·  17 Ignatius, Bishop of Antioch, and Martyr, c. 115 , was an Apostolic Father and the third bishop of Antioch.^[2][3] He was reputedly a student of John the Apostle.

·  18 Saint Luke the Evangelist

·  19 Henry Martyn, Priest, and Missionary to India and Persia, was an Anglican priest and missionary to the peoples of India and Persia. 1812. William Carey, Missionary to India, 1834

·  23 Saint James of Jerusalem, Brother of our Lord Jesus Christ, and Martyr, c. 62 can also be Anglicized as Jacob), who died in martyrdom in 62 or 69 AD, was an important figure of the Apostolic Age. Other epithets used to refer to James include James the Just, or a variation of James, brother of the Lord

OLD TESTAMENT:   Job 38: 1 - 7, (34 - 41)   (RCL)

Job  38:1 (NRSV) Then the LORD answered Job out of the whirlwind:

2 "Who is this that darkens counsel by words without knowledge?

3 Gird up your loins like a man,

I will question you, and you shall declare to me.

4 "Where were you when I laid the foundation of the earth?

Tell me, if you have understanding.

5 Who determined its measurements--surely you know!

Or who stretched the line upon it?

6 On what were its bases sunk,

or who laid its cornerstone

7 when the morning stars sang together

and all the heavenly beings shouted for joy?

34 "Can you lift up your voice to the clouds,

so that a flood of waters may cover you?

35 Can you send forth lightnings, so that they may go

and say to you, "Here we are'?

36 Who has put wisdom in the inward parts,

or given understanding to the mind?

37 Who has the wisdom to number the clouds?

Or who can tilt the waterskins of the heavens,

38 when the dust runs into a mass

and the clods cling together?

39 "Can you hunt the prey for the lion,

or satisfy the appetite of the young lions,

40 when they crouch in their dens,

or lie in wait in their covert?

41 Who provides for the raven its prey,

when its young ones cry to God,

and wander about for lack of food?

Isaiah 53:  4 - 12   (alt. for RCL)

Isaiah 53: 10 - 11   (Roman Catholic)

Isai 53:4 (NRSV) Surely he has borne our infirmities

and carried our diseases;

yet we accounted him stricken,

struck down by God, and afflicted.

5 But he was wounded for our transgressions,

crushed for our iniquities;

upon him was the punishment that made us whole,

and by his bruises we are healed.

6 All we like sheep have gone astray;

we have all turned to our own way,

and the LORD has laid on him

the iniquity of us all.

7 He was oppressed, and he was afflicted,

yet he did not open his mouth;

like a lamb that is led to the slaughter,

and like a sheep that before its shearers is silent,

so he did not open his mouth.

8 By a perversion of justice he was taken away.

Who could have imagined his future?

For he was cut off from the land of the living,

stricken for the transgression of my people.

9 They made his grave with the wicked

and his tomb with the rich,

although he had done no violence,

and there was no deceit in his mouth.

10 Yet it was the will of the LORD to crush him with pain.

When you make his life an offering for sin,

he shall see his offspring, and shall prolong his days;

through him the will of the LORD shall prosper.

11 Out of his anguish he shall see light;

he shall find satisfaction through his knowledge.

The righteous one, my servant, shall make many righteous,

and he shall bear their iniquities.

12 Therefore I will allot him a portion with the great,

and he shall divide the spoil with the strong;

because he poured out himself to death,

and was numbered with the transgressors;

yet he bore the sin of many,

and made intercession for the transgressors.

PSALM 104: 1 - 9, 24, 35c   (RCL)

Psal 104:1 (NRSV) Bless the LORD, O my soul.

O LORD my God, you are very great.

You are clothed with honor and majesty,

2 wrapped in light as with a garment.

You stretch out the heavens like a tent,

3 you set the beams of your chambers on the waters,

you make the clouds your chariot,

you ride on the wings of the wind,

4 you make the winds your messengers,

fire and flame your ministers.

5 You set the earth on its foundations,

so that it shall never be shaken.

6 You cover it with the deep as with a garment;

the waters stood above the mountains.

7 At your rebuke they flee;

at the sound of your thunder they take to flight.

8 They rose up to the mountains, ran down to the valleys

to the place that you appointed for them.

9 You set a boundary that they may not pass,

so that they might not again cover the earth.

24 O LORD, how manifold are your works!

In wisdom you have made them all;

the earth is full of your creatures.

35 Praise the LORD!

Note: Verse numbering in your Psalter may differ from the above

In the C of E, the last two verses are optional.

104   Benedic, anima mea    (ECUSA BCP)

1          Bless the Lord, O my soul; *

     O Lord my God, how excellent is your greatness!

     you are clothed with majesty and splendor.

2          You wrap yourself with light as with a cloak *

     and spread out the heavens like a curtain.

3          You lay the beams of your chambers in the waters above; *

     you make the clouds your chariot;

     you ride on the wings of the wind.

4          You make the winds your messengers *

     and flames of fire your servants.

5          You have set the earth upon its foundations, *

     so that it never shall move at any time.

6          You covered it with the Deep as with a mantle; *

     the waters stood higher than the mountains.

7          At your rebuke they fled; *

     at the voice of your thunder they hastened away.

8          They went up into the hills and down to the valleys beneath, *

     to the places you had appointed for them.

9          You set the limits that they should not pass; *

     they shall not again cover the earth.

 

25         O Lord, how manifold are your works! *

     in wisdom you have made them all;

     the earth is full of your creatures.

37         Hallelujah!

Psalm 91: 9 - 16   (alt. for RCL)

Psal 91 (NRSV)

9 Because you have made the LORD your refuge,

the Most High your dwelling place,

10 no evil shall befall you,

no scourge come near your tent.

11 For he will command his angels concerning you

to guard you in all your ways.

12 On their hands they will bear you up,

so that you will not dash your foot against a stone.

13 You will tread on the lion and the adder,

the young lion and the serpent you will trample under foot.

14 Those who love me, I will deliver;

I will protect those who know my name.

15 When they call to me, I will answer them;

I will be with them in trouble,

I will rescue them and honor them.

16 With long life I will satisfy them,

and show them my salvation.

91   Qui habitat   (ECUSA BCP)

9  Because you have made the Lord your refuge, *

 and the Most High your habitation,

10  There shall no evil happen to you, *

 neither shall any plague come near your dwelling.

11  For he shall give his angels charge over you, *

 to keep you in all your ways.

12  They shall bear you in their hands, *

 lest you dash your foot against a stone.

13  You shall tread upon the lion and the adder; *

 you shall trample the young lion and the serpent

                              under your feet.

14  Because he is bound to me in love,

therefore will I deliver him; *

 I will protect him, because he knows my Name.

15  He shall call upon me, and I will answer him; *

 I am with him in trouble;

 I will rescue him and bring him to honor.

16  With long life will I satisfy him, *

 and show him my salvation.

Psalm 33: 4 - 5, 18 - 20, 22   (Roman Catholic)

Psal 33:4 For the word of the LORD is upright,

and all his work is done in faithfulness.

5 He loves righteousness and justice;

the earth is full of the steadfast love of the LORD.

18 Truly the eye of the LORD is on those who fear him,

on those who hope in his steadfast love,

19 to deliver their soul from death,

and to keep them alive in famine.

20 Our soul waits for the LORD;

he is our help and shield.

22 Let your steadfast love, O LORD, be upon us,

even as we hope in you.

NEW TESTAMENT:   Hebrews 5: 1 - 10   (RCL)

Hebr 5:1 (NRSV) Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. 2 He is able to deal gently with the ignorant and wayward, since he himself is subject to weakness; 3 and because of this he must offer sacrifice for his own sins as well as for those of the people. 4 And one does not presume to take this honor, but takes it only when called by God, just as Aaron was.

5 So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him,

"You are my Son,

today I have begotten you";

6 as he says also in another place,

"You are a priest forever,

according to the order of Melchiz'edek."

7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 8 Although he was a Son, he learned obedience through what he suffered; 9 and having been made perfect, he became the source of eternal salvation for all who obey him, 10 having been designated by God a high priest according to the order of Melchiz'edek.

H/T Montreal Anglican

The author has told us that “we have a great high priest” ( 4:14) who has been raised to heaven, namely “Jesus, the Son of God”. Now he compares the high priests of Judaism with Christ.
People chose a high priest to lead, on their behalf, in matters relating to God, especially the offering of sacrifices for sins. (The author writes as though the Temple sacrificial system still exists.) A high priest was able to “deal gently” (v. 2, to steer a right path between pure emotion and lack of feeling) with those who committed unpremeditated sins because he himself sinned in this way, being “subject to weakness”; he needed to make sacrifice for his own sins too. He did not appoint himself; rather, he was appointed by God, as Aaron was (v. 4).
Christ was also appointed by God – at his baptism, when God said: “You are my Son ...” (v. 5). Christ also fulfills Psalm 110:4 (v. 6): unlike other high priests, he is “priest forever”. He ranks with “Melchizedek”, the Canaanite priest who brought bread and wine to Abram, and blessed him. (In 7:2, Melchizedek is said to resemble the Son of God.) During his earthly life (“the days of his flesh”, v. 7), Jesus prayed to God in anguish (at Gethsemane) to the one who would “save him from death”, i.e. resurrect him (bring him back to life). Because of his proper respect (“reverent submission”), the Father heard him. Although already God’s Son (v. 8), he learned a needed human trait, obedience, through suffering. His work of salvation complete (“made perfect”, v. 9), he, as eternal priest, offers salvation forever to all the obedient, the faithful. He is high priest forever.

4:14-5:14: The author resumes the theme of Jesus our high priest. In 2:17-18, the author says of Christ: “he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. Because he himself was tested by what he suffered, he is able to help those who are being tested”. Jesus has two qualifications of a priest: divine appointment (see 5:4) and the ability to “sympathize with our weaknesses” ( 4:15). [ NOAB]
4:14: “great high priest”: Philo uses this designation for the Logos (the “Word” of John 1:1-14) in his writings. Elsewhere in Hebrews, Christ is simply the “high priest”. The author may include “great” here because he is making a comparison. [ NJBC]
4:14: “who has passed through the heavens”: The author has the pre-existence of Christ in mind. 1:1-2 says: “God ... has spoken to us by a Son, ... through whom he also created the worlds”. Note the plurals. The Greek word translated as “worlds”, aion, can also mean ages. There appears to be the concept of a number of worlds, the visible and the invisible, the latter being several heavens. 2 Enoch 3-20 also speak of multiple heavens. [ NJBC]
4:15-16: Because Christ experienced real, human testing, he is able to “sympathize with our weaknesses”. [ NOAB]
4:15: “tested as we are, yet without sin”: The author says that the only difference between Jesus’ temptations and ours is that he did not succumb to them. [ NJBC]
4:16: At God’s “throne of grace” (see also 8:1 and 12:2) humans “receive mercy” for past sins and “find grace” for present and future “need”. [ NOAB] Here the author thinks of the confident access to God that has been assured by the redemptive work of Jesus. [ NJBC]
5:1: “gifts and sacrifices”: To NOAB, grain and animal sacrifices; however NJBC thinks that no such distinction is intended. As Chapter 9 shows, the author is principally concerned with the Day of Atonement rite prefiguring Christ’s offering of himself. [ NJBC]
5:2: The Old Testament provides no way of atoning for deliberate and defiant (high-handed) sins. Numbers 15:30 says “... whoever acts high-handedly ... affronts the Lord, and shall be cut off from among the people”, i.e. receive the death penalty. Deuteronomy 17:12 is even stronger: “As for anyone who presumes to disobey the priest appointed to minister there to the LORD your God, or the judge, that person shall die. So you shall purge the evil from Israel.” [ NOAB]
5:2: “deal gently”: The Greek word corresponds to a term of Stoic philosophy signifying the right mean between passion and lack of feeling . [ NJBC]
5:2: “ignorant and wayward”: The way of atoning for unwitting sins (those committed unintentionally) is given in Leviticus 4. [ NOAB]
5:4: “Aaron”: In Exodus 28:1 God chooses Aaron and his sons as priests. [ NOAB]
5:5: “‘You are my Son, today I have begotten you’”: This is also found in Psalm 2:7, so the author may be reinterpreting this psalm in Christian terms, as was often done with Psalm 110:4. It is also found in some manuscripts of Luke 3:22. [ CAB]
5:6,10: Psalm 110 begins: “The Lord [ Yahweh] says to my lord ...”. In Judaism, “my lord” is David, but early Christians reinterpreted it as Christ; thus God the Father says to God the Son, the Lord. So “you” here is Christ. Then in v. 4 it speaks of Yahweh swearing “‘You are a priest forever according to the order of Melchizedek’”. In Hebrews 7:1-10, the author deduces from Genesis 14:17-20 (where King Melchizedek of Salem, a “priest of God Most High”, brings out “bread and wine” and blesses Abram, and in return receives a tithe from him) that this mysterious priest-king was greater than both Abraham and his descendant Levi. Psalm 110:4 is also quoted in 7:17, 21. [ NOAB]
5:6: “the order of Melchizedek”: i.e. According to the rank which Melchizedek held. [ NOAB]
5:7-8: Note that one trait Jesus does not share with the Judaic high priest is being “subject to weakness” (v. 2). In 7:28, the author specifically contrasts Jesus with the Jewish high priest in this respect. It is important, however, to note that the contrast applies to the present exalted state of Christ. While on earth, Jesus experienced the weakness of human nature, especially its fear of death. Exalted, he can sympathize with those who are weak. Paul’s concept is similar: “he was crucified in weakness, but lives by the power of God” (2 Corinthians 13:4). [ NJBC]
At Gethsemane, Jesus “prayed that, if it were possible, the hour might pass from him ... He said, ‘Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want’” (Mark 14:35-36). [ NOAB] So the question arises: in what way was Jesus heard? God was able to save him from dying, to rescue him, but he did not. So perhaps there is a double meaning here – or does the author see the resurrection as God’s answer to the prayer of Gethsemane?
5:8: “Although he was a Son”: The author considers Jesus’ sonship in two different ways:

• He became Son when exalted, and
• He was always Son because he existed with the Father even before he appeared on earth.

Later theology said that the resurrection-exaltation gave Jesus’ human nature full participation in his divine nature. The two concepts are entirely compatible. [ NJBC]
5:8: “learned ... through what he suffered”: Learning through suffering is common in contemporary Greek literature, but the idea occurs only three times in the New Testament: here, in Romans 5:19, and in Philippians 2:8. [ NJBC]
5:9: “made perfect”: Jesus completed his divinely appointed discipline for priesthood. This phrase is characteristic of this letter (see also 2:10; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23) and means made complete, brought to maturity. [ NOAB] The Greek word, teleosis, is used in the Septuagint translation of priestly consecration, translating a Hebrew phrase to fill [the hands]: see Exodus 29:9, 29, 33, 35; Leviticus 16:32; 21:10; Numbers 3:3. This cultic notion of perfection is certainly present in Hebrews. [ NJBC] NOAB says: Jesus completed his divinely appointed discipline for the priesthood.
5:9: “eternal salvation”: Our salvation is “once, for all”, not salvation from our sins until next time we sin (and again present ourselves on the annual Day of Atonement). 9:12 says: “he entered once for all into the Holy Place, not with the blood of goats and calves, but with his own blood, thus obtaining eternal redemption”. [ NOAB]
The author uses the word “eternal” here and in 9:12, 14, 15; 13:20 (but not in 6:2) to speak of realities that endure because they belong to the heavenly sphere, which is characterized by permanence, as opposed to the transitory realities of earth. [ NJBC]

GOSPEL:   Mark 10: 35 - 45   (RCL)

                    Mark 10: (35 - 41) 42 - 45   (Roman Catholic)

Mark 10:35 (NRSV) James and John, the sons of Zeb'edee, came forward to him and said to him, "Teacher, we want you to do for us whatever we ask of you." 36 And he said to them, "What is it you want me to do for you?" 37 And they said to him, "Grant us to sit, one at your right hand and one at your left, in your glory." 38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?" 39 They replied, "We are able." Then Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared."

41 When the ten heard this, they began to be angry with James and John. 42 So Jesus called them and said to them, "You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many."

Earlier (in 9:33-34) the disciples have argued about which of them is the greatest. Now two members of the inner circle ask a favour of Jesus: they seek positions of special dignity at the messianic banquet in heaven at the end of time (v. 37). Jesus answers: you do not know the implications of what you ask. In the Old Testament, one’s “cup” (v. 38) is one’s lot assigned by God, be it blessing or condemnation. Here, Jesus is speaking of his suffering and death. To be baptised with Jesus’ baptism is to share fully in God’s ways. James and John confidently answer yes (v. 39) and accept all the consequences. Only the Father knows whom he has called to special places in the kingdom.
Jesus tells all the disciples: pagan authority depends on power and force (v. 42) but for disciples, it is different (v. 43): to be “great” now and in the kingdom (“become”, v. 43 and “be”, v. 44) one must serve others; to be “first”, one must serve even more humbly, as a “slave”. Jesus, the “Son of Man” (v. 45), in his voluntary abasement, is the example: he gave even his life for the freedom of others, gaining their release from punishment and death for their sins.

The parallels are Matthew 20:20-28 and Luke 22:24-27. [ NOAB]
Verse 35: ”James and John”: Of the disciples, only Peter, James and John (the inner circle) were present in the Garden of Gethsemane and at the Transfiguration. They should have known better than to make such a request. [ NJBC]
Verse 37: In Matthew 20:20, it is their mother who asks on their behalf. Perhaps Matthew softened the request. See also Matthew 19:28. Perhaps the image is of Jesus enthroned as eschatological judge. [ NJBC]
Verse 38: In 14:36, in the Garden of Gethsemane Jesus asks: “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want”. See also Luke 12:50; John 18:11. [ NOAB]
Verse 38: “cup”: What is allotted by God may be a blessing (see Psalms 16:5; 116:13; Jeremiah 16:7) or an (adverse) judgement (see Isaiah 51:17-22; Lamentations 4:21; Psalm 75:8; Jeremiah 25:15-18; Habakkuk 2:15-16). [ JBC] The cup as Jesus’ suffering and death is mentioned in Luke 22:20 and John 18:11. Two examples of the user of the word “cup” are:

• as a blessing: “I will lift up the cup of salvation and call on the name of the Lord” (Psalm 116:13)
• as a judgement: “to you also the cup shall pass; you shall become drunk and strip yourself bare” (Lamentations 4:21).

Note Isaiah 51:22: “See, I have taken from your hand the cup of staggering; you shall drink no more from the bowl of my wrath”. For the cup as an image in the passion story, see 14:23 and 14:36. [ NJBC]
Verse 38: “baptized”: In 1:4, John the Baptizer calls people to baptism “with water”, thereby symbolizing recognition and confession of sin together with acceptance of God’s judgement and forgiveness. [ NOAB]
Verse 39: “We are able”: During the Passion, these disciples show cowardice! [ NJBC]
Verse 39: “The cup that I drink”: Jesus may mean that James and John will suffer martyrdom.
Verse 40: This verse seems to imply subordination of the Son to the Father. This was exploited by the Arian heretics in the early centuries of the Church.
Verse 40: “has been prepared”: In Matthew 20:23 the phrase is made more precise by adding “by my Father”. [ NOAB] For whom these places are prepared is not made clear. [ NJBC]
Verse 42: NJBC suggests that there may be irony here, for only God is the ultimate sovereign. Exercise of power impresses people, but Jesus was the exception to the rule. See also Matthew 4:8-10; 11:8; Luke 4:5-8; 7:25. [ BlkMk]
Verse 43: “servant”: The Greek word is diakonos. A “slave”, doulos, ranked below a diakonos. Here the deacon is the highest order of ministry. By the time of 1 Timothy 3:8-13, and perhaps in Philippians 1:1, diakonos had become an ecclesiastical technical term, though elsewhere in the letters generally accepted as being by Paul diakonos means servant or minister in a general sense.
Verse 45: “Son of Man”: Here this term denotes Jesus’ authority, and his own voluntary lowliness. [ JBC]
Verse 45: “to give his life”: A reference to 1 Maccabees 2:50; 6:44 where the phrase refers to martyrdom. [ NJBC]
Verse 45: “ransom”: The Greek word, lytron, conveys the idea of deliverance by purchase on behalf of a captive, slave or criminal. [ NJBC] During the Last Supper, Jesus says: “This is my blood of the covenant, which is poured out for many” ( 14:24). See also Luke 4:18 and 1 Timothy 2:5-6.
Verse 45: “for many”: This echoes Isaiah 53:11-12 (part of a Servant Song): the Servant “... bore the sin of many ...”. [ NJBC]