• 27 Thomas Gallaudet, 1902, and Henry Winter Syle, 1890
• 28 Augustine, Bishop of Hippo, 430. Moses the Black, Desert Father and Martyr, c. 400 was an ascetic monk and priest in Egypt in the fourth century AD, and a notable Desert Father.
• 29 John Bunyan, Writer, 1688 was an English writer and Puritan preacher^[1] best remembered as the author of the Christian allegory The Pilgrim's Progress.
• 30 Charles Chapman Grafton, Bishop of Fond du Lac, and Ecumenist, 1912
• 31 Aidan, Bishop of Lindisfarne, 651. Cuthbert, Bishop of Lindisfarne, 687 is a saint of the early Northumbrian church in the Celtic tradition. He was a monk, bishop and hermit, associated with the monasteries of Melrose and Lindisfarne in what might loosely be termed the Kingdom of Northumbria in the North East of England^[5] and the South East of Scotland.

September

·  1 David Pendleton Oakerhater, Deacon and Missionary, 1931

·  2 The Martyrs of New Guinea, 1942

OLD TRESTAMENT: Exodus 1: 8 - 2: 10 (RCL)

Exod 1:8 (NRSV) Now a new king arose over Egypt, who did not know Joseph. 9 He said to his people, "Look, the Israelite people are more numerous and more powerful than we. 10 Come, let us deal shrewdly with them, or they will increase and, in the event of war, join our enemies and fight against us and escape from the land." 11 Therefore they set taskmasters over them to oppress them with forced labor. They built supply cities, Pi'thom and Ram'eses, for Pharaoh. 12 But the more they were oppressed, the more they multiplied and spread, so that the Egyptians came to dread the Israelites. 13 The Egyptians became ruthless in imposing tasks on the Israelites, 14 and made their lives bitter with hard service in mortar and brick and in every kind of field labor. They were ruthless in all the tasks that they imposed on them.

15 The king of Egypt said to the Hebrew midwives, one of whom was named Shiph'rah and the other Pu'ah, 16 "When you act as midwives to the Hebrew women, and see them on the birthstool, if it is a boy, kill him; but if it is a girl, she shall live." 17 But the midwives feared God; they did not do as the king of Egypt commanded them, but they let the boys live. 18 So the king of Egypt summoned the midwives and said to them, "Why have you done this, and allowed the boys to live?" 19 The midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women; for they are vigorous and give birth before the midwife comes to them." 20 So God dealt well with the midwives; and the people multiplied and became very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, "Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live." 2:1 Now a man from the house of Levi went and married a Le'vite woman. 2 The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months. 3 When she could hide him no longer she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river. 4 His sister stood at a distance, to see what would happen to him.

5 The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it. 6 When she opened it, she saw the child. He was crying, and she took pity on him, "This must be one of the Hebrews' children," she said. 7 Then his sister said to Pharaoh's daughter, "Shall I go and get you a nurse from the Hebrew women to nurse the child for you?" 8 Pharaoh's daughter said to her, "Yes." So the girl went and called the child's mother. 9 Pharaoh's daughter said to her, "Take this child and nurse it for me, and I will give you your wages." So the woman took the child and nursed it. 10 When the child grew up, she brought him to Pharaoh's daughter, and she took him as her son. She named him Moses, "because," she said, "I drew him out of the water."

Isaiah 51: 1 - 6 (alt. for RCL)

Isai 51:1 (NRSV) Listen to me, you that pursue righteousness,

you that seek the LORD.

Look to the rock from which you were hewn,

and to the quarry from which you were dug.

2 Look to Abraham your father

and to Sarah who bore you;

for he was but one when I called him,

but I blessed him and made him many.

3 For the LORD will comfort Zion;

he will comfort all her waste places,

and will make her wilderness like Eden,

her desert like the garden of the LORD;

joy and gladness will be found in her,

thanksgiving and the voice of song.

4 Listen to me, my people,

and give heed to me, my nation;

for a teaching will go out from me,

and my justice for a light to the peoples.

5 I will bring near my deliverance swiftly,

my salvation has gone out

and my arms will rule the peoples;

the coastlands wait for me,

and for my arm they hope.

6 Lift up your eyes to the heavens,

and look at the earth beneath;

for the heavens will vanish like smoke,

the earth will wear out like a garment,

and those who live on it will die like gnats;

but my salvation will be forever,

and my deliverance will never be ended.

Isaiah 22: 15, 19 - 23 (Roman Catholic)

Isai 22:15 (NRSV) Thus says the Lord GOD of hosts: Come, go to this steward, to Sheb'na, who is master of the household, and say to him: 19 I will thrust you from your office, and you will be pulled down from your post.

20 On that day I will call my servant Eli'akim son of Hilki'ah, 21 and will clothe him with your robe and bind your sash on him. I will commit your authority to his hand, and he shall be a father to the inhabitants of Jerusalem and to the house of Judah. 22 I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open. 23 I will fasten him like a peg in a secure place, and he will become a throne of honor to his ancestral house.

PSALM 124 (RCL)

Psal 124:1 (NRSV) If it had not been the LORD who was on our side

--let Israel now say--

2 if it had not been the LORD who was on our side,

when our enemies attacked us,

3 then they would have swallowed us up alive,

when their anger was kindled against us;

4 then the flood would have swept us away,

the torrent would have gone over us;

5 then over us would have gone

the raging waters.

6 Blessed be the LORD,

who has not given us

as prey to their teeth.

7 We have escaped like a bird

from the snare of the fowlers;

the snare is broken,

and we have escaped.

8 Our help is in the name of the LORD,

who made heaven and earth.

124   Nisi quia Dominus  (ECUSA BCP)

1               If the Lord had not been on our side, *

     let Israel now say;

2               If the Lord had not been on our side, *

     when enemies rose up against us;

3               Then would they have swallowed us up alive *

     in their fierce anger toward us;

4               Then would the waters have overwhelmed us *

     and the torrent gone over us;

5               Then would the raging waters *

     have gone right over us.

6               Blessed be the Lord! *

     he has not given us over to be a prey for their teeth.

7               We have escaped like a bird from the snare of the fowler; *

     the snare is broken, and we have escaped.

8               Our help is in the Name of the Lord, *

            the maker of heaven and earth.

Psalm 138 (alt. for RCL)

Psalm 138: 1 - 3, 6, 8 (Roman Catholic)

Psal 138:1 (NRSV) I give you thanks, O LORD, with my whole heart;

before the gods I sing your praise;

2 I bow down toward your holy temple

and give thanks to your name for your steadfast love and your faithfulness;

for you have exalted your name and your word

above everything.

3 On the day I called, you answered me,

you increased my strength of soul.

4 All the kings of the earth shall praise you, O LORD,

for they have heard the words of your mouth.

5 They shall sing of the ways of the LORD,

for great is the glory of the LORD.

6 For though the LORD is high, he regards the lowly;

but the haughty he perceives from far away.

7 Though I walk in the midst of trouble,

you preserve me against the wrath of my enemies;

you stretch out your hand,

and your right hand delivers me.

8 The LORD will fulfill his purpose for me;

your steadfast love, O LORD, endures forever.

Do not forsake the work of your hands.

138   Confitebor tibi   (ECUSA BCP)

1  I will give thanks to you, O Lord, with my whole heart; *

     before the gods I will sing your praise.

2  I will bow down toward your holy temple

and praise your Name, *

     because of your love and faithfulness;

3  For you have glorified your Name *

     and your word above all things.

4  When I called, you answered me; *

     you increased my strength within me.

5  All the kings of the earth will praise you, O Lord, *

     when they have heard the words of your mouth.

6  They will sing of the ways of the Lord, *

     that great is the glory of the Lord.

7  Though the Lord be high, he cares for the lowly; *

     he perceives the haughty from afar.

8  Though I walk in the midst of trouble, you keep me safe; *

     you stretch forth your hand against the fury of my enemies;

     your right hand shall save me.

9  The Lord will make good his purpose for me; *

     O Lord, your love endures for ever;

     do not abandon the works of your hands.

NEW TESTAMENT: Romans 12: 1 - 8   (RCL)

Roma 12:1 (NRSV) I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God--what is good and acceptable and perfect.

3 For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and not all the members have the same function, 5 so we, who are many, are one body in Christ, and individually we are members one of another. 6 We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.

Romans 11: 33 - 36 (Roman Catholic)

Roma 11:33 (NRSV) O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!

34 "For who has known the mind of the Lord?

Or who has been his counselor?"

35 "Or who has given a gift to him,

to receive a gift in return?"

36 For from him and through him and to him are all things. To him be the glory forever. Amen.

h/t Montreal Anglican

 V. 1 can be paraphrased as: I have been telling you about “the mercies of God” in the preceding chapters; therefore be obedient to God's will: present yourselves as a “sacrifice” (as in the sacrifice of animals in the Temple, i.e. completely), but one that lives: this is your worship of God; it involves your very being. We are, Paul says in v. 2, to be “transformed” by adopting a new mind set, in order to recognize God's will for us, by discerning that which is “good, ... acceptable [to him] and perfect” – rather than giving in (conforming) to the way of thinking in the world around us. We are to adopt a new starting point in our thinking.
How? Because, through the authority and grace given to him by God, Paul insists that we should think of ourselves and use the gifts God has given us, as God has “assigned” (v. 3) to us – not as we or the world consider these gifts. All of us are members of the body of Christ, and each has particular gifts. Together we are “one body in Christ” (v. 5), and each is dependent on every other. For the benefit of the community, God has given us different gifts. If my gift is “prophecy” (v. 6, inspired preaching), prophesy to the extent that God has given me the ability; if “ministry” (v. 7, administration of material aid or distribution of alms), “teaching” (a distinct role in the early church), “exhortation” (v. 8, urging others to have faith), giving, or leading, do so properly. If my gift is being “compassionate” (v. 8), be so joyfully. Use the gifts God has given me, and restrict myself to these gifts. In the following verses, Paul illustrates various aspects of the general command of love.

Verse 1: “I appeal to you”: Paul speaks as an authorized apostle. See also 1:5; 11:13. [ NJBC]
Verse 1: “therefore”: In view of the arguments presented above, particularly in 3:21-8:39.
Verse 1: “by the mercies of God”: As he has mentioned in Chapters 9-11, especially 11:30-32. [ NJBC]
Verse 1: “bodies”: As often in Paul, he means selves [ NOAB] or whole being [ CAB]. In 1 Corinthians 6:19-20 he asks: “do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body”.
Verse 1: “spiritual worship”: An NRSV footnote offers reasonable as an alternative translation. The term is taken from Greek philosophical usage, where it is used to state that spiritual or reasonable worship is not confined to any given space or sacred time, but involves the whole person at every moment of his or her life. [ CAB] It is guided by logos, reason, ratio (Latin), and befits a human being. [ NJBC]
Verse 2: Christians are to live as belonging to the coming age, not this present world. 1 John 2:15 advises: “Do not love the world or the things in the world. The love of the Father is not in those who love the world”. See also Ephesians 2:2. [ NOAB]
Verse 2: “conformed”: i.e. Christian existence is not to be determined by the structures of earthly existence. Vv. 3-13 elaborate this notion and give examples of it. [ CAB] See also 1 Corinthians 7:29-31. This alludes to the Jewish distinction between this world/era and the world/era to come. It was adopted by the early Church and was given a Christian nuance. To Paul, the new era has already begun. [ NJBC]
Verse 2: “transformed by the renewing of your minds”: This is explained in 12:14-21. See also 2 Corinthians 3:18. The change is internal and not external; it is effected by the indwelling Holy Spirit. [ NJBC]
Verse 3: See also 1 Corinthians 4:19; 5:2; 8:1-2; 12:14-16; 13:4.
Verse 3: “by the grace given to me”: In 1:4-5, Paul speaks of “... Jesus Christ our Lord, 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 15:15.
Verse 3: “measure of faith”: The gift of faith to work miracles (1 Corinthians 13:2) or of trusting obedience in Christ, with which to measure oneself, or the faith or gospel that Christians confess.
Verses 4-5: In 1 Corinthians 12:12, Paul says: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ”.
Verse 6: “We have gifts that differ”: See also 1 Corinthians 12:4-11.
Verse 6: “in proportion to faith”: The Greek wording indicates that Christian preaching is accountable to accepted theological standards observed within the prophetic community. [ CAB]
Verse 6: “prophecy”: i.e. intelligible preaching. [ CAB] See also 1 Corinthians 12:10; 13:2; 14:1-6, 24; 1 Thessalonians 5:20.
Verse 7: “ministry”: The Greek word is diakonia; it is usually translated as service or ministry, as here. It can relate to official forms of office (as in 11:13; 2 Corinthians 4:1; 5:18; 6:3) or to specific tasks, e.g contributions for the poor among the Jerusalem church (Romans 15:31; 1 Corinthians 16:15; 2 Corinthians 8:4; 9:1; 12:13). [ CAB] To NJBC, it is the administration of material aid or distribution of the alms of the community: see 1 Corinthians 16:15 and Acts 6:1. To him, there is nothing in the text to show that diakonia here refers to the office of deacon.
Verse 7: “teacher”: In 1 Corinthians 12:28, Paul gives an ordered list of those God has appointed in the Church: “... first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues”. See also Ephesians 4:11.
Verse 8: The gifts listed here have less to do with specific office bearers, and more to do with life and work within the community, perhaps distinctly among lay leaders. [ CAB]
Verse 8: “the exhorter”: A gift possessed by the spiritual father of the community. [ NJBC]
Verse 8: “the giver”: i.e. the person who shares private wealth by way of alms.
Verse 8: “in generosity”: or with a generous simplicity . Paul also mentions the generosity of Christians in 2 Corinthians 8:2; 9:11, 13.
Verse 8: “the leader”: NOAB suggests the administrator, perhaps of charity (see 1 Thessalonians 5:12) or patron, benefactor (see 16:2). NJBC notes that the Greek is ho proistamenos, the one at the head of the community, i.e. an official or administrator.
Verse 8: “the compassionate”: NJBC offers the merciful helper, one who does acts of mercy.

GOSPEL: Matthew 16: 13 - 20 (all)

Matt 16:13 (NRSV) Now when Jesus came into the district of Caesare'a Philip'pi, he asked his disciples, "Who do people say that the Son of Man is?" 14 And they said, "Some say John the Baptist, but others Eli'jah, and still others Jeremi'ah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Messiah, the Son of the living God." 17 And Jesus answered him, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah.

Jesus has warned his disciples about religious leaders who can foretell the weather but “cannot interpret the signs of the times” (v. 3); they influence others, leading them astray. The only sign of the new era will be his resurrection (“sign of Jonah”, v. 4). Beyond the reach of Herod Antipas’ spies, he is free to talk. He asks his disciples: who do people say that I am? Herod thinks that he is “John the Baptist” (v. 14); “Elijah” was expected to return at the end of time; “Jeremiah” foretold rejection and suffering. Jesus is seen as a prophet, a spokesman for God. When Jesus asks the disciples the same question (v. 15), Peter has a vital insight, which “my Father” (v. 17), not humans (“flesh and blood”), has revealed to him.
Vv. 18-19 are particularly thorny, for they are overloaded with the issue of papal authority; I seek to avoid this issue. It is clear that:

·  if Jesus spoke in Aramaic, “Peter” and “rock” are both cephas;

·  in Greek, the words are petros and petra, so there may be word-play;

·  Jesus switches from “Simon” (v. 17, the formal name) to “Peter” (v. 18, his nickname);

·  “Hades” was the place of the dead, so the “church” will survive Jesus’ death;

·  in the Greek, “you” is singular throughout vv. 18-19; and

·  “bind” (v. 19) and “loose” are rabbinic terms for forbid and permit in a juridical sense – in 18:18-19 these powers are conferred on any two of the apostles.

The “rock” (v. 18) may be

·  Peter’s insight of Jesus as Christ (“Messiah”, v. 16);

·  that God does reveal to church leaders;

·  Peter; or

·  the disciples (if Jesus paused after the second clause of v. 18).

Jesus gives Peter “the keys” (v. 19), the ability to unlock the mysteries of the Kingdom; they may also be a symbol of authority over the Church. In v. 20, Jesus “sternly” orders the disciples to keep the insight quiet, lest people grasp it in a political way.

The parallels to vv. 13-23 are Mark 8:27-33 and Luke 9:18-22.
Verse 1: “The Pharisees and Sadducees”: Because these two groups would make strange bedfellows, it is likely that representatives of the religious authorities is intended.
Verse 4: “An evil and adulterous generation”: Old Testament prophets used this expression to describe Israel’s turning away from God. See Jeremiah 3:8; Ezekiel 23:27; Hosea 2:2-10. [ NOAB]
Verse 4: “the sign of Jonah”: Perhaps this is a reference to 12:39-40 which says in part: “For just as Jonah was three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth”. See Luke 11:29-30, 32 (where it is implied that Jesus is greater than Jonah); Jonah 3:4-5. To BlkMt it is the Resurrection.
Verse 5: “the other side”: i.e. the eastern shore of the Sea of Galilee.
Verse 6: “the yeast”: The hypocrisy that starts from the Pharisees and Sadducees and, through their teaching, permeates their followers.
Verse 13: “Caesarea Philippi”: A city built by Philip and named Caesarea Philippi to distinguish it from Caesarea Maritima. [ NJBC]
Verse 13: “he asked his disciples”: On the basis that the tense is the imperfect, BlkMt says that he asked persistently.
Verse 13: “the Son of Man”: Here equivalent to I. [ NOAB] In Daniel 7:13, where the NRSV has “human being”, the Aramaic original is son of man.
Verse 14: “Jeremiah”: He is named here because while he was experiencing rejection and suffering he predicted the rejection and suffering of the Messiah. [ NJBC] This prophet is mentioned by name and quoted three times in Matthew (here, 2:17-18 and 27:9-10) and never in the other gospels.
Verse 16: “Simon Peter answered”: NJBC suggests that he acts as spokesman for the other apostles.
Verse 16: “the Messiah”: Both Christ and Messiah mean anointed. While others were anointed for office early in Old Testament times, later only kings were anointed. [ NJBC]
Verse 16: “the Son of the living God”: This recalls Psalm 2:4-11, a psalm in which God acclaims the king of the people as his “Son: and as sovereign over the earth. [ CAB] This phrase identifies Jesus with the figure in Malachi 3:1-4, expected to come at the end of time. See also Mark 1:2; John 1:49; 11:27. It may also indicate that Peter understands Jesus to be the religious Messiah, not the political one so many people expected. In the popular literature of the time (e.g. Psalms of Solomon 17), Messiah described Israel’s future leader in the time before and during the eschaton; he would fulfill Israel’s hopes based on God’s promises.
Verse 17: “Jonah”: I note that “the sign of Jonah” occurs in v. 4. Was Peter the son of Jonah?
Verse 17: “but my Father in heaven”: Understanding spiritual realities involves God’s disclosure. [ NOAB] See also 11:25; 1 Corinthians 15:50; Galatians 1:16; Ephesians 6:12.
Verse 18: The Greek text involves a play on two words, petros, (“Peter”) and petra (“rock”). Palestinian Aramaic, which Jesus usually spoke, used the same word for both proper name and common noun: “You are Kepha [Cephas; compare 1 Corinthians 15:5; Galatians 2:9], and upon this kepha [rock] I will build ...”. For the view that all the apostles also form the foundation of the church, see Ephesians 2:20 and Revelation 21:14. [ NOAB]
Isaiah 51:1-2 may be in view: “Listen to me, you that pursue righteousness, you that seek the LORD. Look to the rock from which you were hewn, and to the quarry from which you were dug. Look to Abraham your father and to Sarah who bore you; for he was but one when I called him, but I blessed him and made him many.” The notion of placing a foundation on a rock also occurs in 1QH (Qumran Hymns) 14:26 (Vermes 6:26).
Verse 18: “church”: See also Galatians 1:13. It is the people of God, called into fellowship with the Lord through the redemptive work of Jesus Christ.
Verse 18: “Hades”: The place of the dead. To control the “gates” of a city was to conquer it. See also Isaiah 38:10; Job 38:17; Psalm 9:14; Wisdom of Solomon 16:13.
Verse 19: Isaiah 22:22-23 may shed some light on this verse: “I will place on his shoulder the key of the house of David; he shall open, and no one shall shut; he shall shut, and no one shall open. I will fasten him like a peg in a secure place, and he will become a throne of honour to his ancestral house.” Job 12:13-14 speaks of shutting: “With God are wisdom and strength; he has counsel and understanding. If he tears down, no one can rebuild; if he shuts someone in, no one can open up.” 1 Enoch 1-16 thinks in these terms.
Verse 19: “‘whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven’”: Using terminology found in the rabbinic traditions (“bind”, “loose”), Peter and the apostles will make decisions about regulations to guide the life of the community, which will be confirmed by God “in heaven”. 18:18 also contains these words. [ CAB]
Verse 19: “the keys of the kingdom”: They are a symbol of Peter’s power as the leader of the church. [ NOAB] While this verse seems to say that Peter has full access to knowledge of the Kingdom, in v. 21-22 he shows a lack of understanding.
Verse 19: “bind ... loose”:

In discussing the question of the identification of the “rock” (v. 18) and the significance of the “keys” and of binding and loosing (v. 19) the author and I came to the realization that we were unable ultimately to extricate ourselves from dialogue on the question of papal authority, for this text has been long used as a proof-text in papal claims. (Petrine mysticism) We realized that our alternative interpretations tended either to support or refute papal claims and we were hard-pressed to establish another line of enquiry external to that dialogue. With that difficulty in mind, I engage in some historical conjecture.

First, Matthew's Gospel appears to be written from a Jewish perspective and/or for a Jewish-Christian audience. It also exhibits a bias toward universalism, ending with the Great Commission. Matthew also shows interest in the community, using here (v. 18) and again (twice) in 18:17 the term ekklesia (church) – the only places in the Gospels where the term occurs. Matthew's Gospel is commonly dated to the 80s or 90s of the first century CE, and certainly not earlier than the 50s.

It is well attested in Paul's letters that there was ongoing conflict between conservative Jewish Christians and liberal Jewish and Gentile Christians on the question of the role of the Law in the new community. This came to the fore in the dispute over Peter's visit to the Gentile Cornelius (Acts 10-11). Consider, for example, the report in Acts 11:2b-3: “the circumcised believers criticized [Peter], saying, ‘Why did you go to uncircumcised men and eat with them?’”. Peter's initial response indicates adoption of the liberal perspective that the Law was no longer binding. Yet, notwithstanding the initial claim that the matter was settled (Acts 11:18: “they were silenced”) the matter was clearly not settled, as we see from the convening of the Council of Jerusalem (Acts 15, c. 45 CE). In the Acts account, Peter continues to speak for his liberal position, although the ultimate decision of the Council still requires abstention from blood, from strangled animals and from food sacrificed to idols. However, in Paul's account of the same incident, he accuses Peter of repudiating his former acceptance of Gentile practises. (See Galatians 2:1-14 – this assumes that Cephas and Peter are the same person, which is not universally accepted). Again from Galatians, we see that there continues to be open conflict on the issue of observance of the Law in the Church.

Now, how does this relate to Matthew? Writing at least a decade – and probably several decades – after the initial conflict, but still in an era of open dispute between Jewish and Gentile Christians, perhaps Matthew is here lending credence to Peter's stance as it was ultimately recorded in Acts. (A majority dating of Acts to 70-85 CE is consistent with the possibility that Matthew even had the text (vv. 18-19) in hand when finalizing his Gospel, though this possibility need not be assumed).

Given Matthew's universalist stance, the use of the terms “bind” and “loose” – possibly rabbinic terms for “oblige” and “permit” – may be a statement of the authority of Peter to modify the (Jewish-)Christian community's stance toward the Law. In other words, perhaps Matthew is here writing in support of Peter's authority to declare eating with Gentiles – and hence other non-observance of the Law – acceptable. Whether this is in support of the statements as published in Acts, or is Matthew's contribution to the controversy when it arose in the 40s (assuming a much earlier date for Matthew), it would seem that this passage may be part of Matthew's contribution to the debate between Jewish and Gentile Christians. Peter, who has correctly determined who Jesus is, now is authorized to interpret the religious regulations for the community. What is bound (obliged) on earth is bound in heaven and what is loosed (permitted) on earth is loosed in heaven. That is, Peter's universalist interpretation will have the seal of God's approval. As Rabbi Leigh Lerner (of Temple Emmanu-El Beth Shalom in Montreal) has written, “That which the correct interpreter permits on earth is truly permitted by God as well.”

If this statement in the Gospel does arise in the context of a specific controversy, it need not necessarily be a pronouncement of authority which continues to bind the church in a specific way for all time. Nevertheless, without presuming to pronounce here on claims of papal authority, the community of the People of God continues to have responsibility – and to need authority – to regulate itself in times of controversy. There continue to be contemporary issues which require correct interpretation as to what is obliged or permitted. [Alan T Perry]

Verse 19: “bind ... loose”: These are technical rabbinic terms meaning forbid and permit some action about which a question has arisen. Later the authority of binding and loosing was also conferred upon all the apostles: see 18:18. [ NOAB]
In Gospel of Thomas 12, the key role is assigned to James, the leader of the Jewish Christians. For Gentile Christians, Paul would have been the preferred candidate for leadership. Peter thus represents a compromise that can hold both tendencies in the early church in an uneasy synthesis. Matthew here shows his ecumenical good sense. Peter was also the spokesman for the apostles during the ministry of Jesus. [ NJBC]

·  20 Bernard, Abbot of Clairvaux, 1153 was a French abbot and the primary reformer of the Cistercian order.

·  23 Martin de Porres, 1639, Rosa de Lima, 1617, and Toribio de Mogrovejo, 1606, Witnesses to the Faith in South America

·  24 Saint Bartholomew the Apostle

·  25 Louis, King of France, 1270 (also in the Philippines, alternative commemoration for Charles Henry Brent) commonly known as Saint Louis, was King of France and a canonized saint. Louis was crowned in Reims at the age of 12, following the death of his father Louis VIII the Lion,

·  27 Thomas Gallaudet, 1902, and Henry Winter Syle, 1890

OLD TESTAMENT: Genesis 45: 1 - 15 (RCL)

Gene 45:1 (NRSV) Then Joseph could no longer control himself before all those who stood by him, and he cried out, "Send everyone away from me." So no one stayed with him when Joseph made himself known to his brothers. 2 And he wept so loudly that the Egyptians heard it, and the household of Pharaoh heard it. 3 Joseph said to his brothers, "I am Joseph. Is my father still alive?" But his brothers could not answer him, so dismayed were they at his presence.

4 Then Joseph said to his brothers, "Come closer to me." And they came closer. He said, "I am your brother, Joseph, whom you sold into Egypt. 5 And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. 6 For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. 7 God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. 8 So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. 9 Hurry and go up to my father and say to him, "Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. 10 You shall settle in the land of Go'shen, and you shall be near me, you and your children and your children's children, as well as your flocks, your herds, and all that you have. 11 I will provide for you there--since there are five more years of famine to come--so that you and your household, and all that you have, will not come to poverty.' 12 And now your eyes and the eyes of my brother Benjamin see that it is my own mouth that speaks to you. 13 You must tell my father how greatly I am honored in Egypt, and all that you have seen. Hurry and bring my father down here." 14 Then he fell upon his brother Benjamin's neck and wept, while Benjamin wept upon his neck. 15 And he kissed all his brothers and wept upon them; and after that his brothers talked with him.

Isaiah 56: 1, 6 - 7 (Roman Catholic)

Isaiah 56: 1, 6 - 8 (alt. for RCL)

Isai 56:1 (NRSV) Thus says the LORD:

Maintain justice, and do what is right,

for soon my salvation will come,

and my deliverance be revealed.

6 And the foreigners who join themselves to the LORD,

to minister to him, to love the name of the LORD,

and to be his servants,

all who keep the sabbath, and do not profane it,

and hold fast my covenant--

7 these I will bring to my holy mountain,

and make them joyful in my house of prayer;

their burnt offerings and their sacrifices

will be accepted on my altar;

for my house shall be called a house of prayer

for all peoples.

8 Thus says the Lord GOD,

who gathers the outcasts of Israel,

I will gather others to them

besides those already gathered.

PSALM 133 (RCL)

Psal 133:1 (NRSV) How very good and pleasant it is

when kindred live together in unity!

2 It is like the precious oil on the head,

running down upon the beard,

on the beard of Aaron,

running down over the collar of his robes.

3 It is like the dew of Hermon,

which falls on the mountains of Zion.

For there the LORD ordained his blessing,

life forevermore.

133   Ecce, quam bonum!   (ECUSA BCP)

1               Oh, how good and pleasant it is, *

     when brethren live together in unity!

2               It is like fine oil upon the head *

     that runs down upon the beard,

3               Upon the beard of Aaron, *

     and runs down upon the collar of his robe.

4               It is like the dew of Hermon *

     that falls upon the hills of Zion.

5               For there the Lord has ordained the blessing: *

            life for evermore.

Psalm 67   (alt. for RCL)

Psalm 67: 1 - 2, 4, 5, 7   (Roman Catholic)

Psal 67:1 (NRSV) May God be gracious to us and bless us

and make his face to shine upon us, [Se'lah]

2 that your way may be known upon earth,

your saving power among all nations.

3 Let the peoples praise you, O God;

let all the peoples praise you.

4 Let the nations be glad and sing for joy,

for you judge the peoples with equity

and guide the nations upon earth. [Se'lah]

5 Let the peoples praise you, O God;

let all the peoples praise you.

6 The earth has yielded its increase;

God, our God, has blessed us.

7 May God continue to bless us;

let all the ends of the earth revere him.

Note : Verse numbering in Roman Catholic Bibles is one higher than the above.

67   Deus misereatur   (ECUSA BCP)

1  May God be merciful to us and bless us, *

     show us the light of his countenance and come to us.

2  Let your ways be known upon earth, *

     your saving health among all nations.

3  Let the peoples praise you, O God; *

     let all the peoples praise you.

4  Let the nations be glad and sing for joy, *

     for you judge the peoples with equity

     and guide all the nations upon earth.

5  Let the peoples praise you, O God; *

     let all the peoples praise you.

6  The earth has brought forth her increase; *

     may God, our own God, give us his blessing.

7  May God give us his blessing, *

     and may all the ends of the earth stand in awe of him.

NEW TESTAMENT: Romans 11: 1 - 2a, 29 - 32   (RCL)

                                    Romans 11: 13 - 15, 29 - 32   (Roman Catholic)

Roma 11:1 (NRSV) I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew.

13 I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I glorify my ministry 14 in order to make my own people jealous, and thus save some of them. 15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead!

29 for the gifts and the calling of God are irrevocable. 30 Just as you were once disobedient to God but have now received mercy because of their disobedience, 31 so they have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. 32 For God has imprisoned all in disobedience so that he may be merciful to all.

h/t Montreal Anglican

Paul has argued that Israel will not be saved at the Last Day. Most Jews have rejected the approach to oneness with God attainable through God’s love. The fault for their alienation from God, he has written, lies with them. But he has hinted, based on Isaiah, that “a remnant of them will be saved” ( 9:27).
“Has God rejected his people?” (v. 1) No, says Paul: you can be a member of God's first chosen people, an “Israelite” and Christian: he is an example. So God has not totally cast off the people he chose long ago, even if they are at times disobedient to God's will. When God makes a promise, he keeps it: Israel is still chosen (v. 29). (Vv. 2b-24 speak of the waywardness of Israel. As in Elijah’s time, there is now a faithful remnant, i.e. Jewish Christians. It was, he says, the failure of the mission to the Jews that led to the mission to the Gentiles. Gentile Christians will provide an example for Jews, leading them to seek oneness with him in faith.)
Now vv. 30-32: Gentile Christians (“you”) were once unfaithful (“disobedient”) to God but because they (Israel) were unfaithful, Gentiles have been brought to Christ. Their unfaithfulness has a purpose: that they may be brought back to God. “Disobedience” provides God with the opportunity to give his love (“mercy”) to both Jews and Gentiles.

Verses 1-36: Israel’s failure is partial and temporary. [ NJBC]
Verse 1: “Israelite”: Paul uses their title of honour, bestowed on them by Yahweh (see Genesis 32:28, Jacob at Jabbok), not Jews, their common political title. [ NJBC]
Verses 2-5: After his long journey to reach Mount Horeb, the mount of God, Elijah sheltered in a cave where he complained bitterly to God about Israel’s infidelities. Yahweh announced the coming chastisement of his people but also the deliverance of a significant number in Israel who had not yet deserted Yahwism for Baal--worship. Just as Elijah was not alone in his fidelity, so Paul is not alone among Jews in believing in Christ. [ NJBC]
Verse 3: Paul uses 1 Kings 19:10 in abbreviated and inverted form. The example of Elijah is drawn from Israel’s history to reveal God’s plan in the present situation too. [ NJBC] The quotation is a free one, and is per neither the Septuagint translation nor the Masoretic Text.
Verse 5: “a remnant, chosen by grace”: Literally a remnant according to the selection of grace, i.e. without regard of their fidelity to the Law. [ NJBC]
Verse 6: “no longer on the basis of works”: NJBC offers not on the basis of deeds. See also 3:24; 4:4; 9:16. Existence of the remnant is evidence of God’s benevolence rather than of human merit.
Verses 7-12: The resistance of many Jews is providential: God has “hardened” (v. 7) their hearts for a loving purpose, i.e that Gentiles might have the opportunity to hear and receive the gospel. [ NOAB]
Verse 7: “Israel failed to obtain what it was seeking”: Most Jews, apart from the remnant, did not achieve the oneness with God they were seeking. See 9:30-31. [ NJBC]
Verse 8: In this and the following verses, Paul uses a literary form known as testimonia. It strings together Old Testament verses to illustrate a common theme. Paul did not invent it, for it is found in pre--Christian Judaism and in the Qumran literature: see 4Q (Qumran) Testimonia. Here the link between the verses is “eyes that would not see”. God has sealed the situation that exists, but the situation is neither entire nor final. [ NJBC] The quotation in this verse is Deuteronomy 29:3, freely quoted, with an addition from Isaiah 29:10 (part of a passage in which Isaiah speaks of the spiritual blindness and perversity of Israel). Deuteronomy 29:3 says that while Israel has witnessed all the plagues God has inflicted on the Egyptians on their behalf, they have not appreciated their full significance. [ NJBC]
Verse 9: “David”: His name is in the superscription of the psalm quoted here. He was thought to be the author of the book of Psalms. The quotation in vv. 9-10 is Psalm 69:22-23. [ NOAB]
Verse 11: “so as to fall”: and not to be able to regain their footing. [ NJBC]
Verse 11: “salvation has come to the Gentiles”: The apostles turned from Israel to the Gentiles: see Acts 13:45-48; 18:6. [ NJBC] The idea that other nations will share with Israel in God’s salvation is found in the Old Testament: see Isaiah 2:2-4; 25:6-10; 60:3-7; Jeremiah 16:19; Micah 4:1-4; Zechariah 14:16; Psalm 22:27-29. [ CAB]
Verse 11: “so as to make Israel jealous”: In 10:19, Paul has quoted Moses’ words (spoken on God’s behalf) in Deuteronomy 32:21: “They made me jealous with what is no god, provoked me with their idols. So I will make them jealous with what is no people, provoke them with a foolish nation”. When Israel sees that the Gentiles’ right relationship with God exists through God’s grace (love) alone, they will desire such a relationship, based on God’s love, for themselves. Put another way: In the long run, stumbling will arouse in Israel jealousy of Gentiles, who are attaining the goal Israel had long pursued. [ NJBC]
Verse 12: “their full inclusion”: The Greek word is pleroma , which NJBC translates as “their full number” (although other translations/interpretations are possible). NJBC says that the word most likely means here that which is brought to fullness, full number, completement as in v. 25, but the word can be understood as their fulfilling (the divine command) . If the “remnant” has resulted in such incredible benefits, how much greater will be the benefits for the world of their full acceptance of Jesus as Messiah.
Verse 13: “you Gentiles”: 1:5 indicates that Paul is writing to Gentiles but some scholars see the first audience as predominantly Jewish Christians. [ NJBC] Paul, as a Jew, takes pride in his ministry, for it will bring greater glory to Israel. [ CAB]
Verse 15: “reconciliation of the world”: Paul writes in 2 Corinthians 5:19: “... in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us”, where “them” are “those who boast in outward appearance and not in the heart” (2 Corinthians 5:12).
Verse 15: “life from the dead”: There are three possible meanings:

• The general resurrection at the end of time, or
• An event of great happiness, or
• For Jews, accepting the gospel will be a passage from the status of death to life.

Here Paul uses a word different from the one he uses elsewhere for resurrection (1 Corinthians 15:12-13, 21, 42; Romans 6:5), so the first meaning is unlikely. The most likely is third meaning, which fits the context here.
Verse 16a: This appears to be a reference to Numbers 15:18-21 which says that God expects “a donation from the first of your batch of dough”. Giving this to God will make the whole harvest holy. [ NOAB]
Verse 16b-24: Paul seems to allude to Jeremiah 11:16-17. The “root” may be either:

• Christ, whose holiness guarantees the blessing of all Israel, or
• The converted remnant (this fits the context), or
• The patriarchs – because in v. 17 “root” is used again to designate ancient Israel.

If the root is Christ, so is the first part of the dough. NJBC prefers the interpretation in which the first part of the dough is the remnant that has already accepted Christ and the root is the patriarchs – because on this interpretation, this verse links the preceding and following verses.
Verse 17: “the branches ... broken off”: i.e. unbelieving Jews. [ NOAB]
Verse 17: “a wild olive shoot”: This image depends on Jeremiah 11:16 and Hosea 14:6, but also on ancient horticultural practice in which a young wild olive branch was granted onto an old, worn--out olive tree that has given good fruit. [ NJBC]
Verse 18: “the root that supports you”: Israel of old still occupies the privileged position of carrier of salvation to the world. [ NJBC]
Verses 20-22: Having been made a part of the tree only because of faith (not merit or works), Gentile believers have no reason for pride, else God who grafted them into the tree may later cut them off. [ NOAB]
Verse 20: “That is true”: Israel’s defection has facilitated the conversion of Gentiles, but Israel was not broken off in order that Gentiles might be grafted on to the stock; rather, its disbelief has resulted in its being lopped off, but that has no intrinsic connection with the election of the Gentiles actually grafted on in its place.
Verse 20: “They”: i.e. unbelieving Jews.
Verse 20: “you stand only through faith”: i.e. not through God’s promise to Abraham.
Verse 22: “continue in his kindness”: i.e. continue in living in God’s grace (love).
Verse 23: “for God has the power to graft them in again”: He has not yet consigned them to the garbage (rubbish).
Verse 24: The restoration of Israel will be easier for God than the calling of the Gentiles. [ NOAB]
Verse 25: “not claim to be wiser than you are”: i.e. not claim your view of human history as the only valid one. [ NJBC]
Verse 25: “mystery”: A truth once hidden, now revealed by God.
Verse 25: “the full number of the Gentiles”: Perhaps those Gentiles whom God calls.
Verse 26: “all Israel will be saved”: This is an echo of Isaiah 60:21-22, but how will Israel be saved? Either:

• Theologically: It will be saved by God – in a merciful act independent of the acceptance of Jesus as the Messiah, or a mass conversion prior to the parousia. They will be rescued from their hardening by “the Deliverer”, who would be Yahweh himself. In this case, the “covenant” (v. 27) is not the new one of Jeremiah 31:33, in which God will forget sins and all will fully know God, or
• Christologically: Here “will be saved” has a nuance of conversion, “the Deliverer” is applied to Christ at the parousia (as in 1 Thessalonians 1:10), and the “covenant” is the new one of Jeremiah 31:33: meaning that all Israel will be pardoned and accept Christ in faith as the Messiah.

The second interpretation is more likely, for Paul is unlikely to envisage two kinds of salvation: one for Gentiles and another for Jews. This would go against his thesis of justification by grace through faith. [ NJBC]
NOAB suggests that “all Israel” is either the elect (of both Gentiles and Jews) or the elect of Israel or Israel as a whole, but not every Israelite.
Verse 26: “Out of Zion ...”: Again testimonia, this time favourable to Israel! The quotation combines Isaiah 59:20-21 and 27:9. See also Psalms 14:7; 53:6; 110:2.
Verse 28: “enemies of God”: Israelites are “enemies” because their temporary and partial failure to accept Jesus as Messiah. [ NJBC] They are oriented away from Christ: see 5:10.
Verse 32: Both Jews and Gentiles as groups have been unfaithful to God, who makes use of such infidelity to show to all of them his bounty and mercy, to reveal what kind of God he really is. [ NJBC] See also 3:21-26. The same thought is found in Galatians 3:22. [ CAB]
Verses 33-36: A doxology concluding Chapters 9-11. [ CAB] God’s faithfulness to his covenant promises, in spite of human unfaithfulness, is reason for grateful wonder and unceasing praise.
Verse 34: The quotation is Isaiah 40:13 in the Septuagint translation. Paul quotes freely. In the original context, this verse refers to the Yahweh’s deliverance of Israelites from exile and extols his greatness. [ NJBC] See also 1 Corinthians 2:16.
Verse 35: In Job 35:7, Elihu asks Job: “If you are righteous, what do you give to him; or what does he receive from your hand?”. See also Job 41:3, 11 ( Yahweh asks Job some penetrating questions). [ NOAB]
Verse 36: God is creator (“from him”), sustainer (“through him”) and goal of the universe (“to him are all things”). In 1 Corinthians 8:6, Paul writes: “... for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist”. See also 1 Corinthians 11:12; Colossians 1:16; Hebrews 2:10. [ NOAB]

GOSPEL: Matthew 15: (10 - 20) 21 - 28   (RCL)

                  Matthew 15: 21 - 28   (Roman Catholic)

Matt 15:10 (NRSV) Then he called the crowd to him and said to them, "Listen and understand: 11 it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles." 12 Then the disciples approached and said to him, "Do you know that the Phar'isees took offense when they heard what you said?" 13 He answered, "Every plant that my heavenly Father has not planted will be uprooted. 14 Let them alone; they are blind guides of the blind. And if one blind person guides another, both will fall into a pit." 15 But Peter said to him, "Explain this parable to us." 16 Then he said, "Are you also still without understanding? 17 Do you not see that whatever goes into the mouth enters the stomach, and goes out into the sewer? 18 But what comes out of the mouth proceeds from the heart, and this is what defiles. 19 For out of the heart come evil intentions, murder, adultery, fornication, theft, false witness, slander. 20 These are what defile a person, but to eat with unwashed hands does not defile."

21 Jesus left that place and went away to the district of Tyre and Si'don. 22 Just then a Ca'naanite woman from that region came out and started shouting, "Have mercy on me, Lord, Son of David; my daughter is tormented by a demon." 23 But he did not answer her at all. And his disciples came and urged him, saying, "Send her away, for she keeps shouting after us." 24 He answered, "I was sent only to the lost sheep of the house of Israel." 25 But she came and knelt before him, saying, "Lord, help me." 26 He answered, "It is not fair to take the children's food and throw it to the dogs." 27 She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table." 28 Then Jesus answered her, "Woman, great is your faith! Let it be done for you as you wish." And her daughter was healed instantly.

Pharisees have come to Jesus asking why his disciples break the oral law, which they believe to be God--given and to have equal status with Mosaic Law: why do they not wash before eating? (v. 2) He has pointed out to them that at times they give priority to the oral law over the biblical Law. The Pharisees teach rules of human, rather than divine, origin.
Now (v. 10) he tells the crowd a “parable” (v. 15), a saying with a hidden meaning. He sees moral behaviour (“out of the mouth”, v. 11) as important, not food laws (“into the mouth”). When the disciples point out that he has offended the Pharisees (v. 12) by his reply to their question, he is blunt: do not follow them; being “blind” (v. 14), they and their followers will be judged adversely (“pit”). When Peter asks for an explanation, Jesus addresses all the disciples (“you”, v. 16, is plural). What is eaten, Jesus says, even though ritually clean, ends up unclean (“sewer”, v. 17), so food laws are unimportant (in spite of being in the Law). The “mouth” (v. 18) was seen as the channel by which the “heart”, the very being, expressed itself. Immoral behaviour (“evil intentions ...”, v. 19) does alienate one from God (“defile”, v. 20) but breaking laws of human origin does not.
Now a “Canaanite” (v. 22) woman, from Phoenicia (“Tyre ...”, v. 21) and probably a Gentile, calls for help. She recognizes him as the Messiah (“Lord, Son of David”, v. 22). Even though the disciples advise sending her away and Jesus says that his mission is to “Israel” (v. 24), she manages to kneel before him (v. 25). He tests her (v. 26): the “children” are Jews, their “food” the gospel, and “the dogs” the Gentiles. Her answer, that he can still help her, demonstrates her faith in him.

The parallel is Mark 7:1-30. [ NOAB]
Verse 2: “the tradition of the elders”: Also known as the Aural Torah. It formed an insulating layer around Mosaic law, lessening the chances of breaking the Law itself. The tradition was later written down in the Mishna.
Verse 2: “wash their hands”: This particular tradition, found in Mishna Yadayim, was based on a rigorous interpretation of Leviticus 15:11. It could be applied to handling anything. Leviticus 15:11 says: “All those whom the one with the discharge touches without his having rinsed his hands in water shall wash their clothes, and bathe in water, and be unclean until the evening.”. There a “discharge” would usually be from a sore.
Verse 3: “the commandment of God”: i.e. the Law of Moses.
Verse 4: See Exodus 20:12; 21:17; Deuteronomy 5:16; Leviticus 20:9. [ NOAB]
Verse 5: Korban vows made by a son promised that he would give, upon death, all his possessions to the Temple – and to no one else at any time – while retaining use of them during his lifetime. Making such a vow made the possessions sacred, so he could not give any of them to his parents. So he did not need to support his “father or mother”. This tradition, found in the Aural Torah , was controversial in Jesus’ day. It is recorded in Mishnah Nedarim.
Verse 6: You Pharisees use the Aural Torah to nullify one of the Ten Commandments.
Verses 7-9: Jesus quotes Isaiah 29:13, in the Septuagint translation, thus criticizing the Pharisees. [ NOAB]
Verses 10-20: The teaching here depends on a principle in the Law that certain physical conditions can and do render one unfit to share in the worship of the community. [ NOAB]
Verse 11: “defiles”: i.e. renders one unfit to share in the worship of the community. See also Acts 10:13-15 (Peter and the voice in Cornelius’ house). In 1 Timothy 4:3, the author writes of those who “forbid marriage and demand abstinence from foods, which God created to be received with thanksgiving by those who believe and know the truth”. [ NOAB]
Verse 13: The quotation is Isaiah 60:21.
Verse 14: In Matthew 23:16-17, Jesus says: “‘Woe to you, blind guides, who say, ‘Whoever swears by the sanctuary is bound by nothing, but whoever swears by the gold of the sanctuary is bound by the oath.’ You blind fools! For which is greater, the gold or the sanctuary that has made the gold sacred’”. See also Matthew 23:24 and Luke 6:34.
Verse 17: For the types of clean food, see Leviticus 11 and 17:10-16.
Verses 19-20: Violations of the rights and interests of another person hinder worship. In 5:23-24, Jesus advises: “So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift”. [ NOAB]
Verses 21-28: I offer below part of the Comment I wrote in 1996, which interprets only these verses. In later years, I condensed to cover all of vv. 10-28.
Verses 21-28: I offer below part of the Comment I wrote in 1996, which interprets only these verses. In later years, I condensed to cover all of vv. 10-28.
Verses 21-28: I offer below part of the Comment I wrote in 1996, which interprets only these verses. In later years, I condensed to cover all of vv. 10-28.
Verses 21-28: I offer below part of the Comment I wrote in 1996, which interprets only these verses. In later years, I condensed to cover all of vv. 10-28.
Verses 21-28: I offer below part of the Comment I wrote in 1996, which interprets only these verses. In later years, I condensed to cover all of vv. 10-28.
Verse 22: “started shouting”: BlkMt points out that the tense in the Greek is the imperfect, so she calls out repeatedly.
Verse 24: This is probably a parable or a proverbial statement.