• 20 Edmund, King of East Anglia, 870 20 was king of East Anglia from about 855 until his death.
• 21 William Byrd, 1623, John Merbecke, 1585, and Thomas Tallis, 1585, Musicians
• 22 Clive Staples Lewis, Apologist and Spiritual Writer, 1963
• 23 Clement, Bishop of Rome, c. 100 , also known as Saint Clement of Rome, is listed by Irenaeus and Tertullian as Bishop of Rome, holding office from 88 to his death in 99.[2] He is considered to be the first Apostolic Father of the Church
• 25 James Otis Sargent Huntington, Priest and Monk, 1935
• 26 Isaac Watts, Hymnwriter, 1748
•
• 21 William Byrd, 1623, John Merbecke, 1585, and Thomas Tallis, 1585, Musicians
• 22 Clive Staples Lewis, Apologist and Spiritual Writer, 1963
• 23 Clement, Bishop of Rome, c. 100
• 25 James Otis Sargent Huntington, Priest and Monk, 1935
• 26 Isaac Watts, Hymnwriter, 1748

OLD TESTAMENT:  Jeremiah 23: 1 - 6   (RCL)

Jere 23:1 (NRSV) Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. 3 Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4 I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD.
5 The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6 In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: "The LORD is our righteousness."



2 Samuel 5: 1 - 3   (Roman Catholic)

2Sam 5:1 (NRSV) Then all the tribes of Israel came to David at He'bron, and said, "Look, we are your bone and flesh. 2 For some time, while Saul was king over us, it was you who led out Israel and brought it in. The LORD said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel." 3 So all the elders of Israel came to the king at He'bron; and King David made a covenant with them at He'bron before the LORD, and they anointed David king over Israel.


PSALM:   Luke 1: 68 - 79   (RCL)

Luke 1:68 (NRSV) "Blessed be the Lord God of Israel,
for he has looked favorably on his people and redeemed them.
69 He has raised up a mighty savior for us
in the house of his servant David,
70 as he spoke through the mouth of his holy prophets from of old,
71 that we would be saved from our enemies and from the hand of all who hate us.
72 Thus he has shown the mercy promised to our ancestors,
and has remembered his holy covenant,
73 the oath that he swore to our ancestor Abraham,
to grant us 74 that we, being rescued from the hands of our enemies,
might serve him without fear, 75 in holiness and righteousness
before him all our days.
76 And you, child, will be called the prophet of the Most High;
for you will go before the Lord to prepare his ways,
77 to give knowledge of salvation to his people
by the forgiveness of their sins.
78 By the tender mercy of our God,
the dawn from on high will break upon us,
79 to give light to those who sit in darkness and in the shadow of death,
to guide our feet into the way of peace."

Note: In Canada, Canticle 19 from the BAS should be used.


Canticle 16   The Song of Zechariah     Benedictus Dominus Deus   (ECUSA BCP)

 Luke 1: 68 79

Blessed be the Lord, the God of Israel; *
   he has come to his people and set them free.
He has raised up for us a mighty savior, *
   born of the house of his servant David.
Through his holy prophets he promised of old,
that he would save us from our enemies, *
   from the hands of all who hate us.
He promised to show mercy to our fathers *
   and to remember his holy covenant.
This was the oath he swore to our father Abraham, *
   to set us free from the hands of our enemies,
Free to worship him without fear, *
   holy and righteous in his sight
   all the days of our life.
You, my child, shall be called the prophet of the Most High, *
   for you will go before the Lord to prepare his way,
To give people knowledge of salvation *
   By the forgiveness of their sins.
In the tender compassion of our God *
   The dawn from on high shall break upon us,
To shine on those who dwell in darkness
                           and the shadow of death, *
   and to guide our feet into the way of peace.


Psalm 46   (C of E, alt. for RCL)

Psal 46:1 (NRSV) God is our refuge and strength,
a very present help in trouble.
2 Therefore we will not fear, though the earth should change,
though the mountains shake in the heart of the sea;
3 though its waters roar and foam,
though the mountains tremble with its tumult. [Se'lah]
4 There is a river whose streams make glad the city of God,
the holy habitation of the Most High.
5 God is in the midst of the city; it shall not be moved;
God will help it when the morning dawns.
6 The nations are in an uproar, the kingdoms totter;
he utters his voice, the earth melts.
7 The LORD of hosts is with us;
the God of Jacob is our refuge. [Se'lah]
8 Come, behold the works of the LORD;
see what desolations he has brought on the earth.
9 He makes wars cease to the end of the earth;
he breaks the bow, and shatters the spear;
he burns the shields with fire.
10 "Be still, and know that I am God!
I am exalted among the nations,
I am exalted in the earth."
11 The LORD of hosts is with us;
the God of Jacob is our refuge. [Se'lah]


46   Deus noster refugium   (ECUSA BCP)

1   God is our refuge and strength, *
  a very present help in trouble.

2   Therefore we will not fear, though the earth be moved, *
  and though the mountains be toppled into the
depths of the sea;

3   Though its waters rage and foam, *
  and though the mountains tremble at its tumult.

4   The Lord of hosts is with us; *
  the God of Jacob is our stronghold.
 
5   There is a river whose streams make glad the city of God, *
  the holy habitation of the Most High.

6   God is in the midst of her;
she shall not be overthrown; *
  God shall help her at the break of day.

7   The nations make much ado, and the kingdoms are shaken; *
  God has spoken, and the earth shall melt away.

8   The Lord of hosts is with us; *
  the God of Jacob is our stronghold.

9   Come now and look upon the works of the Lord, *
  what awesome things he has done on earth.

10  It is he who makes war to cease in all the world; *
  he breaks the bow, and shatters the spear,
  and burns the shields with fire.

11  "Be still, then, and know that I am God; *
  I will be exalted among the nations;
  I will be exalted in the earth."

12  The Lord of hosts is with us; *
  the God of Jacob is our stronghold.


Psalm 122: 1 - 5   (Roman Catholic)

Psal 122:1 (NRSV) I was glad when they said to me,
"Let us go to the house of the LORD!"
2 Our feet are standing
within your gates, O Jerusalem.
3 Jerusalem--built as a city
that is bound firmly together.
4 To it the tribes go up,
the tribes of the LORD,
as was decreed for Israel,
to give thanks to the name of the LORD.
5 For there the thrones for judgment were set up,
the thrones of the house of David.


NEW TESTAMENT:   Colossians 1: 11 - 20   (all)

Colo 1:11 (NRSV) May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.
15 He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers--all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.


h/t Montreal Anglican

The author has heard of the trust in Christ his readers have because of their hope of eternal life. “This hope ... is bearing fruit and growing ... from the day you ... truly comprehended the grace of God” (his freely given gift of love expressed in Christ, vv. 5-6). So he prays for them that they may experience God’s ways to the full, leading the ethical lives God expects, and growing in knowledge of him (v. 10). Faced with deviant teaching, may God make them “strong” (v. 11) and “prepared to endure everything”. God (in Christ) has “rescued us” (v. 13) from the power of evil (“darkness”) and moved us to Christ’s realm, enabling us to share with others in the “inheritance” (v. 12, in being God’s children).
Vv. 15-20 is a hymn about Christ (“He”); he is how we see (and access) God (“image”). Angelology was popular at the time; “thrones ...” (v. 16) were orders of angels; each was “created”, had its origin “in him”, and exists “for him”; any power they have is subordinate to Christ’s. The whole of creation, both heavenly and earthly, were created “through him” (v. 16), with his participation. He is the “firstborn” (v. 18), the inheritor from the Father, of created-ness; he governs it and is the cohesive power of the universe (v. 17). He existed “before all things”, before the first creative act. Greeks saw the “head” (v. 18) as the body’s source of life and growth. Christ is this to the Church, and “head” of it in the modern sense. He is “the beginning”, the nucleus of restoration of humanity to union with God, of the new created-ness . In his death (“blood of his cross”, v. 20), resurrection, and ascension to the Father, he is the forerunner (“firstborn”, v. 18) of our elevation to being with the Father, of our reconciliation with the Father (v. 20). Christians at Colossae tried to find ultimate power and truth in various deities, but in Christ all power and ultimate truth is present (v. 19).

NJBC considers that Colossians was composed after Paul’s lifetime about 70-80 AD by someone who knew the Pauline tradition. NOAB and CAB discuss the problem of authorship but do not, in their introductions to the book, state whether they consider Paul to have been the author or not. See the Clipping below on vv. 26-28 for a hint of CAB’s view.

Verse 9: “knowledge”: Greeks were keen on knowledge, of a speculative nature rather than practical. [ NJBC]

Verse 9: “knowledge ... wisdom ... understanding”: The corresponding Greek terms are found frequently in the Qumran literature, e.g.

1QH (Hymns) 9:19-21 (Vermes: 1:19-21), where the three are connected with the revelation of mysteries (see also Colossians 1:27-28; 2:2-3)
1QS (Rule of the Community) 4:2-8, a passage which recounts the way of the Spirit of Truth. and includes humility and forbearance, understanding, knowledge, wisdom, zeal for ordinances, firm inclination and discretion regarding revelation of the mysteries. [ NJBC]
Verse 10: Ephesians 4:1 says “I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called”. In 1 Thessalonians 2:12, Paul writes that he is “urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory”. [ CAB]

Verse 11: “made strong”: i.e. by God’s power.

Verses 12-13: Ephesians 1:11 contains some of the same terminology: “In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will”. [ CAB]

Verse 12: “inheritance”: In the Old Testament, the Promised Land: see Joshua 14-19.

Verse 12: “saints”: Humans as well as heavenly beings may be included. [ NJBC]

Verses 12-13: “share in the inheritance of the saints in the light ... darkness”: This calls to mind teachings in the Qumran literature, for example the ethical dualism of light and darkness and of portion or lot (NRSV: “inheritance”): see 1QM (War Scroll) 13:9-10; 1QH (Hymns) 11:22-23; 14:12-13; 19:11-12 (Vermes: 3:22-23; 6:12-13; 11:11-12). There the portion is the predetermined destiny meted out to humans. [ NJBC]

Verse 13: “rescued us”: i.e. from Satan’s power. [ NOAB]

Verse 14: “the forgiveness of sins”: The Greek, aphesis hamartion, is not found in undisputedly Pauline letters; it is however found in Ephesians 1:7; Hebrews 9:22; 10:18. [ NJBC]

Verses 15-20: This hymn alludes to the wisdom motifs of the Old Testament and the Apocrypha:

In Proverbs 3:19, Wisdom is God’s agent in his creative act
In Proverbs 8:22-31, Wisdom was generated before God created, and was his partner in creating (see also Wisdom of Solomon 7:22; 9:2-4). [ NJBC]
For other Christological hymns, see Philippians 2:6-11; Ephesians 2:14-16; 1 Peter 3:18-19; Hebrews 1:3; 1 Timothy 3:16. This hymn may be compared with the Qumran hymns. These verses differ from the rest of Colossians in language, style and thought so they appear that the author adapted to the purposes of his letter. [ NJBC]

Verse 15: “image”: The image perfectly reveals the invisible God: John 1:18 tells us: “No one has ever seen God. It is God the only Son, who is close to the Father's heart, who has made him known”. See also Hebrews 1:3. [ NOAB] For Paul on humans as being in the image of God or of Christ, see Romans 8:29; 1 Corinthians 11:7; 15:49 (“Just as we have borne the image of the man of dust [Adam], we will also bear the image of the man of heaven”); 2 Corinthians 3:18. In one place, 2 Corinthians 4:4, he speaks of Christ as being the image of God. [ NJBC]

Verse 15: “the firstborn of all creation”: See also Psalm 89:27 (“I will make him [David] the firstborn, the highest of the kings of the earth”); Proverbs 8:22-31; 2 Corinthians 8:9; Philippians 2:6-7; Hebrews 1:2 (“... in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds”); 10:5-9; Revelation 1:17; 2:8; 22:13, 16. [ CAB]

Verse 16: “all things ... were created”: John 1:3 says “All things came into being through him [“the Word”, the Logos], and without him not one thing came into being”. See also 1 Corinthians 8:6 and Hebrews 1:2. [ CAB]

Verse 16: “thrones ... powers”: At Colossae, angelic beings may have been thought of as being rivals of, or supplementary to, Christ. See also 2:10, 15. [ NOAB] [ NJBC] These are categories of lesser supernatural beings present in creation. See Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21; 3:10; 6:12 for similar lists. [ CAB] NJBC notes that the Greek word here translated as “dominions” also appears in 1 Peter 3:22 (NRSV: “authorities”) and Jude 8; in those verses it refer to earthly powers. Only here in the New Testament is “thrones” a category of angelic beings.

Verse 17: “before all things”: Note John 8:58: “Jesus said to them, ‘Very truly, I tell you, before Abraham was, I am’”. The phrase may mean first in rank.

Verse 17: “all things hold together”: Wisdom of Solomon 1:7 says “Because the spirit of the Lord has filled the world, and that which holds all things together knows what is said”. [ JBC] See also Hebrews 1:3. [ NOAB]

Verse 18: “head of the body, the church”: Christ as head of the church is important in Colossians: see also 2:17, 19; 3:15. The community as the body is also found in the undisputably Pauline writings (see 1 Corinthians 6:15; 10:16-17; 12:12-27; Romans 12:4-5) but the image of Christ as head of the body is a development found only in Colossians and Ephesians (see also Ephesians 1:22-23; 4:15-16; 5:23). [ NOAB] [ NJBC]

Verse 18: “the beginning”: i.e. the origin or source of the Church’s life. See also Revelation 3:14 (“... The words of the Amen, the faithful and true witness, the origin of God's creation”); Galatians 6:15 (“... a new creation is everything!”); 2 Corinthians 5:17. [ NOAB] [ JBC]

Verse 18: “firstborn from the dead”: See also Acts 26:23 (“being the first to rise from the dead”, Paul before Agrippa); Romans 14:9; 1 Corinthians 15:20 (“... Christ has been raised from the dead, the first fruits of those who have died”). [ NOAB] [ NJBC] Christ’s resurrection is the first of a succession of others: see Revelation 1:5. [ CAB]

Verse 19: “the fullness of God”: Another translation is: For it pleased God that in him [the Son] all the fullness of the deity should dwell . “Fullness” translates the Greek word pleroma. The pleroma would have had special significance if gnostic ideas formed part of the false teaching at Colossae. In Gnosticism, the pleroma was the whole body of heavenly powers and spiritual emanations that came forth from God. [ NOAB] [ NJBC] In this context, as can be seen from v. 20, the term “fullness of God” refers to the full power of divine grace which offers full reconciliation through Christ’s cross. John 1:16 tells us: “From his fullness we have all received, grace upon grace”. See also Colossians 2:10. [ CAB] NJBC notes that “of God” is not in the Greek., but note 2:9: “in him [Christ] the whole fullness of deity dwells bodily”.

Verse 20: “reconcile”: The Greek word is apokatallasso ; it is used only in Colossians and Ephesians. In the undisputedly Pauline writings, the word katallasso is used, with the same meaning: see Romans 5:10; 2 Corinthians 5:18, 19. [ NJBC] Prevalent Jewish belief was that the world had fallen into the captivity of the ruling powers through the sin of humans. Christ overcame these angelic powers by taking away their control over believers. [ JBC]


GOSPEL:   Luke 23: 33 - 43   (RCL)
                    Luke 23: 35 - 43   (Roman Catholic)

Luke 23:33 (NRSV) When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, "Father, forgive them; for they do not know what they are doing." And they cast lots to divide his clothing. 35 And the people stood by, watching; but the leaders scoffed at him, saying, "He saved others; let him save himself if he is the Messiah of God, his chosen one!" 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, "If you are the King of the Jews, save yourself!" 38 There was also an inscription over him, "This is the King of the Jews."
39 One of the criminals who were hanged there kept deriding him and saying, "Are you not the Messiah? Save yourself and us!" 40 But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong." 42 Then he said, "Jesus, remember me when you come into your kingdom." 43 He replied, "Truly I tell you, today you will be with me in Paradise."

Jesus has been betrayed, arrested, mocked, beaten, and sentenced to death. He, Simon of Cyrene (carrying the crossbar), two criminals and a few police have walked to Calvary, “the place that is called The Skull” (v. 33).
Jesus continues his ministry of giving forgiveness to those who have not heard the Good News (v. 34). The division of his clothing fulfills the prophecy in Psalm 22:18; to be deprived of one’s clothing was to lose one’s identity. (Biblical examples are prisoners, slaves, prostitutes and damned people.) The mob contemplates what is happening, but the “leaders” (v. 35) taunt Jesus: they blaspheme against God. In accord with Psalm 69:21, a psalm of the innocently suffering godly one, Jesus is offered “sour wine” (v. 36) – to revive him, and to prolong his ordeal. Ironically, “Messiah of God, his chosen one” (v. 35) and “King of the Jews” (v. 38) are all true. Jesus refuses to subvert God’s plan by saving himself from a horrible death. A placard was placed around the criminal’s neck, bearing an “inscription” (v. 38) stating his crime. One criminal joins with the mob (v. 39) but the other responds positively to Jesus (vv. 40-41). For him there is salvation; Jesus pronounces him free of sin. Only a king can give pardon. (“Paradise”, v. 43, was the Jewish name for the temporary resting place of the godly dead.)

The parallels of vv. 26-43 are Matthew 27:32-34; Mark 15:21-32; John 19:16b-24.
Verse 34: See also Numbers 15:27-31 and Acts 7:60. Psalm 22:17-18 says : “I can count all my bones. They stare and gloat over me; they divide my clothes among themselves, and for my clothing they cast lots.”
Verses 35-39: Note the downward progression of those who humiliate Jesus: the religious leaders, soldiers, a criminal. [ NJBC]
Verse 35: Psalm 22:7-8 says: “All who see me mock at me; they make mouths at me, they shake their heads; ‘Commit your cause to the LORD; let him deliver – let him rescue the one in whom he delights!’”. See also Psalm 80:6 and Wisdom of Solomon 2:18. [ BlkLk]
Verse 35: “his chosen one”: At the Transfiguration, a voice “from the cloud” identifies Jesus as “my Chosen”: see 9:35. Jesus is the new chosen Moses. The Israelites grumbled about Moses, as do the onlookers here. [ BlkLk]
Verse 36: See also Matthew 27:28. Psalm 69:21 says “They gave me poison for food, and for my thirst they gave me vinegar to drink”. [ BlkLk]
Verse 36: “sour wine”: The wine would have been what the Romans called acetum, the origin of our name acetic acid, i.e. vinegar (which itself comes from vin aigre, French for “sour wine”). This would have been the normal drink at the time, though usually mixed with water. Wine was still difficult to store in what we would consider drinkable condition.
Interestingly enough, Mark has Jesus offered wine and myrrh mixed, while Matthew, Luke and John omit the myrrh. The purpose of the mixture in Mark would have been to dull the pain, and thus was a humanitarian gesture, which Jesus refuses. Matthew and Luke are ambiguous as to whether Jesus receives the wine, while John says he did (see Mark 15:23; see also Matthew 27:48; John 19:28-30)
Verse 39: While Luke seems generally to have used Mark as his source, here he offers more, i.e. the words of the criminal. Mark 15:32b has only “Those who were crucified with him also taunted him.”. [BlkLk]
Verse 39: “hanged”: In Galatians 3:13, Paul writes: “Christ redeemed us from the curse of the law by becoming a curse for us – for it is written, ‘Cursed is everyone who hangs on a tree’”. He quotes Deuteronomy 21:22-23: “When someone is convicted of a crime punishable by death and is executed, and you hang him on a tree, his corpse must not remain all night upon the tree; you shall bury him that same day, for anyone hung on a tree is under God's curse”. [ BlkLk]
Verse 39: BlkLk sees the criminal’s words as being gently ironic, a courageous jest which Jesus takes up seriously. To see them as implying complete faith on the part of this man is to go to far.
Verse 43: “Paradise”: This can also be interpreted as a return to the original sin-free creation. The gates of Paradise have been re-opened by the obedience and faith of the new Adam. Jesus promises the criminal much more than he has asked, intimating also that God’s kingly power is a present reality, not merely in the future. See also 2 Corinthians 12:3-4 and Revelation 2:7. “Paradise” is a loan word from old Persian, where it first meant an enclosing wall and then a park. By the 200s BC it was used in Greek for a park. The Septuagint translation uses it for the garden of (planted by) God in Genesis 2:15; 3:23ff; 13:10; Ezekiel 28:13; etc. It is in Testament of Levi 18:10 that “Paradise” first appears as the technical term for the part of Sheol reserved for the righteous; there the priestly Messiah shall open the gates of Paradise. [ BlkLk]