel 7 (Nathan’s prophecy) with Psalm 89 and 1 Chronicles 17. While the “offspring” (2 Samuel 7:12) is clearly Solomon, “I will establish the throne of his kingdom forever” ( 7:14) suggests that David’s dynasty will be everlasting. Psalm 89:23-38 contains the following key elements of the notion: election of David by Yahweh; promises of victory and wide dominion; adoption of David and his descendants as sons; a pact between Yahweh and the Davidic line, which will last forever, independent of the godliness of David’s successors. The notion is limited to the political/military. See also Psalms 2; 72; 110 – known as Royal Psalms and used at coronations.
During the 700s BC there were Davidic kings who were bad. At this time, Isaiah presented rescue from these kings: Yahweh would directly intervene in human history to bring salvation, placing on the throne a successor to David who would be worthy. See Isaiah 15:19, 22. Isaiah 7:14-17 and 9:1ff are particularly noteworthy: the child to be born to the wicked Ahaz and a maiden of the court (mistranslated as virgin in the Septuagint and thereafter) would show that God still endorsed the Davidic line. This child’s accomplishments would be justice, empire and peace. While the child seems to be a particular one, i.e. Hezekiah, Isaiah’s words are sufficiently general that they could be (and were) taken later to refer to an ideal king of the future – and to the divine restoration of the monarchy.
Isaiah 11:1ff may date from the 700s or may be later. It looks to the more remote future. He will have God’s Spirit; God and will make him an ideal ruler. He will bring justice and security from foreign attack. New here is return to the perfection of creation which God intended, and the cosmic scope of his peace. He will reveal himself personally. Peace rests on knowledge of Yahweh, and can be made known to others only by Israel. Micah 5:1-6 is also interesting: the new David will come from Bethlehem. There are other allusions to the restoration of the Davidic line: see Jeremiah 23:5 (“righteous Branch”); 30:9, 21; Ezekiel 17:22 (“sprig ... of cedar”); 34:23 (“shepherd”); 37:34. There is no indication of saviour in these verses.
The only descendant of David to reign after the exile was Zerubbabel; he was governor (see Haggai 2:2). Because the monarchy had ceased to exist, looking to the next king to be ideal no longer worked; rather people could only look to the indefinite future for such a figure, who would be part of Yahweh’s great intervention to save his people. Thus the notion of the Messiah as we understand it, but he is still not of a transcendental nature (although no further saving acts would be needed.) See also Zechariah 9:9ff (possibly fourth century) and Haggai 22:39, where the Messiah is the instrument of Yahweh’s salvation but it will be Yahweh himself who saves with no human agent. The Messiah is no longer regal. But much later, in the first century BC, the Psalms of Solomon see him as both political and spiritual.
In the New Testament, some passages (Matthew 2:4-6; John 7:42) reflect the popular expectation that he would born at Bethlehem and that all Israel would know of his birth; however in other passages (John 7:27; Mark 8:29) we find the idea that the Messiah would be hidden: people would neither know whence he would come; he could be present with out them knowing it. [ NJBC]
It is possible that it is Matthew that sees the “Messiah” as “the son of David”, a point he declares in 1:1: “An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham”. The messianic nature of Jesus would be particularly important to Jewish Christians.
Verses 43-44: Comments tries to explain these verses in a small space. Perhaps the following will elucidate these difficult verses further.
David was considered to be the author of all the psalms, so wherever the word “my” occurs, people thought it equivalent to David’s .
The Hebrew of Psalm 110:1 has Yahweh for “The Lord” and adonai for “my Lord”. (Note that the NRSV translates this as “The Lord says to my lord”. The NRSV translates Yahweh as Lord – with small capitals.) Greek manuscripts of Matthew 22:44 are in capital letters throughout; there “The Lord“ and “my Lord” are both KURIOS.
The capitalization in the NRSV translation is unfortunate. It is also found in the Revised English Bible, the King James Version and the Jerusalem Bible.
Jesus is asserting that the Messiah (Christ) is to return to the Father in heaven (“at my right hand”) until the Father defeats all the forces of evil in the world. They are the Messiah’s “enemies”.
Verse 44: This verse is also quoted in Acts 2:34-35 (the Pentecost sermon, where Peter argues that “my Lord” is Christ and not David); Hebrews 1:13; 10:12-13. Hebrews also sees “my Lord” as Christ, the Messiah.
Verse 46: “No one was able to give him an answer”: JB suggests that an appropriate answer would have been that through tracing his human origin back to David (as Matthew does in 1:1-17), there is something about the Messiah to set him above David. Proof-texting is dangerous, especially when duelling with Jesus!
Saturday, October 25, 2014
Saturday, October 18, 2014
19 Henry Martyn, Priest, and Missionary to India and Persia, 1812. William Carey, Missionary to India, 1834
20
21
22
23 Saint James of Jerusalem, Brother of our Lord Jesus Christ, and Martyr, c. 62
24
25
26 Alfred the Great, King of the West Saxons, 899 was King of Wessex from 871 to 899. Alfred successfully defended his kingdom against the Viking attempt at conquest, and by the time of his death had become the dominant ruler in England.[1] He is the only English monarch to be accorded the epithet "the Great".[2][3] Alfred was the first King of the West Saxons to style himself "King of the Anglo-Saxons".
27.
OLD TESTAMENT: Exodus 33: 12 - 23 (RCL)
Exod 33:12 (NRSV) Moses said to the LORD, "See, you have said to me, "Bring up this people'; but you have not let me know whom you will send with me. Yet you have said, "I know you by name, and you have also found favor in my sight.' 13 Now if I have found favor in your sight, show me your ways, so that I may know you and find favor in your sight. Consider too that this nation is your people." 14 He said, "My presence will go with you, and I will give you rest." 15 And he said to him, "If your presence will not go, do not carry us up from here. 16 For how shall it be known that I have found favor in your sight, I and your people, unless you go with us? In this way, we shall be distinct, I and your people, from every people on the face of the earth."
17 The LORD said to Moses, "I will do the very thing that you have asked; for you have found favor in my sight, and I know you by name." 18 Moses said, "Show me your glory, I pray." 19 And he said, "I will make all my goodness pass before you, and will proclaim before you the name, "The LORD'; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But," he said, "you cannot see my face; for no one shall see me and live." 21 And the LORD continued, "See, there is a place by me where you shall stand on the rock; 22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; 23 then I will take away my hand, and you shall see my back; but my face shall not be seen."
Isaiah 45: 1 - 7 (alt. for RCL)
Isaiah 45:1, 4 - 6 (Roman Catholic)
Isai 45:1 (NRSV) Thus says the LORD to his anointed, to Cyrus,
whose right hand I have grasped
to subdue nations before him
and strip kings of their robes,
to open doors before him--
and the gates shall not be closed:
2 I will go before you
and level the mountains,
I will break in pieces the doors of bronze
and cut through the bars of iron,
3 I will give you the treasures of darkness
and riches hidden in secret places,
so that you may know that it is I, the LORD,
the God of Israel, who call you by your name.
4 For the sake of my servant Jacob,
and Israel my chosen,
I call you by your name,
I surname you, though you do not know me.
5 I am the LORD, and there is no other;
besides me there is no god.
I arm you, though you do not know me,
6 so that they may know, from the rising of the sun
and from the west, that there is no one besides me;
I am the LORD, and there is no other.
7 I form light and create darkness,
I make weal and create woe;
I the LORD do all these things.
PSALM 99 (RCL)
Psal 99:1 (NRSV) The LORD is king; let the peoples tremble!
He sits enthroned upon the cherubim; let the earth quake!
2 The LORD is great in Zion;
he is exalted over all the peoples.
3 Let them praise your great and awesome name.
Holy is he!
4 Mighty King, lover of justice,
you have established equity;
you have executed justice
and righteousness in Jacob.
5 Extol the LORD our God;
worship at his footstool.
Holy is he!
6 Moses and Aaron were among his priests,
Samuel also was among those who called on his name.
They cried to the LORD, and he answered them.
7 He spoke to them in the pillar of cloud;
they kept his decrees,
and the statutes that he gave them.
8 O LORD our God, you answered them;
you were a forgiving God to them,
but an avenger of their wrongdoings.
9 Extol the LORD our God,
and worship at his holy mountain;
for the LORD our God is holy.
99 Dominus regnavit (ECUSA BCP)
1 The Lord is King;
let the people tremble; *
he is enthroned upon the cherubim;
let the earth shake.
2 The Lord is great in Zion; *
he is high above all peoples.
3 Let them confess his Name, which is great and awesome; *
he is the Holy One.
4 "O mighty King, lover of justice,
you have established equity; *
you have executed justice and righteousness in Jacob."
5 Proclaim the greatness of the Lord our God
and fall down before his footstool; *
he is the Holy One.
6 Moses and Aaron among his priests,
and Samuel among those who call upon his Name, *
they called upon the Lord, and he answered them.
7 He spoke to them out of the pillar of cloud; *
they kept his testimonies and the decree that he gave them.
8 “O Lord our God, you answered them indeed; *
you were a God who forgave them,
yet punished them for their evil deeds.”
9 Proclaim the greatness of the Lord our God
and worship him upon his holy hill; *
for the Lord our God is the Holy One.
Psalm 96: 1 - 9 (10 - 13) (alt. for RCL)
Psalm 96: 1, 3 - 5, 7 - 10 (Roman Catholic)
Psal 96:1 (NRSV) O sing to the LORD a new song;
sing to the LORD, all the earth.
2 Sing to the LORD, bless his name;
tell of his salvation from day to day.
3 Declare his glory among the nations,
his marvelous works among all the peoples.
4 For great is the LORD, and greatly to be praised;
he is to be revered above all gods.
5 For all the gods of the peoples are idols,
but the LORD made the heavens.
6 Honor and majesty are before him;
strength and beauty are in his sanctuary.
7 Ascribe to the LORD, O families of the peoples,
ascribe to the LORD glory and strength.
8 Ascribe to the LORD the glory due his name;
bring an offering, and come into his courts.
9 Worship the LORD in holy splendor;
tremble before him, all the earth.
10 Say among the nations, "The LORD is king!
The world is firmly established; it shall never be moved.
He will judge the peoples with equity."
11 Let the heavens be glad, and let the earth rejoice;
let the sea roar, and all that fills it;
12 let the field exult, and everything in it.
Then shall all the trees of the forest sing for joy
13 before the LORD; for he is coming,
for he is coming to judge the earth.
He will judge the world with righteousness,
and the peoples with his truth.
96 Cantate Domino (ECUSA BCP)
1 Sing to the Lord a new song; *
sing to the Lord, all the whole earth.
2 Sing to the Lord and bless his Name; *
proclaim the good news of his salvation from day to day.
3 Declare his glory among the nations *
and his wonders among all peoples.
4 For great is the Lord and greatly to be praised; *
he is more to be feared than all gods.
5 As for all the gods of the nations, they are but idols; *
but it is the Lord who made the heavens.
6 Oh, the majesty and magnificence of his presence! *
Oh, the power and the splendor of his sanctuary!
7 Ascribe to the Lord, you families of the peoples; *
ascribe to the Lord honor and power.
8 Ascribe to the Lord the honor due his Name; *
bring offerings and come into his courts.
9 Worship the Lord in the beauty of holiness; *
let the whole earth tremble before him.
10 Tell it out among the nations: “The Lord is King! *
he has made the world so firm that it cannot be moved;
he will judge the peoples with equity.”
11 Let the heavens rejoice, and let the earth be glad;
let the sea thunder and all that is in it; *
let the field be joyful and all that is therein.
12 Then shall all the trees of the wood shout for joy
before the Lord when he comes, *
when he comes to judge the earth.
13 He will judge the world with righteousness *
and the peoples with his truth.
NEW TESTAMENT: 1 Thessalonians 1: 1 - 10 (RCL)
1 Thessalonians 1: 1 - 5b (Roman Catholic)
1The 1:1 (NRSV) Paul, Silva'nus, and Timothy,
To the church of the Thessalo'nians in God the Father and the Lord Jesus Christ:
Grace to you and peace.
2 We always give thanks to God for all of you and mention you in our prayers, constantly 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. 4 For we know, brothers and sisters beloved by God, that he has chosen you, 5 because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedo'nia and in Acha'ia.
8 For the word of the Lord has sounded forth from you not only in Macedo'nia and Acha'ia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the wrath that is coming.
h/t Montreal Anglican
This letter opens as did private letters of the time. Paul states that it is from him and two associates (although he is actually the author). Silvanus is the Gentile name of Silas, the person who brought to Antioch the Jerusalem Council’s decision that Gentile Christians were not required to observe Jewish cultural/religious practices. The word translated “church” here can mean any assembly, so Paul makes it clear: the letter is to the community at Thessalonica which believes in God as Father and holds the Christ (messiah) to be his Son, Jesus. A letter began with a greeting, and Paul uses his usual one: “Grace to you and peace”.
Paul launches into brotherly affection: he and those with him remember the members of the church in their prayers, thankful for their “work of faith” (v. 3), their wholehearted assent to God and his plan for salvation, for their “labour of love”, their hard work of active caring for others, and their “steadfastness of hope”, their patient endurance of all suffering in the hope of salvation. (English has no adequate translation for the words he uses.) This is happening, he says, because God has “chosen you” (v. 4): they have embraced the good news not only intellectually (“in word only”, v. 5) but also in divine action: working abundantly (“with full conviction”) aided by the Holy Spirit. Further, he and his companions found their conversion efforts among them highly effective. The Thessalonians have become “imitators” (v. 6) of Paul and of Christ, being joyful in spite of persecution; they have become examples for others to imitate throughout the province (“Macedonia”, v. 7) and elsewhere. People know how they were converted from worshipping false gods represented by “idols” (v. 9), gods who are lifeless and not what they seem to be – to worshipping “a living and true God”, to awaiting the second coming of Christ, whom God “raised from the dead” (v. 10), and who will rescue us from the “wrath”, the punishment at the end of time for those who oppose God’s ways.
Verses 1-7: Ancient Greek letters customarily began with the names of the sender and of the recipient and a short greeting. See also Acts 23:26 (a tribune’s letter to Felix). Paul expands this form to express his Christian faith as well. [ NOAB]
Verse 1: “Silvanus”: See Silas in Acts 15:22, 40; 16:19-25; 17:4; 18:5 and “Silvanus” in 2 Corinthians 1:19. It is not clear whether he is the “Silvanus” mentioned in 1 Peter 5:12. [ CAB]†NJBC says the “Silas” mentioned in Acts 17:4 as being one of the leading members of the Church at Jerusalem is “Silvanus”. [ NJBC]
Verse 1: “Timothy”: He was from Lystra in Asia Minor, the son of a Greek father and of a Jewish mother who became a Christian: see Acts 16:1. See also 3:2; 1 Corinthians 4:17; 16:10; Philippians 2:19-22. [ NOAB] [ CAB]
Verse 1: “Lord”: The title of Israel’s covenant God is applied by Christians to the risen and glorified Jesus, as it is in Philippians 2:9-11: “Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father”. [ NOAB]
Verse 1: “Grace ... and peace”: Paul combines the Greek and Hebrew salutations, including in his greeting the grace and peace given in Christ. [ NOAB] This initial greeting is also found in 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 2 Thessalonians 1:2; 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4; Philemon 3. See also 1 Peter 1:2; 2 Peter 1:2; 2 John 3; Jude 2; Revelation 1:4. [ CAB]
Verses 2-10: In ancient Greek letters, a short prayer of thanksgiving or of petition usually followed the salutation. Paul expands this in a Christian way. While he is grateful with what the Thessalonian Christians have achieved, there is still much to be done. [ NOAB]
Verses 2-5: In the Greek original, these verses form a single sentence! [ NJBC]
Verse 3: “faith ... love ... hope”: A triad also found in 5:8; Romans 5:1-5; 1 Corinthians 13:13; Galatians 5:5-6; Colossians 1:4-5; Hebrews 10:22-24; 1 Peter 1:21-22.
Verse 3: “steadfastness of hope”: In Romans 5:5, Paul says “... hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit that has been given to us”.
Verse 4: “we know”: Paul has received news about the church at Thessalonica from Timothy, who has just returned to Paul from Thessalonica: in 3:6, Paul writes: “Timothy has just now come to us from you, and has brought us the good news of your faith and love. He has told us also that you always remember us kindly and long to see us – just as we long to see you”. [ CAB]
Verse 4: “brothers and sisters”: The Greek word, adelphos (brothers) is used 19 times in this book. Such is Paul’s affection for the Church at Thessalonica (although fellow members of any religion considered themselves brothers). [ NJBC]
Verse 4: “he has chosen you”: Either Israel’s privileges as God’s chosen people are transferred to the Church [ NOAB] or Christians are also “chosen”. That they have received the gospel in word and action proves God’s choosing of the Thessalonian Christians. [ NJBC]
Verse 5: Paul writes similarly in 1 Corinthians 2:4: “My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, so that your faith might rest not on human wisdom but on the power of God”. See also 2 Corinthians 12:12.
Verse 5: “power ... Holy Spirit ... full conviction”: Three virtually synonymous expressions. For Paul, the proclamation of the gospel is as much an expression of God’s power as is the working of miracles. [ NJBC]
Verses 6-8: These verses form one sentence in the Greek original. [ NJBC]
Verse 6: “in spite of persecution”: The first converts of Paul and Silas in Thessalonica were subjected to much “persecution” by a mob: see Acts 17:5-9. [ NOAB] The Greek word, thlipsis, is almost a technical term for eschatological distress, sometimes described elsewhere as the onslaught of both physical and moral evil, or messianic woes. [ NJBC]
Verse 6: “joy”: This is an eschatological reality, the gift of the Spirit. Paul writes in Galatians 5:22: “... the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control”. [ NJBC]
Verse 7: “Macedonia”: Thessalonica was the capital of a district of this province. While the initial response to Paul’s evangelisation in the city was positive, he later met hostilities there. “Macedonia” is also mentioned in see Acts 27:2; Philippians 4:16; 2 Timothy 4:10.
Verse 8: “Achaia”: i.e. The southern half of the Greek peninsula. Corinth was its capital. [ CAB]
Verse 9: The spread of the gospel is part of the gospel message. [ NJBC]
Verse 9: “from idols”: For Paul, worshipping “idols” is worshipping no gods at all: he writes in 1 Corinthians 8:4-5: ... “as to the eating of food offered to idols, we know that ‘no idol in the world really exists,’ and that ‘there is no God but one’. Indeed, even though there may be so-called gods ...”. [ NJBC]
Verse 9: “you turned to God from idols”: Those in mind are Gentiles.
Verse 10: See also 2:1; 3:13; 4:13-18; 5:1-11; Romans 2:5, 16; 8:23; 1 Corinthians 1:7; Philippians 3:20; Galatians 5:5.
Verse 10: “whom he raised from the dead”: The resurrection identifies Jesus as the one by whom God will affect salvation. [ NJBC]
Verse 10: “who rescues us”: Note the present tense: rescue (deliverance) has already begun! [ NJBC]
GOSPEL: Matthew 22: 15 - 22 (all)
Matt 22:15 (NRSV) Then the Phar'isees went and plotted to entrap him in what he said. 16 So they sent their disciples to him, along with the Hero'dians, saying, "Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality. 17 Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?" 18 But Jesus, aware of their malice, said, "Why are you putting me to the test, you hypocrites? 19 Show me the coin used for the tax." And they brought him a denarius. 20 Then he said to them, "Whose head is this, and whose title?" 21 They answered, "The emperor's." Then he said to them, "Give therefore to the emperor the things that are the emperor's, and to God the things that are God's." 22 When they heard this, they were amazed; and they left him and went away.
Note: the Roman Catholic lectionary omits v. 22
Back in 21:23, as Jesus was teaching in the Temple, Jewish officials questioned his authority to do “these things”, all he has done in his earthly ministry. Jesus declined to answer the question, for the answer could only be understood by those with faith. Just before our reading, we find the parable of the Wedding Feast, which the Pharisees saw as an attack on them.
Now followers of the “Pharisees” (v. 15) and “Herodians” (v. 16, people who supported Herod, the Roman puppet king, and his successors) – united only in their desire to get rid of Jesus – speak to him. They appear to respect him, but speak with irony. And then the question, the subject of great debate in Jewish circles: should we pay the annual poll tax to Rome? (v. 17) Opinions varied: one group, the Zealots, claimed that God’s people should not be subject to pagan Gentiles. Jesus sees through their plot; he calls them “hypocrites” (v. 18) for pretending to respect him but intending to discredit him. If Jesus says yes, Zealots and other Jews hostile to Rome will turn against him; if he says no, he will risk arrest for inciting rebellion against Rome. We know his answer, as translated, but “Give” (v. 21) can be give back or repay. To Jews then and to us now, all we have is given to us by God; we owe everything to him. Jesus sidesteps another issue (vv. 20-22): the obverse side of the coin is inscribed Tiberius Caesar, son of the divine Augustus, great high priest – an affront to his fellow monotheistic Jews.
The parallels are Mark 12:13-17 and Luke 20:20-26. [ NOAB]
This is the first of four units containing controversies with various kinds of Jewish leaders: Pharisees, Herodians, and Sadducees.
Verse 15: See also Mark 3:6 (the Pharisees conspire with the Herodians) and 8:15 (Jesus warns his disciples about these two groups). [ NOAB]
Verse 15: “entrap”: Then and now entrapment is a legal offense.
Verse 16: “you do not regard people with partiality”: Biblical justice expects impartiality: no bribes, and tilting of the scales of justice towards the poorer litigant. [ NJBC]
Verse 17: “Is it lawful to pay taxes to the emperor ... ?”: A question of conscience for the Pharisees, but an artifice for the Herodians.
Verse 18: “hypocrites”: Originally the Greek word, hypokrites , was a theatrical term meaning actor. [ NJBC]
Verse 21: “Give ... to the emperor the things that are the emperor’s”: Jesus accepts the status quo as the lesser of two evils, the other being anarchy. He does not accept the state’s claim to be divine. God’s domain is greater than the emperor’s. [ NJBC] See also 17:24-27, Romans 13:7 (part of a passage in which Paul says that administrators are sanctioned by God) and 1 Peter 2:17.
20
21
22
23 Saint James of Jerusalem, Brother of our Lord Jesus Christ, and Martyr, c. 62
24
25
26 Alfred the Great, King of the West Saxons, 899 was King of Wessex from 871 to 899. Alfred successfully defended his kingdom against the Viking attempt at conquest, and by the time of his death had become the dominant ruler in England.[1] He is the only English monarch to be accorded the epithet "the Great".[2][3] Alfred was the first King of the West Saxons to style himself "King of the Anglo-Saxons".
27.
OLD TESTAMENT: Exodus 33: 12 - 23 (RCL)
Exod 33:12 (NRSV) Moses said to the LORD, "See, you have said to me, "Bring up this people'; but you have not let me know whom you will send with me. Yet you have said, "I know you by name, and you have also found favor in my sight.' 13 Now if I have found favor in your sight, show me your ways, so that I may know you and find favor in your sight. Consider too that this nation is your people." 14 He said, "My presence will go with you, and I will give you rest." 15 And he said to him, "If your presence will not go, do not carry us up from here. 16 For how shall it be known that I have found favor in your sight, I and your people, unless you go with us? In this way, we shall be distinct, I and your people, from every people on the face of the earth."
17 The LORD said to Moses, "I will do the very thing that you have asked; for you have found favor in my sight, and I know you by name." 18 Moses said, "Show me your glory, I pray." 19 And he said, "I will make all my goodness pass before you, and will proclaim before you the name, "The LORD'; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But," he said, "you cannot see my face; for no one shall see me and live." 21 And the LORD continued, "See, there is a place by me where you shall stand on the rock; 22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; 23 then I will take away my hand, and you shall see my back; but my face shall not be seen."
Isaiah 45: 1 - 7 (alt. for RCL)
Isaiah 45:1, 4 - 6 (Roman Catholic)
Isai 45:1 (NRSV) Thus says the LORD to his anointed, to Cyrus,
whose right hand I have grasped
to subdue nations before him
and strip kings of their robes,
to open doors before him--
and the gates shall not be closed:
2 I will go before you
and level the mountains,
I will break in pieces the doors of bronze
and cut through the bars of iron,
3 I will give you the treasures of darkness
and riches hidden in secret places,
so that you may know that it is I, the LORD,
the God of Israel, who call you by your name.
4 For the sake of my servant Jacob,
and Israel my chosen,
I call you by your name,
I surname you, though you do not know me.
5 I am the LORD, and there is no other;
besides me there is no god.
I arm you, though you do not know me,
6 so that they may know, from the rising of the sun
and from the west, that there is no one besides me;
I am the LORD, and there is no other.
7 I form light and create darkness,
I make weal and create woe;
I the LORD do all these things.
PSALM 99 (RCL)
Psal 99:1 (NRSV) The LORD is king; let the peoples tremble!
He sits enthroned upon the cherubim; let the earth quake!
2 The LORD is great in Zion;
he is exalted over all the peoples.
3 Let them praise your great and awesome name.
Holy is he!
4 Mighty King, lover of justice,
you have established equity;
you have executed justice
and righteousness in Jacob.
5 Extol the LORD our God;
worship at his footstool.
Holy is he!
6 Moses and Aaron were among his priests,
Samuel also was among those who called on his name.
They cried to the LORD, and he answered them.
7 He spoke to them in the pillar of cloud;
they kept his decrees,
and the statutes that he gave them.
8 O LORD our God, you answered them;
you were a forgiving God to them,
but an avenger of their wrongdoings.
9 Extol the LORD our God,
and worship at his holy mountain;
for the LORD our God is holy.
99 Dominus regnavit (ECUSA BCP)
1 The Lord is King;
let the people tremble; *
he is enthroned upon the cherubim;
let the earth shake.
2 The Lord is great in Zion; *
he is high above all peoples.
3 Let them confess his Name, which is great and awesome; *
he is the Holy One.
4 "O mighty King, lover of justice,
you have established equity; *
you have executed justice and righteousness in Jacob."
5 Proclaim the greatness of the Lord our God
and fall down before his footstool; *
he is the Holy One.
6 Moses and Aaron among his priests,
and Samuel among those who call upon his Name, *
they called upon the Lord, and he answered them.
7 He spoke to them out of the pillar of cloud; *
they kept his testimonies and the decree that he gave them.
8 “O Lord our God, you answered them indeed; *
you were a God who forgave them,
yet punished them for their evil deeds.”
9 Proclaim the greatness of the Lord our God
and worship him upon his holy hill; *
for the Lord our God is the Holy One.
Psalm 96: 1 - 9 (10 - 13) (alt. for RCL)
Psalm 96: 1, 3 - 5, 7 - 10 (Roman Catholic)
Psal 96:1 (NRSV) O sing to the LORD a new song;
sing to the LORD, all the earth.
2 Sing to the LORD, bless his name;
tell of his salvation from day to day.
3 Declare his glory among the nations,
his marvelous works among all the peoples.
4 For great is the LORD, and greatly to be praised;
he is to be revered above all gods.
5 For all the gods of the peoples are idols,
but the LORD made the heavens.
6 Honor and majesty are before him;
strength and beauty are in his sanctuary.
7 Ascribe to the LORD, O families of the peoples,
ascribe to the LORD glory and strength.
8 Ascribe to the LORD the glory due his name;
bring an offering, and come into his courts.
9 Worship the LORD in holy splendor;
tremble before him, all the earth.
10 Say among the nations, "The LORD is king!
The world is firmly established; it shall never be moved.
He will judge the peoples with equity."
11 Let the heavens be glad, and let the earth rejoice;
let the sea roar, and all that fills it;
12 let the field exult, and everything in it.
Then shall all the trees of the forest sing for joy
13 before the LORD; for he is coming,
for he is coming to judge the earth.
He will judge the world with righteousness,
and the peoples with his truth.
96 Cantate Domino (ECUSA BCP)
1 Sing to the Lord a new song; *
sing to the Lord, all the whole earth.
2 Sing to the Lord and bless his Name; *
proclaim the good news of his salvation from day to day.
3 Declare his glory among the nations *
and his wonders among all peoples.
4 For great is the Lord and greatly to be praised; *
he is more to be feared than all gods.
5 As for all the gods of the nations, they are but idols; *
but it is the Lord who made the heavens.
6 Oh, the majesty and magnificence of his presence! *
Oh, the power and the splendor of his sanctuary!
7 Ascribe to the Lord, you families of the peoples; *
ascribe to the Lord honor and power.
8 Ascribe to the Lord the honor due his Name; *
bring offerings and come into his courts.
9 Worship the Lord in the beauty of holiness; *
let the whole earth tremble before him.
10 Tell it out among the nations: “The Lord is King! *
he has made the world so firm that it cannot be moved;
he will judge the peoples with equity.”
11 Let the heavens rejoice, and let the earth be glad;
let the sea thunder and all that is in it; *
let the field be joyful and all that is therein.
12 Then shall all the trees of the wood shout for joy
before the Lord when he comes, *
when he comes to judge the earth.
13 He will judge the world with righteousness *
and the peoples with his truth.
NEW TESTAMENT: 1 Thessalonians 1: 1 - 10 (RCL)
1 Thessalonians 1: 1 - 5b (Roman Catholic)
1The 1:1 (NRSV) Paul, Silva'nus, and Timothy,
To the church of the Thessalo'nians in God the Father and the Lord Jesus Christ:
Grace to you and peace.
2 We always give thanks to God for all of you and mention you in our prayers, constantly 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. 4 For we know, brothers and sisters beloved by God, that he has chosen you, 5 because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedo'nia and in Acha'ia.
8 For the word of the Lord has sounded forth from you not only in Macedo'nia and Acha'ia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the wrath that is coming.
h/t Montreal Anglican
This letter opens as did private letters of the time. Paul states that it is from him and two associates (although he is actually the author). Silvanus is the Gentile name of Silas, the person who brought to Antioch the Jerusalem Council’s decision that Gentile Christians were not required to observe Jewish cultural/religious practices. The word translated “church” here can mean any assembly, so Paul makes it clear: the letter is to the community at Thessalonica which believes in God as Father and holds the Christ (messiah) to be his Son, Jesus. A letter began with a greeting, and Paul uses his usual one: “Grace to you and peace”.
Paul launches into brotherly affection: he and those with him remember the members of the church in their prayers, thankful for their “work of faith” (v. 3), their wholehearted assent to God and his plan for salvation, for their “labour of love”, their hard work of active caring for others, and their “steadfastness of hope”, their patient endurance of all suffering in the hope of salvation. (English has no adequate translation for the words he uses.) This is happening, he says, because God has “chosen you” (v. 4): they have embraced the good news not only intellectually (“in word only”, v. 5) but also in divine action: working abundantly (“with full conviction”) aided by the Holy Spirit. Further, he and his companions found their conversion efforts among them highly effective. The Thessalonians have become “imitators” (v. 6) of Paul and of Christ, being joyful in spite of persecution; they have become examples for others to imitate throughout the province (“Macedonia”, v. 7) and elsewhere. People know how they were converted from worshipping false gods represented by “idols” (v. 9), gods who are lifeless and not what they seem to be – to worshipping “a living and true God”, to awaiting the second coming of Christ, whom God “raised from the dead” (v. 10), and who will rescue us from the “wrath”, the punishment at the end of time for those who oppose God’s ways.
Verses 1-7: Ancient Greek letters customarily began with the names of the sender and of the recipient and a short greeting. See also Acts 23:26 (a tribune’s letter to Felix). Paul expands this form to express his Christian faith as well. [ NOAB]
Verse 1: “Silvanus”: See Silas in Acts 15:22, 40; 16:19-25; 17:4; 18:5 and “Silvanus” in 2 Corinthians 1:19. It is not clear whether he is the “Silvanus” mentioned in 1 Peter 5:12. [ CAB]†NJBC says the “Silas” mentioned in Acts 17:4 as being one of the leading members of the Church at Jerusalem is “Silvanus”. [ NJBC]
Verse 1: “Timothy”: He was from Lystra in Asia Minor, the son of a Greek father and of a Jewish mother who became a Christian: see Acts 16:1. See also 3:2; 1 Corinthians 4:17; 16:10; Philippians 2:19-22. [ NOAB] [ CAB]
Verse 1: “Lord”: The title of Israel’s covenant God is applied by Christians to the risen and glorified Jesus, as it is in Philippians 2:9-11: “Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father”. [ NOAB]
Verse 1: “Grace ... and peace”: Paul combines the Greek and Hebrew salutations, including in his greeting the grace and peace given in Christ. [ NOAB] This initial greeting is also found in 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 2 Thessalonians 1:2; 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4; Philemon 3. See also 1 Peter 1:2; 2 Peter 1:2; 2 John 3; Jude 2; Revelation 1:4. [ CAB]
Verses 2-10: In ancient Greek letters, a short prayer of thanksgiving or of petition usually followed the salutation. Paul expands this in a Christian way. While he is grateful with what the Thessalonian Christians have achieved, there is still much to be done. [ NOAB]
Verses 2-5: In the Greek original, these verses form a single sentence! [ NJBC]
Verse 3: “faith ... love ... hope”: A triad also found in 5:8; Romans 5:1-5; 1 Corinthians 13:13; Galatians 5:5-6; Colossians 1:4-5; Hebrews 10:22-24; 1 Peter 1:21-22.
Verse 3: “steadfastness of hope”: In Romans 5:5, Paul says “... hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit that has been given to us”.
Verse 4: “we know”: Paul has received news about the church at Thessalonica from Timothy, who has just returned to Paul from Thessalonica: in 3:6, Paul writes: “Timothy has just now come to us from you, and has brought us the good news of your faith and love. He has told us also that you always remember us kindly and long to see us – just as we long to see you”. [ CAB]
Verse 4: “brothers and sisters”: The Greek word, adelphos (brothers) is used 19 times in this book. Such is Paul’s affection for the Church at Thessalonica (although fellow members of any religion considered themselves brothers). [ NJBC]
Verse 4: “he has chosen you”: Either Israel’s privileges as God’s chosen people are transferred to the Church [ NOAB] or Christians are also “chosen”. That they have received the gospel in word and action proves God’s choosing of the Thessalonian Christians. [ NJBC]
Verse 5: Paul writes similarly in 1 Corinthians 2:4: “My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, so that your faith might rest not on human wisdom but on the power of God”. See also 2 Corinthians 12:12.
Verse 5: “power ... Holy Spirit ... full conviction”: Three virtually synonymous expressions. For Paul, the proclamation of the gospel is as much an expression of God’s power as is the working of miracles. [ NJBC]
Verses 6-8: These verses form one sentence in the Greek original. [ NJBC]
Verse 6: “in spite of persecution”: The first converts of Paul and Silas in Thessalonica were subjected to much “persecution” by a mob: see Acts 17:5-9. [ NOAB] The Greek word, thlipsis, is almost a technical term for eschatological distress, sometimes described elsewhere as the onslaught of both physical and moral evil, or messianic woes. [ NJBC]
Verse 6: “joy”: This is an eschatological reality, the gift of the Spirit. Paul writes in Galatians 5:22: “... the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control”. [ NJBC]
Verse 7: “Macedonia”: Thessalonica was the capital of a district of this province. While the initial response to Paul’s evangelisation in the city was positive, he later met hostilities there. “Macedonia” is also mentioned in see Acts 27:2; Philippians 4:16; 2 Timothy 4:10.
Verse 8: “Achaia”: i.e. The southern half of the Greek peninsula. Corinth was its capital. [ CAB]
Verse 9: The spread of the gospel is part of the gospel message. [ NJBC]
Verse 9: “from idols”: For Paul, worshipping “idols” is worshipping no gods at all: he writes in 1 Corinthians 8:4-5: ... “as to the eating of food offered to idols, we know that ‘no idol in the world really exists,’ and that ‘there is no God but one’. Indeed, even though there may be so-called gods ...”. [ NJBC]
Verse 9: “you turned to God from idols”: Those in mind are Gentiles.
Verse 10: See also 2:1; 3:13; 4:13-18; 5:1-11; Romans 2:5, 16; 8:23; 1 Corinthians 1:7; Philippians 3:20; Galatians 5:5.
Verse 10: “whom he raised from the dead”: The resurrection identifies Jesus as the one by whom God will affect salvation. [ NJBC]
Verse 10: “who rescues us”: Note the present tense: rescue (deliverance) has already begun! [ NJBC]
GOSPEL: Matthew 22: 15 - 22 (all)
Matt 22:15 (NRSV) Then the Phar'isees went and plotted to entrap him in what he said. 16 So they sent their disciples to him, along with the Hero'dians, saying, "Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality. 17 Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?" 18 But Jesus, aware of their malice, said, "Why are you putting me to the test, you hypocrites? 19 Show me the coin used for the tax." And they brought him a denarius. 20 Then he said to them, "Whose head is this, and whose title?" 21 They answered, "The emperor's." Then he said to them, "Give therefore to the emperor the things that are the emperor's, and to God the things that are God's." 22 When they heard this, they were amazed; and they left him and went away.
Note: the Roman Catholic lectionary omits v. 22
Back in 21:23, as Jesus was teaching in the Temple, Jewish officials questioned his authority to do “these things”, all he has done in his earthly ministry. Jesus declined to answer the question, for the answer could only be understood by those with faith. Just before our reading, we find the parable of the Wedding Feast, which the Pharisees saw as an attack on them.
Now followers of the “Pharisees” (v. 15) and “Herodians” (v. 16, people who supported Herod, the Roman puppet king, and his successors) – united only in their desire to get rid of Jesus – speak to him. They appear to respect him, but speak with irony. And then the question, the subject of great debate in Jewish circles: should we pay the annual poll tax to Rome? (v. 17) Opinions varied: one group, the Zealots, claimed that God’s people should not be subject to pagan Gentiles. Jesus sees through their plot; he calls them “hypocrites” (v. 18) for pretending to respect him but intending to discredit him. If Jesus says yes, Zealots and other Jews hostile to Rome will turn against him; if he says no, he will risk arrest for inciting rebellion against Rome. We know his answer, as translated, but “Give” (v. 21) can be give back or repay. To Jews then and to us now, all we have is given to us by God; we owe everything to him. Jesus sidesteps another issue (vv. 20-22): the obverse side of the coin is inscribed Tiberius Caesar, son of the divine Augustus, great high priest – an affront to his fellow monotheistic Jews.
The parallels are Mark 12:13-17 and Luke 20:20-26. [ NOAB]
This is the first of four units containing controversies with various kinds of Jewish leaders: Pharisees, Herodians, and Sadducees.
Verse 15: See also Mark 3:6 (the Pharisees conspire with the Herodians) and 8:15 (Jesus warns his disciples about these two groups). [ NOAB]
Verse 15: “entrap”: Then and now entrapment is a legal offense.
Verse 16: “you do not regard people with partiality”: Biblical justice expects impartiality: no bribes, and tilting of the scales of justice towards the poorer litigant. [ NJBC]
Verse 17: “Is it lawful to pay taxes to the emperor ... ?”: A question of conscience for the Pharisees, but an artifice for the Herodians.
Verse 18: “hypocrites”: Originally the Greek word, hypokrites , was a theatrical term meaning actor. [ NJBC]
Verse 21: “Give ... to the emperor the things that are the emperor’s”: Jesus accepts the status quo as the lesser of two evils, the other being anarchy. He does not accept the state’s claim to be divine. God’s domain is greater than the emperor’s. [ NJBC] See also 17:24-27, Romans 13:7 (part of a passage in which Paul says that administrators are sanctioned by God) and 1 Peter 2:17.
Saturday, October 11, 2014
4 Joseph Schereschewsky, Bishop of Shanghai, 1906
15 Teresa of Ávila, Nun, 1582 was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, an author of the Counter Reformation and theologian of contemplative life through mental prayer.
16 Hugh Latimer and Nicholas Ridley, Bishops, 1555/
17 Ignatius, Bishop of Antioch, and Martyr, c. 115 was a student of John the Apostle, and was the third bishop of Antioch.[2][3] En route to Rome, where according to Christian tradition he met his martyrdom by being fed to wild beasts, he wrote a series of letters which have been preserved as an example of very early Christian theology
18 Saint Luke
19 Henry Martyn, Priest, and Missionary to India and Persia, 1812. William Carey, Missionary to India, 1834
OLD TESTEMENT: Exodus 32: 1 - 14 (RCL)
Exod 32:1 (NRSV) When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron, and said to him, "Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him." 2 Aaron said to them, "Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me." 3 So all the people took off the gold rings from their ears, and brought them to Aaron. 4 He took the gold from them, formed it in a mold, and cast an image of a calf; and they said, "These are your gods, O Israel, who brought you up out of the land of Egypt!" 5 When Aaron saw this, he built an altar before it; and Aaron made proclamation and said, "Tomorrow shall be a festival to the LORD." 6 They rose early the next day, and offered burnt offerings and brought sacrifices of well-being; and the people sat down to eat and drink, and rose up to revel.
7 The LORD said to Moses, "Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; 8 they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, "These are your gods, O Israel, who brought you up out of the land of Egypt!'" 9 The LORD said to Moses, "I have seen this people, how stiff-necked they are. 10 Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation."
11 But Moses implored the LORD his God, and said, "O LORD, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, "It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth'? Turn from your fierce wrath; change your mind and do not bring disaster on your people. 13 Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, "I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.'" 14 And the LORD changed his mind about the disaster that he planned to bring on his people.
Isaiah 25: 1 - 9 (alt. for RCL)
Isaiah 25: 6 - 10a (Roman Catholic)
Isai 25:1 (NRSV) O LORD, you are my God;
I will exalt you, I will praise your name;
for you have done wonderful things,
plans formed of old, faithful and sure.
2 For you have made the city a heap,
the fortified city a ruin;
the palace of aliens is a city no more,
it will never be rebuilt.
3 Therefore strong peoples will glorify you;
cities of ruthless nations will fear you.
4 For you have been a refuge to the poor,
a refuge to the needy in their distress,
a shelter from the rainstorm and a shade from the heat.
When the blast of the ruthless was like a winter rainstorm,
5 the noise of aliens like heat in a dry place,
you subdued the heat with the shade of clouds;
the song of the ruthless was stilled.
6 On this mountain the LORD of hosts will make for all peoples
a feast of rich food, a feast of well-aged wines,
of rich food filled with marrow, of well-aged wines strained clear.
7 And he will destroy on this mountain
the shroud that is cast over all peoples,
the sheet that is spread over all nations;
he will swallow up death forever.
8 Then the Lord GOD will wipe away the tears from all faces,
and the disgrace of his people he will take away from all the earth,
for the LORD has spoken.
9 It will be said on that day,
Lo, this is our God; we have waited for him, so that he might save us.
This is the LORD for whom we have waited;
let us be glad and rejoice in his salvation.
10 For the hand of the LORD will rest on this mountain.
PSALM 106: 1 - 6, 19 - 23 (RCL)
Psal 106:1 (NRSV) Praise the LORD!
O give thanks to the LORD, for he is good;
for his steadfast love endures forever.
2 Who can utter the mighty doings of the LORD,
or declare all his praise?
3 Happy are those who observe justice,
who do righteousness at all times.
4 Remember me, O LORD, when you show favor to your people;
help me when you deliver them;
5 that I may see the prosperity of your chosen ones,
that I may rejoice in the gladness of your nation,
that I may glory in your heritage.
6 Both we and our ancestors have sinned;
we have committed iniquity, have done wickedly.
19 They made a calf at Ho'reb
and worshiped a cast image.
20 They exchanged the glory of God
for the image of an ox that eats grass.
21 They forgot God, their Savior,
who had done great things in Egypt,
22 wondrous works in the land of Ham,
and awesome deeds by the Red Sea.
23 Therefore he said he would destroy them--
had not Moses, his chosen one,
stood in the breach before him,
to turn away his wrath from destroying them.
106 (ECUSA BCP)
1 Hallelujah!
Give thanks to the LORD, for he is good, *
for his mercy endures for ever.
2 Who can declare the mighty acts of the Lord *
or show forth all his praise?
3 Happy are those who act with justice *
and always do what is right!
4 Remember me, O Lord, with the favor you have
for your people, *
and visit me with your saving help;
5 That I may see the prosperity of your elect
and be glad with the gladness of your people, *
that I may glory with your inheritance.
6 We have sinned as our forebears did; *
we have done wrong and dealt wickedly.
19 Israel made a bull-calf at Horeb *
and worshiped a molten image;
20 And so they exchanged their Glory *
for the image of an ox that feeds on grass.
21 They forgot God their Savior, *
who had done great things in Egypt,
22 Wonderful deeds in the land of Ham, *
and fearful things at the Red Sea.
23 So he would have destroyed them,
had not Moses his chosen stood before him in the breach, *
to turn away his wrath from consuming them.
Psalm 23 (alt. for RCL, Roman Catholic)
Psal 23:1 (NRSV) The LORD is my shepherd, I shall not want.
2 He makes me lie down in green pastures;
he leads me beside still waters;
3 he restores my soul.
He leads me in right paths
for his name's sake.
4 Even though I walk through the darkest valley,
I fear no evil;
for you are with me;
your rod and your staff--
they comfort me.
5 You prepare a table before me
in the presence of my enemies;
you anoint my head with oil;
my cup overflows.
6 Surely goodness and mercy shall follow me
all the days of my life,
and I shall dwell in the house of the LORD
my whole life long.
23 Dominus regit me (ECUSA BCP)
1 The Lord is my shepherd; *
I shall not be in want.
2 He makes me lie down in green pastures *
and leads me beside still waters.
3 He revives my soul *
and guides me along right pathways for his Name's sake.
4 Though I walk through the valley of the shadow of death,
I shall fear no evil; *
for you are with me;
your rod and your staff, they comfort me.
5 You spread a table before me in the presence of those
who trouble me; *
you have anointed my head with oil,
and my cup is running over.
6 Surely your goodness and mercy shall follow me all the days
of my life, *
and I will dwell in the house of the LORD for ever.
NEW TESTAMENT: Philippians 4: 1 - 9 (RCL)
Phil 4:1 (NRSV) Therefore, my brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.
2 I urge Euo'dia and I urge Syn'tyche to be of the same mind in the Lord. 3 Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.
4 Rejoice in the Lord always; again I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
8 Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. 9 Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.
h/t Montreal Anglican
Paul began the conclusion to the letter back in 3:1a. After a digression – to warn against heresy and self-indulgence and to urge devotion to Christ – he tries to finish the letter, but certain concerns intrude. It seems that “Euodia” (v. 2) and “Syntyche”, two workers for Christ at Philippi, differ in their understanding of what the way of Christ is, and that this is causing disunity in the community. We do not know to whom Paul refers as his “loyal companion” (v. 3); he is asked to be instrumental in achieving reconciliation. We read of “Clement” nowhere else. The idea that God keeps a “book of life”, a roll of the faithful to be opened at the end of time, is also found in Exodus 32:32 and Psalm 69:28; in Luke 10:20, Jesus bids his disciples to “rejoice that ... [their] names are written in heaven”. V. 4 is the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. He expects the Second Coming soon: “The Lord is near” (v. 5). Then v. 6: rather than worrying on their own, the Philippians should ask God to help them, through prayer, both of “supplication” (petition) and of “thanksgiving”. God’s peace will protect them against their own failings and external threats. The virtues Paul exhorts his followers to pursue in v. 8 are those for which any Greek was expected to strive: he urges moral uprightness to all who follow Christ
Verse 1: “joy and crown”: Paul writes in 1 Thessalonians 2:19-20: “For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? Yes, you are our glory and joy!”. [ NOAB]
Verse 3: “my loyal companion”: Probably a leader in the church at Philippi. The Greek word for “companion” can be understood as a proper name, Syzygus. [ NOAB] It may be simply an affectionate term, yoke-bearer. [ NJBC]
Verse 3: “the book of life”: Daniel 12:1 says “... at that time your people shall be delivered, everyone who is found written in the book”. For other references to the book of life, see Exodus 32:32; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. [ NOAB] [ NJBC]
Verse 5: “The Lord is near”: This notion is also expressed in Psalm 119:151. The original is marana tha, an Aramaic expression transliterated into Greek. meaning Our Lord is come or Our Lord, come. The use of this expression in 1 Corinthians 16:22 suggests that this was an early prayer originating in the Palestinian church. [ HBD] See also Revelation 22:20. [ JBC]
Verse 7: “which surpasses all understanding”: Either beyond the human mind to grasp or as achieving more than we can possibly hope for. [ NJBC]
Verse 8: The values are from Stoic philosophy. [ NJBC]
Verses 10-20: Perhaps Paul’s thank-you note for the provisions brought by Epaphroditus, who became ill soon after his arrival at the prison. See 2:25-28. If this was indeed a separate letter, it is probably the earliest of the letters making up the book – placed at the end to soften the harsh tone of Chapter 3. [ NOAB] [ CAB]
Verse 11: “content”: i.e. financially independent. See also 1 Thessalonians 2:5-9; 1 Corinthians 9:4-18; 2 Corinthians 11:7-10; 12:13-18. [ NJBC]
Verse 14: “distress”: The frustrations of being in prison, of being falsely accused about his teachings.
Verse 15: “in the early days of the gospel”: i.e. in Europe. Paul’s first missionary work on this continent was in Philippi: see Acts 16:9-10. [ NJBC]
Verse 15: “when I left Macedonia”: See Acts 16:40. Macedonia was a Roman province in what is now northern Greece and southern Albania. Philippi was one of its major cities and Thessalonica its capital. [ CAB]
Verse 15: “no church shared with me ... except you alone”: Paul writes to the Corinthians in 2 Corinthians 11:8-9: “I robbed other churches by accepting support from them in order to serve you. And when I was with you and was in need, I did not burden anyone, for my needs were supplied by the friends who came from Macedonia. So I refrained and will continue to refrain from burdening you in any way”. [ CAB]
Verse 16: Acts 17:1 tells us that Paul went from Philippi to Thessalonica. [ NOAB]
Verse 17: “the profit”: Paul’s language is commercial but the profit, credit, is spiritual. Note also “I am paid in full” (v. 18), i.e. please don’t send me any more gifts at the moment, and “riches” (v. 19).
Verse 18: “a fragrant offering”: Language taken from the Old Testament which suggests that the true recipient of the gifts is God. For example, Exodus 25:1-6 says: “The Lord said to Moses: Tell the Israelites to take for me an offering; from all whose hearts prompt them to give you shall receive the offering for me. ... spices for the anointing oil and for the fragrant incense”. See also Exodus 30:7; 31:11. [ NJBC]
Verse 18: Paul mentions his sending of Epaphroditus, and the latter’s illness, in 2:25-30. [ CAB]
Verse 19: “his riches in glory”: God’s repayment will be in glory, in which he is supremely rich. Glory is divine power and presence, working the transformation into God’s own likeness. [ NJBC] See also 3:21; 2 Corinthians 3:17-18; Romans 5:2; 8:18-25, 29-30.
Verse 21: “saint”: A common Pauline term for a fellow Christian. Literally: one set apart for the service of God in the world. See also 1 Corinthians 1:2. [ CAB]
Verse 22: “the emperor’s household”: Probably some of his jailers are converts to the faith. While it is tempting to see Paul’s imprisonment as being in Rome, recall that we know that he was also in prison in Caesarea and Ephesus. He may also have served time elsewhere. Members of the imperial household and administration were the emperor’s household even when out in the provinces.
Verse 23: Three other Pauline letters end with these words or similar ones. See Galatians 6:18; Philemon 25; 1 Thessalonians 5:28.
GOSPEL: Matthew 22: 1 - 14 (all)
Matt 22:1 (NRSV) Once more Jesus spoke to them in parables, saying: 2 "The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, "Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.' 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, mistreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, "The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.'
10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests. 11 "But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, "Friend, how did you get in here without a wedding robe?' And he was speechless. 13 Then the king said to the attendants, "Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.' 14 For many are called, but few are chosen."
This is the third parable about the kingdom of heaven. Jesus’ audience would naturally associate a festive meal with the celebration of God’s people at the end of time. This story has elements of harshness and tragedy; some responses seem disproportionate to the crime. It was the custom for the host to send “his slaves” (v. 3) to invite the guests, and again to tell them when dinner was ready; preparing a banquet took many hours. To refuse to come, to refuse a king’s command, is treason; to kill his slaves (v. 6) amounts to insurrection, so the king sends troops to put down the rebellion. After those whom the king had chosen refuse to come, he invites all people, “both good and bad” (v. 10). (In Jesus’ day tax collectors were considered “bad”.) One guest is ill-prepared for the banquet (v. 11); the king banishes him to torment.
We recognize the king as God. The first guests are those who are hostile to Jesus; the one without the wedding robe represents those who do not count the cost in becoming disciples. The judgement on anyone who does not prepare will be at least as severe as that on those who reject Christ. The final verse is the moral of the story – a generalization of Jesus’ intent in telling the parable.
This parable is known as The Wedding Feast or The Great Supper. The parallel is Luke 14:15-24 (although see below). The Lucan version follows the dinner at the home of a Pharisee, whom Jesus challenges to invite those who cannot repay his hospitality: the “the poor, the crippled, the lame, and the blind” ( 14:13). [ NOAB] [ CAB]
Blomberg makes a good case for viewing the parables in Matthew and Luke as two different teachings of Jesus given on two different occasions.
If the three parables in Chapters 21-22 were given consecutively, the first audience was the members of the Sanhedrin (“the chief priests and the elders of the people”, 21:23), a body who later in the same week judged Jesus, in spite of their apparent incompetence to do so ( 21:27).
Verse 2: “wedding banquet”: The imagery of a meal as a symbol of the end-time celebration of God’s people was standard in Jewish thought. [ Blomberg] See Isaiah 25:6-10.
Verses 3-4: The double invitation merely reflects Middle-Eastern custom.
Verse 3: “his slaves”: Per NJBC, the prophets.
Verse 4: “everything is ready”: Twice in this verse and once in v. 8 the idea of readiness occurs. NJBC sees this as connoting extreme eschatological urgency.
Verse 5: In Luke 14:18-20, the excuses of the guests are more explicit; however, whether here or in Luke, the excuses are very lame and would strike the first hearers as ridiculous. They point out how absurd it is to reject God’s call to his kingdom. In the Lucan version, it is possible that the reasons for not serving in a holy war are in view: see Deuteronomy 20:5-9. If so, a contrast is intended: there are no acceptable reasons for not enlisting for the Kingdom when called. [ Blomberg]
Verse 6: The intended guests’ violence was a known method of signalling their insurrection and refusal to show allegiance to their sovereign. [ Blomberg]
Verse 7: Refusal to attend the marriage feast of a king’s son is tantamount to high treason. [ Blomberg]
Verse 7: “burned their city”: CAB and NJBC see this as a reference to the destruction of Jerusalem in 70 AD. Further, CAB sees those subsequently invited as those on the margin of society (even though v. 10 says “both good and bad”).
Verse 8: “those invited were not worthy”: They must show an appropriate moral and spiritual response: see also 10:10, 11, 13, 37-39. [ NJBC] Luke 14:24 puts it more strongly: “none of those who were invited will taste my dinner”.
Verse 9: “main streets”: Where crowds swarm in an oriental city. The people there are the outcasts of Israel: tax collectors and people from despised trades. [ NJBC]
Verse 9: “invite everyone”: The Luke 14:21 is more extreme: “bring in the poor, the crippled, the blind, and the lame”.
Verse 10: “both good and bad”: Real sinners are invited too. The Church includes both: see 13:37-43, 47-50. [ NJBC]
Verses 11-13: Unlike the parable in Luke, the second set of guests are not said to be poor or of lacking time to prepare properly for the banquet, so perhaps one should assume that they (including the incorrectly attired man) had time to don appropriate apparel. [ Blomberg]
Verse 11: “wedding robe”: This represents a converted life full of good deeds. Sinners are invited but are expected to repent. [ NJBC]
Verse 13: “Bind him hand and foot”: This is part of salvation history but does not fit the story line. [ NJBC]
Blomberg makes three main points:
God invites many people of different kinds into his kingdom.
Overt rejection of God’s invitation leads to eventual retribution.
Failure to prepare adequately even when apparently accepted by God proves no less culpable or liable to eternal punishment.
There is a striking parallel in the Talmud which is attributed to a first-century rabbi:
This may be compared to a king who summoned his servants to a banquet without appointing a time. The wise ones adorned themselves and sat at the door of the palace, [“for”], said they, “is anything lacking in a royal palace?” The fools went about their work, saying, “can there be a banquet without preparations?” Suddenly the king desired [the presence] of his servants: the wise entered adorned, while the fools entered soiled. The king rejoiced at the wise but was angry with the fools. “Those who adorned themselves for the banquet,”, ordered he, “let them sit, eat and drink. But those who did not adorn themselves for the banquet, let them stand and watch. [ Blomberg]
NJBC says that Matthew has modelled his tradition on the parable of the Vineyard (see 21:33-46).
15 Teresa of Ávila, Nun, 1582 was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, an author of the Counter Reformation and theologian of contemplative life through mental prayer.
16 Hugh Latimer and Nicholas Ridley, Bishops, 1555/
17 Ignatius, Bishop of Antioch, and Martyr, c. 115 was a student of John the Apostle, and was the third bishop of Antioch.[2][3] En route to Rome, where according to Christian tradition he met his martyrdom by being fed to wild beasts, he wrote a series of letters which have been preserved as an example of very early Christian theology
18 Saint Luke
19 Henry Martyn, Priest, and Missionary to India and Persia, 1812. William Carey, Missionary to India, 1834
OLD TESTEMENT: Exodus 32: 1 - 14 (RCL)
Exod 32:1 (NRSV) When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron, and said to him, "Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him." 2 Aaron said to them, "Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me." 3 So all the people took off the gold rings from their ears, and brought them to Aaron. 4 He took the gold from them, formed it in a mold, and cast an image of a calf; and they said, "These are your gods, O Israel, who brought you up out of the land of Egypt!" 5 When Aaron saw this, he built an altar before it; and Aaron made proclamation and said, "Tomorrow shall be a festival to the LORD." 6 They rose early the next day, and offered burnt offerings and brought sacrifices of well-being; and the people sat down to eat and drink, and rose up to revel.
7 The LORD said to Moses, "Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; 8 they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, "These are your gods, O Israel, who brought you up out of the land of Egypt!'" 9 The LORD said to Moses, "I have seen this people, how stiff-necked they are. 10 Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation."
11 But Moses implored the LORD his God, and said, "O LORD, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, "It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth'? Turn from your fierce wrath; change your mind and do not bring disaster on your people. 13 Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, "I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.'" 14 And the LORD changed his mind about the disaster that he planned to bring on his people.
Isaiah 25: 1 - 9 (alt. for RCL)
Isaiah 25: 6 - 10a (Roman Catholic)
Isai 25:1 (NRSV) O LORD, you are my God;
I will exalt you, I will praise your name;
for you have done wonderful things,
plans formed of old, faithful and sure.
2 For you have made the city a heap,
the fortified city a ruin;
the palace of aliens is a city no more,
it will never be rebuilt.
3 Therefore strong peoples will glorify you;
cities of ruthless nations will fear you.
4 For you have been a refuge to the poor,
a refuge to the needy in their distress,
a shelter from the rainstorm and a shade from the heat.
When the blast of the ruthless was like a winter rainstorm,
5 the noise of aliens like heat in a dry place,
you subdued the heat with the shade of clouds;
the song of the ruthless was stilled.
6 On this mountain the LORD of hosts will make for all peoples
a feast of rich food, a feast of well-aged wines,
of rich food filled with marrow, of well-aged wines strained clear.
7 And he will destroy on this mountain
the shroud that is cast over all peoples,
the sheet that is spread over all nations;
he will swallow up death forever.
8 Then the Lord GOD will wipe away the tears from all faces,
and the disgrace of his people he will take away from all the earth,
for the LORD has spoken.
9 It will be said on that day,
Lo, this is our God; we have waited for him, so that he might save us.
This is the LORD for whom we have waited;
let us be glad and rejoice in his salvation.
10 For the hand of the LORD will rest on this mountain.
PSALM 106: 1 - 6, 19 - 23 (RCL)
Psal 106:1 (NRSV) Praise the LORD!
O give thanks to the LORD, for he is good;
for his steadfast love endures forever.
2 Who can utter the mighty doings of the LORD,
or declare all his praise?
3 Happy are those who observe justice,
who do righteousness at all times.
4 Remember me, O LORD, when you show favor to your people;
help me when you deliver them;
5 that I may see the prosperity of your chosen ones,
that I may rejoice in the gladness of your nation,
that I may glory in your heritage.
6 Both we and our ancestors have sinned;
we have committed iniquity, have done wickedly.
19 They made a calf at Ho'reb
and worshiped a cast image.
20 They exchanged the glory of God
for the image of an ox that eats grass.
21 They forgot God, their Savior,
who had done great things in Egypt,
22 wondrous works in the land of Ham,
and awesome deeds by the Red Sea.
23 Therefore he said he would destroy them--
had not Moses, his chosen one,
stood in the breach before him,
to turn away his wrath from destroying them.
106 (ECUSA BCP)
1 Hallelujah!
Give thanks to the LORD, for he is good, *
for his mercy endures for ever.
2 Who can declare the mighty acts of the Lord *
or show forth all his praise?
3 Happy are those who act with justice *
and always do what is right!
4 Remember me, O Lord, with the favor you have
for your people, *
and visit me with your saving help;
5 That I may see the prosperity of your elect
and be glad with the gladness of your people, *
that I may glory with your inheritance.
6 We have sinned as our forebears did; *
we have done wrong and dealt wickedly.
19 Israel made a bull-calf at Horeb *
and worshiped a molten image;
20 And so they exchanged their Glory *
for the image of an ox that feeds on grass.
21 They forgot God their Savior, *
who had done great things in Egypt,
22 Wonderful deeds in the land of Ham, *
and fearful things at the Red Sea.
23 So he would have destroyed them,
had not Moses his chosen stood before him in the breach, *
to turn away his wrath from consuming them.
Psalm 23 (alt. for RCL, Roman Catholic)
Psal 23:1 (NRSV) The LORD is my shepherd, I shall not want.
2 He makes me lie down in green pastures;
he leads me beside still waters;
3 he restores my soul.
He leads me in right paths
for his name's sake.
4 Even though I walk through the darkest valley,
I fear no evil;
for you are with me;
your rod and your staff--
they comfort me.
5 You prepare a table before me
in the presence of my enemies;
you anoint my head with oil;
my cup overflows.
6 Surely goodness and mercy shall follow me
all the days of my life,
and I shall dwell in the house of the LORD
my whole life long.
23 Dominus regit me (ECUSA BCP)
1 The Lord is my shepherd; *
I shall not be in want.
2 He makes me lie down in green pastures *
and leads me beside still waters.
3 He revives my soul *
and guides me along right pathways for his Name's sake.
4 Though I walk through the valley of the shadow of death,
I shall fear no evil; *
for you are with me;
your rod and your staff, they comfort me.
5 You spread a table before me in the presence of those
who trouble me; *
you have anointed my head with oil,
and my cup is running over.
6 Surely your goodness and mercy shall follow me all the days
of my life, *
and I will dwell in the house of the LORD for ever.
NEW TESTAMENT: Philippians 4: 1 - 9 (RCL)
Phil 4:1 (NRSV) Therefore, my brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.
2 I urge Euo'dia and I urge Syn'tyche to be of the same mind in the Lord. 3 Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.
4 Rejoice in the Lord always; again I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
8 Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. 9 Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.
h/t Montreal Anglican
Paul began the conclusion to the letter back in 3:1a. After a digression – to warn against heresy and self-indulgence and to urge devotion to Christ – he tries to finish the letter, but certain concerns intrude. It seems that “Euodia” (v. 2) and “Syntyche”, two workers for Christ at Philippi, differ in their understanding of what the way of Christ is, and that this is causing disunity in the community. We do not know to whom Paul refers as his “loyal companion” (v. 3); he is asked to be instrumental in achieving reconciliation. We read of “Clement” nowhere else. The idea that God keeps a “book of life”, a roll of the faithful to be opened at the end of time, is also found in Exodus 32:32 and Psalm 69:28; in Luke 10:20, Jesus bids his disciples to “rejoice that ... [their] names are written in heaven”. V. 4 is the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. He expects the Second Coming soon: “The Lord is near” (v. 5). Then v. 6: rather than worrying on their own, the Philippians should ask God to help them, through prayer, both of “supplication” (petition) and of “thanksgiving”. God’s peace will protect them against their own failings and external threats. The virtues Paul exhorts his followers to pursue in v. 8 are those for which any Greek was expected to strive: he urges moral uprightness to all who follow Christ
Verse 1: “joy and crown”: Paul writes in 1 Thessalonians 2:19-20: “For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you? Yes, you are our glory and joy!”. [ NOAB]
Verse 3: “my loyal companion”: Probably a leader in the church at Philippi. The Greek word for “companion” can be understood as a proper name, Syzygus. [ NOAB] It may be simply an affectionate term, yoke-bearer. [ NJBC]
Verse 3: “the book of life”: Daniel 12:1 says “... at that time your people shall be delivered, everyone who is found written in the book”. For other references to the book of life, see Exodus 32:32; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. [ NOAB] [ NJBC]
Verse 5: “The Lord is near”: This notion is also expressed in Psalm 119:151. The original is marana tha, an Aramaic expression transliterated into Greek. meaning Our Lord is come or Our Lord, come. The use of this expression in 1 Corinthians 16:22 suggests that this was an early prayer originating in the Palestinian church. [ HBD] See also Revelation 22:20. [ JBC]
Verse 7: “which surpasses all understanding”: Either beyond the human mind to grasp or as achieving more than we can possibly hope for. [ NJBC]
Verse 8: The values are from Stoic philosophy. [ NJBC]
Verses 10-20: Perhaps Paul’s thank-you note for the provisions brought by Epaphroditus, who became ill soon after his arrival at the prison. See 2:25-28. If this was indeed a separate letter, it is probably the earliest of the letters making up the book – placed at the end to soften the harsh tone of Chapter 3. [ NOAB] [ CAB]
Verse 11: “content”: i.e. financially independent. See also 1 Thessalonians 2:5-9; 1 Corinthians 9:4-18; 2 Corinthians 11:7-10; 12:13-18. [ NJBC]
Verse 14: “distress”: The frustrations of being in prison, of being falsely accused about his teachings.
Verse 15: “in the early days of the gospel”: i.e. in Europe. Paul’s first missionary work on this continent was in Philippi: see Acts 16:9-10. [ NJBC]
Verse 15: “when I left Macedonia”: See Acts 16:40. Macedonia was a Roman province in what is now northern Greece and southern Albania. Philippi was one of its major cities and Thessalonica its capital. [ CAB]
Verse 15: “no church shared with me ... except you alone”: Paul writes to the Corinthians in 2 Corinthians 11:8-9: “I robbed other churches by accepting support from them in order to serve you. And when I was with you and was in need, I did not burden anyone, for my needs were supplied by the friends who came from Macedonia. So I refrained and will continue to refrain from burdening you in any way”. [ CAB]
Verse 16: Acts 17:1 tells us that Paul went from Philippi to Thessalonica. [ NOAB]
Verse 17: “the profit”: Paul’s language is commercial but the profit, credit, is spiritual. Note also “I am paid in full” (v. 18), i.e. please don’t send me any more gifts at the moment, and “riches” (v. 19).
Verse 18: “a fragrant offering”: Language taken from the Old Testament which suggests that the true recipient of the gifts is God. For example, Exodus 25:1-6 says: “The Lord said to Moses: Tell the Israelites to take for me an offering; from all whose hearts prompt them to give you shall receive the offering for me. ... spices for the anointing oil and for the fragrant incense”. See also Exodus 30:7; 31:11. [ NJBC]
Verse 18: Paul mentions his sending of Epaphroditus, and the latter’s illness, in 2:25-30. [ CAB]
Verse 19: “his riches in glory”: God’s repayment will be in glory, in which he is supremely rich. Glory is divine power and presence, working the transformation into God’s own likeness. [ NJBC] See also 3:21; 2 Corinthians 3:17-18; Romans 5:2; 8:18-25, 29-30.
Verse 21: “saint”: A common Pauline term for a fellow Christian. Literally: one set apart for the service of God in the world. See also 1 Corinthians 1:2. [ CAB]
Verse 22: “the emperor’s household”: Probably some of his jailers are converts to the faith. While it is tempting to see Paul’s imprisonment as being in Rome, recall that we know that he was also in prison in Caesarea and Ephesus. He may also have served time elsewhere. Members of the imperial household and administration were the emperor’s household even when out in the provinces.
Verse 23: Three other Pauline letters end with these words or similar ones. See Galatians 6:18; Philemon 25; 1 Thessalonians 5:28.
GOSPEL: Matthew 22: 1 - 14 (all)
Matt 22:1 (NRSV) Once more Jesus spoke to them in parables, saying: 2 "The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, "Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.' 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, mistreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, "The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.'
10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests. 11 "But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, "Friend, how did you get in here without a wedding robe?' And he was speechless. 13 Then the king said to the attendants, "Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.' 14 For many are called, but few are chosen."
This is the third parable about the kingdom of heaven. Jesus’ audience would naturally associate a festive meal with the celebration of God’s people at the end of time. This story has elements of harshness and tragedy; some responses seem disproportionate to the crime. It was the custom for the host to send “his slaves” (v. 3) to invite the guests, and again to tell them when dinner was ready; preparing a banquet took many hours. To refuse to come, to refuse a king’s command, is treason; to kill his slaves (v. 6) amounts to insurrection, so the king sends troops to put down the rebellion. After those whom the king had chosen refuse to come, he invites all people, “both good and bad” (v. 10). (In Jesus’ day tax collectors were considered “bad”.) One guest is ill-prepared for the banquet (v. 11); the king banishes him to torment.
We recognize the king as God. The first guests are those who are hostile to Jesus; the one without the wedding robe represents those who do not count the cost in becoming disciples. The judgement on anyone who does not prepare will be at least as severe as that on those who reject Christ. The final verse is the moral of the story – a generalization of Jesus’ intent in telling the parable.
This parable is known as The Wedding Feast or The Great Supper. The parallel is Luke 14:15-24 (although see below). The Lucan version follows the dinner at the home of a Pharisee, whom Jesus challenges to invite those who cannot repay his hospitality: the “the poor, the crippled, the lame, and the blind” ( 14:13). [ NOAB] [ CAB]
Blomberg makes a good case for viewing the parables in Matthew and Luke as two different teachings of Jesus given on two different occasions.
If the three parables in Chapters 21-22 were given consecutively, the first audience was the members of the Sanhedrin (“the chief priests and the elders of the people”, 21:23), a body who later in the same week judged Jesus, in spite of their apparent incompetence to do so ( 21:27).
Verse 2: “wedding banquet”: The imagery of a meal as a symbol of the end-time celebration of God’s people was standard in Jewish thought. [ Blomberg] See Isaiah 25:6-10.
Verses 3-4: The double invitation merely reflects Middle-Eastern custom.
Verse 3: “his slaves”: Per NJBC, the prophets.
Verse 4: “everything is ready”: Twice in this verse and once in v. 8 the idea of readiness occurs. NJBC sees this as connoting extreme eschatological urgency.
Verse 5: In Luke 14:18-20, the excuses of the guests are more explicit; however, whether here or in Luke, the excuses are very lame and would strike the first hearers as ridiculous. They point out how absurd it is to reject God’s call to his kingdom. In the Lucan version, it is possible that the reasons for not serving in a holy war are in view: see Deuteronomy 20:5-9. If so, a contrast is intended: there are no acceptable reasons for not enlisting for the Kingdom when called. [ Blomberg]
Verse 6: The intended guests’ violence was a known method of signalling their insurrection and refusal to show allegiance to their sovereign. [ Blomberg]
Verse 7: Refusal to attend the marriage feast of a king’s son is tantamount to high treason. [ Blomberg]
Verse 7: “burned their city”: CAB and NJBC see this as a reference to the destruction of Jerusalem in 70 AD. Further, CAB sees those subsequently invited as those on the margin of society (even though v. 10 says “both good and bad”).
Verse 8: “those invited were not worthy”: They must show an appropriate moral and spiritual response: see also 10:10, 11, 13, 37-39. [ NJBC] Luke 14:24 puts it more strongly: “none of those who were invited will taste my dinner”.
Verse 9: “main streets”: Where crowds swarm in an oriental city. The people there are the outcasts of Israel: tax collectors and people from despised trades. [ NJBC]
Verse 9: “invite everyone”: The Luke 14:21 is more extreme: “bring in the poor, the crippled, the blind, and the lame”.
Verse 10: “both good and bad”: Real sinners are invited too. The Church includes both: see 13:37-43, 47-50. [ NJBC]
Verses 11-13: Unlike the parable in Luke, the second set of guests are not said to be poor or of lacking time to prepare properly for the banquet, so perhaps one should assume that they (including the incorrectly attired man) had time to don appropriate apparel. [ Blomberg]
Verse 11: “wedding robe”: This represents a converted life full of good deeds. Sinners are invited but are expected to repent. [ NJBC]
Verse 13: “Bind him hand and foot”: This is part of salvation history but does not fit the story line. [ NJBC]
Blomberg makes three main points:
God invites many people of different kinds into his kingdom.
Overt rejection of God’s invitation leads to eventual retribution.
Failure to prepare adequately even when apparently accepted by God proves no less culpable or liable to eternal punishment.
There is a striking parallel in the Talmud which is attributed to a first-century rabbi:
This may be compared to a king who summoned his servants to a banquet without appointing a time. The wise ones adorned themselves and sat at the door of the palace, [“for”], said they, “is anything lacking in a royal palace?” The fools went about their work, saying, “can there be a banquet without preparations?” Suddenly the king desired [the presence] of his servants: the wise entered adorned, while the fools entered soiled. The king rejoiced at the wise but was angry with the fools. “Those who adorned themselves for the banquet,”, ordered he, “let them sit, eat and drink. But those who did not adorn themselves for the banquet, let them stand and watch. [ Blomberg]
NJBC says that Matthew has modelled his tradition on the parable of the Vineyard (see 21:33-46).
Saturday, October 4, 2014
6 William Tyndale and Miles Coverdale, Translators of the Bible, 1536, 1568 was a 16th-century Bible translator who produced the first complete printed translation of the Bible into English
7 Henry Melchior Muhlenberg, Lutheran Pastor in North America, 1787
8 William Dwight Porter Bliss, Priest, 1926, and Richard Theodore Ely, Economist, 1943
9 Wilfred Thomason Grenfell, Medical Missionary, 1940
10 Vida Dutton Scudder, Educator and Witness for Peace, 1954
11 Philip, Deacon and Evangelist appears several times in the Acts of the Apostles. He was one of the Seven chosen to care for the poor of the Christian community in Jerusalem (Acts 6). He preached and performed miracles in Samaria, and met and baptised an Ethiopian man, a eunuch, i
OLD TESTAMENT: Exodus 20: 1 - 4, 7 - 9, 12 - 20 (RCL)
Exod 20:1 (NRSV) Then God spoke all these words:
2 I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; 3 you shall have no other gods before me. 4 You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth.
7 You shall not make wrongful use of the name of the LORD your God, for the LORD will not acquit anyone who misuses his name.
8 Remember the sabbath day, and keep it holy. 9 Six days you shall labor and do all your work.
12 Honor your father and your mother, so that your days may be long in the land that the LORD your God is giving you.
13 You shall not murder.
14 You shall not commit adultery.
15 You shall not steal.
16 You shall not bear false witness against your neighbor.
17 You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.
18 When all the people witnessed the thunder and lightning, the sound of the trumpet, and the mountain smoking, they were afraid and trembled and stood at a distance, 19 and said to Moses, "You speak to us, and we will listen; but do not let God speak to us, or we will die." 20 Moses said to the people, "Do not be afraid; for God has come only to test you and to put the fear of him upon you so that you do not sin."
Isaiah 5: 1 - 7 (alt. for RCL, Roman Catholic)
Isai 5:1 (NRSV) Let me sing for my beloved
my love-song concerning his vineyard:
My beloved had a vineyard
on a very fertile hill.
2 He dug it and cleared it of stones,
and planted it with choice vines;
he built a watchtower in the midst of it,
and hewed out a wine vat in it;
he expected it to yield grapes,
but it yielded wild grapes.
3 And now, inhabitants of Jerusalem
and people of Judah,
judge between me
and my vineyard.
4 What more was there to do for my vineyard
that I have not done in it?
When I expected it to yield grapes,
why did it yield wild grapes?
5 And now I will tell you
what I will do to my vineyard.
I will remove its hedge,
and it shall be devoured;
I will break down its wall,
and it shall be trampled down.
6 I will make it a waste;
it shall not be pruned or hoed,
and it shall be overgrown with briers and thorns;
I will also command the clouds
that they rain no rain upon it.
7 For the vineyard of the LORD of hosts
is the house of Israel,
and the people of Judah
are his pleasant planting;
he expected justice,
but saw bloodshed;
righteousness,
but heard a cry!
PSALM 19 (RCL)
Psal 19:1 (NRSV) The heavens are telling the glory of God;
and the firmament proclaims his handiwork.
2 Day to day pours forth speech,
and night to night declares knowledge.
3 There is no speech, nor are there words;
their voice is not heard;
4 yet their voice goes out through all the earth,
and their words to the end of the world.
In the heavens he has set a tent for the sun,
5 which comes out like a bridegroom from his wedding canopy,
and like a strong man runs its course with joy.
6 Its rising is from the end of the heavens,
and its circuit to the end of them;
and nothing is hid from its heat.
7 The law of the LORD is perfect,
reviving the soul;
the decrees of the LORD are sure,
making wise the simple;
8 the precepts of the LORD are right,
rejoicing the heart;
the commandment of the LORD is clear,
enlightening the eyes;
9 the fear of the LORD is pure,
enduring forever;
the ordinances of the LORD are true
and righteous altogether.
10 More to be desired are they than gold,
even much fine gold;
sweeter also than honey,
and drippings of the honeycomb.
11 Moreover by them is your servant warned;
in keeping them there is great reward.
12 But who can detect their errors?
Clear me from hidden faults.
13 Keep back your servant also from the insolent;
do not let them have dominion over me.
Then I shall be blameless,
and innocent of great transgression.
14 Let the words of my mouth and the meditation of my heart
be acceptable to you,
O LORD, my rock and my redeemer.
19 Caeli enarrant (ECUSA BCP)
1 The heavens declare the glory of God, *
and the firmament shows his handiwork.
2 One day tells its tale to another, *
and one night imparts knowledge to another.
3 Although they have no words or language, *
and their voices are not heard,
4 Their sound has gone out into all lands, *
and their message to the ends of the world.
5 In the deep has he set a pavilion for the sun; *
it comes forth like a bridegroom out of his chamber;
it rejoices like a champion to run its course.
6 It goes forth from the uttermost edge of the heavens
and runs about to the end of it again; *
nothing is hidden from its burning heat.
7 The law of the Lord is perfect
and revives the soul; *
the testimony of the Lord is sure
and gives wisdom to the innocent.
8 The statutes of the Lord are just
and rejoice the heart; *
the commandment of the Lord is clear
and gives light to the eyes.
9 The fear of the Lord is clean
and endures for ever; *
the judgments of the Lord are true
and righteous altogether.
10 More to be desired are they than gold,
more than much fine gold, *
sweeter far than honey,
than honey in the comb.
11 By them also is your servant enlightened, *
and in keeping them there is great reward.
12 Who can tell how often he offends? *
cleanse me from my secret faults.
13 Above all, keep your servant from presumptuous sins;
let them not get dominion over me; *
then shall I be whole and sound,
and innocent of a great offense.
14 Let the words of my mouth and the meditation of my
heart be acceptable in your sight, *
O Lord, my strength and my redeemer.
Psalm 80: 7 - 15 (alt. for RCL)
Psalm 80: 8, 11 - 15, 18 - 19 (Roman Catholic)
Psal 80:1 (NRSV)
7 Restore us, O God of hosts;
let your face shine, that we may be saved.
8 You brought a vine out of Egypt;
you drove out the nations and planted it.
9 You cleared the ground for it;
it took deep root and filled the land.
10 The mountains were covered with its shade,
the mighty cedars with its branches;
11 it sent out its branches to the sea,
and its shoots to the River.
12 Why then have you broken down its walls,
so that all who pass along the way pluck its fruit?
13 The boar from the forest ravages it,
and all that move in the field feed on it.
14 Turn again, O God of hosts;
look down from heaven, and see;
have regard for this vine,
15 the stock that your right hand planted.
18 Then we will never turn back from you;
give us life, and we will call on your name.
19 Restore us, O LORD God of hosts;
let your face shine, that we may be saved.
Note: Verse numbering is one higher in Roman Catholic bibles; Verse numbering may differ in your Psalter.
Psalm 80 Qui regis Israel (ECUSA BCP)
7 Restore us, O God of hosts; *
show the light of your countenance, and we shall be saved.
8 You have brought a vine out of Egypt; *
you cast out the nations and planted it.
9 You prepared the ground for it; *
it took root and filled the land.
10 The mountains were covered by its shadow *
and the towering cedar trees by its boughs.
11 You stretched out its tendrils to the Sea *
and its branches to the River.
12 Why have you broken down its wall, *
so that all who pass by pluck off its grapes?
13 The wild boar of the forest has ravaged it, *
and the beasts of the field have grazed upon it.
14 Turn now, O God of hosts, look down from heaven;
behold and tend this vine; *
preserve what your right hand has planted.
NEW TESTAMENT: Philippians 3: 4b - 14 (RCL)
Phil 3:4 (NRSV) If anyone else has reason to be confident in the flesh, I have more: 5 circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Phar'isee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless.
7 Yet whatever gains I had, these I have come to regard as loss because of Christ. 8 More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. 10 I want to know Christ {and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11 if somehow I may attain the resurrection from the dead.
12 Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. 13 Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.
h/t Montreal Anglican
Paul has warned his readers about those who try to convince them that being a Christian requires acceptance of Jewish law, including circumcision. True circumcision is of the heart – and not of the “flesh”, i.e. following legal precepts, as in Judaism. Inner circumcision is what is required of us.
He cites his own experience as an example. In early life, he was as true to Judaism as anyone could be: he was circumcised; he is from the elite tribe (“Benjamin”, v. 5), as Jewish as one can be (“a Hebrew born of Hebrews”); like other Pharisees, he knew the Law well and applied it in daily life. He zealously persecuted Christians and faultlessly kept the Law. And yet, knowing Christ has made him realize that a Jewish, law-based, approach to God is a “loss” (vv. 7-8) for Christians: it obstructs God’s free gift of love. True “righteousness” (v. 9) comes through “faith in Christ”, not self-assessment of godliness, per legal precepts. He has cast aside all his Jewishness in order to realize the gain Christ offers (v. 8).
He wants to “know Christ” (v. 10) as risen and living. This involves attaining oneness with him through sharing his sufferings and participating in his death. Out of this, he will come to know “the power of his resurrection”. He is still working on understanding Christ completely (v. 12), an obligation he has for Christ has chosen him (“made me his own”). He has made progress not on his own, but through God’s grace (v. 13); however he has left his past behind and eagerly seeks what lies ahead. As the winner in a Greek foot race was called up to receive his “prize” (v. 14), so he seeks God’s call to share in eternal life. (“Heavenly” is literally upward.)
Verse 1: Scholars think that Philippians is actually made up of several letters. A piece of evidence for this is the abrupt change in tone and content: one letter appears to end with v. 1a, and another to begin with v. 1b. This letter, which was probably written later, extends to 4:1b. [ NJBC]
Verse 1: “the same things”: i.e. what Paul has written about in previous chapters which have caused disharmony in the community. [ NOAB]
Verse 2: “dogs”: Paul uses strong language in speaking of the Judaizers. In Jewish circles, this term was reserved for Gentiles, the unclean, and outsiders. [ NJBC] Paul’s attitude towards those who considered circumcision a requirement for being a Christian is clear: he writes in Galatians 5:12: “I wish those who unsettle you would castrate themselves!”. It is likely that these people were Jewish Christians. The effect of their activities was to divide the community, by suggesting that those who were circumcised were elite.
Verse 2: “the evil workers”: Evidently those referred to in 1:15 (“Some proclaim Christ from envy and rivalry, but others from goodwill”), 1:17 (“the others proclaim Christ out of selfish ambition, not sincerely but intending to increase my suffering in my imprisonment”) and 2:21 (“All of them are seeking their own interests, not those of Jesus Christ”). [CAB]
Verse 2: “those who mutilate the flesh”: As the NRSV footnote says, the Greek means literally the mutilation. Paul contrasts the mutilation with the circumcision. He may be thinking of what the prophets of Baal did to themselves in 1 Kings 18:28. [NJBC] The reference to those who preach the necessity of circumcision is bitter and ironical. [NOAB] The language is the same as in Galatians 5:12. [CAB]
Verse 3: “the circumcision”: In Romans 2:28-29, Paul says: “real circumcision is a matter of the heart”. Paul thinks of the Old Testament: Jeremiah 4:4 (“Circumcise yourselves to the Lord, remove the foreskin of your hearts”); 31:31 (“I will make a new covenant ...”); Deuteronomy 10:16 (“circumcise the foreskin of your heart”); 30:6; Leviticus 26:41; Ezekiel 44:7. The idea is also found in 1QS (Qumran Rule of the Community) 5:5, 26. Only inward circumcision is valid for the *eschatological era. Circumcision of the heart is a new moral life. See also Galatians 6:14-15 and Colossians 2:11-13. [NOAB]
1QS 5:4-5 says “... No one should walk in the stubbornness of his heart and his eyes and the musings of his inclination. Instead he should circumcise in the Community the foreskin of his tendency and of his stiff neck in order to lay a foundation of truth for Israel, for the Community of the eternal covenant.”
Verse 3: “the flesh”: i.e. outward states or rites.
Verses 5-6: In Galatians 1:14, Paul tells us about himself: “I advanced in Judaism beyond many among my people of the same age, for I was far more zealous for the traditions of my ancestors”. [CAB]
Verse 5: “on the eighth day”: Genesis 17:12 and Leviticus 12:3 state that a boy must be circumcised eight days after birth. [JBC]
Verse 5: “Benjamin”: This tribe was elite because, of all the brothers, only Benjamin was born in the Promised Land. Also, Saul, Israel’s first king, was from the tribe of Benjamin. [JBC]
Verse 5: “a Hebrew born of Hebrews”: There are three possible interpretations:
†NOAB suggests: though living in Tarsus, a Greek city, Paul’s family spoke Aramaic, the language of *Palestine. Acts 21:40 tells us that “he addressed them in the Hebrew language”, i.e. Aramaic. See also Acts 22:2. [NOAB]
Paul is speaking of his lineage, i.e. he is a Hebrew of Hebrew parents, rather than a convert or a son of a convert
He is using a Semitic superlative, meaning roughly the ultimate (or superlative) Hebrew . (Recall the Broadway play Fiddler on the Roof and the song Wonder of Wonders, Miracle of Miracles, and note “king of kings” in Ezra 7:12; Ezekiel 26:7; Daniel 2:37; 1 Timothy 6:15; Revelation 17:14; 19:16.) While this interpretation is the most likely, one cannot be completely certain because the Greek translated “born of”, ex, does not occur in Revelation 17:14. [Alan Perry]
Verse 6: “persecutor”: The ultimate in zeal! See also Acts 8:3; 9:1-2 (Paul’s conversion); 22:4-5; 26:9-11; 1 Corinthians 15:9; Galatians 1:13. [NOAB]
Verses 7-8: Paul puts it in book-keeping terms. [NJBC]
Verse 8: “knowing Christ”: Such knowledge and personal experience transforms a person into the likeness of the one who is known. In 2 Corinthians 3:18, Paul writes: “... all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit”. [NJBC]
Verse 8: “suffered the loss of all things”: See also Matthew 13:44-46 (the parables of the Hidden Treasure and the Pearl of Great Price). [ NJBC]
Verse 8: “rubbish”: The Greek word can mean excrement . It is something disposed of irrevocably. [ NJBC]
Verse 9: See also Romans 3:21-31: “But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets, the righteousness of God through faith in Jesus Christ for all who believe ...”. [ CAB]
Verse 9: “be found in him”: i.e. to be identified with Christ at the eschatological judgement. [ NJBC]
Verse 9: “in Christ”: Per the NRSV footnote, another rendering is of Christ, meaning either Christ’s faithful obedience until death (Romans 5:18-21 and Philippians 2:6-8) or the entire ministry of Jesus. [ NOAB]
Verse 9: “the righteousness from God based on faith”: To Paul, in living by the Law one attempts to achieve one’s own righteousness: in Romans 10:3, he says of Jews: “being ignorant of the righteousness that comes from God, and seeking to establish their own, they have not submitted to God's righteousness”. True righteousness is a gift received in faith: in Genesis 15:6, we read that Abraham “believed the Lord; and the Lord reckoned it to him as righteousness’. [ CAB]
Verses 10-11: To know Christ as risen and living is to have “power”: to suffer like him and to possess the sure hope of rising and living with him. [ NOAB]
Verse 10: “to know Christ”: i.e. to experience him as life-giving Spirit. See 1 Corinthians 15:45; 2 Corinthians 3:17. [ NJBC]
Verse 10: “by becoming like him in his death ...”: In Romans 6:3-5, Paul asks: “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life. For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his”. [ CAB]
Verse 12: Though we have God’s gift, we still need to work towards true godliness. [ NOAB]
Verse 12a: Perhaps Paul’s adversaries claimed that perfection can be achieved in this life.
Verse 14: “the prize”: Paul thinks of himself as being like an athlete in a Greek footrace. The winner received a victor’s crown at the finishing post. [ NOAB]
Verse 14: “the heavenly call”: It is to ascend and join with Christ in eternal life. This is the moment of perfection. [ NJBC]
Verse 15: “mature”: Mature Christians realize that they have not already attained perfection in their knowledge of Christ. [ CAB]
Verse 17: :join in imitating me”: i.e. in centring Christian life in the cross of Christ: see vv. 10, 18.
Verse 18: “many”: NOAB presumes these to be professing Christians but not the Judaizers of v. 2 because the description in v. 19 scarcely fits them; however NJBC sees those who preach circumcision for Christians as being “enemies of the cross” for they deny the efficacy of the cross and thus void Christ’s self sacrifice. See also Galatians 2:21.
Verse 19: “Their end is destruction”: i.e. at the Last Day.
Verse 19: “their god is the belly”: To NJBC, either a reference to Jewish food laws or to self-centeredness.
Verse 19: “their glory is in their shame”: Normally the penis is kept modestly covered, but the “enemies” “glory” in it. [ NJBC]
Verse 19: “on earthly things”: i.e. things of the age superceded by Christ. [ NJBC]
Verse 20: “our citizenship is in heaven”: We are already citizens, although the new era has not yet arrived. See also Galatians 4:24-27 and Ephesians 2:19. Recall that the citizenship of the Philippians was in Rome. [ NOAB]
Verse 21: See also Romans 8:23 (“... we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies”); 1 Corinthians 15:47-57; 2 Corinthians 5:15; Colossians 3:1-4.
Verse 21: “the body of our humiliation”: NJBC offers lowly body. The physical bodies of Christians will be transformed in order to enter eternal life. See also 1 Corinthians 15:20. [ NJBC]
Verse 21: “to make all things subject to himself”: An allusion to Psalm 8:6 (“You have given them dominion over the works of your hands; you have put all things under their feet”), to Paul a psalm telling of the messianic reign of Christ. See also 1 Corinthians 15:25-28; Romans 8:20; Ephesians 1:22; Hebrews 2:6-9; 1 Peter 3:22.
GOSPEL: Matthew 21: 33 - 46 (RCL)
Matthew 21: 33 - 43 (Roman Catholic)
Matt 21:33 (NRSV) "Listen to another parable. There was a landowner who planted a vineyard, put a fence around it, dug a wine press in it, and built a watchtower. Then he leased it to tenants and went to another country. 34 When the harvest time had come, he sent his slaves to the tenants to collect his produce. 35 But the tenants seized his slaves and beat one, killed another, and stoned another. 36 Again he sent other slaves, more than the first; and they treated them in the same way. 37 Finally he sent his son to them, saying, "They will respect my son.' 38 But when the tenants saw the son, they said to themselves, "This is the heir; come, let us kill him and get his inheritance.' 39 So they seized him, threw him out of the vineyard, and killed him. 40 Now when the owner of the vineyard comes, what will he do to those tenants?" 41 They said to him, "He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the produce at the harvest time."
42 Jesus said to them, "Have you never read in the scriptures:
"The stone that the builders rejected
has become the cornerstone;
this was the Lord's doing,
and it is amazing in our eyes'?
43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom. 44 The one who falls on this stone will be broken to pieces; and it will crush anyone on whom it falls."
45 When the chief priests and the Phar'isees heard his parables, they realized that he was speaking about them. 46 They wanted to arrest him, but they feared the crowds, because they regarded him as a prophet.
The Sanhedrin members who first heard this parable would recall Isaiah 5:1-7, where God tells what will happen to his unfruitful “vineyard”, “the house of Israel, and the people of Judah”. In vv. 33-39, Jesus tells the parable: the landowner plants the vineyard, leases it out, and leaves. At harvest time, he sends successive sets of slaves “to collect his produce”; all are mistreated. When he sends his son, he is killed. If a landowner died without an heir, the land passed to the first claimant, so by killing the son (presumably the only one), the tenants become landowners. Jesus’ hearers answer his question: the first tenants will suffer “a miserable death” (v. 41) and other tenants will be found who will deliver.
Here, the landowner stands for God, the first tenants for Israel’s leaders, and the time the landowner is away for their period of stewardship of God’s chosen people. So the second tenants are replacements for Israel, probably those who follow Christ. Is Jesus “the son” (v. 38, Aramaic: ben) and the “stone” (v. 42, ‘eben)? Then v. 43: to oppose God will be disastrous; his patience will be exhausted. The leaders of Israel recognize his reference to Isaiah; were it not that Jesus was widely accepted as God’s “prophet” (v. 46), they would have arrested him.
The parallels are Mark 12:1-12 and Luke 20:9-19.
NJBC offers a different interpretation from the one in Comments (which is based on Blomberg): to him the slaves are the prophets killed by Israel, culminating in Jesus as the son, the “other tenants” (v. 41) and “a people” (v. 43) are the Church (which for Matthew is believing Jews plus converted Gentiles), the true Israel.
Verse 35: “beat one, killed another, and stoned another”: Matthew’s source, Mark, lacks the stoning of a slave, so NJBC wonders whether the stoning of James is in view.
Verse 37: “his son”: Matthew omits beloved from his Marcan source.
Verse 38: “This is the heir”: The tenants leap to a conclusion. In fact, the landowner is alive and can punish them. [ NJBC]
Verse 39: In Mark 12:8, the son is seized, then killed, then thrown out. NJBC notes that Matthew changes the order – perhaps to fit the view that Jesus died outside the city. See also John 19:17; Hebrews 13:12-13.
Verse 41: Jesus says in 8:11-12: “‘I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth’”. See also Acts 13:46; 18:6; 28:28.
Verse 42: Jesus quotes from Psalm 118:22-23 to support his teaching. [ NOAB] These verses are also quoted in Acts 4:11 and 1 Peter 2:7. This was a favourite early Christian proof text. [ Blomberg]
Verse 43: Jesus’ conclusion is milder than the chief priests and elders expect. The wicked tenants will not be destroyed but will lose the promise. [ NJBC]
Verse 43: “the kingdom of God”: In this context, probably the full end-time blessing. [ NJBC]
Comments: the landowner stands for God, the first tenants for Israel’s leaders, ... the second tenants are replacements for Israel: That v. 33 almost directly quotes the opening lines of Isaiah’s parable ( 5:1-7, the Song of the Unfruitful Vineyard) makes these equations certain. [ Blomberg]
Blomberg sees this parable as making three points:
God is patient and long suffering in waiting for his people to bear the fruit which he expects of them, even when they are repeatedly and overtly hostile in their rebellion against him.
A day will come when God’s patience will be exhausted and those who have rejected him will be destroyed.
God’s purposes will not thereby be thwarted, for he will raise up new leaders who will produce the fruit the original ones failed to provide.
While elements in most parables approach the absurd (causing the first listeners to break into hearty laughter) such hostilities as described here were not uncommon in first-century conflicts between absentee landlords (especially Roman ones) and their tenants – so this parable may look extreme but it is not. [ Blomberg]
Blomberg notes that there is nothing in the text to identify the son as Jesus. In Jesus’ telling of the parable, this is true, but I consider that in Matthew’s hands (and to his audience), the son is Jesus.
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