Saturday, September 26, 2015



October



OLD TESTAMENT:   Esther 7: 1 - 6, 9 -10, 9: 20 - 22   (RCL)

Esth 7:1 (NRSV) So the king and Ha'man went in to feast with Queen Esther. 2 On the second day, as they were drinking wine, the king again said to Esther, "What is your petition, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled." 3 Then Queen Esther answered, "If I have won your favor, O king, and if it pleases the king, let my life be given me--that is my petition--and the lives of my people--that is my request. 4 For we have been sold, I and my people, to be destroyed, to be killed, and to be annihilated. If we had been sold merely as slaves, men and women, I would have held my peace; but no enemy can compensate for this damage to the king." 5 Then King Ahasue'rus said to Queen Esther, "Who is he, and where is he, who has presumed to do this?" 6 Esther said, "A foe and enemy, this wicked Ha'man!" Then Ha'man was terrified before the king and the queen.

9 Then Harbo'na, one of the eunuchs in attendance on the king, said, "Look, the very gallows that Ha'man has prepared for Mor'decai, whose word saved the king, stands at Ha'man's house, fifty cubits high." And the king said, "Hang him on that." 10 So they hanged Ha'man on the gallows that he had prepared for Mor'decai. Then the anger of the king abated.

9:20 Mor'decai recorded these things, and sent letters to all the Jews who were in all the provinces of King Ahasue'rus, both near and far, 21 enjoining them that they should keep the fourteenth day of the month A'dar and also the fifteenth day of the same month, year by year, 22 as the days on which the Jews gained relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and presents to the poor.


Numbers 11: 4 - 6, 10 - 16, 24 - 29   (alt. for RCL)
Numbers 11: 25 - 29   (Roman Catholic)

Numb 11:4 (NRSV) The rabble among them had a strong craving; and the Israelites also wept again, and said, "If only we had meat to eat! 5 We remember the fish we used to eat in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic; 6 but now our strength is dried up, and there is nothing at all but this manna to look at."

10 Moses heard the people weeping throughout their families, all at the entrances of their tents. Then the LORD became very angry, and Moses was displeased. 11 So Moses said to the LORD, "Why have you treated your servant so badly? Why have I not found favor in your sight, that you lay the burden of all this people on me? 12 Did I conceive all this people? Did I give birth to them, that you should say to me, "Carry them in your bosom, as a nurse carries a sucking child,' to the land that you promised on oath to their ancestors? 13 Where am I to get meat to give to all this people? For they come weeping to me and say, "Give us meat to eat!' 14 I am not able to carry all this people alone, for they are too heavy for me. 15 If this is the way you are going to treat me, put me to death at once--if I have found favor in your sight--and do not let me see my misery."
16 So the LORD said to Moses, "Gather for me seventy of the elders of Israel, whom you know to be the elders of the people and officers over them; bring them to the tent of meeting, and have them take their place there with you. 17 I will come down and talk with you there; and I will take some of the spirit that is on you and put it on them; and they shall bear the burden of the people along with you so that you will not bear it all by yourself.

24 So Moses went out and told the people the words of the LORD; and he gathered seventy elders of the people, and placed them all around the tent. 25 Then the LORD came down in the cloud and spoke to him, and took some of the spirit that was on him and put it on the seventy elders; and when the spirit rested upon them, they prophesied. But they did not do so again.
26 Two men remained in the camp, one named El'dad, and the other named Me'dad, and the spirit rested on them; they were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. 27 And a young man ran and told Moses, "El'dad and Me'dad are prophesying in the camp." 28 And Joshua son of Nun, the assistant of Moses, one of his chosen men, said, "My lord Moses, stop them!" 29 But Moses said to him, "Are you jealous for my sake? Would that all the LORD's people were prophets, and that the LORD would put his spirit on them!"


PSALM 124   (RCL)

Psal 124:1 (NRSV) If it had not been the LORD who was on our side
--let Israel now say--
2 if it had not been the LORD who was on our side,
when our enemies attacked us,
3 then they would have swallowed us up alive,
when their anger was kindled against us;
4 then the flood would have swept us away,
the torrent would have gone over us;
5 then over us would have gone
the raging waters.
6 Blessed be the LORD,
who has not given us
as prey to their teeth.
7 We have escaped like a bird
from the snare of the fowlers;
the snare is broken,
and we have escaped.
8 Our help is in the name of the LORD,
who made heaven and earth.


124   Nisi quia Dominus   (ECUSA BCP)

1          If the Lord had not been on our side, *
     let Israel now say;

2          If the Lord had not been on our side, *
     when enemies rose up against us;

3          Then would they have swallowed us up alive *
     in their fierce anger toward us;

4          Then would the waters have overwhelmed us *
     and the torrent gone over us;

5          Then would the raging waters *
     have gone right over us.

6          Blessed be the Lord! *
     he has not given us over to be a prey for their teeth.

7          We have escaped like a bird from the snare of the fowler; *
     the snare is broken, and we have escaped.

8          Our help is in the Name of the Lord, *
     the maker of heaven and earth.


Psalm 19: 8, 10, 12 - 14   (Roman Catholic)
Psalm 19: 7 - 14   (alt. for RCL)

Psal 19 (NRSV) 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)

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.


NEW TESTAMENT:   James 5: 13 - 20   (RCL)

Jame 5:13 (NRSV) Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise. 14 Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord. 15 The prayer of faith will save the sick, and the Lord will raise them up; and anyone who has committed sins will be forgiven. 16 Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. 17 Eli'jah was a human being like us, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. 18 Then he prayed again, and the heaven gave rain and the earth yielded its harvest.
19 My brothers and sisters, if anyone among you wanders from the truth and is brought back by another, 20 you should know that whoever brings back a sinner from wandering will save the sinner's soul from death and will cover a multitude of sins.


James 5: 1 - 6   (Roman Catholic)

Jame 5 (NRSV)  1 Come now, you rich people, weep and wail for the miseries that are coming to you. 2 Your riches have rotted, and your clothes are moth-eaten. 3 Your gold and silver have rusted, and their rust will be evidence against you, and it will eat your flesh like fire. You have laid up treasure for the last days. 4 Listen! The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts. 5 You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one, who does not resist you.

h/t Montreal Anglican

The author has told his readers that what they pray for they will receive, unless they ask with wrong motives. Now, in his conclusion to the book (probably a sermon), he treats prayer more extensively. Whether you suffer or are “cheerful” – pray! If any be seriously ill (in bed but not in extremis) call upon those in official positions in the church (“elders”, v. 14) to “pray over them” and anoint them. (While “oil” was thought to have medicinal value, here anointing is “in the name of the Lord”, so it symbolizes Christ’s healing presence and power.) This prayer made in faith will restore health (“save the sick”, v. 15) – as when Jesus raised up a boy who seems to have been epileptic. Anointing with prayer will also restore to spiritual health any who have intentionally deviated from God’s ways. Sins should be mutually confessed, to attain integrity with God (“righteous”, v. 16); “pray for one another”. Prayer is “powerful and effective”. The prayer of “Elijah” (v. 17) is an example of effective prayer. Then vv. 19-20: if anyone strays from integrity with God (“the truth”) and is brought back to oneness with God through the prayer of “another” member of the community, either the “sinner” or the rescuer (the Greek means his) will be saved from spiritual “death” (damnation at the end of time) and will receive extensive forgiveness.

Prayer is mentioned briefly in 1:5-8 (“If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you. But ask in faith, never doubting ...”) and 4:2-3.
Verse 13: The idea here is: pray at all times and under all circumstances! This idea is also found in Ephesians 6:18: “Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints”. Joy and prayer are also associated in Romans 12:12 and 1 Thessalonians 5:16-17. [ JBC]
Verse 14: “elders”: Elders and apostles were both in authority: see Acts 15:2 (Council of Jerusalem), 4, 6, 22-23; 16:4 (“As they went from town to town, they [Paul and Timothy] delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem’). Elders were appointed over missionary churches: see Acts 14:23; 20:17; 1 Timothy 5:17, 19; Titus 1:5-6. So they clearly held an official position in the church. See also 1 Timothy 4:14 (“the council of elders”); Acts 11:30; 1 Peter 5:1. [ NJBC] The term in Greek for “elder” is presbyteros (which simply means old man in Classical Greek – someone who is presbyopic has far-sightedness associated with the aging process). Later this term came to be used for the office of priest (which in English is a contraction of the term presbyter – a term which has and is enjoying a renaissance).
Verse 14: “pray over them, anointing them with oil”: Sirach 38:9-12 recommends that a sick person “pray to the Lord, and he will heal you”, “cleans[ing] your heart from all sin” (and then “give the physician his place, for the Lord created him”). He or she should then offer a sacrifice, “and pour oil on your offering”. “Then give the physician his place”. Oil was a common medicinal remedy: see Isaiah 1:6 and Luke 10:34 (the Good Samaritan). Its use for this purpose is also found in rabbinic literature and in Greek culture. [ JBC] The Good Samaritan poured oil and wine on the Levite’s wounds after bandaging them. Here in James, oil is vested with special significance, through connection with the divine name. [ NOAB] In Mark 6:13, the disciples cast out many demons and “anointed with oil many who were sick and cured them. In the ancient mind, physical and spiritual sickness were almost inseparable. Physical healing and forgiveness of sins are also closely associated in Mark 2:3-12 (Jesus heals a paralysed man) and John 5:14.
Verse 15: “save”: The Greek word is sozein. Elsewhere in James, it means the eschatological salvation of a person: see 1:21; 2:14; 4:12; 5:20. In the gospels, sozein is used in both senses: make well and save. See Mark 5:34 (“‘your faith has made you well; go in peace, and be healed of your disease’”); 10:52; Luke 7:50; 17:19. [ NJBC]
Verse 15: “raise them up”: The Greek verb is the same as that used of Jesus’ cures in Mark 1:31 (Peter’s mother-in-law) and 9:27 (an epileptic boy). [ JBC]
Verse 15: “committed sins”: In view of 3:2 (“... all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle”), the author appears to have intentional sins in mind. [ JBC]
Verse 16: “confess your sins”: In the Old Testament, for confession of sins see Leviticus 5:5; Numbers 5:7; Psalm 32:5. In the New Testament, see also Matthew 3:6 (baptism by John the Baptizer) and Acts 19:18 (residents of Ephesus). [ JBC] In non-canonical writings of the early church, see Didache 4:14; Epistle of Barnabas 19:12 and 1 Clement 51:3.
Verse 16: “pray for one another”: This is the only place in the New Testament where prayer for one another is explicitly mentioned.
Verse 16: Confession and prayer: a scholar points out that in the Didache and the Epistle of Barnabas (both non-canonical) confession is in the liturgical assembly, and is seen as a necessary preparation for effective prayer. [ NJBC]
Verse 16: “The prayer of the righteous ...”: The general idea is found in Psalm 34:15, 17 and Proverbs 15:29.
Verse 17: “Elijah”: See 1 Kings 17:1; 18:1, 41-45. [ NOAB] Elijah’s role in connection with the famine is also recalled in Sirach 48:2-3 and 2 Esdras 7:109. [ JBC] In none of these references is Elijah’s prayer for drought mentioned. It appears that the author of James is relying on an oral tradition.
Verse 17: “a human being like us”: The New English Bible offers a paraphrase: a man with human failures like our own. [ JBC]
Verse 17: “for three years and six months”: The author reflects the Jewish tradition found in Luke 4:25. The length of time is probably connected with the apocalyptic: three and one half is half of seven. [ JBC] Daniel 7:25 and 12:7 mention “a time, two times, and half a time” – assuming that the reader knows the length of a time. (Note the NRSV footnote: the Aramaic literally means “a time, a time, times, and half a time”.) Note also the following appearances of three and a half in Revelation:
  • 11:2: “forty-two months” (three and a half years)
  • 11:9: “three and one half days” (where a day is probably a time)
  • 12:6: “one thousand two hundred sixty days” (three and a half years)
  • 12:14: “a time, and times, and half a time”.
Verse 20: “save the sinner’s soul from death”: The author probably means both sinner and rescuer. He may be influenced by Ezekiel 3:20-21 and 33:9. [ NJBC]
Verse 20: “soul”: The person’s inner being; his person; his self.
Verse 20: “a multitude of sins”: This phrase probably derives from a Jewish parenetic (teaching/exhortation) tradition, and is based on Proverbs 10:12. See also 1 Peter 4:8, which appears to depend on the same tradition. [ JBC] See Luke 7:47 and 1 Corinthians 13:7.


GOSPEL:  Mark 9: 38 - 50   (RCL)
                    Mark 9: 38 - 43, 45, 47 - 48   (Roman Catholic)

Mark 9:38 (NRSV) John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us." 39 But Jesus said, "Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. 40 Whoever is not against us is for us. 41 For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.
42 "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. 43 If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. 45 And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. 47 And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, 48 where their worm never dies, and the fire is never quenched.
49 "For everyone will be salted with fire. 50 Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another."

Note that the NRSV and most other modern translations omit vs. 44 & 46.

The disciples have argued over who of them is the greatest. Jesus has told them not to seek position or prestige. Now he rebukes them for attempting to stop an exorcist curing in his name. Jesus explains his tolerance (v. 39): such a person will be slow to speak ill of him. God does work through those who are not followers of Jesus. V. 40 generalizes this, in the form of a proverb. The “reward” (v. 41) is entry into the Kingdom and the blessed state of union with God awaiting us there. Those who treat Jesus’ followers with kindness will be so rewarded.
On the other hand, putting an obstacle (“stumbling block”, v. 42) in the way of immature Christians (“little ones”), causing them to sin, will lead to condemnation on Judgement Day. (The “great millstone” was drawn by a donkey in grinding wheat; “the sea” was the place of chaos.) Vv. 43-47 speak of actions by members of the community, the body. Anyone who shakes the faith of others (“causes you to stumble”), however he or she does it, should be cast out, for the sake of the community. Hell was seen as the place of unquenchable fire and “where their worm never dies” (v. 48), per Isaiah 66:24. Discipleship is demanding. In vv. 49-50, “salt” has three meanings:
·  in v. 49, it means purified, as ore is purified to metal in a furnace; before Christ comes again, we will be purified through persecution and suffering;
·  In v. 50a, “salt” is a seasoning agent; the disciples are the salt of the earth, the agents of spirituality; if we lose our effectiveness in proclaiming God’s word, what use are we?
·  In v. 50b, “salt” is distinctive character: this matters, but so does harmony in the community.

Verses 38-40: The parallel is Luke 9:49-50. [ NOAB]
Verses 38-39: This problem also occurred in the early church. Acts 19:13-20 shows none of Jesus’ tolerance. Some scholars believe that the situation there was different: that the sons of Sceva were practising sorcery. [ JBC] In Numbers 11:26-29, Moses rebukes Joshua for jealousy towards Eldad and Medad (who “had not gone out to the tent” of meeting). See also Acts 8:18-24; 13:6-12.
Verse 40: See also Matthew 12:30 and Luke 11:23. In both verses, Jesus is quoted as saying: “He who is not with me is against me.” The context is different: there Jesus’ critics are bitterly opposed to his casting out of demons, and call it the work of the devil. One must choose to be on Jesus’ side against the demonic world.
Verse 41: See also Matthew 10:42. [ NOAB]
Verses 42-48: The parallels are Matthew 18:6-9; 5:29-30 and Luke 17:1-2. [ CAB]
Verse 42: “little ones”: This may be a reference to the child/servant of vv. 36-37 or to the exorcist.
Verse 43: “hell”: The Greek word is Gehenna. This was the valley of Hinnon (ge’Hinnon) outside Jerusalem where garbage (rubbish) was gathered and burned. According to 2 Kings 23:10, Hinnon had been the site of child sacrifice: see also Jeremiah 7:31; 19:5-6. It provided a physical reminder of the place of eternal punishment. See 1 Enoch 27:2; 90:24-26; 2 Esdras 7:36. [ JBC]
Verses 43-47: Some scholars see these verses as referring to short-comings within an individual, rather than of the effect of members on the community. The “hand” is often the member of the body that does the wrong deed; the “foot” goes in the direction of temptation (in Jewish teaching, a moral life is spoken of as a journey); per Job 31:1, the eye can provoke one to sin. The message is: Do not fail to control your own actions and impulses; God will punish such undisciplined behaviour.
Verses 44, 46: In some manuscripts these verses are present and are the same as v. 48; however, they are omitted from the most reliable manuscripts. [ JBC]
Verse 47: “to enter the kingdom of God” is to live. See 10:15, 23-25.
Verses 49-50: The parallels are Matthew 5:13 and Luke 14:34-35.
Verse 49: “salted”: Per 2 Esdras, a period of suffering will precede the final coming of God’s kingdom.

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Saturday, September 19, 2015



·  20 John Coleridge Patteson, Bishop of Melanesia, and his Companions, Martyrs, 1871
·  21 Saint Matthew, Apostle and Evangelist
·  22 Philander Chase, Bishop of Ohio, and of Illinois, 1852
·  25 Sergius, Abbot of Holy Trinity, Moscow, 1392 , also transliterated as Sergey Radonezhsky or Serge of Radonezh, was a spiritual leader and monastic reformer of medieval Russia. Together with Venerable Seraphim of Sarov, he is one of the Russian Orthodox Church's most highly venerated saints.
·  26 Lancelot Andrewes, Bishop of Winchester, 1626. Wilson Carlile, Priest, 1942   was an English evangelist who founded the Church Army, and was Prebendary of St Paul's Cathedral. Known as "The Chief," Wilson Carlile has inspired generations of evangelists.


OLD TESTAMENT:  Proverbs 31: 10 - 31   (RCL)

Prov 31:10 (NRSV) A capable wife who can find?
She is far more precious than jewels.
11 The heart of her husband trusts in her,
and he will have no lack of gain.
12 She does him good, and not harm,
all the days of her life.
13 She seeks wool and flax,
and works with willing hands.
14 She is like the ships of the merchant,
she brings her food from far away.
15 She rises while it is still night
and provides food for her household
and tasks for her servant-girls.
16 She considers a field and buys it;
with the fruit of her hands she plants a vineyard.
17 She girds herself with strength,
and makes her arms strong.
18 She perceives that her merchandise is profitable.
Her lamp does not go out at night.
19 She puts her hands to the distaff,
and her hands hold the spindle.
20 She opens her hand to the poor,
and reaches out her hands to the needy.
21 She is not afraid for her household when it snows,
for all her household are clothed in crimson.
22 She makes herself coverings;
her clothing is fine linen and purple.
23 Her husband is known in the city gates,
taking his seat among the elders of the land.
24 She makes linen garments and sells them;
she supplies the merchant with sashes.
25 Strength and dignity are her clothing,
and she laughs at the time to come.
26 She opens her mouth with wisdom,
and the teaching of kindness is on her tongue.
27 She looks well to the ways of her household,
and does not eat the bread of idleness.
28 Her children rise up and call her happy;
her husband too, and he praises her:
29 "Many women have done excellently,
but you surpass them all."
30 Charm is deceitful, and beauty is vain,
but a woman who fears the LORD is to be praised.
31 Give her a share in the fruit of her hands,
and let her works praise her in the city gates.


Wisdom 2: 12, 17 - 20   (Roman Catholic)
Wisdom 1:16 - 2:1, 12 - 22   (alt. for RCL)

Wis 1:16 (NRSV) But the ungodly by their words and deeds summoned death;
considering him a friend, they pined away
and made a covenant with him,
because they are fit to belong to his company.
2:1 For they reasoned unsoundly, saying to themselves,
"Short and sorrowful is our life,
and there is no remedy when a life comes to its end,
and no one has been known to return from Hades.

12 "Let us lie in wait for the righteous man,
because he is inconvenient to us and opposes our actions;
he reproaches us for sins against the law,
and accuses us of sins against our training.
13 He professes to have knowledge of God,
and calls himself a child of the Lord.
14 He became to us a reproof of our thoughts;
15 the very sight of him is a burden to us,
because his manner of life is unlike that of others,
and his ways are strange.
16 We are considered by him as something base,
and he avoids our ways as unclean;
he calls the last end of the righteous happy,
and boasts that God is his father.
17 Let us see if his words are true,
and let us test what will happen at the end of his life;
18 for if the righteous man is God's child, he will help him,
and will deliver him from the hand of his adversaries.
19 Let us test him with insult and torture,
so that we may find out how gentle he is,
and make trial of his forbearance.
20 Let us condemn him to a shameful death,
for, according to what he says, he will be protected."

21 Thus they reasoned, but they were led astray,
for their wickedness blinded them,
22 and they did not know the secret purposes of God,
nor hoped for the wages of holiness,
nor discerned the prize for blameless souls;


Jeremiah 11: 18 - 20   (alt. for RCL)

Jere 11:18 (NRSV) It was the LORD who made it known to me, and I knew;
then you showed me their evil deeds.
19 But I was like a gentle lamb
led to the slaughter.
And I did not know it was against me
that they devised schemes, saying,
"Let us destroy the tree with its fruit,
let us cut him off from the land of the living,
so that his name will no longer be remembered!"
20 But you, O LORD of hosts, who judge righteously,
who try the heart and the mind,
let me see your retribution upon them,
for to you I have committed my cause.


PSALM 1   (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 54   (alt. for RCL)
Psalm 54: 1 - 6   (Roman Catholic)

Psal 54:1 (NRSV) Save me, O God, by your name,
and vindicate me by your might.
2 Hear my prayer, O God;
give ear to the words of my mouth.
3 For the insolent have risen against me,
the ruthless seek my life;
they do not set God before them. [Se'lah]
4 But surely, God is my helper;
the Lord is the upholder of my life.
5 He will repay my enemies for their evil.
In your faithfulness, put an end to them.
6 With a freewill offering I will sacrifice to you;
I will give thanks to your name, O LORD, for it is good.
7 For he has delivered me from every trouble,
and my eye has looked in triumph on my enemies.

Note: Verse numbering in Roman Catholic bibles is 2 greater than the above.


54   Deus, in nomine   (ECUSA BCP)

1  Save me, O God, by your Name; *
 in your might, defend my cause.

2  Hear my prayer, O God; *
 give ear to the words of my mouth.

3  For the arrogant have risen up against me,
and the ruthless have sought my life, *
 those who have no regard for God.

4  Behold, God is my helper; *
 it is the Lord who sustains my life.

5  Render evil to those who spy on me; *
 in your faithfulness, destroy them.

6  I will offer you a freewill sacrifice *
 and praise your Name, O Lord, for it is good.

7  For you have rescued me from every trouble, *
 and my eye has seen the ruin of my foes.


NEW TESTAMENT:  
James 3:13 - 4:3, 7 - 8a   (RCL)
James 3:16 - 4:3   (Roman Catholic)

Jame 3:13 (NRSV) Who is wise and understanding among you? Show by your good life that your works are done with gentleness born of wisdom. 14 But if you have bitter envy and selfish ambition in your hearts, do not be boastful and false to the truth. 15 Such wisdom does not come down from above, but is earthly, unspiritual, devilish. 16 For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind. 17 But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy. 18 And a harvest of righteousness is sown in peace for those who make peace. 4:1 Those conflicts and disputes among you, where do they come from? Do they not come from your cravings that are at war within you? 2 You want something and do not have it; so you commit murder. And you covet something and cannot obtain it; so you engage in disputes and conflicts. You do not have, because you do not ask. 3 You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasures.

7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw near to God, and he will draw near to you.



h/t Montreal Anglican

The author has identified one sin commonly found in the community: intemperate speech. Now he seeks to correct a second: arrogance – and in the process, tells us the qualities of wisdom. His understanding of wisdom is like that of the Old Testament wisdom writers, and of Paul. If you do in life with “gentleness”, moderation, courtesy and humility (all qualities bound up in the same Greek word) then you are motivated by “wisdom” ( 3:13). But if “bitter envy” ( 3:14) or “selfish ambition” controls you, you must not boast of it and must not be “false to the truth”, i.e. Christian revelation, as put into practice by those who are wise. (The heart was considered the control centre of personality.) For being “false”, “such wisdom” ( 3:15) is “earthly” rather than heavenly (“from above”); it is from the devil. “Envy and selfish ambition” ( 3:16, or quarrels) are the tools of evil; the devil works through “disorder”. On the other hand, godly wisdom is “peaceable ...” ( 3:17). It does not dominate, but rather yields “good fruits”, to all, openly. Then 3:18: “those who make peace”, i.e. wise people, will, at Judgement Day, have (or be rewarded with) great integrity in the eyes of God.
But quarrels (“conflicts and disputes”, 4:1) in the community show a lack of “peace” ( 3:18); they should be resolved. Are they not the result of conflicting inner urges (“cravings”, 4:1)? The author gives two examples: murdering to gain what you do not have, and desiring something belonging to someone else (“covet”, 4:2). God gives us whatever we ask, so if you do not receive, it is either because you do not ask him, or you ask for your personal gain (“your pleasures”, 4:3). One cannot be in love with earthly things and with God: such loves are incompatible ( 4:4). So completely devote yourselves to God’s ways ( 4:7). Say no to the devil, and he will leave you alone. If you approach God, he will come close to you.

In the Jewish view, the teacher is almost identical with wisdom. Paul’s understanding of wisdom is found in 1 Corinthians 1-4, especially 2:6-16: “... among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. But we speak God's wisdom, secret and hidden, which God decreed before the ages for our glory ...”. [ NJBC] True wisdom is not a human achievement, but is from God. It reveals itself in a good life. [ NOAB]
3:13: “works”: The teaching of 2:14-26 (“What good is it, my brothers and sisters, if you say you have faith but do not have works? ...”) is here applied to wisdom. [ NJBC]
3:13: “gentleness”: The word in the Greek is prayte . It is also found in Galatians 5:23; 6:1; Ephesians 4:2; 2 Timothy 2:25; Titus 3:2; 1 Peter 3:16; Matthew 5:5 (in the teaching of Jesus, NRSV: “meek”); Matthew 11:29 (in the example of Jesus). [ CAB] [ NJBC]
3:14: In 2 Corinthians 4:7, Paul writes: “... we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us”. [ CAB]
3:14: “hearts”: Paul prays that the Lord “may strengthen their hearts in holiness” in 1 Thessalonians 3:13.
3:14: “the truth”: That Christian revelation, as put into practice by the wise person is meant is also the case in 1:18 and 5:19. [ NJBC]
3:15: On (true) wisdom being of heavenly origin, see also Proverbs 2:6; 8:22-31; Wisdom of Solomon 7:25; 9:4, 9-10; Sirach 1:1-4, 24. Paul opposes divine wisdom to the wisdom “of the world” (see 1 Corinthians 1:20), which characterizes the person who is “unspiritual” (see 1 Corinthians 2:14). [ NJBC] See also the Beatitudes (Matthew 5:3-10, the Beatitudes) and 2 Corinthians 4:7.
3:16: “envy and selfish ambition”: These vices are in the lists of 2 Corinthians 12:20 (NRSV: “selfishness”) and Galatians 5:19-21 (NRSV: ”quarrels”). [ CAB] Zeloo (“envy”) means moved with jealousy in this context. Erithea (“selfish ambition”) has the connotation of factious and seeking to win followers in rivalry with other factions.
3:17: Wisdom and godliness are intimately connected: see Job 28:28 (“the fear of the Lord, that is wisdom”) and Sirach 19:22-24. [ NOAB]
3:17: “wisdom from above”: See Clipping on 3:15.
3:18: See also Isaiah 32:16-18; Amos 6:12; Proverbs 11:30 (“The fruit of the righteous is a tree of life ...”); Matthew 5:6 (“‘Blessed are those who hunger and thirst for righteousness, for they will be filled’”), 9-10; 2 Corinthians 9:10; Philippians 1:11; Hebrews 12:11. [ NOAB] [ CAB]
3:18: This verse is reminiscent of the association of wisdom, peace and righteousness in the Septuagint translation of Proverbs 3:9 (Honour the Lord with your just labours, and give him the first of your fruits of righteousness), 17-18; 11:30 and of the Beatitudes (Matthew 5:9: “‘Blessed are the peacemakers, for they will be called children of God’”). [ NJBC] [ BLXX]
4:1: “conflicts and disputes”: These words probably refer to the human situation in general rather than specific events. See also 1 Peter 2:11. [ CAB] NJBC offers wars and fightings.
4:1: “cravings”: See also Romans 7:5-25; 1 Peter 2:11-12; Titus 3:3 (“... we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another”). [ NOAB]
4:2: “because you do not ask”: This echoes, in negative form, the gospel exhortations on prayer: see Matthew 7:7-11; Mark 11:24 (“‘... whatever you ask for in prayer, believe that you have received it, and it will be yours’”); John 14:13-14; 1 John 3:22. Prayer corrects envious desires, centring instead on actual needs. [ NJBC]
4:3: See also 1:5-8; 5:13-18; Luke 11:9-13. For the proper approach to prayer in other books, see 1 John 5:14 (“... if we ask anything according to his will, he hears us”) and Matthew 6:33. [ NJBC]
4:4: “Adulterers”: The Old Testament prophets pictured the covenant as a marriage between God and Israel. This epithet reflects Old Testament prophetic representation of unfaithfulness to God as adultery (see Isaiah 1:21; Jeremiah 3:6-10; Ezekiel 16; Hosea 2:2; 3:1), perhaps echoing the usage of Jesus: In Matthew 12:39, he answers some scribes and Pharisees who seek a sign from him with “‘An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah’”. See also Matthew 16:4 and Mark 8:38. [ NOAB] [ NJBC]
4:4: “world”: This pejorative sense of “world” (i.e. opposition to God) is also found in Paul’s writings, 2 Peter, John and 1 John. [ NJBC]
4:4: “enmity with God”: In Matthew 6:24, Jesus says: “‘No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth’”. See also Luke 16:11. [ NOAB]
4:5: The quotation is not in the Bible. It may be an allusion to Exodus 20:5: “... I the Lord your God am a jealous God...”. See also Deuteronomy 4:24 (“... the Lord your God is a devouring fire, a jealous God”) and Zechariah 8:2. [ NOAB] On the other hand, the author may be quoting an apocryphal work or a lost variant from a Greek version of the Old Testament. [ NJBC]
4:5: “spirit”: i.e. the inner, God-given life breathed into humans at their creation. 2:26 says “... the body without the spirit is dead ...”. [ NJBC]
4:6: The quotation is from the Septuagint translation of Proverbs 3:34. [ NOAB] 1 Peter 5:5-9 also quotes this verse in the context of submission to God and rejection of the devil. This is an example of common dependence of James and 1 Peter (and other early Christian writings) on a shared stock of Bible-based parenesis (teaching material). [ NJBC]
4:7-10: The ten imperatives are a development based on the Septuagint translation of Proverbs 3:34. [ NJBC]
4:7: “Submit yourselves therefore to God”: 1 Peter 5:6 says: “Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time”. [ CAB]
4:7: “Resist the devil”: 1 Peter 5:9 advises: “Resist him [the devil], steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering”. [ CAB]
4:8: “double-minded”: The Greek word is not known in Greek literature prior to James, but its background in Old Testament theology has to do with those who cannot commit themselves wholly to God. It is also found in 1:7. [ CAB]
4:9: See also Isaiah 32:11; Jeremiah 4:13 and Micah 2:4. [ NOAB]
4:10: A common scriptural theme. See also Job 5:11; 22:29; Psalm 149:4; Proverbs 3:34; 29:25; Matthew 18:14; 1 Peter 5:6. [ CAB] This reflects the teaching of Jesus: in Matthew 23:12, he says: “‘All who exalt themselves will be humbled, and all who humble themselves will be exalted’”. See also Luke 14:11. [ NJBC]
4:11-12: The author writes of another cause of quarrels: judging others, rather than leaving judgement to God. The stricture against judging others is also found in Matthew 7:1-5; Luke 6:37-42; Romans 2:1; 14:4, 10. But the notion that in judging others one is going against the “law” to love one’s neighbour is unique to James. [ NJBC]
4:11: “Do not speak evil against one another”: Leviticus 19:16 commands: “You shall not go around as a slanderer among your people”. See also Psalm 50:20; Proverbs 20:13; Romans 1:30; 2 Corinthians 12:20; 1 Peter 2:1. [ CAB]
4:12: “one”: i.e. God. [ NOAB]
4:12: “to save and to destroy”: A notion also found in Matthew 16:25, where Jesus says “‘ those who want to save their life will lose it, and those who lose their life for my sake will find it’”, and Luke 6:9. [ NJBC]


GOSPEL:   Mark 9: 30 - 37      (all)

Mark 9:30 (NRSV) They went on from there and passed through Galilee. He did not want anyone to know it; 31 for he was teaching his disciples, saying to them, "The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again." 32 But they did not understand what he was saying and were afraid to ask him.
33 Then they came to Caper'naum; and when he was in the house he asked them, "What were you arguing about on the way?" 34 But they were silent, for on the way they had argued with one another who was the greatest. 35 He sat down, called the twelve, and said to them, "Whoever wants to be first must be last of all and servant of all." 36 Then he took a little child and put it among them; and taking it in his arms, he said to them, 37 "Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me."

The disciples have failed to cure an epileptic boy of an unclean spirit (vv. 14-29); this has led to them being puzzled. After Jesus cures him, they ask: how could you cure him but we could not? Jesus tells them: that kind of healing requires the power of prayer; it can’t be done by earthly means.
Now, as they travel from Caesarea Philippi to Jerusalem, they re-enter Jewish territory (“Galilee”, v. 30). Jesus again wishes to avoid partial understanding of him and his mission. He again teaches that he, the “Son of Man is to be” (v. 31) killed, but adds one new idea: he is to be “betrayed” or handed over to people; this is part of God’s plan. Both his suffering and betrayal are so beyond the understanding of the disciples that they dare not reveal their ignorance.
Jesus now teaches more about being his followers. (Presumably “the house”, v. 33, is Peter’s – see 1:29.) The disciples have been arguing over rank. Jesus says, in effect: to be my disciple, you must abandon seeking position and prestige. He takes an example (vv. 36-37): to welcome a child “in my name” (because of regard for who and what I am) is to welcome me, and indeed God. In Aramaic and Greek the word for “child” is the same as for servant, so v. 36 may also speak of welcoming a servant, one sent by his master. If so, Jesus is saying: whoever receives the servant receives the master. Whoever receives a child receives Jesus, and whoever receives Jesus receives God, who sent him. Both child and servant are without status. They are unable to repay a kindness, in earthly terms.
Verses 30-32: The parallels are Matthew 17:22-23 and Luke 9:43-45. [ NOAB]
Verse 30: “They went on ...”: Thus Mark introduces a new scene. A similar formula is found in 7:24: “From there he set out and went away ...”.
Verse 30: “He did not want anyone to know it”: Jesus is notably more concerned about news spreading of who he is in Jewish territory than he is in Gentile territory.
Verse 31: “betrayed”: Delivered is another possible translation of the Greek. This theme becomes increasingly important from now on ( 14:21, 41; 15:1, 10, 15). Jesus’ death is pivotal to the divine plan of salvation. The mode of Jesus’ death is not made clear. Jesus’ teaching also emphasizes his violent death and his resurrection in 8:31; 10:33-34 and Luke 9:22. [ NJBC]
Verses 33-37: The parallels are Matthew 18:1-5 and Luke 9:46-48. [ NOAB]
Verse 33: “Capernaum”: Two other verses in Mark also tell us about Jesus in Capernaum:
  • 1:21: “They [Jesus and his disciples] went to Capernaum; and when the sabbath came, he entered the synagogue and taught” and
  • 2:1: “When he returned to Capernaum after some days, it was reported that he was at home”.
Verse 33: "the house": 1:29 says “As soon as they left the synagogue, they entered the house of Simon and Andrew, with James and John”.
Verse 34: Luke 22:24 also tells us of the disciples arguing over rank. [ NOAB]
Verse 34: “who was the greatest”: Matthew 18:1 adds “in the kingdom of heaven”. James and John, in Mark 10:37, suggest an eschatological context, but in our reading nothing suggests such a context. [ NJBC]
Verse 35: In 10:43-44, Jesus says: “whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all”. This notion is also found in Matthew 20:26-27; 23:11; Luke 9:48; 22:26. [ NOAB]
Verse 36: 10:16 also tells us of Jesus’ concern for children: “he took them [little children] up in his arms, laid his hands on them, and blessed them”. [ NOAB]
Verses 38-40: There are other ways to ultimate goodness, i.e. God, than being an explicit follower of Jesus.

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