18 Bernard Mizeki,
Catechist and Martyr in Rhodesia, 1896
was an African Christian missionary and martyr.
22 Alban, First Martyr
of Britain, c. 304 is venerated as the first-recorded British Christian
martyr,[1] and he is considered to be the British protomartyr. Along with
fellow Saints Julius and Aaron, Alban is one of three named martyrs recorded at
an early date from Roman Britain ("Amphibalus" was the name given
much later to the priest he was said to have been protected).
24 The Nativity of
Saint John the Baptist
25 James Weldon
Johnson, Poet, 1938
OLD TESTAMENT: Genesis 18: 1 - 15, (21: 1 - 7) (RCL)
Gene 18:1 (NRSV)
The LORD appeared to Abraham by the oaks of Mam're, as he sat at the entrance
of his tent in the heat of the day. 2 He looked up and saw three men standing
near him. When he saw them, he ran from the tent entrance to meet them, and
bowed down to the ground. 3 He said, "My lord, if I find favor with you,
do not pass by your servant. 4 Let a little water be brought, and wash your
feet, and rest yourselves under the tree. 5 Let me bring a little bread, that
you may refresh yourselves, and after that you may pass on--since you have come
to your servant." So they said, "Do as you have said." 6 And
Abraham hastened into the tent to Sarah, and said, "Make ready quickly
three measures of choice flour, knead it, and make cakes." 7 Abraham ran
to the herd, and took a calf, tender and good, and gave it to the servant, who
hastened to prepare it. 8 Then he took curds and milk and the calf that he had
prepared, and set it before them; and he stood by them under the tree while
they ate.
9 They said to him,
"Where is your wife Sarah?" And he said, "There, in the
tent." 10 Then one said, "I will surely return to you in due season,
and your wife Sarah shall have a son." And Sarah was listening at the tent
entrance behind him. 11 Now Abraham and Sarah were old, advanced in age; it had
ceased to be with Sarah after the manner of women. 12 So Sarah laughed to
herself, saying, "After I have grown old, and my husband is old, shall I
have pleasure?" 13 The LORD said to Abraham, "Why did Sarah laugh,
and say, "Shall I indeed bear a child, now that I am old?' 14 Is anything
too wonderful for the LORD? At the set time I will return to you, in due
season, and Sarah shall have a son." 15 But Sarah denied, saying, "I
did not laugh"; for she was afraid. He said, "Oh yes, you did
laugh."
Gene 21:1 (NRSV)
The LORD dealt with Sarah as he had said, and the LORD did for Sarah as he had
promised. 2 Sarah conceived and bore Abraham a son in his old age, at the time
of which God had spoken to him. 3 Abraham gave the name Isaac to his son whom
Sarah bore him. 4 And Abraham circumcised his son Isaac when he was eight days
old, as God had commanded him. 5 Abraham was a hundred years old when his son
Isaac was born to him. 6 Now Sarah said, "God has brought laughter for me;
everyone who hears will laugh with me." 7 And she said, "Who would
ever have said to Abraham that Sarah would nurse children? Yet I have borne him
a son in his old age."
Exodus 19: 2 - 8a (alt. for RCL)
Exodus 19: 2 - 6a (Roman Catholic)
Exod 19:2 (NRSV)
They had journeyed from Reph'idim, entered the wilderness of Sinai, and camped
in the wilderness; Israel camped there in front of the mountain. 3 Then Moses
went up to God; the LORD called to him from the mountain, saying, "Thus
you shall say to the house of Jacob, and tell the Israelites: 4 You have seen
what I did to the Egyptians, and how I bore you on eagles' wings and brought
you to myself. 5 Now therefore, if you obey my voice and keep my covenant, you
shall be my treasured possession out of all the peoples. Indeed, the whole
earth is mine, 6 but you shall be for me a priestly kingdom and a holy nation.
These are the words that you shall speak to the Israelites."
7 So Moses came,
summoned the elders of the people, and set before them all these words that the
LORD had commanded him. 8 The people all answered as one: "Everything that
the LORD has spoken we will do."
PSALM 116: 1 - 2, 12 -
19 (RCL)
Psal 116:1 (NRSV)
I love the LORD, because he has heard
my voice and my
supplications.
2 Because he inclined
his ear to me,
therefore I will
call on him as long as I live.
12 What shall I
return to the LORD
for all his bounty
to me?
13 I will lift up
the cup of salvation
and call on the
name of the LORD,
14 I will pay my
vows to the LORD
in the presence of
all his people.
15 Precious in the
sight of the LORD
is the death of
his faithful ones.
16 O LORD, I am
your servant;
I am your servant,
the child of your serving girl.
You have loosed my
bonds.
17 I will offer to
you a thanksgiving sacrifice
and call on the
name of the LORD.
18 I will pay my
vows to the LORD
in the presence of
all his people,
19 in the courts
of the house of the LORD,
in your midst, O
Jerusalem.
Praise the LORD!
Note: Verse numbering
in your Psalter may not agree with the above.
116 Dilexi,
quoniam (ECUSA BCP)
1 I
love the Lord, because he has
heard the voice of
my supplication, *
because
he has inclined his ear to me whenever
I called upon him.
10 How
shall I repay the Lord *
for
all the good things he has done for me?
11 I
will lift up the cup of salvation *
and
call upon the Name of the Lord.
12 I
will fulfill my vows to the Lord *
in
the presence of all his people.
13 Precious
in the sight of the Lord *
is
the death of his servants.
14 O
Lord, I am your servant; *
I am
your servant and the child of your handmaid;
you
have freed me from my bonds.
15 I
will offer you the sacrifice of thanksgiving *
and
call upon the Name of the Lord.
16 I
will fulfill my vows to the Lord *
in
the presence of all his people,
17 In
the courts of the Lord’s house, *
in
the midst of you, O Jerusalem.
Hallelujah!
Psalm 100 (alt. for RCL)
Psalm 100: 1 - 3,
5 (Roman Catholic)
Psal 100:1 (NRSV)
Make a joyful noise to the LORD, all the earth.
2 Worship the LORD
with gladness;
come into his
presence with singing.
3 Know that the
LORD is God.
It is he that made
us, and we are his;
we are his people,
and the sheep of his pasture.
4 Enter his gates
with thanksgiving,
and his courts
with praise.
Give thanks to
him, bless his name.
5 For the LORD is
good;
his steadfast love
endures forever,
and his
faithfulness to all generations.
100 Jubilate Deo (ECUSA BCP)
1 Be
joyful in the Lord, all you lands; *
serve
the Lord with gladness
and
come before his presence with a song.
2 Know
this: The Lord himself is God; *
he
himself has made us, and we are his;
we
are his people and the sheep of his pasture.
3 Enter
his gates with thanksgiving;
go into his courts
with praise; *
give
thanks to him and call upon his Name.
4 For the
Lord is good;
his mercy is
everlasting; *
and
his faithfulness endures from age to age.
NEW TESTAMENT: Romans 5: 1 - 8 (RCL)
Romans 5:
6 - 11 (Roman Catholic)
Roma 5:1 (NRSV)
Therefore, since we are justified by faith, we have peace with God through our
Lord Jesus Christ, 2 through whom we have obtained access to this grace in
which we stand; and we boast in our hope of sharing the glory of God. 3 And not
only that, but we Or [let us]} also boast in our sufferings, knowing that
suffering produces endurance, 4 and endurance produces character, and character
produces hope, 5 and hope does not disappoint us, because God's love has been
poured into our hearts through the Holy Spirit that has been given to us.
6 For while we
were still weak, at the right time Christ died for the ungodly. 7 Indeed,
rarely will anyone die for a righteous person--though perhaps for a good person
someone might actually dare to die. 8 But God proves his love for us in that
while we still were sinners Christ died for us. 9 Much more surely then, now
that we have been justified by his blood, will we be saved through him from the
wrath of God. 10 For if while we were enemies, we were reconciled to God
through the death of his Son, much more surely, having been reconciled, will we
be saved by his life. 11 But more than that, we even boast in God through our
Lord Jesus Christ, through whom we have now received reconciliation.
h/t Montreal
Anglican
Paul has already
demonstrated that “we are justified by faith”. Justified is found
worthy in God’s court. He says that there are three consequences of
being justified:
·
“peace with God”, a state of harmony with him,
·
“hope” (v. 2)
of sharing his power and eternal life, and
·
being reconciled with him.
It is through Christ
that we have “access to this grace”, this blessed state of harmony. We also
bask in the glory (“boast”) of “our sufferings” (v. 3,
and not our accomplishments). Through a progression from them to patient
“endurance” under spiritual duress, to maturity in the faith (“character”, v. 4)
we come to hope. This is hope of a certainty (“does not disappoint”, v. 5)
for God’s love enters and permeates our very beings “through the Holy Spirit”
(which is also God’s gift.) “For while we were still weak” (v. 6,
i.e. before we knew Christ), at the appropriate time in God’s plan, “Christ
died for the ungodly”. It would be rare enough for anyone to die for a pious
(“righteous”, v. 7)
person, and perhaps a bit more likely for a particularly “good person” to do
so, but Christ sacrificed his life for us when we were neither: we were sinners
without hope then!
Verse 1: “justified by faith”: This is the theme of 3:21-31. [ CAB]
Verse 1: “peace”: In Hebrew, this is shalom, the state of being in which one enjoys all the benefits of a right relationship with God, namely partnership in reconciliation, eternal well-being and wholeness of life. Being justified is very similar, although it implies action.
Verse 1: “through our Lord Jesus Christ”: Christ is active as the mediator, the interface between the Father and humans, in carrying out God’s plan of/for salvation. In some form or other, Paul makes frequent use of this phrase in this chapter: see also vv. 2, 9, 11, 17, 21. [ JBC] He writes in 1:5: “through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name”; see also 2:16. “Through” means mediated by, in the Father’s plan of salvation. [ NJBC]
Verse 2: “obtained access”: JBC offers secured an introduction. We have been introduced into the sphere of divine favour through Christ. He has, as it were, led Christians into the royal audience chamber and into the divine presence.
Verse 2: “we boast in our hope ...”: In contrast to the boasting by Jews of their relationship to God mentioned in 2:17: “But if you call yourself a Jew and rely on the law and boast of your relation to God”. [ CAB]
Verses 2,3,11: “boast”: In Paul’s writings, this word is sometimes meant in the obvious sense, but not here. Basking in glory is what he means here. [ NJBC]
Verse 3: “boast in our sufferings”: Paul also uses the word “boast” in 2 Corinthians 11:30; 12:9 and also 1 Corinthians 1:31; 3:21; 2 Corinthians 10:17; Galatians 6:13; Philippians 3:3. [ CAB]
Verse 3: “endurance”: See also 8:25 (where the Greek word is translated as “patience”) and 15:4-5. [CAB]
Verse 4: “character”: The Greek word is dokime, from a verb meaning to test, so the sense is proven-ness under testing. [ CAB]
Verse 4: “hope”: Openness to God’s future. [ CAB]
Verse 5: “and hope”: The sense is easier to see if we insert such between and and hope. A human may disappoint one by not doing what he or she commits to do, but God is not like this. [ NJBC]
Verses 5,8: “God’s love has been poured ... through the Holy Spirit”, “Christ”: In v. 5, God is the Father. These verses lead later to the doctrine of the Trinity.
Verse 5: “poured into our hearts through the Holy Spirit”: In the Old Testament and Apocrypha, pouring out of a divine attribute is commonplace: for example, mercy in Sirach 18:11, wisdom in Sirach 1:9, grace in Psalm 45:2, and wrath in Hosea 5:10 and Psalm 79:6. See especially Joel 2:28 for the outpouring of the Spirit. [ NJBC]
Verses 6-11: Christ, in his death, has borne the consequences of our sin and thus has reconciled us to God. [ NOAB]
Verse 6: “weak”: NJBC offers helpless.
Verse 6: “Christ died for the ungodly”: Paul writes in 4:5: “But to one who without works trusts him who justifies the ungodly, such faith is reckoned as righteousness”. [ CAB]
Verse 8: God’s love is unconditional, spontaneous, not dependent on human love for him.
Verse 9: “justified by his blood”: This is a restatement of 3:24-25: “they [those who have fallen short of true godliness] are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith ...”. [ CAB] In 4:25, justification is the result of Christ’s resurrection, but here it is the result of his death. [ NOAB]
Verse 10: In Galatians 2:20, Paul writes: “... the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”. [ CAB]
Verse 10: “while we were enemies”: Perhaps Paul thinks partly of himself here, as a former persecutor of Christians.
Verse 11: In 1 Corinthians 1:30-31, Paul writes: “He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, in order that, as it is written, ‘Let the one who boasts, boast in the Lord’”. [ CAB]
Verse 11: “we have now received reconciliation”: In 3:21-22, Paul writes: “But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets, the righteousness of God through faith in Jesus Christ for all who believe”. [ NOAB]
GOSPEL: Matthew 9: 35 - 10: 8 (9 - 23) (RCL)
Matthew 9: 36 - 10: 8 (Roman Catholic)
Matt 9:35 (NRSV)
Then Jesus went about all the cities and villages, teaching in their
synagogues, and proclaiming the good news of the kingdom, and curing every
disease and every sickness. 36 When he saw the crowds, he had compassion for
them, because they were harassed and helpless, like sheep without a shepherd.
37 Then he said to his disciples, "The harvest is plentiful, but the
laborers are few; 38 therefore ask the Lord of the harvest to send out laborers
into his harvest." 10:1 Then Jesus summoned his twelve disciples and gave
them authority over unclean spirits, to cast them out, and to cure every
disease and every sickness. 2 These are the names of the twelve apostles:
first, Simon, also known as Peter, and his brother Andrew; James son of
Zeb'edee, and his brother John; 3 Philip and Bartholomew; Thomas and Matthew
the tax collector; James son of Alphae'us, and Thaddae'us; 4 Simon the
Cananae'an, and Judas Iscar'iot, the one who betrayed him.
5 These twelve
Jesus sent out with the following instructions: "Go nowhere among the
Gentiles, and enter no town of the Samaritans, 6 but go rather to the lost
sheep of the house of Israel. 7 As you go, proclaim the good news, "The
kingdom of heaven has come near.' 8 Cure the sick, raise the dead, cleanse the
lepers, cast out demons. You received without payment; give without payment. 9
Take no gold, or silver, or copper in your belts, 10 no bag for your journey,
or two tunics, or sandals, or a staff; for laborers deserve their food. 11
Whatever town or village you enter, find out who in it is worthy, and stay
there until you leave. 12 As you enter the house, greet it. 13 If the house is
worthy, let your peace come upon it; but if it is not worthy, let your peace
return to you. 14 If anyone will not welcome you or listen to your words, shake
off the dust from your feet as you leave that house or town. 15 Truly I tell
you, it will be more tolerable for the land of Sod'om and Gomor'rah on the day
of judgment than for that town.
16 "See, I am
sending you out like sheep into the midst of wolves; so be wise as serpents and
innocent as doves. 17 Beware of them, for they will hand you over to councils
and flog you in their synagogues; 18 and you will be dragged before governors
and kings because of me, as a testimony to them and the Gentiles. 19 When they
hand you over, do not worry about how you are to speak or what you are to say;
for what you are to say will be given to you at that time; 20 for it is not you
who speak, but the Spirit of your Father speaking through you. 21 Brother will
betray brother to death, and a father his child, and children will rise against
parents and have them put to death; 22 and you will be hated by all because of
my name. But the one who endures to the end will be saved. 23 When they persecute
you in one town, flee to the next; for truly I tell you, you will not have gone
through all the towns of Israel before the Son of Man comes.
Matthew has just told us of
ten miracles Jesus performed; he has cured people both physically and
spiritually. He has “compassion” ( 9:36) on the “crowds” in their leaderless
state, “like sheep without a shepherd”; he has announced that the completion of
God’s plan, his “harvest” ( 9:37), to return all to godliness, is about to
begin. Now he instructs and commissions his disciples.
Both the physically and
mentally sick were seen as “unclean” ( 10:1), under the power of evil spirits
and so separated from God. Jesus gives the twelve “authority” and power to heal
as he heals. (“Apostles”, 10:2, means sent outor commissioned.) As is his
practice, their mission is mainly to Jews, “the lost sheep of the house of
Israel” ( 10:6, including the marginalised and outcast). The mission to all
nations will be announced later ( 28:19). The “good news” ( 10:7), as Jesus and
John the Baptist have taught, is that complete union with God is near. Vv. 8-10
should be taken together: the message of salvation is freely available to all;
however, emissaries must be supported. Do not waste time preparing for the
mission. Missionaries are to depend on the local hospitality of “worthy” (
10:11) people, i.e. those in favour with God; “greet” ( 10:12) them with the
peace of God. Do not waste time on people who are not open to the gospel ( 10:14);
God will judge them harshly, as he did the ungodly in “Sodom and Gomorrah” (
10:15). Being an emissary for Christ will not be easy: be wary and sincere.
Some will prey on you like “wolves” ( 10:16), bringing you before regional
sanhedrins (“councils”, 10:17) and having you flogged. Some will bring charges
against you to Roman prefects (“governors”, 10:18) and vassal “kings” under the
Romans. Your endurance under persecution (“testimony”) will demonstrate to them
and the world the validity of the gospel. At such times, the Holy Spirit will
prompt you to witness to the good news. The era of the Church is the era of the
end times; as prophesied by Micah, these will be times of betrayal ( 10:21) and
hatred: particularly of those active in Christ’s cause. However, persistent
patience in the face of suffering will lead to salvation, to citizenship in
God’s kingdom. The early Church understood 10:23b as foretelling Jesus’ return
in their lifetimes. To us, it is perplexing.
9:36: Jesus’ compassion for the crowds, who are disadvantaged, is also found in Mark 6:34; Matthew 14:14; 15:32. [ NOAB]
9:36: “compassion”: The Greek word shows that the abdomen was seen as the seat of emotions. [ NJBC]
9:36: “like sheep without a shepherd”: Shepherd imagery is common throughout the Old Testament, where it is used for political and religious leadership: see Numbers 27:17; Ezekiel 34:5; 1 Kings 22:17; 2 Chronicles 18:16; Zechariah 10:2; 13:7. In Matthew, it recurs in 10:6; 15:24; 18:12; 26:31. [ NJBC]
9:38: “ask”: NJBC offers pray to.
10:1-4: The parallels are Mark 6:7; 3:13-19; Luke 9:1; 6:12-16. [ NOAB]
10:1: “his twelve disciples”: Normally in Matthew Jesus’ followers are a wider group. Matthew presupposes that they have been called earlier, though he only describes the calling of four: see 4:18-22. The number of disciples corresponds to the number of the tribes of Israel: a point brought out by Jesus in 19:28. The number symbolises the restoration of all Israel. [ NJBC]
10:2-4: The names listed here are the same as in the basic core of other lists: see Mark 3:16-19; Luke 6:14-16; Acts 1:13. However, there are differences in some of the less well-known figures. [ NJBC]
10:2: “first, Simon, ...”: For Peter’s primacy, see also 16:17-19. [ NJBC]
10:3: “Matthew the tax collector”: 9:9 tells of Matthew’s calling: “As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, ‘Follow me.’ And he got up and followed him”. [ NJBC]
10:4: “Simon the Cananaean”: i.e. a nationalist. In Luke 6:15, he is called a zealot.
10:4: “Judas Iscariot”: Iscariot may refer to Judas’ origin in Kerioth, a town west of the Dead Sea. On the other hand, the word may mean liar. [ NJBC]
10:4-15: The parallels are Mark 6:8-11. Luke 9:2-5; 10:3-12. [ NOAB]
10:5: “sent out”: In the Greek, this verb has the same root as the noun apostle. [ BlkMt]
10:5: “Go nowhere among the Gentiles”: In 15:24, Jesus says: “‘I was sent only to the lost sheep of the house of Israel’”. [ NJBC]
10:6: “the lost sheep of the house of Israel”: Per Ezekiel 34:2-6, this includes those who have strayed and those who have been marginalised. In Matthew, besides 28:19, an openness to non-Jews is also perceptible in 10:18; 3:9; 8:11ff; 21:43; 22:1-14; 23:38-39. V. 18 seems to imply the existence of a mission to non-Jews. [ NJBC]
10:7-8: The primary message: through accepting the nearness of the Kingdom (or at least being open to the possibility of its nearness), healing will follow. See also 4:17, 23; 9:21, 35. [ NOAB]
10:7: Comments: as Jesus and John the Baptist have taught : In 4:17, Jesus advises: “‘Repent, for the kingdom of heaven has come near’”; in 3:2 tells us that John the Baptist proclaimed: “‘Repent, for the kingdom of heaven has come near’”. [ NJBC]
10:8: “You received without payment”: This is a surprisingly Pauline phrase: see Romans 3:24 and 2 Corinthians 11:7. Ability to pay must never be a condition of hearing the good news. The rabbis shared this idea: Hillel, the great first century rabbinic scholar, said: He that makes worldly use of the crown shall perish ( Mishna ’Abot 1.13; 2.20; 3.18; 4.5). [ NJBC]
10:9-10: See also Luke 22:35-36, verses that suggest the wariness Jesus advises here in vv. 16-18. Gold, silver or copper (coins) were carried in the belt when travelling. The Marcan parallel permits sandals and a staff (for beating off thieves and wild animals). A connection with Mishna Berakot 9.5 may be intended: one may not enter the Temple in this gear. [ NOAB] [ NJBC]
10:10: “tunics”: A short-sleeved garment of knee length, held in at the waist with a girdle. [ NOAB]
10:12: “greet”: The usual (Jewish) form of greeting was: Peace be on this house. [ NOAB]
10:15: “Sodom and Gomorrah”: For the story of these cities, see Genesis 18:16-33; 19. [ NOAB]
10:16: In 24:9, Jesus warns “‘Then they will hand you over to be tortured and will put you to death, and you will be hated by all nations because of my name’”. See also 24:13.
10:16: “wise as serpents”: The REB offers wary. See also Romans 16:19 and 1 Corinthians 14:20. Note also Midrash Canticles 2.14: God says of the Israelites, towards me they are sincere as doves, but towards the Gentiles they are prudent as serpents . This is a late text – which may show that Matthew was known to the author, or that the saying was proverbial. See also Luke 16:8 (The parable of the Dishonest Manager). [ NJBC]
10:18-25: The parallels are Mark 13:9-13 and Luke 21:12-17, 19.
10:17: “their synagogues”: Perhaps in contrast to Jewish-Christian synagogues (see James 2:2, where “assembly” is literally synagogue) but perhaps indicating that Matthew’s community has already been banned from synagogues. Mishna Sanhedrin contains the rules for judging in synagogues; Mishna Makkot tells of flogging.
10:18: “governors”: NJBC offers prefects.
10:19: This verse should not be taken as an excuse for not preparing sermons! [ NJBC]
10:20: See also John 16:7-11. In contrast with the Marcan parallel, Matthew stresses that the Holy Spirit is the spirit of the Father. [ NOAB] [ NJBC]
10:21: In 10:35-36, Jesus says: “‘For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and one's foes will be members of one's own household’”. See also Luke 12:52-53. [ NOAB]
10:21: “children will rise against parents ...”: In Micah 7:5-6 sees the sorry state of society in his time, and advises: “Put no trust in a friend, ... for the son treats the father with contempt, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; your enemies are members of your own household”. [ NJBC]
10:23: The simplest (but not very satisfactory) interpretation is that Jesus expected to return after an interval which he left undetermined in detail. In Mark 13:32, Jesus says that he does not know when the end-times will come. Perhaps Jesus is saying that the Church will never reach all who are willing to listen to the good news. [ NJBC]
10:24-25: The “disciple” here is the learner or student. Jesus is the only teacher and abiding lord. One should see oneself as a life-long student of God’s ways and not set oneself up as an authority. (The Gnostics saw Jesus as one of many teachers: see Gospel of Thomas 1.3.) [ NJBC]
10:25: “Beelzebul”:2 Kings 1:2 speaks of “Baal-zebub, the god of Ekron”, a town in Philistine territory. The Israelites considered this god an unworthy rival to Yahweh. They changed it to Beelzebul meaning lord of dung. In the inter-testamental period, Beelzebul was a name used to designate the leader of the forces of evil. Jesus calls him “the prince of demons” (Matthew 12:24-27; Mark 3:22-26; Luke 11:15-19). [ HBD]
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