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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