· 26 Timothy,
Titus, and Silas was a leading
member of the Early Christian community, who accompanied Paul
the Apostle on parts of his first and second missionary journeys.,
Companions of Saint Paul
Nehemiah 8:1-3,5-6,8-10
The books of Ezra and Nehemiah form one story. Ezra begins with Cyrus of
Persia’s decree, in 538 BC, permitting the Jewish exiles to return to Jerusalem
and to rebuild the Temple, a
venture in which they are to be materially aided. Cyrus orders that the sacred
vessels taken from the Temple in
587 be returned. More than 42,000 leave Babylon
for Judah. The
altar is erected on the site of the destroyed Temple;
the priests again offer burnt offerings. Construction of the new Temple
begins: a more modest structure than Solomon’s.But subversion arises among local people; they succeed in convincing the Persian king that the Jews plan a rebellion against his rule, so he halts rebuilding. Eventually construction is allowed to continue. Ezra, the scribe and priest, enters the picture in Ezra 7. Commissioned by King Artaxerxes, he travels to Jerusalem with a wave of exiles; he is “to study the law of the Lord ... and to teach the statutes and ordinances in Israel” (Ezra 7:10), and to prepare the Temple for worship. He is to appoint “magistrates and judges” (Ezra 7:25). Many scholars say that Nehemiah 8 (and 7:73b) follow here (although Nehemiah 6:15-7:4 tell of the building of the walls of the city, including the “Water Gate”, Nehemiah 8:1). The people who have come from Babylon are now “settled in their towns” (Nehemiah 7:73b).
The “book of the law of Moses” (v. 1) is most likely an earlier version of the biblical Leviticus: it is quoted in vv. 14-15. Note the stress on “understanding” (vv. 2, 3, 7). V. 4 says that Ezra stood on a “wooden platform” or tower. The people agree to obey the law (“Amen”, v. 6). Ezra reads in Hebrew (v. 8); the Levites (priestly assistants) translate into Aramaic (the common language) and “gave the sense”, interpret it in the current context. Nehemiah is not listed elsewhere as a “governor” (v. 9): here this is probably a prestige title. Ezra declares the day “holy”, a sabbath. It seems that what Ezra reads makes the people sad, but he commands that they celebrate a feast: vv. 14-15 tell us that this is the Festival of Booths (Tabernacles, Sukkoth ).
36 Dixit injustus (ECUSA
BCP)
5 Your love, O Lord, reaches to the heavens, *
and your faithfulness to the clouds.
6 Your righteousness is like the strong
mountains,
your justice like the great deep; *
you save both man and beast, O Lord.
7 How priceless is your love, O God! *
your people take refuge under the
shadow
of your wings.
8 They feast upon the abundance of your
house; *
you give them drink from the river of your
delights.
9 For with you is the well of life, *
and in your light we see light.
10 Continue your loving-kindness to those
who know you, *
and your favor to those who are true of
heart.
Psalm 19
To the Israelites, the “firmament” was a giant pudding bowl over the earth,
beyond which was a hierarchy of “heavens”. God’s glory is told “day” (v. 2)
and “night”, yet silently (v. 3a),
to all people. He has created the sun as his agent (v. 5);
it rises early in the morning, as does the “bridegroom” from his night’s rest,
traverses from one edge of the heavens to the other, making God’s presence
known with its “heat” (v. 6).
Vv. 7-9
present the wonders of the law, as an expression of God’s will for Israel.
Here we find synonyms for the Law, characteristics of it, and its benefits for
humankind, e.g. it makes “wise the simple”, those immature in
understanding and judgement. It warns the psalmist (“servant”, v. 11).
If he accidentally break it (“hidden faults”, v. 12),
may God forgive him. May God protect him from those who intentionally go
against God’s ways (“the insolent”, v. 13),
lest he be influenced into sinning intentionally (“great transgression”). May
his words and his thoughts be acceptable to God, who restores him to godliness
(v. 14).
Corinthians 12:12-31a
Paul has told the Christians at Corinth
that spiritual gifts come through the Holy Spirit and are given by him, as he
chooses, for the benefit of the whole community. Now he turns to the nature of
the Church – using the analogy of the human body. Whatever our ethnic or social
origins, “we were all baptised into one body” (v. 13),
into the risen glorified body of Christ, and empowered by the same Holy Spirit
acting in the Church. V. 14
is key: the body needs various members; so too the Church needs various
spiritual gifts, each making its own contribution. In vv. 15-20,
Paul makes the point that all members contribute in various ways to the welfare
of the whole. Diversity is rooted in, and contributes to, unity. In vv. 21-25,
he says that each member needs every other member, whether he or she be strong
or weak (v. 22).
Vv. 23-25
say that the instinct of modesty reveals part of God’s plan, e.g. by respecting
our “less respectable members”, we make them equally respectable. This applies
in the community as it does in the body. In this way, the community is
peaceable, without “dissension”; each cares for others. When one suffers the
whole community does (v. 26).In vv. 27-28, Paul applies these principles: “you”, Corinthian Christians, are both one body and individually its members. Three groups with God-given and -appointed spiritual gifts are especially important:
· “apostles” chosen to continue spreading the
good news;
· “prophets”, those with new insights into
God’s plan; and
· those who teach the faith.
He then lists some other gifts: some help the poor and needy; others are
leaders, managers, in church affairs. The questions in vv. 29-30
must surely be answered no. Perhaps v. 31a
suggests that all seek to grow in the use of the gifts, great or small, given
to them.h/t Montreal Anglican
12:1-14:40: “Now concerning ...”: As in 7:1; 7:25; 8:1 and 16:1, Paul addresses an issue raised by the Corinthians in an earlier letter to him. [ CAB]
12:12-31: Although widespread in the ancient world, the idea of society as a body is unlikely to have been the source of Paul’s analogy. He saw society as, above all, characterized by divisions (see Galatians 3:28: “There is no longer Jew or Greek ...”), and he predicated “body” of the Christian community to emphasize its organic unity. [ NJBC]
12:13: The Church is the manifestation and extension of the Lord’s body in this world. The Church is the body of Christ because it is composed of members who share in the life of the Risen Lord. [ JBC]
12:13: “baptised into one body”: In Romans 12:4-5, Paul writes: “For as in one body we have many members, and not all the members have the same function, so we, who are many, are one body in Christ, and individually we are members one of another”. See also Ephesians 4:14-16. [ NOAB]
12:13: “made to drink of one Spirit”: In 3:16, Paul asks, probably rhetorically: “Do you not know that you are God's temple and that God's Spirit dwells in you?”. See also 6:19. The tense of the verb mitigates against this being a reference to the Eucharist. [ NJBC]
12:23-25: In terms of clothing, the genitals receive more attention than the ears or the nose. The instinct of modesty reveals the divine plan to ensure that the eyes (for example) should not command all consideration. [ NJBC]
12:27-30: An enumeration of the roles essential for the ongoing life of the church and the range of tasks that they are empowered to perform for the benefit of the whole. Each one has a role “appointed” by God. [ CAB]
12:28: “apostles ... prophets ... teachers”: These constitute the fundamental three-fold ministry of the word by which the church is founded and built up. [ NJBC] For the one Church, God provides a variety of leadership. For another list of gifts and of those who have particular functions as a result, see Romans 12:6-8.
12:28: “apostles”: See also 4:9 (“... I think that God has exhibited us apostles as last of all ...”) and 9:5 (“Do we not have the right to be accompanied by a believing wife, as do the other apostles and the brothers of the Lord and Cephas?”). [ NOAB]
12:28: “prophets”: In 14:5, Paul says “those who prophesy speak to other people for their upbuilding and encouragement and consolation”. [ NOAB] Prophecy is defined by its effect on the community. Revelation, in the sense of a new insight into the mystery of salvation is actualized in pastoral guidance and instruction.
12:28: “teachers”: These may have exercised ministry outside the liturgical assembly, while “prophets” exercised it within. [ NJBC]
12:28: “assistance ... leadership”: Only later linked with deacons and bishops. [ NOAB]
12:28: “tongues”: Perhaps “tongues” are mentioned last to counteract a tendency to overemphasize this gift in the Corinthian church.
12:31a: “greater gifts”: Other interpretations:
- The first three mentioned in v. 28 – if the verb strive is in the imperative
- Those gifts especially esteemed by the Corinthian Christians – if the verb is in the indicative [ NJBC]
- Love: the “still more excellent way” (v. 31b; 13:1ff; 14:1). [ NOAB]
GOSPEL: Luke 4:14-21
Jesus has been tempted by the devil in the wilderness (vv. 1-13)
to misuse his power for his personal benefit, for worldly domination, and for
protection from God’s plan fulfilled on the cross. Now he returns to Galilee.
Jesus customarily attends synagogue services to worship and present his
message; it is there that Luke tells us who Jesus is: he stands in continuity
with God’s promises of old. Jesus is a great teacher; he has great authority in
telling people about God and his plan. Jesus begins with one part of the scroll
(Isaiah 61),
then rewinds to another: vv. 18-19
emphasize his mission to those who are “poor” in any way, be it financially, in
spirit, in health. In “the year of the Lord’s favour”, the jubilee year, debts
were forgiven and slaves were set free. Jesus applies these verses to himself:
he performs the works of the Messiah then expected. He then sits to interpret
the readings: he says that God’s plan is now being completed (“fulfilled”, v. 21).The parallels are Matthew 13:53-54 and Mark 6:1-2.
This passage gives us a glimpse of synagogue worship in the first century, as does Acts 13:15 (in Antioch in Pisidia). [ NOAB]
Verse 14: “filled with the power of the Spirit”: The Spirit descended on Jesus at his baptism: 3:21-22 tells us: “Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased’”. His proclamation in word and deed stems from God’s creative Spirit. [ NJBC]
Verse 15: “teach”: The word in Greek is didaskein; it is also used in 4:15; 5:3, 17; 6:6; 11:1; 13:10, 22, 26; 19:47; 20:1, 21; 21:37; 23:5: 14 times, in all. Luke also uses didaskale (teacher) frequently. [ NJBC]
Verse 16: “sabbath”: For Jesus’ activities on the sabbath, see also 4:31-37 (teaching and casting out a demon ); 6:1-5 (his disciples pluck some heads of grain), 6:6-11 (restores a man’s withered hand); 13:10-17 (heals a crippled woman); 14:1-6 (heals a man who had dropsy). [ NJBC]
Verse 16: “as was his custom”: Matthew 4:23 tells us that Jesus taught in synagogues in Galilee. See also Matthew 9:35. [ NOAB]
Verse 17: “the scroll ... was given to him”: i.e. by “the attendant” (v. 20) or chazzan of the synagogue. [ NOAB]
Verses 18-19: This prophecy was fulfilled in Jesus’ ministry: see 13:10-17 (cures a crippled woman) and 23:39-43. (This is the only clear indication that Jesus knew how to read.) The quotation is Isaiah 61:1-2 and 58:6. “To bind up the broken-hearted” ( 61:1c) and “(to announce) the day of vengeance [vindication], to comfort all who mourn, to provide for those who mourn in Zion – to give them a garland instead of ashes” ( 61:2b-3a) are omitted – thus extending his mission beyond Israel. [ NJBC]
Verse 18: “The Spirit of the Lord is upon me”: The reader already knows that Jesus has the Holy Spirit: in 1:35, an angel tells Mary: “‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God’”. After Jesus is baptised, “the Holy Spirit descended upon him in bodily form like a dove” (see 3:22). [ NJBC]
Verse 18: “release”: The Greek word is aphesis. Aphesis appears in the Septuagint translation of Leviticus 25:10 as the translation of the Hebrew for jubilee, and in the same translation of Deuteronomy 15:1-11, aphesis is used to refer to the sabbatical year. In literature roughly contemporary with Luke, the Qumran community associated Isaiah 61:1 with Leviticus 25:10-13 and Deuteronomy 15:1-11 in a text reflecting on the end-time, and identified the “release” as being that of debtors during a jubilee year. But Luke also uses aphesis for forgiveness in 24:47. “Let go free” also translates aphesis. [ NJBC]
Verse 19: “proclaim”: In the then current Greek translation of Isaiah (the Septuagint) the word is call. It appears that Luke has changed this verb to emphasize the proclamation that, in Jesus, God has fulfilled his promises of old. [ NJBC]
Verse 20: “sat down”: The sermon was given sitting. It seems that the first-century synagogue service consisted of: singing a psalm, reciting the Shema and the Eighteen Benedictions, a reading from the Torah, a reading from the prophets, a sermon on the meaning of the readings, and the priestly blessing: see Numbers 6:22-27. [ NJBC]
Verse 23: “‘cure yourself’”: The sense is: cure people in your own home town.
Verses 25-27: Many ordinary people praise Jesus (v. 15) but those present in the synagogue try to cause his death – for reminding them that it was among non-Israelites that Elijah and Elisha were able to heal. [ CAB]
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