7 Cornelius the Centurionwas
a Roman
centurion
who is considered by Christians to be the first[citation
needed] Gentile to convert to the faith, as related in Acts of the Apostles.
11 Frances Jane (Fanny)
Van Alstyne Crosby, Hymnwriter, 1915
12 Charles Freer Andrews,
Priest and “Friend of the Poor” in India, 1940
13 Absalom Jones, Priest,
1818
14 Cyril, Monk, and
Methodius, Bishop, Missionaries to the Slavs, 869, 885were two Byzantine
Christian theologians and Christian missionaries who were brothers.
Through their work they influenced the cultural development of all Slavs, for
which they received the title "Apostles to the Slavs".
OLD TESTAMENT: Exodus 34:
29 - 35 (RCL)
Exod 34:29 (NRSV) Moses came down from Mount
Sinai. As he came down from the mountain with the two tablets of
the covenant in his hand, Moses did not know that the skin of his face shone
because he had been talking with God. 30 When Aaron and all the Israelites saw
Moses, the skin of his face was shining, and they were afraid to come near him.
31 But Moses called to them; and Aaron and all the leaders of the congregation
returned to him, and Moses spoke with them. 32 Afterward all the Israelites
came near, and he gave them in commandment all that the LORD had spoken with
him on Mount Sinai. 33 When Moses had finished speaking
with them, he put a veil on his face; 34 but whenever Moses went in before the
LORD to speak with him, he would take the veil off, until he came out; and when
he came out, and told the Israelites what he had been commanded, 35 the
Israelites would see the face of Moses, that the skin of his face was shining;
and Moses would put the veil on his face again, until he went in to speak with
him.
Sirach (Ecclesiasticus)
27: 5 - 8 (Roman Catholic)
Sir 27:5 (NRSV) The kiln tests the potter's vessels;
so the test of a person is in his conversation.
6 Its fruit discloses the cultivation of a tree;
so a person's speech discloses the cultivation of his
mind.
7 Do not praise anyone before he speaks,
for this is the way people are tested.
8 If you pursue justice, you will attain it
and wear it like a glorious robe.
PSALM 99 (RCL)
Psal 99:1 (NRSV) The LORD is king; let the peoples tremble!
He sits enthroned upon the cherubim; let the earth quake!
2 The LORD is great in Zion;
he is exalted over all the peoples.
3 Let them praise your great and awesome name.
Holy is he!
4 Mighty King, lover of justice,
you have established equity;
you have executed justice
and righteousness in Jacob.
5 Extol the LORD our God;
worship at his footstool.
Holy is he!
6 Moses and Aaron were among his priests,
Samuel also was among those who called on his name.
They cried to the LORD, and he answered them.
7 He spoke to them in the pillar of cloud;
they kept his decrees,
and the statutes that he gave them.
8 O LORD our God, you answered them;
you were a forgiving God to them,
but an avenger of their wrongdoings.
9 Extol the LORD our God,
and worship at his holy mountain;
for the LORD our God is holy.
99 Dominus
regnavit (ECUSA BCP)
1
The Lord is King;
let the people tremble; *
he is enthroned upon the cherubim;
let the earth shake.
2
The Lord is great in Zion; *
he is high above all peoples.
3
Let them confess his Name, which
is great and awesome; *
he is the Holy One.
4
"O mighty King, lover of
justice,
you have established equity; *
you have executed justice and righteousness in
Jacob."
5
Proclaim the greatness of the Lord
our God
and fall down before his footstool;
*
he is the Holy One.
6
Moses and Aaron among his priests,
and Samuel among those who call upon
his Name, *
they called upon the Lord, and he answered
them.
7
He spoke to them out of the pillar
of cloud; *
they kept his testimonies and the decree that
he gave them.
8
"O Lord our God, you answered
them indeed; *
you were a God who forgave them,
yet punished them for their evil deeds."
9
Proclaim the greatness of the Lord
our God
and worship him upon his holy hill;
*
for the Lord our
God is the Holy One.
Psalm 92: 1 -
2, 12 - 15 (Roman Catholic)
Psal 92:1 (NRSV) It is good to give thanks to the LORD,
to sing praises to your name, O Most High;
2 to declare your steadfast love in the morning,
and your faithfulness by night,
12 The righteous flourish like the palm tree,
and grow like a cedar in Lebanon.
13 They are planted in the house of the LORD;
they flourish in the courts of our God.
14 In old age they still produce fruit;
they are always green and full of sap,
15 showing that the LORD is upright;
he is my rock, and there is no unrighteousness in him.
Note:
Verse numbering in Roman Catholic Bibles is one higher than the above.
NEW TESTAMENT: 2
Corinthians 3: 12 - 4:2 (RCL)
2Cor 3:12 (NRSV) Since, then, we have such a hope, we act
with great boldness, 13 not like Moses, who put a veil over his face to keep
the people of Israel from gazing at the end of the glory that was being set
aside. 14 But their minds were hardened. Indeed, to this very day, when they
hear the reading of the old covenant, that same veil is still there, since only
in Christ is it set aside. 15 Indeed, to this very day whenever Moses is read,
a veil lies over their minds; 16 but when one turns to the Lord, the veil is
removed. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is,
there is freedom. 18 And all of us, with unveiled faces, seeing the glory of
the Lord as though reflected in a mirror, are being transformed into the same
image from one degree of glory to another; for this comes from the Lord, the
Spirit. 4:1 Therefore, since it is by God's mercy that we are engaged in this
ministry, we do not lose heart. 2 We have renounced the shameful things that
one hides; we refuse to practice cunning or to falsify God's word; but by the
open statement of the truth we commend ourselves to the conscience of everyone
in the sight of God.
h/t Montreal
Anglican
Paul interprets the “veil” ( 3:13) in Exodus as signifying the limited duration of the old covenant. The new covenant in Christ sets aside the old. The thinking of Israelites was frozen in time (“hardened”, 3:14), and it still is: when they hear the Law read (“old covenant”, 3:14; “Moses”, 3:15), they only see God’s plan for saving people dimly, i.e. through a “veil”, but when one is converted (“turns to the Lord”, 3:16), one sees the plan clearly. In Judaism and Christianity, the motive force is the spirit, but for us Christ and the Holy Spirit are one (“the Lord is the Spirit”, 3:17), and in Christ we have “freedom” from the Law: as we become more and more Christ-like, we are more and more able to render to God the honour (“glory”, 3:18) he is due, with the Spirit’s help. In 10:9-11, Paul’s accusers claim that he is strong on words but weak on action. He now retorts: “by God’s mercy” ( 4:1) he has turned from persecuting Christians to “this ministry” which he does with “great boldness” ( 3:12), not losing heart. Unlike his accusers, he has cast aside his horrible hidden deeds of the past, namely unscrupulous acts and misrepresentations of the gospel ( 4:2). He speaks openly, appealing to all to authentically discern the truth.
GOSPEL: Luke 9: 28 - 36,
(37 - 43a) (RCL)
Luke 9:26 (NRSV) Those who are ashamed of me and of my
words, of them the Son of Man will be ashamed when he comes in his glory and
the glory of the Father and of the holy angels. 27 But truly I tell you, there
are some standing here who will not taste death before they see the kingdom
of God."
28 Now about eight days after these sayings Jesus took
with him Peter and John and James, and went up on the mountain to pray. 29 And
while he was praying, the appearance of his face changed, and his clothes
became dazzling white. 30 Suddenly they saw two men, Moses and Eli'jah, talking
to him. 31 They appeared in glory and were speaking of his departure, which he
was about to accomplish at Jerusalem.
32 Now Peter and his companions were weighed down with sleep; but since they
had stayed awake, they saw his glory and the two men who stood with him. 33
Just as they were leaving him, Peter said to Jesus, "Master, it is good
for us to be here; let us make three dwellings, one for you, one for Moses, and
one for Eli'jah"--not knowing what he said. 34 While he was saying this, a
cloud came and overshadowed them; and they were terrified as they entered the
cloud. 35 Then from the cloud came a voice that said, "This is my Son, my Chosen;
listen to him!" 36 When the voice had spoken, Jesus was found alone. And
they kept silent and in those days told no one any of the things they had seen.
37 On the next day, when they had come down from the
mountain, a great crowd met him. 38 Just then a man from the crowd shouted,
"Teacher, I beg you to look at my son; he is my only child. 39 Suddenly a
spirit seizes him, and all at once he shrieks. It convulses him until he foams
at the mouth; it mauls him and will scarcely leave him. 40 I begged your
disciples to cast it out, but they could not." 41 Jesus answered,
"You faithless and perverse generation, how much longer must I be with you
and bear with you? Bring your son here." 42 While he was coming, the demon
dashed him to the ground in convulsions. But Jesus rebuked the unclean spirit,
healed the boy, and gave him back to his father. 43 And all were astounded at
the greatness of God.
3:1: “letters of recommendation”: Illustrated by Romans 16:1-2 (Phoebe) and mentioned in Acts 9:2 (Saul to the synagogues at Damascus); 18:27 (to the disciples in Achaia). [ NJBC]
3:2: “written on our hearts”: While “our” is better attested, your makes more sense. The heart is the source of all human activity. [ NJBC]
3:3: “prepared by us”: The church at Corinth (Paul’s letter of recommendation) was the work of God; Paul was only the instrument (v. 5). [ NOAB]
3:3: “on tablets of human hearts”: Like the covenant announced by Jeremiah: Jeremiah 31:31-33 announces: “The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah. It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt – a covenant that they broke, though I was their husband, says the Lord. But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people”. See also Ezekiel 11:19; 36:26; Proverbs 3:3; 7:3. [ CAB] [ NJBC]
3:3: “tablets of stone”: For the tablets of stone on which Moses received the covenant, see Exodus 24:12; 31:18; Deuteronomy 9:10-11. In Romans 2:29, Paul writes: “... a person is a Jew who is one inwardly, and real circumcision is a matter of the heart – it is spiritual and not literal ...”. [ NOAB] [ CAB]
3:5: God empowers Paul to carry out his mission, which is beyond the capacity of fallen human nature. [ NJBC]. Paul says in 4:7: “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”.
3:6: Paul is forced to distinguish between the two types of covenant because his opponents were using the new covenant theme to insist on the Law. To this extent the new covenant participated in the destructive power of the old covenant: see v. 14. [ NJBC]
3:6: “kills”: For Paul’s view of the purpose and effect of the Law, see Galatians 3:19-29 (“Why then the law? It was added because of transgressions, until the offspring would come to whom the promise had been made; and it was ordained through angels by a mediator ...”) and Romans 7:7-13 (“What then should we say? That the law is sin? By no means! Yet, if it had not been for the law, I would not have known sin. I would not have known what it is to covet if the law had not said, "You shall not covet...”). Though the Law could not make people righteous (Galatians 3:21), it revealed God’s will so that they might recognize their sins. [ NOAB]
3:6: “the spirit gives life”: Christ gives the new life (see 2:16) of authentic humanity. [ NJBC]. In 1 Corinthians 15:45, Paul quotes Genesis 2:7b freely: “‘The first man, Adam, became a living being’; the last Adam [Christ] became a life-giving spirit”.
3:7-4:6: The prominence given to Moses is probably due to an emphasis of his adversaries. [ NJBC]
3:7-11: In unusually impersonal language, Paul contrasts the splendour (Greek: doxa) of his ministry, not his person, with that represented by Moses in Exodus 34:27-35. [ NJBC]
3:7: “ministry of death”: i.e. existence under Mosaic law. It is called “the ministry of condemnation” in v. 9. In Romans 7:10, Paul writes “... the very commandment that promised life proved to be death to me.” [ NOAB]
3:9: “the ministry of justification”: Being permeated by the Spirit, it sets humans in a right relationship with God. [ NJBC]
3:10: In comparison with the glory of the ministry of the Spirit, the glory of Moses’ ministry is so minuscule as to be non-existent. [ NJBC]
3:12: “boldness”: The Greek word, parrhesia, can also be translated as authoritative plainness. [ NJBC] This word is also translated as “openly” and “plainly” elsewhere in the New Testament.
3:13: Paul interprets Moses’ “veil” as his effort to hide from the people how temporary the old covenant was to be. [ NOAB] Moses’ face shone only for a time. Either Paul read the Hebrew in context or followed the Septuagint translation of Exodus 34: it translates karan contextually as glorified. [ BLXX] See Comments.
3:14-18: Corresponding to the difference between Paul and Moses, there is a difference in their followers; the first group is open, but the second closed. [ NJBC]
3:14: “their minds were hardened”: See Isaiah 6:9-10 (“Keep listening, but do not comprehend ...”); 29:10; Deuteronomy 29:4; Romans 11:7. [ NJBC]
3:14: “set aside”: NJBC offers annulled.
3:15: “whenever Moses is read”: As in Acts 15:21, this is a way of speaking of the books of Moses, i.e. the Law. See also 2 Chronicles 25:4; Nehemiah 13:1; Mark 12:26. [ NJBC]
3:16: This is an adaptation of Exodus 34:34. In Exodus, the subject is Moses. Here Paul probably intends “one” to be Moses, not as a person but as the personification of the Jewish people of whom he is the founder. [ JBC]
3:16: “when one turns to the Lord”: i.e. to God as revealed in Christ: see 4:6. See also 1 Thessalonians 1:9; Deuteronomy 4:30; Sirach 5:7; Isaiah 19:22. [ NJBC]
3:17: “the Lord is the Spirit”: It is probable that Paul has God directly in view, although opinion is divided. God is identified with the Spirit in order to deny that he still operates through the “letter” (v. 6) of the Law. [ NJBC] JBC offers a different interpretation: in the Septuagint, ho kyrios (the Lord) translates Yahweh; the God of Israel is spirit, indeed the spirit, for God is most perfect. Throughout this section, “spirit” refers to the spiritual nature of the new covenant, which it has from Christ, who is the personification of the new dispensation, and therefore its spirit.
3:17: “freedom”: We are no longer under the Law. Paul says in Galatians 5:18: “But if you are led by the Spirit, you are not subject to the law”. [ NJBC]
3:18: “reflected”: NJBC argues, on linguistic evidence, that beholding as is a preferable translation.
3:18: “the glory of the Lord”: As the “last Adam” (see 1 Corinthians 15:45), Christ is the image and glory of God: see also 1 Corinthians 11:7. God is mirrored in Christ: in 4:6, Paul writes: “... it is the God who said, “‘Let light shine out of darkness,’ who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ”. [ NJBC]
3:18: “from one degree of glory to another”: The meaning of doxa shifts from splendour to giving glory. [ NJBC]
3:18: “the same image”: Of God, i.e. Christ. 4:4 says: “In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God”. [ NOAB]
3:18: “transformed”: In Romans 12:2, Paul advises: “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God – what is good and acceptable and perfect”. See also Romans 8:17, 29. [ NOAB] We are transformed into conformity with Christ; this is salvation.
4:1: Comments: In 10:9-11: Scholars tell us that Chapter 10 is earlier than Chapter 3.
4:1: This verse expands on v. 12 above. [ NJBC]
4:1: “by God’s mercy”: Paul writes of his persecution of Christians in 1 Corinthians 15:9 (“... I persecuted the church of God”); Galatians 1:13, 23. [ NJBC]
4:2: “practice cunning or falsify God’s word”: This is probably a reference to the “false apostles” mentioned in 11:13: “... such boasters are false apostles, deceitful workers, disguising themselves as apostles of Christ”. See also 2:17. [ NOAB] In 1 Corinthians 9:19-23, Paul has laid himself open to the charge of being willing to adopt any means of achieving his end. [ NJBC]
4:2: “conscience”: This is the faculty of authentic discernment. It is perhaps equivalent to the love of truth in 2 Thessalonians 2:9-10: “The coming of the lawless one [the devil] is apparent in the working of Satan, who uses all power, signs, lying wonders, and every kind of wicked deception for those who are perishing, because they refused to love the truth and so be saved”. [ NJBC]
4:3: “even if our gospel is veiled”: Paul concedes that his preaching was not totally effective. He brought few Jews to Christ. [ NJBC]
4:4: “the god of this world”: NOAB says that this is a reference to either Satan or “Beliar” (see 6:15); however, NJBC suggests that the god who is this world is a better translation. In Philippians 3:19, Paul writes “their god is the belly”.
4:5: “we do not proclaim ourselves”: Perhaps this is a hint that false apostles gave more prominence to themselves than to Christ. [ NJBC]
4:5: “Jesus Christ as Lord”: This is a confessional formula. It is also found in 1 Corinthians 12:3; Philippians 2:10-11; Romans 10:9. [ NJBC]
4:6: “‘Let light shine out of darkness’”: This is a free citation of Genesis 1:3, applied to the “new creation” ( 5:17) through Christ. [ NOAB] The Creator remains active to illuminate: see Isaiah 9:2 (“The people who walked in darkness have seen a great light ...”). [ NJBC] Recall John 1:4-5: “in him was life, and the life was the light of all people. The light shines in the darkness ...” [ JBC]
4:6: “in the face of Christ”: Note the contrast with Moses in 3:7. Paul tells his opponents that they should be comparing Christ, and not him, with Moses. [ NJBC]
Luke 6: 39 - 45 (Roman Catholic)
Luke 6:39
(NRSV) He also told them a parable: "Can a blind person guide a blind
person? Will not both fall into a pit? 40 A disciple is not above the teacher,
but everyone who is fully qualified will be like the teacher. 41 Why do you see
the speck in your neighbor's eye, but do not notice the log in your own eye? 42
Or how can you say to your neighbor, "Friend, let me take out the speck in
your eye,' when you yourself do not see the log in your own eye? You hypocrite,
first take the log out of your own eye, and then you will see clearly to take
the speck out of your neighbor's eye.
43 "No good tree bears bad fruit, nor again does a
bad tree bear good fruit; 44 for each tree is known by its own fruit. Figs are
not gathered from thorns, nor are grapes picked from a bramble bush. 45 The
good person out of the good treasure of the heart produces good, and the evil
person out of evil treasure produces evil; for it is out of the abundance of
the heart that the mouth speaks.
An aura of unnatural brightness is linked with mystical appearances in Exodus and Acts; “dazzling white” (v. 29) is a symbol of transcendence. In Jewish tradition, both “Moses and Elijah” (v. 30) were taken into heaven without dying. Jesus’ agenda is in accord with the Law and the prophets; he is doing God’s will. “Two men” also appear at the resurrection and at the ascension. Jesus’ “departure” (v. 31, exodos in Greek) is his journey to Jerusalem and his passage from this world. Peter clearly doesn’t understand; perhaps he thinks he is witnessing a super Feast of Tabernacles (“dwellings”, v. 33) – a time when the whole city was brightly illuminated. The “cloud” (v. 34) is a symbol of God’s presence; the words from it recall Jesus’ baptism, and add “listen to him!” (v. 35). Vv. 37-43a, the healing of an epileptic child, present three contrasts:
· from the mountain to the needy world;
· Jesus’ great power over evil (vs. the disciples’);
and
· Jesus’ fidelity to God vs. general human
infidelity.
The child is in miserable condition. In healing him, Jesus shows God’s
“greatness” to “all” (v. 43).The parallels are:
Comments: An aura of unnatural brightness is linked with mystical appearances in Exodus and Acts: The references are Exodus 34:29-35 and Acts 9:3 (Paul’s vision on the road to Damascus). Other references are Nahum 3:3; Ezekiel 1:4, 7; Daniel 10:6 (particularly in the Septuagint translation). [ BlkLk]
Verse 28: “about eight days after”: Luke may be intending the octave day of the Feast of Tabernacles. During this feast, the whole city was brightly illuminated. [ JBC]
Verse 28: “these sayings”: i.e. those in vv. 23-27. Luke intends to link Jesus’ prediction of the coming of the Kingdom with the Transfiguration. [ NJBC]
Verse 28: “went up on the mountain to pray”: For prayer as part of many recorded momentous events in Jesus’ life, see, for example, Mark 1:35; Luke 3:21 (the baptism of Jesus); 6:12 (Jesus Chooses the Twelve Apostles); 9:18 (Peter’s recognition that Jesus is the Messiah); 11:1 (the Lord’s Prayer); 22:21-46 (Jesus Predicts Peter's Denial). [ NOAB]
Verse 29: “the appearance of his face was changed”: Mark 9:2 has “transfigured”. BlkLk suggests that Luke avoids the apparent metamorphosis lest his Hellenic readers think in terms of human deities.
Verses 30-31: On the road to Emmaus, in 24:26-27, Jesus asks: “‘Was it not necessary that the Messiah should suffer these things and then enter into his glory?’. Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures”. “Glory” is associated with the risen and heavenly life. [ NJBC]
Verse 30: “Two men”: There are two similar appearances:
- at the Resurrection, in 24:4: “While they [the women who had come from Galilee] were perplexed about this, suddenly two men in dazzling clothes stood beside them”
- after the Ascension, in Acts 1:10: “While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them”. [ JBC]
Verse 32: “weighed down with sleep”: This suggests that the Transfiguration took place at night. [ NOAB] However, BlkLk offers a second alternative: Luke may be seeking a way of excusing Peter’s strange suggestion in v. 33 (although it can also be seen as an attempt to delay the departure of Moses and Elijah).
Verse 33: “three dwellings”: For the Feast of Tabernacles (“booths”), see Zechariah 14:16. [ JBC]
Verse 35: “This is my Son ...”: The words at Jesus’ baptism, in 3:21-22, are “‘You are my Son, the Beloved; with you I am well pleased’”. [ NJBC]
Verse 35: “Chosen”: The Greek word has much the same meaning as that translated Beloved, found in the parallel passages. See also John 12:28-30. [ NOAB] Both titles indicate an act of will rather than of feeling. CAB suggests that “my Chosen” refers to the concept of Israel in Isaiah 42:1: “Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations.” The voice identifies Jesus as the agent of the new-covenant people.
In Psalm 106:20, Moses is spoken of as “his chosen one”. The scoffers at the cross refer to Jesus as God’s “chosen one”: see 23:35. [ BlkLk]
Verse 35: “listen to him”: Perhaps a reference to the prophet like Moses of Deuteronomy 18:15, whom the Israelites are to heed. Here the meaning is that the disciples are commanded to be attentive to this new phase in God’s revelation of who the Son is: one who returns to God via the cross. The implications for the disciples of Jesus’ journey to the cross will be spelt out in 9:51-19:27. [ NJBC]
Verse 38: “I beg you to look at my son”: See also 1 Samuel 1:11 (Hannah’s vow) and Luke 1:48 (the Magnificat). [ NJBC]
Verse 38: “only child”: Luke picks up on “only” elsewhere: see 7:12 and 8:42. [ NJBC]
Verses 39,42: Epilepsy was thought to be due to the influence of the moon, a demonic force: Psalm 121:6 comforts: “The sun shall not strike you by day, nor the moon by night”. [ NOAB]
Verse 41: Jesus’ words are drawn from Deuteronomy 32:5, 20. [ JBC]
Verse 41: “faithless and perverse generation”: Whom does Jesus address? Neither the boy’s father nor the disciples have shown lack of faith, and neither have turned against him, so it seems that Jesus speaks of general human infidelity and, in particular, that of his contemporaries. Reading ahead, we know that Jesus’ deeds of mercy will be greeted with disbelief, and that this will eventually lead to the cross. [ NJBC]
Verses 43-44: All Jesus’ mighty deeds must be seen from the vantage point of the cross. [ NJBC]
Verse 44: “The Son of Man is going to be betrayed into human hands”: Jesus has predicted this in the verses preceding our reading: see v. 22. At the empty tomb, the two men remind the women of this prophecy. [ NJBC]
Verse 45: Only after Jesus’ resurrection and his gift of insight (his interpretation given on the road to Emmaus) will the disciples understand the meaning of his cross. [ NJBC]
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