· 8 Dominic,
Priest and Friar, 1221 was a Castilian priest and founder of the Dominican
Order. Dominic is the patron saint of astronomers.
· 10 Lawrence,
Deacon, and Martyr at Rome, 258 was
one of the seven deacons of the city of Rome under Pope Sixtus II
who were martyred
during the persecution by Emperor Valerian in 258.
· 11 Clare,
Abbess at Assisi, 1253 is an Italian saint and one of the
first followers of Saint Francis of Assisi. She founded the
Order of Poor Ladies, a monastic religious
order for women in the Franciscan tradition, and wrote their Rule of Life,[1]
the first set of monastic guidelines known to have been written by a woman.
Following her death, the order she founded was renamed in her honor as the
Order of Saint Clare, commonly referred to today as the Poor
Clares
OLD TESTAMENT: Isaiah 1:
1, 10 - 20 (RCL)
Isai 1:1 (NRSV) The vision of Isai'ah son of A'moz, which
he saw concerning Judah
and Jerusalem in the days of
Uzzi'ah, Jo'tham, A'haz, and Hezeki'ah, kings of Judah.
10 Hear the word of the LORD,
you rulers of Sod'om!
Listen to the teaching of our God,
you people of Gomor'rah!
11 What to me is the multitude of your sacrifices?
says the LORD;
I have had enough of burnt offerings of rams
and the fat of fed beasts;
I do not delight in the blood of bulls,
or of lambs, or of goats.
12 When you come to appear before me,
who asked this from your hand?
Trample my courts no more;
13 bringing offerings is futile;
incense is an abomination to me.
New moon and sabbath and calling of convocation--
I cannot endure solemn assemblies with iniquity.
14 Your new moons and your appointed festivals
my soul hates;
they have become a burden to me,
I am weary of bearing them.
15 When you stretch out your hands,
I will hide my eyes from you;
even though you make many prayers,
I will not listen;
your hands are full of blood.
16 Wash yourselves; make yourselves clean;
remove the evil of your doings
from before my eyes;
cease to do evil,
17 learn to do good;
seek justice,
rescue the oppressed,
defend the orphan,
plead for the widow.
18 Come now, let us argue it out,
says the LORD:
though your sins are like scarlet,
they shall be like snow;
though they are red like crimson,
they shall become like wool.
19 If you are willing and obedient,
you shall eat the good of the land;
20 but if you refuse and rebel,
you shall be devoured by the sword;
for the mouth of the LORD has spoken.
Genesis 15: 1 - 6 (alt.
for RCL)
Gene 15:1 (NRSV) After these things the word of the LORD
came to Abram in a vision, "Do not be afraid, Abram, I am your shield;
your reward shall be very great." 2 But Abram said, "O Lord GOD, what
will you give me, for I continue childless, and the heir of my house is
Elie'zer of Damascus?" 3 And Abram said, "You have given me no
offspring, and so a slave born in my house is to be my heir." 4 But the
word of the LORD came to him, "This man shall not be your heir; no one but
your very own issue shall be your heir." 5 He brought him outside and
said, "Look toward heaven and count the stars, if you are able to count
them." Then he said to him, "So shall your descendants be." 6
And he believed the LORD; and the LORD reckoned it to him as righteousness.
Wisdom 18: 6 - 9 (Roman Catholic)
18:6 (NRSV) That night was made known beforehand to our
ancestors,
so that they might rejoice in sure knowledge of the oaths
in which they trusted.
7 The deliverance of the righteous and the destruction of
their enemies
were expected by your people.
8 For by the same means by which you punished our enemies
you called us to yourself and glorified us.
9 For in secret the holy children of good people offered
sacrifices,
and with one accord agreed to the divine law,
so that the saints would share alike the same things,
both blessings and dangers;
and already they were singing the praises of the
ancestors.
PSALM 50: 1 - 8, 22 - 23
(RCL)
Psal 50:1 (NRSV) The mighty one, God the LORD,
speaks and summons the earth
from the rising of the sun to its setting.
2 Out of Zion,
the perfection of beauty,
God shines forth.
3 Our God comes and does not keep silence,
before him is a devouring fire,
and a mighty tempest all around him.
4 He calls to the heavens above
and to the earth, that he may judge his people:
5 "Gather to me my faithful ones,
who made a covenant with me by sacrifice!"
6 The heavens declare his righteousness,
for God himself is judge. [Se'lah]
7 "Hear, O my people, and I will speak,
O Israel, I will testify against you.
I am God, your God.
8 Not for your sacrifices do I rebuke you;
your burnt offerings are continually before me.
22 "Mark this, then, you who forget God,
or I will tear you apart, and there will be no one to
deliver.
23 Those who bring thanksgiving as their sacrifice honor
me;
to those who go the right way
I will show the salvation of God."
Note:
Verse numbering in your Psalter may differ from the above.
50 Deus deorum (ECUSA BCP)
1 The Lord, the God of gods, has spoken; *
he has called the earth from the rising of
the sun to
its
setting.
2 Out of Zion, perfect in its
beauty, *
God reveals himself in glory.
3 Our God will come and will not keep
silence; *
before him there is a consuming flame,
and round about him a raging storm.
4 He calls the heavens and the earth
from above *
to witness the judgment of his people.
5 “Gather before me my loyal
followers, *
those who have made a covenant with me
and sealed it with sacrifice.”
6 Let the heavens declare the
rightness of his cause; *
for God himself is judge.
7 Hear, O my people, and I will
speak:
“O Israel, I will bear witness against you; *
for I am God, your God.
8 I do not accuse you because of your
sacrifices; *
your offerings are always before me.
23 Consider this well, you who forget
God, *
lest I rend you and there be none to deliver
you.
24 Whoever offers me the sacrifice of
thanksgiving
honors
me; *
but to those who keep in my way will I show
the
salvation of God."
Psalm 33: 12 - 22 (alt.
for RCL)
Psalm 33: 1, 12, 18 - 22
(Roman Catholic)
Psal 33:1 (NRSV) Rejoice in the LORD, O you righteous.
Praise befits the upright.
12 Happy is the nation whose God is the LORD,
the people whom he has chosen as his heritage.
13 The LORD looks down from heaven;
he sees all humankind.
14 From where he sits enthroned he watches
all the inhabitants of the earth--
15 he who fashions the hearts of them all,
and observes all their deeds.
16 A king is not saved by his great army;
a warrior is not delivered by his great strength.
17 The war horse is a vain hope for victory,
and by its great might it cannot save.
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.
21 Our heart is glad in him,
because we trust in his holy name.
22 Let your steadfast love, O LORD, be upon us,
even as we hope in you.
33 Exultate, justi (ECUSA BCP)
12 Happy
is the nation whose God is the Lord! *
happy the people he has chosen to be his
own!
13 The
Lord looks down from heaven, *
and beholds all the people in the world.
14 From
where he sits enthroned he turns his gaze *
on all who dwell on the earth.
15 He
fashions all the hearts of them *
and understands all their works.
16 There
is no king that can be saved by a mighty army; *
a strong man is not delivered by his great
strength.
17 The
horse is a vain hope for deliverance; *
for all its strength it cannot save.
18
Behold, the eye of the Lord is upon those who fear him, *
on those who wait upon his love,
19 To
pluck their lives from death, *
and to feed them in time of famine.
20 Our
soul waits for the Lord; *
he is our help and our shield.
21
Indeed, our heart rejoices in him, *
for in his holy Name we put our trust.
22 Let
your loving-kindness, O Lord, be upon us, *
as we have put our trust in you.
NEW TESTAMENT: Hebrews 11:
1 - 3, 8 - 16 (RCL)
Hebrews 11:
1 - 2, 8 - 12 (13 - 19) (Roman Catholic)
Hebr 11:1 (NRSV) Now faith is the assurance of things
hoped for, the conviction of things not seen. 2 Indeed, by faith our ancestors
received approval. 3 By faith we understand that the worlds were prepared by
the word of God, so that what is seen was made from things that are not
visible.
8 By faith Abraham obeyed when he was called to set out
for a place that he was to receive as an inheritance; and he set out, not
knowing where he was going. 9 By faith he stayed for a time in the land he had
been promised, as in a foreign land, living in tents, as did Isaac and Jacob,
who were heirs with him of the same promise. 10 For he looked forward to the
city that has foundations, whose architect and builder is God. 11 By faith he
received power of procreation, even though he was too old--and Sarah herself
was barren--because he considered him faithful who had promised.12 Therefore
from one person, and this one as good as dead, descendants were born, "as
many as the stars of heaven and as the innumerable grains of sand by the
seashore."
13 All of these died in faith without having received the
promises, but from a distance they saw and greeted them. They confessed that
they were strangers and foreigners on the earth, 14 for people who speak in
this way make it clear that they are seeking a homeland. 15 If they had been
thinking of the land that they had left behind, they would have had opportunity
to return. 16 But as it is, they desire a better country, that is, a heavenly
one. Therefore God is not ashamed to be called their God; indeed, he has
prepared a city for them.
17 By faith Abraham, when put to the test, offered up
Isaac. He who had received the promises was ready to offer up his only son, 18
of whom he had been told, "It is through Isaac that descendants shall be
named for you." 19 He considered the fact that God is able even to raise
someone from the dead--and figuratively speaking, he did receive him back.
h/t Montreal
Anglican
In the Revised English Bible, 11:1 reads “Faith gives substance to our hopes and convinces us of the realities we do not see”. Through faith we know that, at creation time, the invisible was transformed into the visible by God’s command (“the word of God”, v. 3) and that the course of history (“worlds”) was set by God. The author now gives examples of Old Testament figures who lacked the “promises” (v. 13) we have but even so had faith in God; they “received [God’s] approval” (v. 2). “Abraham” (v. 8) trusted that he would have a land to inherit; he didn’t know “where he was going”. He (as we do) lived a temporary life on earth (“in tents”, v. 9) as he “looked forward” (v. 10) to living permanently (“foundations”) in “the city”, the heavenly Jerusalem, “a better country” (v. 16). In this he is seen to resemble the Christian believer. (Most translations say that Sarah received the “power of procreation”, v. 11). Through the faith of Abraham and Sarah, many “descendants were born” (v. 12). These figures (exemplars) saw that Christ would come (v. 13). (In Genesis, actually only Abraham said he was a stranger and a foreigner .) God is proud (“not ashamed”, v. 16) of them for electing to exercise trust in him; he has prepared a place for them in heaven.
10:34: “plundering of your possessions”: CAB says that this is a reference to seizure of possessions by the Roman authorities.
10:35-36: The ground of their “confidence” (faith) concerning the future was, and must remain, the fulfilment of God’s promise conveyed through the prophets who spoke of the speedy deliverance of his people. [ CAB]
10:37-38: The quotation from prophetic books is per the Septuagint translation. “‘In a very little while’” is from Isaiah 26:20 (NRSV: “for a little while”); the rest of the quotation is Habakkuk 2:3-4. (The author inverts the first and second lines of v. 4.) [ NJBC]
11:1-40: These verses spell out the biblical precedents of this “confidence” (see 10:35), but also the relative limits of it in the experience of men and women of faith before the coming of Christ. [ CAB]
11:1: Scholars interpret this verse in various ways:
- NOAB says that, instead of defining faith comprehensively, the author describes those aspects of it that bear upon the argument.
- CAB says that the explanation of “faith” here conforms in style to the definitions in Greek philosophical writings, and that the crucial terms “conviction” and “assurance” carry philosophical meaning as to how ultimate reality can be known. But the writer has made a crucial addition: “faith” is also oriented toward the future and is grounded in the hope of fulfilment of God’s purpose. The “assurance” is that the heavenly realities, which humans have “not seen”, will be revealed to God’s faithful people, just as the “ancestors” (v. 2) looked forward to this reality.
- NJBC says that the meanings of the words hypostasis (“assurance”) and elenchos (“conviction”) are much disputed. He considers that the words mean reality and demonstration. (The REB seems to agree.) “Faith” then is the reality of good things and events hoped for, the proof of things one cannot see, the latter being the heavenly world, and the former, those of that world. At least in 1:3 (NRSV: “very being”), hypostasis clearly means reality or substance.
11:3: “worlds”: It is surprising that the NRSV uses this word and the REB universe, for while the Greek aion can mean either world or age, it always carries with it a sense of time. Course of history fits the context here. [Abbott Conway] The course of history is here seen as disclosing an eternal world which exists in the heavens but is “not visible” as yet to humans. [ CAB]
11:3: “word of God”: It was the instrument for shaping creation: Genesis 1:3 begins “Then God said”. See also Psalm 33:6 and Wisdom of Solomon 9:1. [ CAB]
11:4-38: These verses present Old Testament figures and events as examples of faith, who were faithful in spite of not having the promises we have: Abel (v. 4), Enoch (v. 5), Noah (v. 7), Abraham (vv. 8-19), Isaac (v. 20), Jacob (vv. 21-22), Moses (vv. 23-28), those who passed through the Reed (Red) Sea (v. 29), the capture of Jericho (v. 30), Rahab (v. 31), judges of ancient Israel (Gideon, Barak, Samson, and Jephthah, v. 32-33), David, Samuel and the prophets (v. 32-33). (For a similar list of heroes, see Sirach 44:1-50:21). [ NJBC]
11:4: “Abel”: See Genesis 4:3-10. The superiority of Abel’s sacrifice over Cain’s met with God’s approval. An enduring witness to faith is given by his example. [ CAB] NJBC notes that the Old Testament does not mention Abel’s motivation for sacrifice. He suggests that the author was influenced by his own conviction that without faith it is impossible to please God (see v. 6) and the statement in Genesis 4:4 that God was pleased with Abel’s sacrifice.
11:4: “ he died, but through his faith he still speaks”: This may be a reference to Genesis 4:10 (where Yahweh says to Cain “your brother's blood is crying out to me from the ground!”), but is more likely an indication of the enduring witness to faith given by Abel’s example:. [ NJBC]
11:5: “Enoch”: See Genesis 5:21-24 (“... Enoch walked with God; then he was no more, because God took him”). He so pleased God that God took him into his presence without experiencing death. [ CAB]
11:6: A general axiom referring to the existence and the moral government of God. [ NOAB]
11:6: “must believe that he exists and that he rewards those who seek him”: The two objects of faith should probably be understood as synonymous, i.e. not merely the fact of God’s existence but also his existence as the one who has entered into relations with humans, on the basis of his grace. [ NJBC]
11:7: “Noah”: See Genesis 6:13-22. He expressed his confidence in the unknown future by doing God’s will in building the Ark. His action saved his family, and renounced the evil works of his contemporaries. [ CAB] Perhaps the author draws on the tradition alluded to in 2 Peter 2:5, that Noah warned his contemporaries of the imminent flood and urged them to repentance, though without success. They were thus condemned. The event vindicated his faith, which was a condemnation of their unbelief.
11:8-9: See also Genesis 12:1-8 (God calls Abram); 26:3 (God appears to Isaac); 35:12 (God appears to Jacob). [ NOAB] [ NJBC]
11:10: For Abraham’s sojourn in Canaan interpreted as an indication of his realisation that his permanent dwelling would be nowhere on earth, but in the heavenly city, see also v. 16; Galatians 4:26 (the allegory of Hagar and Sarah); Revelation 21:2. [ NOAB] [ NJBC]
11:11: See also Genesis 17:19 (God tells Abraham that Sarah will bear a son); 21:2. [ NOAB]
11:11: “By faith he received power of procreation, even though he was too old – and Sarah herself was barren – because he considered him faithful who had promised”: The NRSV footnote offers as an alternative translation: By faith Sarah herself, though barren, received power to conceive, even when she was too old, because she considered him faithful who had promised. NJBC offers by faith Sarah herself received power for the sowing of seed . He says that the Greek text seems to attribute to Sarah the male role in the conception of Isaac. The original story is in Genesis 18:1-15. [ NJBC]
11:12: The author thinks of Yahweh’s words to Abram:
- in Genesis 15:5-6: “‘Look toward heaven and count the stars, if you are able to count them.’ Then he said to him, ‘So shall your descendants be.’” And he believed the Lord; and the Lord reckoned it to him as righteousness”
- in Genesis 22:17: “‘I will indeed bless you, and I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore.’”
11:17: The story of Abraham’s near-sacrifice of Isaac is found in Genesis 22:1-10. [ NOAB]
11:18: Hebrews quotes Genesis 21:12: “God said to Abraham, "Do not be distressed because of the boy and because of your slave woman; whatever Sarah says to you, do as she tells you, for it is through Isaac that offspring shall be named for you”. [ NOAB]
11:19: “figuratively”: NJBC considers it more likely that the Greek en parabole means that Isaac’s deliverance from death is a symbol of Jesus’ resurrection.
11:19: Abraham received Isaac “back” when he was told to offer a ram instead of his son: Genesis 22:13 tells us: “Abraham looked up and saw a ram, caught in a thicket by its horns. Abraham went and took the ram and offered it up as a burnt offering instead of his son”. [ NOAB]
11:20-22: Isaac, Jacob and Joseph all express faith in God’s promise when they are about to die. [ JBC]
11:20: In the story of Isaac giving the birthright to Jacob, we read in Genesis 27:27-29: “So he [Jacob] came near and kissed him [Isaac]; and he [Isaac] smelled the smell of his garments, and blessed him, and said, ‘Ah, the smell of my son is like the smell of a field that the Lord has blessed’. May God give you of the dew of heaven, and of the fatness of the earth, and plenty of grain and wine” and in Genesis 27:39-40: “Then his father Isaac answered him: ‘See, away from the fatness of the earth shall your home be, and away from the dew of heaven on high. By your sword you shall live, and you shall serve your brother; but when you break loose, you shall break his yoke from your neck’”. [ NOAB]
11:21: In Genesis 48, Jacob, on this deathbed, blesses Joseph’s sons.
11:22: Genesis 50:24-25 says: “Then Joseph said to his brothers, ‘I am about to die; but God will surely come to you, and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob.’ So Joseph made the Israelites swear, saying, "When God comes to you, you shall carry up my bones from here.’” . Exodus 13:19 tells us that, when the Israelites left Egypt, “Moses took with him the bones of Joseph who had required a solemn oath of the Israelites, saying, ‘God will surely take notice of you, and then you must carry my bones with you from here’”. [ NOAB]
11;23-28: Four instances of faith connected with Moses. [ NJBC]
11:23: Exodus 2:1-2 tells us “Now a man from the house of Levi went and married a Levite woman. The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months”. Exodus 1:22 says: “Pharaoh commanded all his people, ‘Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live’”. [ NOAB]
11:24-27: The glorification of Moses presented here does not correspond to the Old Testament account: see Exodus 2:11-15. [ NJBC]
11:26: “abuse suffered for the Christ”: In 13:12-13, the author writes “Therefore Jesus also suffered outside the city gate in order to sanctify the people by his own blood. Let us then go to him outside the camp and bear the abuse he endured”. In a similar vein, Paul, in 1 Corinthians 10:3-4, sees “the spiritual rock” (that, according to legend, followed the people of Israel in the desert), as Christ. [ NOAB] This is a christological interpretation of Moses’ choice to share his people’s suffering. [ NJBC]
11:27: “him who is invisible”: John 1:18 says “No one has ever seen God ...”. Colossians 1:15 says that Christ is “the image of the invisible God”. See also 1 Timothy 1:17; 6:16. [ NOAB]
11:28: “sprinkling of blood”: i.e. on the lintels and doorposts: see Exodus 12:21-31. [ NOAB]
GOSPEL: Luke 12: 32 - 40
(RCL)
Luke 12: (32 - 34) 35 - 40
(41 - 48) (Roman Catholic)
Luke 12:32
(NRSV) "Do not be afraid, little flock, for it is your Father's good
pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make
purses for yourselves that do not wear out, an unfailing treasure in heaven,
where no thief comes near and no moth destroys. 34 For where your treasure is,
there your heart will be also.
35 "Be dressed for action and have your lamps lit; 36
be like those who are waiting for their master to return from the wedding
banquet, so that they may open the door for him as soon as he comes and knocks.
37 Blessed are those slaves whom the master finds alert when he comes; truly I
tell you, he will fasten his belt and have them sit down to eat, and he will
come and serve them. 38 If he comes during the middle of the night, or near
dawn, and finds them so, blessed are those slaves.
39 "But know this: if the owner of the house had
known at what hour the thief was coming, he would not have let his house be
broken into. 40 You also must be ready, for the Son of Man is coming at an
unexpected hour."
41 Peter said, "Lord, are you telling this parable
for us or for everyone?" 42 And the Lord said, "Who then is the
faithful and prudent manager whom his master will put in charge of his slaves,
to give them their allowance of food at the proper time? 43 Blessed is that
slave whom his master will find at work when he arrives. 44 Truly I tell you,
he will put that one in charge of all his possessions. 45 But if that slave
says to himself, "My master is delayed in coming,' and if he begins to
beat the other slaves, men and women, and to eat and drink and get drunk, 46
the master of that slave will come on a day when he does not expect him and at
an hour that he does not know, and will cut him in pieces, and put him with the
unfaithful. 47 That slave who knew what his master wanted, but did not prepare
himself or do what was wanted, will receive a severe beating. 48 But the one
who did not know and did what deserved a beating will receive a light beating.
From everyone to whom much has been given, much will be required; and from the
one to whom much has been entrusted, even more will be demanded.
Jesus has told his disciples, in the presence of a large
crowd, the story of the farmer who, keeping all of his huge harvest for
himself, completely obliterated God from his life. Wealth per se is
acceptable, but abusing it is not. To “strive for his kingdom” (v. 31)
is much more important than acquisition of material goods: “life is more than
food” (v. 23).
Trust in God’s care of you! He knows what you need, and will give it you. Now
Jesus calls his disciples “little flock” (v. 32),
for they are few, and oppressed (“do not be afraid”). (In Ezekiel 34,
God speaks of his people as his “flock”.) They will be citizens of “the
kingdom”. Avoid over-attachment to “possessions” (v. 33)
and share what you have with the needy (“give alms”). Emphasize your
relationship with God, not material wealth; integrity with him lasts, but
wealth ends with the grave. In vv. 35-40,
Jesus tells a parable about vigilance and loyalty. Jews expected a great
“banquet” when the Messiah came; Christians recognize this banquet as being
with Christ, symbolizing our complete union with him. It will inaugurate
fulfilment of the kingdom. The “master” (v. 36)
is Christ himself: he serves the slaves at the banquet! (“have them sit down
...”, v. 37)
(The master will tuck his long Oriental robes into his “belt” to give him
freedom of movement to serve them.) Christ, “the Son of Man” (v. 40)
like a “thief” (v. 39),
may come at any time: you must be ready whenever he comes.
12:33-34: See also Matthew 6:19-21; Mark 10:21; Luke 18:22; Acts 2:45 (Christians share their possessions); 4:32-35. Jesus spoke against abuse, not possession, of property: in v. 15, he tells the crowd: “Take care! Be on your guard against all kinds of greed; for one's life does not consist in the abundance of possessions”. [ NOAB] Luke’s version puts a positive spin on Jesus’ words; Matthew 6:21 says “‘Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal.’”
12:35-13:9: Another series of images depicts the accountability of God’s people. [ CAB]
12:35-48: See also Matthew 24:43-51. [ NOAB]
12:35-38: Similar ideas are to be found in the Parable of the Ten Bridesmaids: see Matthew 25:1-13. Jesus is presented as a servant in Luke 22:24-27 and as the Suffering Servant in 23:6-25. [ NJBC]
12:35: Ephesians 6:14 advises: “Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness”. See also Mark 13:33-37 (“Beware, keep alert; for you do not know when the time will come ...”). [ NOAB]
12:37: The language suggests that Jesus’ mind moved to the Messianic banquet (see 13:29; 22:16), to which a marriage feast served as an analogy. [ NOAB]
12:37: “slaves”: For the use of slave (Greek; doulos ) as a designation for a Christian, see Romans 1:1; 1 Corinthians 7:22; Galatians 1:10. See also Acts 4:29 (prayer after the release of Peter and John) and 16:17 (on the lips of the slave girl at Philippi). [ NJBC]
12:39: “thief”: The same motif is found in 1 Thessalonians 5:2-11; 2 Peter 3:10; Revelation 3:3. [ NOAB]
A nuptial banquet is a messianic theme: see Song of Solomon 5:1 and Revelation 19:9. The eschatological feast is mentioned in Isaiah 55:1-13; 65:11-13; Revelation 3:20; 19:9. [ JBC]
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