·
1 Remigius, Bishop of Rheims,
Apostle of the Franks, 533 was Bishop of Reims and Apostle of the Franks, (c. 437 – January 13, AD 533). On 25 December 496 he baptised Clovis I, King
of the Franks.
·
1 Anthony
Ashley Cooper, Earl of Shaftesbury,
Social Reformer, 1885
·
3 George Bell,
Bishop of Chichester, Ecumenist, Peacemaker, 1958
·
4 Francis of Assisi, Friar, Deacon, Founder of the Friars Minor, 1226
·
6 William Tyndale, Translator of the
Scriptures, Reformation Martyr, 1536
·
9 Denys, Bishop of Paris,
and his Companions, Martyrs, c.250 Saint Denis was a legendary 3rd-century Christian martyr and saint. According to his hagiographies, he was bishop of Paris in the third century and, together with his companions
Rusticus and Eleutherius, was martyred for his faith by decapitation.
OLD TESTAMENT: Esther 7: 1 - 6, 9 -10, 9: 20 - 22 (RCL)
Esth 7:1 (NRSV) So
the king and Ha'man went in to feast with Queen Esther. 2 On the second day, as
they were drinking wine, the king again said to Esther, "What is your
petition, Queen Esther? It shall be granted you. And what is your request? Even
to the half of my kingdom, it shall be fulfilled." 3 Then Queen Esther
answered, "If I have won your favor, O king, and if it pleases the king,
let my life be given me--that is my petition--and the lives of my people--that
is my request. 4 For we have been sold, I and my people, to be destroyed, to be
killed, and to be annihilated. If we had been sold merely as slaves, men and
women, I would have held my peace; but no enemy can compensate for this damage
to the king." 5 Then King Ahasue'rus said to Queen Esther, "Who is
he, and where is he, who has presumed to do this?" 6 Esther said, "A
foe and enemy, this wicked Ha'man!" Then Ha'man was terrified before the
king and the queen.
9 Then Harbo'na,
one of the eunuchs in attendance on the king, said, "Look, the very gallows
that Ha'man has prepared for Mor'decai, whose word saved the king, stands at
Ha'man's house, fifty cubits high." And the king said, "Hang him on
that." 10 So they hanged Ha'man on the gallows that he had prepared for
Mor'decai. Then the anger of the king abated.
9:20 Mor'decai
recorded these things, and sent letters to all the Jews who were in all the
provinces of King Ahasue'rus, both near and far, 21 enjoining them that they
should keep the fourteenth day of the month A'dar and also the fifteenth day of
the same month, year by year, 22 as the days on which the Jews gained relief
from their enemies, and as the month that had been turned for them from sorrow
into gladness and from mourning into a holiday; that they should make them days
of feasting and gladness, days for sending gifts of food to one another and
presents to the poor.
Numbers 11: 4 - 6, 10 -
16, 24 - 29 (alt. for RCL)
Numbers 11: 25 -
29 (Roman Catholic)
Numb 11:4 (NRSV)
The rabble among them had a strong craving; and the Israelites also wept again,
and said, "If only we had meat to eat! 5 We remember the fish we used to
eat in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and
the garlic; 6 but now our strength is dried up, and there is nothing at all but
this manna to look at."
10 Moses heard the
people weeping throughout their families, all at the entrances of their tents.
Then the LORD became very angry, and Moses was displeased. 11 So Moses said to
the LORD, "Why have you treated your servant so badly? Why have I not
found favor in your sight, that you lay the burden of all this people on me? 12
Did I conceive all this people? Did I give birth to them, that you should say
to me, "Carry them in your bosom, as a nurse carries a sucking child,' to
the land that you promised on oath to their ancestors? 13 Where am I to get
meat to give to all this people? For they come weeping to me and say,
"Give us meat to eat!' 14 I am not able to carry all this people alone,
for they are too heavy for me. 15 If this is the way you are going to treat me,
put me to death at once--if I have found favor in your sight--and do not let me
see my misery."
16 So the LORD
said to Moses, "Gather for me seventy of the elders of Israel, whom you
know to be the elders of the people and officers over them; bring them to the
tent of meeting, and have them take their place there with you. 17 I will come
down and talk with you there; and I will take some of the spirit that is on you
and put it on them; and they shall bear the burden of the people along with you
so that you will not bear it all by yourself.
24 So Moses went
out and told the people the words of the LORD; and he gathered seventy elders
of the people, and placed them all around the tent. 25 Then the LORD came down
in the cloud and spoke to him, and took some of the spirit that was on him and
put it on the seventy elders; and when the spirit rested upon them, they
prophesied. But they did not do so again.
26 Two men
remained in the camp, one named El'dad, and the other named Me'dad, and the
spirit rested on them; they were among those registered, but they had not gone
out to the tent, and so they prophesied in the camp. 27 And a young man ran and
told Moses, "El'dad and Me'dad are prophesying in the camp." 28 And Joshua
son of Nun, the assistant of Moses, one of his chosen men, said, "My lord
Moses, stop them!" 29 But Moses said to him, "Are you jealous for my
sake? Would that all the LORD's people were prophets, and that the LORD would
put his spirit on them!"
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 19: 8, 10, 12 -
14 (Roman Catholic)
Psalm 19: 7 - 14 (alt. for RCL)
Psal 19 (NRSV) 7
The law of the LORD is perfect,
reviving the soul;
the decrees of the
LORD are sure,
making wise the
simple;
8 the precepts of
the LORD are right,
rejoicing the
heart;
the commandment of
the LORD is clear,
enlightening the
eyes;
9 the fear of the
LORD is pure,
enduring forever;
the ordinances of
the LORD are true
and righteous
altogether.
10 More to be
desired are they than gold,
even much fine
gold;
sweeter also than
honey,
and drippings of
the honeycomb.
11 Moreover by
them is your servant warned;
in keeping them
there is great reward.
12 But who can
detect their errors?
Clear me from
hidden faults.
13 Keep back your
servant also from the insolent;
do not let them
have dominion over me.
Then I shall be
blameless,
and innocent of
great transgression.
14 Let the words
of my mouth and the meditation of my heart
be acceptable to
you,
O LORD, my rock
and my redeemer.
19 Caeli enarrant (ECUSA BCP)
7 The law
of the Lord is perfect
and revives the soul; *
the testimony of the Lord is sure
and gives wisdom to the
innocent.
8 The
statutes of the Lord are just
and rejoice the heart; *
the commandment of the Lord is clear
and gives light to the
eyes.
9 The
fear of the Lord is clean
and endures for ever; *
the judgments of the Lord are true
and righteous
altogether.
10 More to be desired are they than gold,
more than much fine
gold, *
sweeter far than honey,
than honey in the comb.
11 By them also is your servant enlightened, *
and in keeping them there is great reward.
12 Who can tell how often he offends? *
cleanse me from my secret faults.
13 Above all, keep your servant from
presumptuous sins;
let them not get
dominion over me; *
then shall I be whole and sound,
and innocent of a great offense.
14 Let the words of my mouth and the meditation
of my
heart be acceptable in
your sight, *
O Lord, my strength and my redeemer.
NEW TESTAMENT: James 5: 13 - 20 (RCL)
Jame 5:13 (NRSV)
Are any among you suffering? They should pray. Are any cheerful? They should
sing songs of praise. 14 Are any among you sick? They should call for the
elders of the church and have them pray over them, anointing them with oil in
the name of the Lord. 15 The prayer of faith will save the sick, and the Lord
will raise them up; and anyone who has committed sins will be forgiven. 16
Therefore confess your sins to one another, and pray for one another, so that
you may be healed. The prayer of the righteous is powerful and effective. 17 Eli'jah
was a human being like us, and he prayed fervently that it might not rain, and
for three years and six months it did not rain on the earth. 18 Then he prayed
again, and the heaven gave rain and the earth yielded its harvest.
19 My brothers and
sisters, if anyone among you wanders from the truth and is brought back by
another, 20 you should know that whoever brings back a sinner from wandering
will save the sinner's soul from death and will cover a multitude of sins.
The author has told his readers that what
they pray for they will receive, unless they ask with wrong motives. Now, in
his conclusion to the book (probably a sermon), he treats prayer more
extensively. Whether you suffer or are “cheerful” – pray! If any be seriously ill (in
bed but not in extremis) call upon those in official positions in the church
(“elders”, v. 14) to “pray over
them” and anoint them. (While “oil” was thought to have medicinal value, here
anointing is “in the name of the Lord”, so it symbolizes Christ’s healing
presence and power.) This prayer made in faith will restore health (“save the
sick”, v. 15) – as when Jesus raised up a boy who
seems to have been epileptic. Anointing with prayer will also restore to
spiritual health any who have intentionally deviated from God’s ways. Sins
should be mutually confessed, to attain integrity with God (“righteous”, v. 16); “pray for one
another”. Prayer is “powerful and effective”. The prayer of “Elijah” (v. 17) is an example of
effective prayer. Then vv. 19-20: if anyone strays from integrity with God (“the truth”) and
is brought back to oneness with God through the prayer of “another” member of
the community, either the “sinner” or the rescuer (the Greek means his) will be saved from spiritual “death” (damnation at the end
of time) and will receive extensive forgiveness
Prayer is mentioned
briefly in 1:5-8 (“If
any of you is lacking in wisdom, ask God, who gives to all generously and
ungrudgingly, and it will be given you. But ask in faith, never doubting ...”)
and 4:2-3.
Verse 13: The idea here is: pray at all times and under
all circumstances! This idea is also found in Ephesians 6:18:
“Pray in the Spirit at all times in every prayer and supplication. To that end
keep alert and always persevere in supplication for all the saints”. Joy and
prayer are also associated in Romans 12:12 and
1 Thessalonians 5:16-17.
[ JBC]
Verse 14: “elders”: Elders and apostles were both in
authority: see Acts 15:2 (Council
of Jerusalem), 4, 6, 22-23; 16:4 (“As
they went from town to town, they [Paul and Timothy] delivered to them for
observance the decisions that had been reached by the apostles and elders who
were in Jerusalem’). Elders were appointed over missionary churches: see Acts
14:23; 20:17; 1 Timothy 5:17, 19; Titus 1:5-6. So they clearly held an official
position in the church. See also 1 Timothy 4:14 (“the council of elders”);
Acts 11:30;
1 Peter 5:1.
[ NJBC] The term in Greek for
“elder” is presbyteros (which simply means old man in
Classical Greek – someone who is presbyopic has
far-sightedness associated with the aging process). Later this term came to be
used for the office of priest (which in English is a contraction of the
term presbyter – a term which has and is enjoying a
renaissance).
Verse 14: “pray over them, anointing them with oil”:
Sirach 38:9-12 recommends
that a sick person “pray to the Lord, and he will heal you”, “cleans[ing] your
heart from all sin” (and then “give the physician his place, for the Lord
created him”). He or she should then offer a sacrifice, “and pour oil on your
offering”. “Then give the physician his place”. Oil was a common medicinal
remedy: see Isaiah 1:6 and
Luke 10:34 (the
Good Samaritan). Its use for this purpose is also found in rabbinic literature
and in Greek culture. [ JBC] The
Good Samaritan poured oil and wine on the Levite’s wounds after bandaging them.
Here in James, oil is vested with special significance, through connection with
the divine name. [ NOAB] In
Mark 6:13,
the disciples cast out many demons and “anointed with oil many who were sick
and cured them. In the ancient mind, physical and spiritual sickness were
almost inseparable. Physical healing and forgiveness of sins are also closely
associated in Mark 2:3-12 (Jesus
heals a paralysed man) and John 5:14.
Verse 15: “save”: The Greek word is sozein.
Elsewhere in James, it means the eschatological salvation
of a person: see 1:21; 2:14; 4:12; 5:20.
In the gospels, sozein is used in both senses: make
well and save. See Mark 5:34 (“‘your
faith has made you well; go in peace, and be healed of your disease’”); 10:52;
Luke 7:50; 17:19.
[ NJBC]
Verse 15: “raise them up”: The Greek verb is the same as
that used of Jesus’ cures in Mark 1:31 (Peter’s
mother-in-law) and 9:27 (an
epileptic boy). [ JBC]
Verse 15: “committed sins”: In view of 3:2 (“...
all of us make many mistakes. Anyone who makes no mistakes in speaking is
perfect, able to keep the whole body in check with a bridle”), the author
appears to have intentional sins in mind. [ JBC]
Verse 16: “confess your sins”: In the Old Testament, for
confession of sins see Leviticus 5:5;
Numbers 5:7;
Psalm 32:5.
In the New Testament, see also Matthew 3:6 (baptism
by John the Baptizer) and Acts 19:18 (residents
of Ephesus). [ JBC] In
non-canonical writings of the early church, see Didache 4:14; Epistle of Barnabas 19:12
and 1 Clement 51:3.
Verse 16: “pray for one another”: This is the only place
in the New Testament where prayer for one another is explicitly mentioned.
Verse 16: Confession and prayer: a scholar points out
that in the Didache and
the Epistle of
Barnabas (both non-canonical) confession is in the liturgical
assembly, and is seen as a necessary preparation for effective prayer. [ NJBC]
Verse 16: “The prayer of the righteous ...”: The general
idea is found in Psalm 34:15, 17 and
Proverbs 15:29.
Verse 17: “Elijah”: See 1 Kings 17:1; 18:1, 41-45.
[ NOAB] Elijah’s role in
connection with the famine is also recalled in Sirach 48:2-3 and
2 Esdras 7:109.
[ JBC] In none of these
references is Elijah’s prayer for drought mentioned. It appears that the author
of James is relying on an oral tradition.
Verse 17: “a human being like us”: The New English Bible
offers a paraphrase: a man with human failures like our own. [JBC]
Verse 17: “for three years and six months”: The author
reflects the Jewish tradition found in Luke 4:25.
The length of time is probably connected with the apocalyptic: three and one
half is half of seven. [ JBC]
Daniel 7:25 and 12:7 mention
“a time, two times, and half a time” – assuming that the reader knows the
length of a time. (Note the NRSV footnote: the Aramaic literally
means “a time, a time, times, and half a time”.) Note also the following
appearances of three and a half in Revelation:
- 11:2:
“forty-two months” (three and a half years)
- 11:9:
“three and one half days” (where a day is probably
a time)
- 12:6:
“one thousand two hundred sixty days” (three and a half years)
- 12:14:
“a time, and times, and half a time”.
Verse 20: “save the sinner’s soul from death”: The
author probably means both sinner and rescuer. He
may be influenced by Ezekiel 3:20-21 and 33:9.
[ NJBC]
Verse 20: “soul”: The person’s inner being; his person;
his self.
Verse 20: “a multitude of sins”: This phrase probably
derives from a Jewish parenetic (teaching/exhortation) tradition, and is based
on Proverbs 10:12.
See also 1 Peter 4:8,
which appears to depend on the same tradition. [ JBC] See Luke 7:47 and
1 Corinthians 13:7.
GOSPEL: Mark 9: 38 - 50 (RCL)
Mark 9: 38 - 43, 45, 47 - 48 (Roman Catholic)
Mark 9:38 (NRSV)
John said to him, "Teacher, we saw someone casting out demons in your
name, and we tried to stop him, because he was not following us." 39 But
Jesus said, "Do not stop him; for no one who does a deed of power in my
name will be able soon afterward to speak evil of me. 40 Whoever is not against
us is for us. 41 For truly I tell you, whoever gives you a cup of water to
drink because you bear the name of Christ will by no means lose the reward.
42 "If any of
you put a stumbling block before one of these little ones who believe in me, it
would be better for you if a great millstone were hung around your neck and you
were thrown into the sea. 43 If your hand causes you to stumble, cut it off; it
is better for you to enter life maimed than to have two hands and to go to
hell, to the unquenchable fire. 45 And if your foot causes you to stumble, cut
it off; it is better for you to enter life lame than to have two feet and to be
thrown into hell. 47 And if your eye causes you to stumble, tear it out; it is
better for you to enter the kingdom of God with one eye than to have two eyes
and to be thrown into hell, 48 where their worm never dies, and the fire is
never quenched.
49 "For
everyone will be salted with fire. 50 Salt is good; but if salt has lost its
saltiness, how can you season it? Have salt in yourselves, and be at peace with
one another."
Note that the NRSV and
most other modern translations omit vs. 44 & 46.
Mark 9:38 (NRSV)
John said to him, "Teacher, we saw someone casting out demons in your
name, and we tried to stop him, because he was not following us." 39 But
Jesus said, "Do not stop him; for no one who does a deed of power in my
name will be able soon afterward to speak evil of me. 40 Whoever is not against
us is for us. 41 For truly I tell you, whoever gives you a cup of water to
drink because you bear the name of Christ will by no means lose the reward.
42 "If any of
you put a stumbling block before one of these little ones who believe in me, it
would be better for you if a great millstone were hung around your neck and you
were thrown into the sea. 43 If your hand causes you to stumble, cut it off; it
is better for you to enter life maimed than to have two hands and to go to
hell, to the unquenchable fire. 45 And if your foot causes you to stumble, cut
it off; it is better for you to enter life lame than to have two feet and to be
thrown into hell. 47 And if your eye causes you to stumble, tear it out; it is
better for you to enter the kingdom of God with one eye than to have two eyes
and to be thrown into hell, 48 where their worm never dies, and the fire is
never quenched.
49 "For
everyone will be salted with fire. 50 Salt is good; but if salt has lost its
saltiness, how can you season it? Have salt in yourselves, and be at peace with
one another."
Verses 38-39: This problem also occurred in the early
church. Acts 19:13-20 shows
none of Jesus’ tolerance. Some scholars believe that the situation there was
different: that the sons of Sceva were practising sorcery. [ JBC] In Numbers 11:26-29,
Moses rebukes Joshua for jealousy towards Eldad and Medad (who “had not gone
out to the tent” of meeting). See also Acts 8:18-24; 13:6-12.
Verse 40: See also Matthew 12:30 and
Luke 11:23.
In both verses, Jesus is quoted as saying: “He who is not with me is against
me.” The context is different: there Jesus’ critics are bitterly opposed to his
casting out of demons, and call it the work of the devil. One must choose to be
on Jesus’ side against the demonic world.
Verse 42: “little ones”: This may be a reference to the
child/servant of vv. 36-37 or
to the exorcist.
Verse 43: “hell”: The Greek word is Gehenna.
This was the valley of Hinnon (ge’Hinnon) outside Jerusalem where
garbage (rubbish) was gathered and burned. According to 2 Kings 23:10,
Hinnon had been the site of child sacrifice: see also Jeremiah 7:31; 19:5-6.
It provided a physical reminder of the place of eternal punishment. See 1 Enoch 27:2; 90:24-26; 2
Esdras 7:36.
[ JBC]
Verses 43-47: Some scholars see these verses as referring to
short-comings within an individual, rather than of the effect of members on the
community. The “hand” is often the member of the body that does the wrong deed;
the “foot” goes in the direction of temptation (in Jewish teaching, a moral
life is spoken of as a journey); per Job 31:1,
the eye can provoke one to sin. The message is: Do not fail to control your own
actions and impulses; God will punish such undisciplined behaviour.
Verses 44, 46: In some manuscripts these verses are present
and are the same as v. 48;
however, they are omitted from the most reliable manuscripts. [ JBC]
Verse 49: “salted”: Per 2 Esdras, a period of suffering
will precede the final coming of God’s kingdom.
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