• 30 Jerome, Priest, and Monk of Bethlehem, 420 He is best known for his translation of most of the Bible into Latin (the translation that became known as the Vulgate), and his commentaries on the Gospels. His list of writings is extensive.[4]
October[edit]
• 1 Remegius, Bishop of Rheims, c. 530 On 25 December 496 he baptised Clovis I, King of the Franks. This baptism, leading to the conversion of the entire Frankish people to Catholic Christianity, was a momentous success for the Church and a seminal event in European history
• 3 George Kennedy Allen Bell, Bishop of Chichester, and Ecumenist, 1958. John Raleigh Mott, Evangelist and Ecumenical Pioneer, 1955
• 4 Francis of Assisi, Friar, 1226  He founded the men's Order of Friars Minor, the women’s Order of Saint Clare, the Third Order of Saint Francis and the Custody of the Holy Land.[1] Francis is one of the most venerated religious figures in history.[1]
• 6 William Tyndale and Miles Coverdale, Translators of the Bible, 1536, 1568


OLD TESTAMENT: Habbakuk 1: 1 - 4, 2: 1 - 4 (RCL)

Haba 1:1 (NRSV) The oracle that the prophet Habak'kuk saw.
2 O LORD, how long shall I cry for help,
and you will not listen?
Or cry to you "Violence!"
and you will not save?
3 Why do you make me see wrongdoing
and look at trouble?
Destruction and violence are before me;
strife and contention arise.
4 So the law becomes slack
and justice never prevails.
The wicked surround the righteous--
therefore judgment comes forth perverted.

2:1 I will stand at my watchpost,
and station myself on the rampart;
I will keep watch to see what he will say to me,
and what he will answer concerning my complaint.
2 Then the LORD answered me and said:
Write the vision;
make it plain on tablets,
so that a runner may read it.
3 For there is still a vision for the appointed time;
it speaks of the end, and does not lie.
If it seems to tarry, wait for it;
it will surely come, it will not delay.
4 Look at the proud!
Their spirit is not right in them,
but the righteous live by their faith.


Isaiah 1: 10 - 18 (CofE, alt. for RCL)

Isai 1:10 (NRSV) 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.


Wisdom 11: 22 - 12:2 (Roman Catholic)

Wisdom 11:22 (NRSV) Because the whole world before you is like a speck that tips the scales,
and like a drop of morning dew that falls on the ground.
23 But you are merciful to all, for you can do all things,
and you overlook people’s sins, so that they may repent.
24 For you love all things that exist,
and detest none of the things that you have made,
for you would not have made anything if you had hated it.
25 How would anything have endured if you had not willed it?
Or how would anything not called forth by you have been preserved?
26 You spare all things, for they are yours, O Lord, you who love the living.
12:1 For your immortal spirit is in all things.
2 Therefore you correct little by little those who trespass,
and you remind and warn them of the things through which they sin,
so that they may be freed from wickedness and put their trust in you, O Lord.


PSALM 119: 137 - 144 (RCL)

Psal 119:137 (NRSV) You are righteous, O LORD,
and your judgments are right.
138 You have appointed your decrees in righteousness
and in all faithfulness.
139 My zeal consumes me
because my foes forget your words.
140 Your promise is well tried,
and your servant loves it.
141 I am small and despised,
yet I do not forget your precepts.
142 Your righteousness is an everlasting righteousness,
and your law is the truth.
143 Trouble and anguish have come upon me,
but your commandments are my delight.
144 Your decrees are righteous forever;
give me understanding that I may live.


119  Sadhe   Justus es, Domine      (ECUSA BCP)

137   You are righteous, O LORD, *
  and upright are your judgments.

138   You have issued your decrees *
  with justice and in perfect faithfulness.

139   My indignation has consumed me, *
  because my enemies forget your words.

140   Your word has been tested to the uttermost, *
  and your servant holds it dear.

141   I am small and of little account, *
  yet I do not forget your commandments.

142   Your justice is an everlasting justice *
  and your law is the truth.

143   Trouble and distress have come upon me, *
  yet your commandments are my delight.

144   The righteousness of your decrees is everlasting; *
  grant me understanding, that I may live.


Psalm 32: 1 - 7 (CofE, alt. for RCL)

Psal 32:1 (NRSV) Happy are those whose transgression is forgiven,
whose sin is covered.
2 Happy are those to whom the LORD imputes no iniquity,
and in whose spirit there is no deceit.
3 While I kept silence, my body wasted away
through my groaning all day long.
4 For day and night your hand was heavy upon me;
my strength was dried up {Meaning of Heb uncertain} as by the heat of summer. [Se'lah]
5 Then I acknowledged my sin to you,
and I did not hide my iniquity;
I said, "I will confess my transgressions to the LORD,"
and you forgave the guilt of my sin. [Se'lah]
6 Therefore let all who are faithful
offer prayer to you;
at a time of distress, the rush of mighty waters
shall not reach them.
7 You are a hiding place for me;
you preserve me from trouble;
you surround me with glad cries of deliverance. [Se'lah]
8 I will instruct you and teach you the way you should go;
I will counsel you with my eye upon you.
9 Do not be like a horse or a mule, without understanding,
whose temper must be curbed with bit and bridle,
else it will not stay near you.
10 Many are the torments of the wicked,
but steadfast love surrounds those who trust in the LORD.
11 Be glad in the LORD and rejoice, O righteous,
and shout for joy, all you upright in heart.

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


32   Beati quorum  (ECUSA BCP)

1   Happy are they whose transgressions are forgiven, *
  and whose sin is put away!

2   Happy are they to whom the Lord imputes no guilt, *
  and in whose spirit there is no guile!

3   While I held my tongue, my bones withered away, *
  because of my groaning all day long.

4   For your hand was heavy upon me day and night; *
  my moisture was dried up as in the heat of summer.

5   Then I acknowledged my sin to you, *
  and did not conceal my guilt.

6   I said, "I will confess my transgressions to the Lord." *
  Then you forgave me the guilt of my sin.

7   Therefore all the faithful will make their prayers to you in
time of trouble; *
  when the great waters overflow, they shall not reach them.

8   You are my hiding-place;
you preserve me from trouble; *
  you surround me with shouts of deliverance.


Psalm 145: 1 - 2, 8 - 11, 13b - 14 (Roman Catholic)

Psal 145:1 (NRSV) I will extol you, my God and King,
and bless your name forever and ever.
2 Every day I will bless you,
and praise your name forever and ever.
3 Great is the LORD, and greatly to be praised;
his greatness is unsearchable.
4 One generation shall laud your works to another,
and shall declare your mighty acts.
5 On the glorious splendor of your majesty,
and on your wondrous works, I will meditate.
6 The might of your awesome deeds shall be proclaimed,
and I will declare your greatness.
7 They shall celebrate the fame of your abundant goodness,
and shall sing aloud of your righteousness.
8 The LORD is gracious and merciful,
slow to anger and abounding in steadfast love.
9 The LORD is good to all,
and his compassion is over all that he has made.
10 All your works shall give thanks to you, O LORD,
and all your faithful shall bless you.
11 They shall speak of the glory of your kingdom,
and tell of your power,
12 to make known to all people your mighty deeds,
and the glorious splendor of your kingdom.
13 The LORD is faithful in all his words,
and gracious in all his deeds.
14 The LORD upholds all who are falling,
and raises up all who are bowed down.


NEW TESTAMENT: 2 Thessalonians 1: 1 - 4, 11 - 12 (RCL)
                                    2 Thessalonians 1: 1 - 12   (C of E)
                                    2 Thessalonians 1: 1, 11 - 2: 2 (Roman Catholic)

2The 1:1 (NRSV) Paul, Silva'nus, and Timothy,
To the church of the Thessalo'nians in God our Father and the Lord Jesus Christ:
2 Grace to you and peace from God our Father and the Lord Jesus Christ.
3 We must always give thanks to God for you, brothers and sisters, as is right, because your faith is growing abundantly, and the love of everyone of you for one another is increasing. 4 Therefore we ourselves boast of you among the churches of God for your steadfastness and faith during all your persecutions and the afflictions that you are enduring.
5 This is evidence of the righteous judgment of God, and is intended to make you worthy of the kingdom of God, for which you are also suffering. 6 For it is indeed just of God to repay with affliction those who afflict you, 7 and to give relief to the afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 These will suffer the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might, 10 when he comes to be glorified by his saints and to be marveled at on that day among all who have believed, because our testimony to you was believed. 11 To this end we always pray for you, asking that our God will make you worthy of his call and will fulfill by his power every good resolve and work of faith, 12 so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. 2:1 As to the coming of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters, 2 not to be quickly shaken in mind or alarmed, either by spirit or by word or by letter, as though from us, to the effect that the day of the Lord is already here.


h/y Montreal Anglican

 1 indicates that “Paul” is the principal author of this letter; “Silvanus, and Timothy” share in writing it. (“Silvanus”, called Silas in Acts, worked with Paul in Thessalonica and Corinth. “Timothy” joined him at Lystra, in central Asia Minor.) Paul’s wishes for the “church”, the community of people of God called to intimate fellowship with Christ, are both Greek (“grace”, v. 2) and Jewish (“peace”); they are from the Father and the Son.
Paul gives thanks for the Christians at Thessalonica on two counts:
•  their growth in “faith” (v. 3, trust) and love – for faith works itself out in love; and
•  their example to other churches of remaining faithful in spite of sufferings (probably ostracism) (v. 4).
That they do endure is an indication (“evidence”, v. 5) that, at the end of the era, God will find them worthy of eternal life. (Suffering is not a prerequisite for entry into the Kingdom.) When Christ comes again (“is revealed ...”, v. 7), God will cause those who hurt you to suffer (v. 6); he will grant “relief” (v. 7, rest) to those who have suffered. (God’s appearing to people is accompanied by “fire”, v. 8, in Isaiah 66:15-16.)
In general, those who have never heard of God, and those who have heard but refused to accept the gospel, will suffer “eternal [unending] destruction” (v. 9, the opposite of eternal life), forever separated from Christ. When Christ comes again, he will raise the faithful (“saints”, v. 10) to be with him. With this objective (“to this end”, v. 11), Paul continually petitions God in prayer
•  to make the Christians at Thessalonica worthy of being called by God, and
•  to support to completion (through the power of,
“the name of our Lord Jesus”, v. 12) whatever intentions (“resolve”, v. 11) and acts of trust in God they initiate. Thus Christ’s godliness (goodness) will be seen in them, and theirs in Christ. This will be achieved through the Father’s and the Son’s “grace” (v. 12), his gift of love.

Did Paul write 2 Thessalonians? While 1 Thessalonians assumes that Christ will come again soon (see 1 Thessalonians 4:13-18), and emphasizes that his appearance will be a surprise, and that we cannot know when it will happen (see 1 Thessalonians 5:1-11), the thrust of 2 Thessalonians is in the opposite direction: Christ will come, but not soon. While most scholars explain the contrast between the two letters by saying that Paul wrote the second letter soon after the first to overcome the disruption that expectation of the imminent end caused, and to say that ethical conduct still matters, others see the shift in emphasis as being so abrupt as to make Pauline authorship unlikely. They also point out that significant differences in style suggest a different author for the second letter. That 2 Thessalonians claims to be written by Paul should not surprise us: in the ancient world, writing in the name of a sage was considered an honour to him. [ NOAB]

Verse 1: “Silvanus”: This is generally thought to be the same person as the Silas mentioned in Acts 15:22, 40; 16:19-25; 17:1-9; 18:5. [ NOAB] This may be the same Silvanus as in 1 Peter 5:12. [ CAB] Silvanus is a Latinization of Silas. Silas is either Semitic or a shortened Greek form of Silvanus. [ HBD]

Verse 1: “Thessalonians”: Thessalonica was founded in 315 BC. In 167 BC it became the capital of one of the districts of the Roman province of Macedonia. Acts 17:1-13 reports a positive response there to Paul’s message, from both Jews and Gentiles, but also that his preaching and its response led eventually to hostilities against Paul. See also Acts 20:4; Philippians 4:16; 2 Timothy 4:10. [ CAB]

Verses 3-4: See Romans 1:8-15 for a similar thanksgiving. [ NOAB]

Verse 3: Comments: faith works itself out in love: In Galatians 5:6, Paul says “the only thing that counts is faith working through love”. See also 1 Thessalonians 4:9-10. [ CAB]

Verse 4: “steadfastness”: NJBC offers patient endurance.

Verse 4: “we ourselves boast of you”: See also 2 Corinthians 8:1-5. [ CAB]

Verses 5-11: CAB says that this section is a working out of Paul’s principle articulated in Romans 12:14-21, especially the admonition found in v. 19: “... never avenge yourselves, but leave room for the wrath of God; for it is written, ‘Vengeance is mine, I will repay, says the Lord’”. In 2 Thessalonians, traditional apocalyptic imagery is used to portray when and how God’s vengeance on the ungodly oppressor will occur.

Verses 5-6: To suffer persecution for the faith is a guarantee of a future reward, for God is a just judge: see also Philippians 1:28; Romans 2:5-11; 2 Corinthians 4:16-18.

Verse 5: 1 Peter 4:17-18 asks “For the time has come for judgment to begin with the household of God; if it begins with us, what will be the end for those who do not obey the gospel of God? And ‘If it is hard for the righteous to be saved, what will become of the ungodly and the sinners?’”. [ CAB]

Verse 5: “to make you worthy ...”: The same notion as suffering for Christ. [ CAB]

Verse 6: “just of God to repay ...”: NJBC offers just on God’s part ... For God’s sovereign right to punish the wicked, see Isaiah 66:6 and Psalm 137:8. For God’s recompense in the end times, see also Romans 8:18. [ CAB]

Verse 7: “to give relief ...”: In Acts 3:19-21, Peter tells a crowd: “Repent therefore, and turn to God so that your sins may be wiped out, so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus, who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets”. See also 1 Thessalonians 4:17; 5:10.

Verse 7: “revealed”: The Greek word is apokalypsis. The book of Revelation is also called The Apocalypse.

Verse 7: “with his mighty angels”: In Jewish apocalyptic literature, God comes in judgement with angels who execute the decrees of his power: see 2 Enoch 29:3; Testament of Judah 3:10; 1 Enoch 61:10. The New Testament transfers this imagery to Christ (see Matthew 13:39, 49; 16:27; 24:30-31; 25:31; Mark 8:38; Luke 12:8-9) and the power of God becomes the power of Christ (see 1 Corinthians 1:24; 6:14; 2 Corinthians 13:4). [ JBC]

Verses 7b-10: This description of judgement is dependent on the Old Testament and Jewish apocalyptic writings. Isaiah 2:10 is a primary source. Traditional apocalyptic imagery is used to portray when and how God’s vengeance on the unjust oppressor will occur: see Philippians 1:28.

Verse 8: “in flaming fire”: Fire is a common ingredient in Old Testament theophanies: see Exodus 3:2 (the burning bush); Psalm 18:8; Ezekiel 1:4, 13, 27; Habakkuk 3:4; Isaiah 66:15-16. In Acts 26:13, Paul says of Christ’s appearance to him on the road to Damascus: “I saw a light from heaven, brighter than the sun, shining around me and my companions”. [ CAB]

Verse 8: “vengeance”: i.e. just recompense (not revenge). [ NOAB]

Verse 8: “on those who do not know God”: Pagans throughout all ages are considered culpably ignorant of not religiously acknowledging the Lord. See Romans 1:18-32 and Wisdom of Solomon 13:1-9. [ NJBC] In Psalm 79:6, the psalmist asks of God: “Pour out your anger on the nations that do not know you, and on the kingdoms that do not call on your name”. [ CAB]

Verse 8: “on those who do not obey the gospel”: Paul speaks about obeying the gospel in Romans 1:5 and 2 Corinthians 9:13. [ CAB]

Verse 9: “eternal destruction ...”: i.e. endless ruin in separation from Christ, not annihilation. [ NOAB] NJBC offers everlasting just punishment and says that the writer is not speaking of physical punishment, roasting. (In some Jewish apocalyptic literature, the wicked will be annihilated.)

Verse 9: “separated from the presence of the Lord”: Jesus describes such a state as being in “the eternal fire prepared for the devil and his angels” (see Matthew 25:41). In Luke 13:27, he says of the fate of the ungodly: “There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you yourselves thrown out”. [ CAB]

Verse 10: “he comes to be glorified by his saints”: The Lord’s glory is shown in the transforming power of his resurrection. Made immortal, the faithful will share angelic status. What Christ has done for his people will be seen, and added to his glory. [ NJBC]

Verse 10: “to be marvelled at”: The admiration of the saved in Christ their saviour. NJBC offers to be held in awe.

Verse 10: “on that day”: The second coming of Christ: see also 2 Timothy 1:12, 18. [ NOAB]

Verse 10: “because our testimony to you was believed”: This manifestation of God’s glory will happen because Christians are faithful to apostolic testimony. [ NJBC]

Verse 12: “so that the name of our Lord Jesus may be glorified in you”: The language is borrowed from Isaiah 66:5. The idea is mutual glorification. In the ancient Near East, knowing a person’s name involved sharing in his power. Jesus’ name is his character and fame: in Philippians 2:9, Paul says of him: “Therefore God also highly exalted him and gave him the name that is above every name”. [ NOAB]

GOSPEL: Luke 19: 1 - 10 (all)

Luke 19:1 (NRSV) He entered Jericho and was passing through it. 2 A man was there named Zacchae'us; he was a chief tax collector and was rich. 3 He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. 4 So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. 5 When Jesus came to the place, he looked up and said to him, "Zacchae'us, hurry and come down; for I must stay at your house today." 6 So he hurried down and was happy to welcome him. 7 All who saw it began to grumble and said, "He has gone to be the guest of one who is a sinner." 8 Zacchae'us stood there and said to the Lord, "Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much." 9 Then Jesus said to him, "Today salvation has come to this house, because he too is a son of Abraham. 10 For the Son of Man came to seek out and to save the lost."


Jesus has been asked by a rich “ruler” ( 18:18) what he must do to inherit eternal life. When Jesus has told him to keep the Ten Commandments, he has said that he has done so since his youth. Jesus then adds: “There is still one thing lacking. Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me” ( 18:22). He finds it hard to give up his wealth.
Now we meet Zacchaeus, a tax farmer working for the Romans and therefore also rich – a despised person and an outcast from Jewish society. He is curious about Jesus (v. 3). Jesus senses his presence up in a “sycamore tree” (v. 4). He even invites himself to Zacchaeus’ home! (God extends hospitality to all people.) The crowd grumbles (v. 7), for Jesus has crossed social and religious barriers: good people don’t associate with sinners. Zacchaeus, unlike the rich ruler, is prepared to give generously, and to recompense anyone he has defrauded, as the Law requires. (The Law required that a stolen sheep be replaced by “four”, v. 8, sheep.) “Salvation has come” (v. 9) to Zacchaeus’ house, indeed to his whole household: Jesus chose to stay with him, Zacchaeus accepted him and has changed his life. Being savedis the same spiritual experience as inheriting eternal life and entering the kingdom of God. In spite of the crowd’s grumbling, thinking him “lost” (v. 10), the tax (or toll) collector is a “son of Abraham” (v. 9), a true member of God’s people.

It would not be permissible for a faithful (and clean) Jew to accept a dinner invitation to the house of a Gentile or a sinner. Zacchaeus, knowing this, would not even think to invite Jesus, but Jesus invites himself! This self-invitation indicates that Jesus intends to break with the customs of closed table-fellowship – as he is accused of by those who grumble (v. 7). This openness, as practised here and elsewhere in the Gospels, is seen by many modern commentators as a significant sign of the openness of God's kingdom.
Verse 1: “Jericho”: On a main trade route and an important customs centre. [ NOAB]
Verse 2: “Zacchaeus”: The name means clean. It also occurs in Ezra 2:9 (“Zaccai”); Nehemiah 7:14; 2 Maccabees 10:19.
Verse 7: In 5:27-32, Jesus has answered objections regarding his association with tax collectors. Now a tax collector answers them. There and in 15:1-2, Pharisees grumble about Jesus dining with tax collectors. [ NOAB] Here “all ... grumble”. [ BlkLk]
Verse 8: “will”: The Greek can be translated will continue to. If this is intended, the lesson Jesus teaches has a little less impact.
Verse 8: “four times as much”: The Law placed the following obligations on those who commit commercial crimes:
•  He who steals an ox must pay back five oxen; if he steals a sheep he must repay four sheep: see Exodus 22:1.
•  When you repent of robbery or fraud, you shall pay back the principal plus 20%: see Leviticus 6:5.
•  If you commit any wrong, you shall repay the principal plus 20%: Numbers 5:6-7. [ NOAB]
Perhaps Zacchaeus’ promise to compensate any he has defrauded as though he had stolen a sheep is significant.
Verses 9-10: By ancient Near East custom, the house was open, so the crowd would have heard what Jesus said.
Verse 9: “he too is a son of Abraham”: BlkLk notes that this notion of salvation as promised only to Jews is also found in 13:16 and perhaps also in 13:28. Acts 1:6 (“‘Lord, is this the time when you will restore the kingdom to Israel?’”) and 2:39 show that it left its mark on the apostles’ conception of the Kingdom. The idea of salvation in Christ being only for Jews cannot have been invented by Luke, for he saw clearly that salvation is for Gentiles too, and records the surprise of Jewish Christians at this fact (see, for example, Acts 10:45, the conversion of Cornelius and his family: “The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles”). In fact, both Mark and Matthew have the story of the Syro-Phoenician woman (whose daughter Jesus heals when she persists in claiming that his healing is also available to Gentiles). It seems that Luke’s sources said that salvation in Christ was for Jews only.
Verse 10: “to save the lost”: Like God, portrayed as a shepherd in Ezekiel 34:16, Jesus seeks out the lost to save them. [ BlkLk]
For other tax collectors who respond generously to God’s call, see 3:12-13; 7:29-30; 15:1-2; 18:9-14.

For Jesus’ commentary on this parable, see 6:20-26 (the Beatitudes), part of the Sermon on the Plain. [ Blomberg] In the story of the Sermon on the Mount (Matthew 5:20), Jesus says “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven”.

Luke and Paul differ as to who is righteous. While Paul relates righteousness to faith, the law and the cross, Luke emphasizes three points:

self-confident boasting of one’s own good deeds will not achieve acquittal at God’s judgement;
like Jesus, one must engage in deeds of righteousness, e.g. almsgiving;
God has vindicated his innocently suffering righteous one, Jesus the Christ: see 23:47; Acts 3:14; 7:52; 22:14. [ NJBC]
Verse 10: The hours of prayer were 9 am and 3 pm. [ JBC]

Verse 10: “tax collector”: Publicani were tax-farmers who bid on contracts to collect taxes in the provinces. “These publicani paid the stipulated sum-total of the impost directly into the Roman treasury and recouped themselves in the provinces by means of their trained staffs of collectors." [M. Cary and H. H. Scullard, A History of Rome Third Edition, Basingstoke: Macmillan, 1975, 1979]. In essence, having paid the tax up front, they subsequently extorted what they could from the populace, keeping the difference as profit.

Verse 11: “standing by himself”: Jeremias, the great interpreter of the parables, wrote, based on its Aramaic background, that this phrase can be translated: took up a prominent position. [ JBC]

Verse 11: In Matthew 6:5, Jesus says: “... whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others...”. See also Mark 11:25. [ NOAB] The Law permitted a righteous Jew to disdain the unrighteous. In a standard prayer, then and now, a pious Jewish man thanks God that he is not a slave, a Gentile or a woman ( Babylonian Talmud: Menahot Tractate 43b). Paul’s reaction to this prayer is “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (see Galatians 3:28). [ Blomberg]

Verse 12: “I give a tenth ...”: See also 11:42. Didache 8:1 says “But as for your fasts, let them not be with the hypocrites, for they fast on the second and fifth days of the week, but fast on the fourth and sixth days”. Christians are bidden to fast on Wednesdays and Fridays. [ BlkLk]

Verse 13: “beating his breast”: After Jesus dies, the crowd “returned home, beating their breasts” ( 23:48). Normally only women beat their breasts; in times of extreme emotion, men did it too. [ NJBC]

Verse 14a: “justified”: This saying of Jesus led to Paul’s doctrine of justification. [ JBC]

Verse 14b: After telling the Parable of the Lost Sheep, in 15:7 Jesus says: “... there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance”.

Verses 15-17: In contrast to the boasting Pharisee of vv. 9-14, disciples (followers) should approach God as a little child: with spontaneity, a spirit of dependence, a sense of wonderment, with no plaques of achievement. The doors of the Kingdom do not swing open to those who comport themselves differently. [ NJBC]

16 Hugh Latimer and Nicholas Ridley, Bishops, 1555/ was a Fellow of Clare College, Cambridge, and Bishop of Worcester before the Reformation, and later Church of England chaplain to King Edward VI. In 1555 under the Catholic Queen Mary he was burned at the stake, becoming one of the three Oxford Martyrs of Anglicanism.

17 Ignatius, Bishop of Antioch, and Martyr, c. 115  also known as Ignatius Theophorus(Ιγνάτιος ὁ Θεοφόρος, Ignátios ho Theophóros, lit."the God-bearing"), Ignatius Nurono (lit. "The fire-bearer") was an Apostolic Father, student of the Apostle John, and the third bishop of Antioch.^[3][4]En route to Rome, where according to Christian tradition he met his martyrdom, he wrote a series of letters which have been preserved as an example of very early Christian theology

18 Saint Luke the Evangelist

19 Henry Martyn, Priest, and Missionary to 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 , 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: Jeremiah 31:27-34 (RCL)

Jere 31:27 (NRSV) The days are surely coming, says the LORD, when I will sow the house of Israel and the house of Judah with the seed of humans and the seed of animals. 28 And just as I have watched over them to pluck up and break down, to overthrow, destroy, and bring evil, so I will watch over them to build and to plant, says the LORD. 29 In those days they shall no longer say:

"The parents have eaten sour grapes,

and the children's teeth are set on edge."

30 But all shall die for their own sins; the teeth of everyone who eats sour grapes shall be set on edge.

31 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. 32 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. 33 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. 34 No longer shall they teach one another, or say to each other, "Know the LORD," for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and remember their sin no more.

Genesis 32: 22 - 31 (alt. for RCL)

Gene 32:22 (NRSV)  The same night he [Jacob] got up and took his two wives, his two maids, and his eleven children, and crossed the ford of the Jab'bok. 23 He took them and sent them across the stream, and likewise everything that he had. 24 Jacob was left alone; and a man wrestled with him until daybreak. 25 When the man saw that he did not prevail against Jacob, he struck him on the hip socket; and Jacob's hip was put out of joint as he wrestled with him. 26 Then he said, "Let me go, for the day is breaking." But Jacob said, "I will not let you go, unless you bless me." 27 So he said to him, "What is your name?" And he said, "Jacob." 28 Then the man said, "You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed." 29 Then Jacob asked him, "Please tell me your name." But he said, "Why is it that you ask my name?" And there he blessed him. 30 So Jacob called the place Peni'el, saying, "For I have seen God face to face, and yet my life is preserved." 31 The sun rose upon him as he passed Penu'el, limping because of his hip.

Exodus 17: 8 - 13 (Roman Catholic)

Exod 17:8 (NRSV) Then Am'alek came and fought with Israel at Reph'idim. 9 Moses said to Joshua, "Choose some men for us and go out, fight with Am'alek. Tomorrow I will stand on the top of the hill with the staff of God in my hand." 10 So Joshua did as Moses told him, and fought with Am'alek, while Moses, Aaron, and Hur went up to the top of the hill. 11 Whenever Moses held up his hand, Israel prevailed; and whenever he lowered his hand, Am'alek prevailed. 12 But Moses' hands grew weary; so they took a stone and put it under him, and he sat on it. Aaron and Hur held up his hands, one on one side, and the other on the other side; so his hands were steady until the sun set. 13 And Joshua defeated Am'alek and his people with the sword.

PSALM 119: 97 - 104 (RCL)

Psal 119:97 (NRSV) Oh, how I love your law!

It is my meditation all day long.

98 Your commandment makes me wiser than my enemies,

for it is always with me.

99 I have more understanding than all my teachers,

for your decrees are my meditation.

100 I understand more than the aged,

for I keep your precepts.

101 I hold back my feet from every evil way,

in order to keep your word.

102 I do not turn away from your ordinances,

for you have taught me.

103 How sweet are your words to my taste,

sweeter than honey to my mouth!

104 Through your precepts I get understanding;

therefore I hate every false way.

Psalm 119: Mem   Quomodo dilexi!    [ECUSA BCP]

97             Oh, how I love your law! *

     all the day long it is in my mind.

98             Your commandment has made me wiser than my enemies, *

     and it is always with me.

99             I have more understanding than all my teachers, *

     for your decrees are my study.

100           I am wiser than the elders, *

     because I observe your commandments.

101           I restrain my feet from every evil way, *

     that I may keep your word.

102           I do not shrink from your judgments, *

     because you yourself have taught me.

103           How sweet are your words to my taste! *

     they are sweeter than honey to my mouth.

104           Through your commandments I gain understanding; *

            therefore I hate every lying way.

Psalm 121 (alt. for RCL, Roman Catholic)

Psal 121:1 (NRSV) I lift up my eyes to the hills--

from where will my help come?

2 My help comes from the LORD,

who made heaven and earth.

3 He will not let your foot be moved;

he who keeps you will not slumber.

4 He who keeps Israel

will neither slumber nor sleep.

5 The LORD is your keeper;

the LORD is your shade at your right hand.

6 The sun shall not strike you by day,

nor the moon by night.

7 The LORD will keep you from all evil;

he will keep your life.

8 The LORD will keep

your going out and your coming in

from this time on and forevermore.

121   Levavi oculos   [ECUSA BCP]

1  I lift up my eyes to the hills; *

     from where is my help to come?

2  My help comes from the Lord, *

     the maker of heaven and earth.

3  He will not let your foot be moved *

     and he who watches over you will not fall asleep.

4  Behold, he who keeps watch over Israel *

     shall neither slumber nor sleep;

5  The Lord himself watches over you; *

     the Lord is your shade at your right hand,

6  So that the sun shall not strike you by day, *

     nor the moon by night.

7  The Lord shall preserve you from all evil; *

     it is he who shall keep you safe.

8  The Lord shall watch over your going out and

                              your coming in, *

     from this time forth for evermore.

NEW TESTAMENT: 2 Timothy 3: 14 - 4: 5 (RCL)

                                    2 Timothy 3: 14 - 4: 2 (Roman Catholic)

2 Tim 3:14 (NRSV) But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it, 15 and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus. 16 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, 17 so that everyone who belongs to God may be proficient, equipped for every good work. 4:1 In the presence of God and of Christ Jesus, who is to judge the living and the dead, and in view of his appearing and his kingdom, I solemnly urge you: 2 proclaim the message; be persistent whether the time is favorable or unfavorable; convince, rebuke, and encourage, with the utmost patience in teaching. 3 For the time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, 4 and will turn away from listening to the truth and wander away to myths. 5 As for you, always be sober, endure suffering, do the work of an evangelist, carry out your ministry fully.

h/t Montreal Anglican

In Palestine, based on popular books, people thought that a time of moral decay would precede the end of the world. The author of this book sees the decadence resulting from false teaching as contributing to this ( 3:1-9). Timothy has Paul’s example to follow, particularly the “persecutions” ( 3:11) he endured. Suffering for Christ is part of being Christian ( 3:12). While true Christians will be shown to be godly, false teachers “will go from bad to worse, deceiving others and being deceived” ( 3:13) by the devil.

But Timothy, “continue” ( 3:14), stand fast, in what Paul and your family have taught you! (“Whom” is plural in Greek.) Remember that the Old Testament (“sacred writings”, 3:15), interpreted in the Christian community (“faith in Christ ...”) tells you about “salvation”, about Christ. “All scripture” ( 3:16), possibly including some New Testament books, has authority rooted in God and so gives a basis for human conduct. It enables all who speak for God (“belongs to God”, 3:17: literally man of God), equipping them for good works, including “teaching ...” (v. 16).

The author now begins his conclusion. Thinking ahead to Christ’s second coming, “his appearing” ( 4:1), when he will “judge” and begin ruling all creation (“kingdom”), he now urges Timothy to “proclaim” ( 4:2) the good news, whether the time seems propitious or not (for God’s word is always in season). False teachers are undermining the faith now; perhaps “the time is coming” ( 4:3) when no one will adhere to the true faith. (“Myths”, 4:4, are probably changes or accretions to doctrine handed down from the apostles.) In 4:6-8, Paul sees his death as being close, so he hands on his ministry to Timothy and other future leaders. The ministry is now Timothy’s (“your”, 4:5). May he, like Paul, remain steadfast (“sober”) as he evangelizes, visiting various cities – even enduring “suffering”.

3:1: “the last days”: They have already begun: see v. 5. In Peter’s speech explaining the events of the Day of Pentecost, he quotes Joel as showing that final era has already begun: see Acts 2:16-17. [ NOAB]
3:1: “distressing times”: See also Matthew 24:4-5 (false messiahs); Mark 13:22 (false messiahs and false prophets); 2 Thessalonians 2:3-12; 2 Peter 3:3; Jude 18. [ NOAB] [ CAB]
3:2-5: The attention given to lists of vices in the Pastoral Letters indicates a special emphasis on morality; the lists are broadened beyond the lists Paul offers. See 1 Timothy 1:9-10; 6:4-5; Titus 3:3; 1 Corinthians 5:11; 6:9-10; Galatians 5:18-21; Romans 1:29-31. [ CAB] Assonance and alliteration (in the Greek) rather than logical or biblical order govern the sequence of this list of vices. They are mentioned in almost the same order in Romans 1:30-31. [ NJBC]
3:5: They will appear to be godly but will lack the vital “power”. For Paul on this subject, see 1 Corinthians 2:5; 4:19-20 (“... the kingdom of God depends not on talk but on power”); 1 Thessalonians 1:5. [ NOAB] See also Colossians 2:23. [ CAB]
3:5: “holding to the outward form of godliness”: NJBC offers having the outward form of piety and says that Paul uses a similar phrase in Romans 2:20.
3:6-7: It appears that an approach of the false teachers has been to influence women in the community. [CAB]
3:6: “into households”: The Greek word can also mean house or family. In 2:20, the word obviously means the household of believers or house-church . It may well have the same meaning here and in 1 Timothy 5:13. [ NJBC]
3:6: “silly women”: NJBC offers silly little women and says that the Greek is a contemptuous diminutive. In antiquity, the contention that false teaching appealed to women was common; however, 1 Timothy 5:13 suggests that some women helped to spread unorthodox Christian teaching, which the author opposed.
3:6: “all kinds of desires”: Titus 3:3 speaks of being “slaves to various passions and pleasures” as part of the pre-conversion state. [ NJBC]
3:8: “Jannes and Jambres”: The Egyptian magicians who opposed Moses are not named in Exodus 7:11; they were named later in Jewish tradition. See also Exodus 9:11. [ CAB] The names are found in CD (Damascus Document) 5:18-19. Just as these men (plus Korah and his allies) could not succeed for long against God’s true representative, so likewise the false teachers are doomed to failure: see v. 9. [ NJBC]
3:11: “my persecutions and suffering”: For Paul’s description of his sufferings, see 2 Corinthians 6:4-10. [ NOAB]
3:11: “Antioch, Iconium, and Lystra”: In Acts of Paul and Thecla, Paul’s work focuses on these three cities. [ NJBC] Timothy was from Lystra. For Paul in these cities, see Acts 13:14-52 (Persidian Antioch and Iconium); 14:1-20 (Iconium and Lystra); 16:1-5 (Lystra). [ CAB]
3:11: “the Lord rescued me ...”: Probably a reference to Psalm 34:19. This psalm insists on the vindication of the righteous individual. Like Moses (see 2:19 and v. 8), Paul was also vindicated by God. See also 4:18. [ NJBC]
3:12: In Matthew 10:22, Jesus tells his disciples: “you will be hated by all because of my name”. See also John 15:19; Acts 14:22; Galatians 4:29; Philippians 1:29; 1 Thessalonians 3:3-4. [ CAB] [ JBC]
3:12: “to live a godly life”: See also Titus 1:1 (“the knowledge of the truth that is in accordance with godliness”) and Titus 2:12 (“to live lives that are ... godly”). [ JBC]
3:13: “impostors”: Like “Jannes and Jambres” (v. 8). The Greek word was also a stock epithet used of philosophical opponents. [ NJBC]
3:13: “deceiving others and being deceived”: See also vv. 5-9 (avoid those “holding to the outward form of godliness but denying its power ...”) and 2:26. “Being deceived” can also be translated as led astrayor wandering about, so false teachers are in the same state as are non-believers: Titus 3:3 says “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another” . [ NJBC]
3:14: 1:5 speaks of the contributions of Timothy’s mother and grandmother to his knowledge of the faith: “I am reminded of your sincere faith, a faith that lived first in your grandmother Lois and your mother Eunice and now, I am sure, lives in you”. [ NJBC]
3:15: “sacred writings”: The phrase hiera grammata was in current use among Greek-speaking Jews (e.g. Philo and Josephus) to designate biblical books. The Old Testament is only able to offer true instruction if read in the context of the faith of the Christian community. [ NJBC] The Church interpreted (and interprets) these books as pointing to Christ. [ NOAB]
3:16: “All scripture”: pasa graphe can mean the entirety of scripture or each passage in scripture. NOAB sees this as a reference to the Old Testament.
3:16: “inspired by God”: God is ultimately responsible for the existence of these books. [ JBC] CABsays that this phrase translates one Greek adjective which literally means produced by the power of God’s own breath.
3:17: The REB offers: so that the man of God may be capable and equipped for every good work. For man of God, see also 1 Timothy 6:11: “But as for you [Timothy], man of God ...”.
3:17: “equipped for every good work”: As against the false teachers who are “unfit for any good work” (Titus 1:16). NOAB says that the works include those mentioned in v. 16.
4:1: “his appearing”: See also Titus 2:11, 13. [ NJBC]
4:2: “whether the time is favourable or unfavourable”: This is unusual advice, for ancients commonly urged speech only when timely, but the times are in God’s hands (see Titus 1:3; 1 Timothy 2:6; 6:15) and the speaker can therefore leave the timeliness to God. [ NJBC]
4:3-4: In 1 Timothy 4:1-2, the author says “Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, through the hypocrisy of liars whose consciences are seared with a hot iron.” [ CAB]
4:3: The author says in 3:1: “You must understand this, that in the last days distressing times will come”. [ NOAB]
4:3: “sound doctrine”: Or sound teaching. Titus 1:13 says “That testimony is true. For this reason rebuke them sharply, so that they may become sound in the faith”. See also Titus 2:1. [ NJBC]
4:4: “myths”: In 1 Timothy 1:3-4, the author urges some people “not to occupy themselves with myths and endless genealogies that promote speculations rather than the divine training that is known by faith”. In 1 Timothy 4:7, he advises his readers “have nothing to do with profane myths and old wives’ tales”. [NOAB]
4:5: “endure suffering”: In 2:8-9, the author, speaking as Paul, says “my gospel, for which I suffer hardship, even to the point of being chained like a criminal”. In 1:8, Timothy is invited to “ join with ... [Paul] in suffering for the gospel”. [ NJBC]
4:5: “an evangelist”: A preacher of the gospel not restricted to a particular area. Acts 21:8 tells us of “Philip the evangelist”. He was one of the first seven deacons: see Acts 6:1-6. Ephesians 4:11 tells us that one of the gifts Christ gives us is to be an evangelist. [ NOAB] Here responsibility for the Christian message is being passed from Paul to the next generation of church leaders. [ NJBC]
4:5: “your ministry”: Previously it was Paul’s ministry: 1 Timothy 1:12 says “I [Paul] am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service”. [ NJBC]
4:6-8: Paul’s death is depicted as being soon, and so he hands on his legacy to Timothy and other future leaders. [ JBC]
4:6: “libation”: In Philippians 2:17, Paul speaks of “... being poured out as a libation over the sacrifice and the offering of your faith ...”. Numbers 28:7 commands “... in the sanctuary you shall pour out a drink offering of strong drink to the Lord”, so the author of 2 Timothy bases his words on an ancient idea. Psalm 16:4 also mentions “drink offerings” made to God. [ CAB]
4:7: The example of the athlete is also found in 2:5 and by Paul in 1 Corinthians 9:24-27 and Philippians 3:12-14. A military image is also used in 2:4 and 1 Timothy 6:12. [ CAB]
4:8: “crown of righteousness”: 2:5 says “... in the case of an athlete, no one is crowned without competing according to the rules”. The winner of a foot-race received a victor’s crown at the finishing post. [ NOAB] [ CAB]

GOSPEL: Luke 18: 1 - 8 (all)

Luke 18:1 (NRSV) Then Jesus told them a parable about their need to pray always and not to lose heart. 2 He said, "In a certain city there was a judge who neither feared God nor had respect for people. 3 In that city there was a widow who kept coming to him and saying, "Grant me justice against my opponent.' 4 For a while he refused; but later he said to himself, "Though I have no fear of God and no respect for anyone, 5 yet because this widow keeps bothering me, I will grant her justice, so that she may not wear me out by continually coming.'" 6 And the Lord said, "Listen to what the unjust judge says. 7 And will not God grant justice to his chosen ones who cry to him day and night? Will he delay long in helping them? 8 I tell you, he will quickly grant justice to them. And yet, when the Son of Man comes, will he find faith on earth?"

Some Pharisees have asked Jesus when the kingdom of God will come; he has answered: it is already “among you” ( 17:21). Using examples from the Old Testament, he has warned his disciples that its full coming will be sudden and unexpected; many people will miss it, being preoccupied with worldly affairs.

In Jewish society, a “widow” (v. 3) had no legal status; she was powerless. The story tells us twice that the judge is a rogue: he neither respects God nor cares about other people (vv. 2, 4). So why would Jesus tell an absurd story? Because such stories are easily remembered and are likely to be retold.

Jesus uses this incongruous story to teach the disciples a lesson. If even this rogue listens to a petition (eventually), how much more so will God, loving as he is, hear and answer the prayers of the faithful, those whom he has “chosen” (v. 7), by again sending Christ, to judge. He will grant them justice soon after he comes (“quickly”, v. 8); however, they cannot know when he will come. So do not “lose heart” (v. 1) and persist “day and night” (v. 7) in prayer, seeking the completion of the coming of the Kingdom. But, Jesus wonders, will any still be faithful then, or will they all be preoccupied by other matters?

17:20-18:8: The theme of this section is fidelity while waiting for the coming of the Son of Man. [NJBC]

17:20: “when the kingdom of God was coming”: 19:11 tells us that the crowd at Jericho “supposed that the kingdom of God was to appear immediately”. In Acts 1:6, before his ascension, the disciples ask Jesus “... ‘Lord, is this the time when you will restore the kingdom to Israel?’”. See also 21:7. [ NOAB]

17:20: “with things that can be observed”: BlkLk offers with observation. He says that there is word-play between the two senses of the Greek word:

• watch for, i.e. cry to catch, and
• observe, i.e. keep, as regulations are kept.

In 11:53-54, the Pharisees watch in the first sense: “When he went outside, the scribes and the Pharisees began to be very hostile toward him and to cross-examine him about many things, lying in wait for him, to catch him in something he might say”. In this sense, Jesus says that the Kingdom does not come through meticulous keeping of the tradition, not by hostile watching of Jesus. There is irony here: by watching him, Jesus would show the Pharisees the Kingdom if they had the right perspective, if they were able to discern the signs of the times. In 12:56, Jesus says to the crowds: “You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?”.

17:21: “the kingdom of God is among you”: i.e. in the person of Christ. The reality of God’s “kingdom” is present and available. The Pharisees have in mind a kingdom bringing material benefits. [ NOAB] BlkLk says that is within your grasp or within your power is almost what the Greek means.

17:22-27: Matthew 24 contains similar teachings in a different order and setting. [ NOAB] Luke presents another eschatological discourse in 21:5-36 which emphasizes the events leading up to the coming of the Son of Man. [ NJBC]

17:22: In Matthew 9:15, Jesus foretells: “The days will come when the bridegroom is taken away from them, and then they will fast”. Mark 2:20 and Luke 5:35 are similar. [ NOAB]

17:22: “one of the days of the Son of Man”: BlkLk says that these are the days of the revealing of the glory of the Son of Man, beginning with the Transfiguration, and to be ended with the final consummation.

17:22: “Son of Man”: Jews expected a number of people to appear at the time of God’s definitive intervention in world affairs on behalf of Israel: messiahs, figures who would rescue/save the nation. These included Elijah, the prophet like Moses, and perhaps the Son of Man. But one messiah , the Messiah, was a precisely defined concept: the anointed king descended from David who would establish Yahweh’s earthly kingdom.

After the Exile, the expectation of the Messiah appears. The notion is found in some intertestamental literature, particularly in books which are not found in the Apocrypha. But in the first century AD many Jews had given up on the Davidic dynasty; after all, it was 500 years since a Davidic king had ruled. There was no expectation of a Messiah who would be Son of God; rather the Messiah, while having spiritual qualities, was expected to be a national hero, and probably super-human.

17:23-24: In Matthew 24:23-27, Jesus says: “Then if anyone says to you, ‘Look! Here is the Messiah!’ or ‘There he is’ – do not believe it. ... So, if they say to you, 'Look! He is in the wilderness,’ do not go out. If they say, ‘Look! He is in the inner rooms,’ do not believe it. For as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man”. See also Mark 13:21 and Revelation 1:7. [ NOAB]

17:23: “Look there!”: i.e. Look, there is the Son of Man. [ NOAB]

17:24: The coming will be sudden and visible to all. [ NOAB] BlkLk says the comparison is with the brightness of the “lightning” rather than its suddenness. The Son of Man will shine with unmistakable brightness as at the Transfiguration.

17:25: In 9:22, Jesus says “‘The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised’”. [ NOAB] Jews did not expect the Messiah to suffer.

17:26-27: See also Matthew 24:37-39; Genesis 6:5-8 (the Nephilim); 7:6-24 (Noah). [ NOAB]

17:27: “marrying and being given in marriage”: Perhaps this reference is here because of Genesis 7:7: “And Noah with his sons and his wife and his sons' wives went into the ark to escape the waters of the flood”. [ BlkLk]

17:28-30: See Genesis 18:16-19:28 for the stories. [ NOAB]

17:28: The catastrophe in Lot’s day was by fire. Luke may include Lot to follow the Hellenistic tradition of alternate catastrophes of flood and fire. [ BlkLk]

17:29: “fire and sulphur”: BlkLk offers fire and brimstone. The word translated “sulphur” appears to denote some combustible material, possibly oil. The sentence is composed of words occurring in the Septuagint translation of Genesis 19:24.

17:31: These ideas are also found in Matthew 24:17-18; Mark 13:15-16; Luke 21:21. [ NOAB]

17:31: “must not turn back”: These words may have suggested v. 32 to Luke. [ BlkLk]

17:32: Genesis 19:26 says “But Lot's wife, behind him, looked back, and she became a pillar of salt.”. [NOAB] This verse is not found in Matthew and Mark. [ BlkLk]

17:33: See also Matthew 10:38-39. [ NOAB] BlkLk offers a different translation: Whoever seeks to possess his life shall lose it, and whoever loses it will make it live. REB offers Whoever seeks to preserve his life will lose it; and whoever loses his life will gain it. In Mark 8:35, Jesus says “‘For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it”. Based on his translation, noting that Luke uses the Marcan form of the saying, BlkLk notes that Luke has made some interesting changes: from save to possess, and from save it to make it live. Here, Jesus warns against making one’s life into a possession, i.e. something to be guarded. While apolesei is translated as “lose”, it actually has a double meaning: it also means destroy.

17:34-35: In Matthew 24:40, Jesus gives a similar example: two men in a field. [ NOAB]

17:35: Matthew 24:41 is identical. [ NOAB]

17:36: This verse is not found in most reliable manuscripts. [ NJBC]

17:37: Jesus’ words are also found in Matthew 24:28. Jesus’ answer is a significant appeal to faith. The questioners wish to know where the Messiah and his people will be located. Instead of answering them directly, Jesus warns: as surely as vultures find the carcass, so surely will divine judgement come; therefore, always be ready! [ NOAB]

17:37: “vultures”: CAB sees those who are struck down as being food for the vultures. NJBC and BlkLkoffer eagles. NJBC interprets Jesus’ words as saying that the Son of Man’s coming is as certain as the presence of a corpse where birds of prey are gathered.

18:1-8: The insistent but effective appeals of the widow to the judge are compared with the readiness of God to heed the prayers of his people and set matters right, but the question remains whether there will be sufficient people of faith when the Son of Man returns. [ CAB]

These verses are tied to 17:20-37 by v. 8. For Luke’s first readers, probably persecuted, the lessons are:

• God will not abandon them, the elect, and
• they must remain faithful and therefore people of steadfast prayer until Jesus comes. [ NJBC]

18:1: “pray always”: A typical Pauline expression: see 1 Thessalonians 5:17; 2 Thessalonians 1:11; Romans 1:9; 12:12; Ephesians 6:18. [ JBC]

18:1: The point is carefully stated, perhaps because the details are incongruous (as they are in 16:1-9, the Parable of the Unjust Steward or Dishonest Manager). [ NOAB]

18:1: “not to lose heart”: Also a typical Pauline expression: see 2 Corinthians 4:1, 16; Galatians 6:9; Ephesians 3:13. [ JBC]

18:3: “widow”: For a widow as an image of powerlessness, see also 7:11-17 and 20:45-21:4. [ NJBC]

18:7: See also Revelation 6:10 (the opening of the fifth seal); Matthew 24:22 (the events preceding the end of the era, on the Mount of Olives); Romans 8:33; Colossians 3:12; 2 Timothy 2:10. [ NOAB]

18:7: “Will he delay long in helping them?”: BlkLk sees the Greek here as a continuation of the description of the condition of “his chosen ones” and renders it as while he is slow to help them .

18:8: “faith”: Faith is a requisite for persistent prayer: see v. 1. [ NOAB] We should remember that the first Christians expected Jesus’ return imminently. Will his followers remain faithful to him over the long haul? [ NJBC] Blomberg notes that the Greek is literally the faith. He interprets it as the faith shown by the widow in vv. 2-5.