·
12 Gregory the Great, Bishop of Rome, 604 was pope of the Catholic Church from 3 September
590 to his death in 604. Gregory is famous for instigating the first recorded large-scale mission from Rome to convert a
pagan people to Christianity.
·
13 James Theodore Holly,
bishop of Haiti and Dominican Republic
·
17 Patrick, Bishop and Missionary of Ireland, 461
was a fifth-century Romano-British Christian missionary and bishop in Ireland. Known as the "Apostle of Ireland", he
is the primary patron saint of Ireland
·
18 Cyril, Bishop
of Jerusalem, 386 was a distinguished theologian of the early
Church (c. 313[1] – 386 AD). He is
venerated as a saint by the Roman Catholic Church, the Eastern Orthodox Church, and the Anglican Communion
OLD TESTAMENT Genesis 12: 1 - 4a (RCL, Roman Catholic)
Gene 12:1 (NRSV)
Now the LORD said to Abram, "Go from your country and your kindred and
your father's house to the land that I will show you. 2 I will make of you a
great nation, and I will bless you, and make your name great, so that you will
be a blessing. 3 I will bless those who bless you, and the one who curses you I
will curse; and in you all the families of the earth shall be blessed."
4 So Abram went,
as the LORD had told him; and Lot went with him.
PSALM 121 (RCL)
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.
Psalm 33: 4 - 5, 18 -
19, 20, 22 (Roman Catholic)
Psal 33:4 (NRSV)
For the word of the LORD is upright,
and all his work
is done in faithfulness.
5 He loves
righteousness and justice;
the earth is full
of the steadfast love of the LORD.
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.
22 Let your
steadfast love, O LORD, be upon us,
even as we hope in
you.
NEW TESTAMENT Romans 4: 1 - 5, 13 - 17 (RCL)
Roma 41 (NRSV)
What then are we to say was gained by Abraham, our ancestor according to the flesh?
2 For if Abraham was justified by works, he has something to boast about, but
not before God. 3 For what does the scripture say? "Abraham believed God,
and it was reckoned to him as righteousness." 4 Now to one who works,
wages are not reckoned as a gift but as something due. 5 But to one who without
works trusts him who justifies the ungodly, such faith is reckoned as
righteousness.
13 For the promise
that he would inherit the world did not come to Abraham or to his descendants
through the law but through the righteousness of faith. 14 If it is the
adherents of the law who are to be the heirs, faith is null and the promise is
void. 15 For the law brings wrath; but where there is no law, neither is there
violation.
16 For this reason
it depends on faith, in order that the promise may rest on grace and be
guaranteed to all his descendants, not only to the adherents of the law but
also to those who share the faith of Abraham (for he is the father of all of
us, 17 as it is written, "I have made you the father of many
nations")--in the presence of the God in whom he believed, who gives life
to the dead and calls into existence the things that do not exist.
h/t Montreal
Anglican
So the “promise” (v. 13) that Abraham would be father of many nations (“inherit the world”) came as a result of his faith and not his law-keeping. If the only way of achieving union with God is through keeping the Law, faith is irrelevant and the promise to Abraham is nonsense (v. 14). Because it is impossible to keep every law, sin is inevitable; God’s response to sin is punishment, breakdown of human relations with God: “the law brings wrath” (v. 15). But for those living by faith, transgression (“violation”) of the Law is irrelevant. So a right relationship with God “depends on faith” (v. 16), resting on God’s “promise” of “grace”, his gift of love – made not only to Jews but also to all those who trust in God, “of many nations” (v. 17). God spoke these words to Abraham; God gives spiritual “life” to the unbeliever; he restored Isaac’s life when he was as good as dead; he brought a son “into existence” to Abraham and Sarah, in their old age. They were “fully convinced” (v. 21) that God could do it. If we trust in God and have faith in the power of Christ’s resurrection, our trust will count with God too (vv. 24-25).
Verse 1: “our ancestor”: Descent from Abraham was a source of pride among Jews: see Matthew 3:9 (John the baptizer warns Pharisees and Sadducees who come to him for baptism) and Luke 3:8. [ NJBC]
Verse 2: “justified by works”: i.e. keeping the law in advance. Sirach 44:20 (a midrash on Genesis 26:5) and Jubilees 6:19 both speak of Abraham’s deeds (namely the defeat of kings in Genesis 14 and his trial, the near-sacrifice of Isaac, Genesis 22:9-10) as a source of his godliness. See also Wisdom of Solomon 10:5 and James 2:21. However 1 Maccabees 2:52 says that Abraham’s godliness is a result of his faith. [ NJBC]
Verse 3: The quotation is from the Septuagint translation of Genesis 15:6. In Galatians 3:8, Paul writes: “the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, ‘All the Gentiles shall be blessed in you’”. See also James 2:23. As Paul understands Genesis 15:6, Abraham’s faith gained him credit with God. [ CAB] [ NOAB]
Verse 3: “reckoned”: The Greek word, elogisthe, is a book-keeping term: see also Deuteronomy 24:13 and Psalm 106:31. Deuteronomy 24:13 says: “... it will be to your credit before the L ord your God.” (where “it” is the return of a pledge). [ NJBC]
Verse 5: See also 5:6-11. [ CAB]
Verses 7-8: The quotation is Psalm 32:1-2 in the Septuagint translation. Like his contemporaries, Paul considers David to be the author of Psalms. Actually this psalm was written long after David’s time. [ CAB] [ NOAB] [ NJBC]
Verses 6-9: By a Jewish exegetical principle, that identical words appearing in two different places in Scripture are the basis for mutual interpretation, the blessedness (“Happy”) of Psalm 32 can also be applied to those who trust but are not circumcised. [CAB] [ NOAB] [ NJBC]
Verse 10: “before he was circumcised”: Genesis 17:24 tells of the circumcision of Abraham. [ NOAB]
Verse 11: “He received the sign of circumcision”: In Genesis 17:11, circumcision is called “a sign of the covenant” between God and Abraham’s family. See also Acts 7:8 (Stephen’s speech). Later rabbis regarded Genesis 17:11 as a sign of the Mosaic covenant, for it served to distinguish Israel from other nations. [ NJBC]
Verse 13: “the promise”: The promise of an heir to be born of Sarah (see Genesis 15:4; 17:16, 19) and of numerous progeny (see Genesis 12:2; 13:14-17; 17:8; 22:16-18) was extended in Jewish tradition on the basis of the universality of “all the families of the earth” (see Genesis 12:3) to mean that “the [whole] world” was Abraham’s inheritance. [NJBC]
Verse 14: See also Galatians 3:15-20. [ NJBC]
Verse 15: “violation”: Literally, transgression. See also 3:20 and 5:13. [ NJBC]
Verse 17: The quotation is Genesis 17:5 in the Septuagint translation. [ NJBC]
Verse 18: “So numerous ...”: In Genesis 15:5, in a vision, God brings Abram outside and says to him: “‘Look toward heaven and count the stars, if you are able to count them ... So shall your descendants be’”. [ CAB] [ NOAB]
Verse 19: See Genesis 17:17 and 18:11. See also Hebrews 11:11-12 (where Sarah is also included). [ NOAB]
Verse 20: “he gave glory to God”: An Old Testament expression for giving grateful recognition to God: see 1 Samuel 6:5; 1 Chronicles 16:28. Per 1:21, unbelievers cannot do this. [ NJBC]
Verse 21: “do what he had promised”: i.e. the conception of Isaac.
GOSPEL John 3: 1 - 17 (RCL)
John 3:1 (NRSV)
Now there was a Phar'isee named Nicode'mus, a leader of the Jews. 2 He came to
Jesus by night and said to him, "Rabbi, we know that you are a teacher who
has come from God; for no one can do these signs that you do apart from the
presence of God." 3 Jesus answered him, "Very truly, I tell you, no
one can see the kingdom of God without being born from above." 4
Nicode'mus said to him, "How can anyone be born after having grown old?
Can one enter a second time into the mother's womb and be born?" 5 Jesus
answered, "Very truly, I tell you, no one can enter the kingdom of God
without being born of water and Spirit. 6 What is born of the flesh is flesh,
and what is born of the Spirit is spirit. 7 Do not be astonished that I said to
you, "You must be born from above.' 8 The wind blows where it chooses, and
you hear the sound of it, but you do not know where it comes from or where it
goes. So it is with everyone who is born of the Spirit." 9 Nicode'mus said
to him, "How can these things be?" 10 Jesus answered him, "Are
you a teacher of Israel, and yet you do not understand these things?
11 "Very
truly, I tell you, we speak of what we know and testify to what we have seen;
yet you do not receive our testimony. 12 If I have told you about earthly
things and you do not believe, how can you believe if I tell you about heavenly
things? 13 No one has ascended into heaven except the one who descended from
heaven, the Son of Man. 14 And just as Moses lifted up the serpent in the
wilderness, so must the Son of Man be lifted up, 15 that whoever believes in
him may have eternal life.
16 "For God
so loved the world that he gave his only Son, so that everyone who believes in
him may not perish but may have eternal life.
17 "Indeed,
God did not send the Son into the world to condemn the world, but in order that
the world might be saved through him.
Nicodemus, a prominent Pharisee and
teacher, comes to Jesus to ask him questions. He comes secretly (“by night”, v. 2) because a man of his stature could not be seen consulting
Jesus. He has understood from Jesus' miracles (“signs”) that Jesus is “from
God”. But Jesus (in v. 3) tells him that he has not yet understood the main point: to
“see the kingdom of God”, spiritual rebirth is required. Nicodemus
misunderstands: he thinks that Jesus is speaking of biological rebirth (v. 4). Being “born from above” (v. 3) requires being baptised (v. 5). “Flesh”(v. 6) and “spirit” were seen as constituents of
life, of which spirit (breath, wind, pneuma) was the life-giving force. Many things can be seen only in
their effect; such is birth in the Spirit (v. 8). Still Nicodemus doesn't understand: in order for him to do
so, he needs to have faith (“receive our testimony”, v. 11). Then, in v. 12, Jesus says: you, Nicodemus, don't comprehend what can be
told in analogies (“earthly things”, i.e. “wind”, v. 8), so how can you possibly believe mysteries? Vv. 13-17 are a monologue. Only Christ has descended and ascended. The
“serpent” (v. 14) is mentioned in Numbers 21:9-11: the people were bitten by poisonous snakes; some
died; others became gravely ill. Instructed by God, Moses mounted (“lifted up”)
a bronze snake on a pole. Those who looked at this emblem (trusting in God)
were healed, lifted up, given life. God in his love provides eternal life to
all who believe (v. 16). If you wilfully do not believe, you will perish. There is
no third alternative! God's intention is that you believe, rather than be
condemned (v. 17
The Pharisee is part of traditional religion: what Jesus came to preach against. Much of the terminology Jesus uses would either be unfamiliar to him, or used differently. (Some of the terms were used in the Qumran Community, itself a revolt against tradition.)
Verse 1: “Nicodemus”: Only John tells us of him. In 7:51, he insists that Jesus receive a trial; in 19:39, he anoints Jesus’ body for burial.
Verse 1: “a leader of the Jews”: a member of the Sanhedrin. [ NJBC]
Verse 2: “by night”: This may be saying that Nicodemus was a true, devoted, teacher because he studied the Torah at night as well as during the day. See 1QS (Qumran Rule of the Community) 6:7. In vv. 19-21, John uses the symbols of light and dark. [ NJBC]
Verses 2,11: “we know”: Who “we” is in these two verses differs.
Verse 2: “you are a teacher ... from God”: Nicodemus recognizes Jesus as a teacher on a par with himself. [ NJBC]
Verse 3: “see the kingdom ...”: See also 1:51: “you will see the heaven opened”. Entrance to the Kingdom is by transformation by God, and not by moral achievement. Recall Matthew 18:3: “unless you change and become like children, you will never enter the kingdom of heaven”. [ BlkJn]
Verse 3: “born from above”: The NRSV offers an alternative translation in a footnote: born anew. BlkJn thinks that this is probably what Jesus said. The Greek word, anothen , can from above, anew or again. Although several translations consider “from above” to be preferable, anew fits better with Nicodemus’ somewhat sarcastic questions in v. 4.
Verse 4: “a second time”: The description of conversion as a second birth or a divine begetting is foreign to Judaism, but is familiar in Hellenistic mystery religions. [ BlkJn]
Verse 5: “born of water”: 1:33 says “... John testified, ‘I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit’”. See also Ephesians 5:26. [ NOAB]
Verse 6: “Spirit”: In Ezekiel 36:25-27, Yahweh promises through the prophet: “I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances”. See also Titus 3:5. In Jubilees 1:23, cleansing by the Spirit is associated with the coming of the Messianic Age. [ NJBC]
Verse 6: See also 1:12-13: “... to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.”
Verse 7: “you”: The Greek word is in the plural, so Jesus speaks through Nicodemus to those whom he represents, i.e. the members of the religious establishment. [ BlkJn]
Verse 8: The point of this verse is unavoidably lost in translation, for pneuma means both wind and “spirit”. The wind is a parable of spirit, as natural birth of the supernatural. [BlkJn]
Verse 10: “Israel”: John uses this term for God’s faithful people: recall Jesus’ words to Nathanael in 1:47: “‘Here is truly an Israelite in whom there is no deceit!’”. There is a certain irony in Jesus’ answer. [ BlkJn]
Verse 12: On the limits of earthly wisdom in Judaism, Proverbs 30:3-4 says “I have not learned wisdom, nor have I knowledge of the holy ones. Who has ascended to heaven and come down? Who has gathered the wind in the hollow of the hand? Who has wrapped up the waters in a garment? Who has established all the ends of the earth? What is the person's name? And what is the name of the person's child? Surely you know!”. See also Wisdom of Solomon 9:16-18. [ NJBC]
Verse 13: John is gradually moving from the report of a conversation to the reflections inspired by it; however the transition is not completed until v. 16. These words can still be understood as a saying of Jesus. Taken as a continuation of Jesus’ conversation with Nicodemus, one has to assume that a step in the argument has been omitted: since “no one has gone up to heaven”, there is no one on earth who can speak from his own experience of heavenly things , “except ...” [ BlkJn]
Verse 13: “No one has ascended into heaven”: This negates the claims of other visionaries to have knowledge of what is in heaven. For example, 1 Enoch 70:2; 71:1 have Enoch ascend into heaven, where he is identified with the Son-of-Man figure from the Septuagint translation of Daniel 7:14. The Son-of-Man saying in 1:51 promises the believer this heavenly vision as a vision of Jesus. [ NJBC]
Verse 13: The NRSV notes that some manuscripts append who is in heaven to this verse. BlkJn considers it to be original, even though it is missing from P66. He can only interpret it on the basis of vv. 13ff being a reflection of an age later than that of Jesus’ earthly ministry.
Verse 14: This is typology. Wisdom of Solomon 16:5-7 says “For when the terrible rage of wild animals came upon your [God’s] people and they were being destroyed by the bites of writhing serpents, your wrath did not continue to the end; they were troubled for a little while as a warning, and received a symbol of deliverance to remind them of your law’s command”. In the desert, the people turned towards the Torah and towards God as saviour. [ NJBC]
Verse 14: “lifted up”: In Palestinian Aramaic and in Syriac the verb which is equivalent to to be lifted up has the special meaning of to be crucified. John intends this double meaning, here and in the other passages where the word occurs (see 8:28; 12:32, 34). [BlkJn]
Verse 15: “have eternal life”: To have eternal life is virtually equivalent to seeing or entering the kingdom of God (v. 5). While the synoptic gospels contrast the present and the future (which holds good even if the future is visualized as imminent), in John the contrast is ontological rather than eschatological: between the temporal way of being and the eternal. While Mark 10:30 and Luke 18:30 speak of “in the age to come eternal life”, literally in the age to come, the life of the [coming] age, it is eternal life in John. Further, it is John who tells us of Jesus saying “I have [already] conquered the world”. [ BlkJn]
Verse 16: Luther called this verse “the Gospel in miniature”. [ NOAB]
Verse 16: “gave his only Son”: i.e to death. In Romans 8:32, Paul writes “He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else?”. See also Galatians 1:4, 2:20. We may have typology here too: Abraham was willing to sacrifice Isaac, a much loved only son. [ NJBC]
Verses 17-20: God’s purpose is to save; individuals judge themselves by hiding their evil deeds from the light of Christ’s holiness. [ NOAB]
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