·
15 Teresa of Avila,
Teacher of the Faith, 1582 , was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, author, and theologian of
contemplative life through mental prayer. Active during the Counter-Reformation, she was a reformer in the Carmelite Order of her time;
the movement she initiated, later joined by Saint John of the Cross, eventually led to the establishment of the Discalced Carmelites, though neither she nor John were alive when the two orders
separated.
·
16 Nicholas Ridley, Bishop of London, and Hugh Latimer, Bishop of Worcester,
Reformation Martyrs, 1555
·
17 Ignatius, Bishop of
Antioch, Martyr, c.107 also known
as Ignatius Theophorus(Ιγνάτιος ὁ Θεοφόρος, Ignátios ho Theophóros, lit. "the God-bearing") or Ignatius Nurono (lit. "The fire-bearer"), was an early Christian
writer and bishop of Antioch (As the
successor of Saint Peter)
·
18 Luke the Evangelist
·
19 Henry Martyn, Translator of the Scriptures,
Missionary in India and Persia, 1812
·
25 Crispin and Crispinian, Martyrs at Rome,
c.287
OLD TESTAMENT: Job 23: 1 - 9, 16 - 17 (RCL)
Job 23:1 (NRSV) Then Job answered:
2 "Today also
my complaint is bitter;
his hand is heavy
despite my groaning.
3 Oh, that I knew
where I might find him,
that I might come
even to his dwelling!
4 I would lay my
case before him,
and fill my mouth
with arguments.
5 I would learn
what he would answer me,
and understand
what he would say to me.
6 Would he contend
with me in the greatness of his power?
No; but he would
give heed to me.
7 There an upright
person could reason with him,
and I should be
acquitted forever by my judge.
8 "If I go
forward, he is not there;
or backward, I
cannot perceive him;
9 on the left he
hides, and I cannot behold him;
I turn to the
right, but I cannot see him.
16 God has made my
heart faint;
the Almighty has
terrified me;
17 If only I could
vanish in darkness,
and thick darkness
would cover my face!
Amos 5: 6 - 7, 10 -
15 (alt. for RCL)
Amos 5:6 (NRSV)
Seek the LORD and live,
or he will break
out against the house of Joseph like fire,
and it will devour
Beth'el, with no one to quench it.
7 Ah, you that
turn justice to wormwood,
and bring
righteousness to the ground!
10 They hate the
one who reproves in the gate,
and they abhor the
one who speaks the truth.
11 Therefore
because you trample on the poor
and take from them
levies of grain,
you have built
houses of hewn stone,
but you shall not
live in them;
you have planted
pleasant vineyards,
but you shall not
drink their wine.
12 For I know how
many are your transgressions,
and how great are
your sins--
you who afflict
the righteous, who take a bribe,
and push aside the
needy in the gate.
13 Therefore the
prudent will keep silent in such a time;
for it is an evil
time.
14 Seek good and
not evil,
that you may live;
and so the LORD,
the God of hosts, will be with you,
just as you have
said.
15 Hate evil and
love good,
and establish
justice in the gate;
it may be that the
LORD, the God of hosts,
will be gracious
to the remnant of Joseph.
Wisdom 7: 7 - 11 (Roman Catholic)
Wis 7:7 (NRSV)
Therefore I prayed, and understanding was given me;
I called on God,
and the spirit of wisdom came to me.
8 I preferred her
to scepters and thrones,
and I accounted
wealth as nothing in comparison with her.
9 Neither did I
liken to her any priceless gem,
because all gold
is but a little sand in her sight,
and silver will be
accounted as clay before her.
10 I loved her
more than health and beauty,
and I chose to
have her rather than light,
because her radiance
never ceases.
11 All good things
came to me along with her,
and in her hands
uncounted wealth.
PSALM 22: 1 - 15 (RCL)
Psal 22:1 (NRSV)
My God, my God, why have you forsaken me?
Why are you so far
from helping me, from the words of my groaning?
2 O my God, I cry
by day, but you do not answer;
and by night, but
find no rest.
3 Yet you are
holy,
enthroned on the
praises of Israel.
4 In you our
ancestors trusted;
they trusted, and
you delivered them.
5 To you they
cried, and were saved;
in you they
trusted, and were not put to shame.
6 But I am a worm,
and not human;
scorned by others,
and despised by the people.
7 All who see me
mock at me;
they make mouths
at me, they shake their heads;
8 "Commit
your cause to the LORD; let him deliver--
let him rescue the
one in whom he delights!"
9 Yet it was you
who took me from the womb;
you kept me safe
on my mother's breast.
10 On you I was
cast from my birth,
and since my
mother bore me you have been my God.
11 Do not be far
from me,
for trouble is
near
and there is no
one to help.
12 Many bulls
encircle me,
strong bulls of
Ba'shan surround me;
13 they open wide
their mouths at me,
like a ravening
and roaring lion.
14 I am poured out
like water,
and all my bones
are out of joint;
my heart is like
wax;
it is melted
within my breast;
15 my mouth is
dried up like a potsherd,
and my tongue
sticks to my jaws;
you lay me in the
dust of death.
22 Deus, Deus
meus (ECUSA BCP)
1 My
God, my God, why have you forsaken me? *
and
are so far from my cry
and
from the words of my distress?
2 O
my God, I cry in the daytime, but you do not answer; *
by
night as well, but I find no rest.
3 Yet
you are the Holy One, *
enthroned
upon the praises of Israel.
4 Our
forefathers put their trust in you; *
they
trusted, and you delivered them.
5 They
cried out to you and were delivered; *
they
trusted in you and were not put to shame.
6 But
as for me, I am a worm and no man, *
scorned
by all and despised by the people.
7 All
who see me laugh me to scorn; *
they
curl their lips and wag their heads, saying,
8 “He
trusted in the Lord; let him
deliver him; *
let
him rescue him, if he delights in him.”
9 Yet
you are he who took me out of the womb, *
and
kept me safe upon my mother's breast.
10 I
have been entrusted to you ever since I was born; *
you
were my God when I was still in my
mother's womb.
11 Be
not far from me, for trouble is near, *
and
there is none to help.
12 Many
young bulls encircle me; *
strong
bulls of Bashan surround me.
13 They
open wide their jaws at me, *
like
a ravening and a roaring lion.
14 I
am poured out like water;
all my bones are
out of joint; *
my
heart within my breast is melting wax.
15 My
mouth is dried out like a pot-sherd;
my tongue sticks to
the roof of my mouth; *
and
you have laid me in the dust of the grave.
Psalm 90: 12 - 17 (Roman Catholic, alt. for RCL)
Psal 90:12 (NRSV)
So teach us to count our days
that we may gain a
wise heart.
13 Turn, O LORD!
How long?
Have compassion on
your servants!
14 Satisfy us in
the morning with your steadfast love,
so that we may
rejoice and be glad all our days.
15 Make us glad as
many days as you have afflicted us,
and as many years
as we have seen evil.
16 Let your work
be manifest to your servants,
and your glorious
power to their children.
17 Let the favor
of the Lord our God be upon us,
and prosper for us
the work of our hands--
O prosper the work
of our hands!
90 Domine,
refugium (ECUSA BCP)
12 So teach us to number our days *
that
we may apply our hearts to wisdom.
13 Return, O Lord; how long will you tarry? *
be
gracious to your servants.
14 Satisfy us by your loving-kindness in the
morning; *
so
shall we rejoice and be glad all the days of our life.
15 Make us glad by the measure of the days that
you afflicted us *
and
the years in which we suffered adversity.
16 Show your servants your works *
and
your splendor to their children.
17 May the graciousness of the Lord our God be
upon us; *
prosper
the work of our hands;
prosper
our handiwork.
NEW TESTAMENT: Hebrews 4: 12 - 16 (RCL)
Hebrews
4: 12 - 13 (Roman Catholic)
Hebr 4:12
(NRSV) Indeed, the word of God is living
and active, sharper than any two-edged sword, piercing until it divides soul from
spirit, joints from marrow; it is able to judge the thoughts and intentions of
the heart. 13 And before him no creature is hidden, but all are naked and laid
bare to the eyes of the one to whom we must render an account.
14 Since, then, we
have a great high priest who has passed through the heavens, Jesus, the Son of
God, let us hold fast to our confession. 15 For we do not have a high priest
who is unable to sympathize with our weaknesses, but we have one who in every
respect has been tested as we are, yet without sin. 16 Let us therefore
approach the throne of grace with boldness, so that we may receive mercy and
find grace to help in time of need.
Now he continues: the “word” ( 4:12, logos,
essence, principle) of God produces life (“living”) and is “active”: it is able
to differentiate between the faithful and the errant. It has properties only
God has: it can judge our innermost beings (“intentions of the heart”). “It”
(God) knows each of us and sees us clearly; we “must render an account” ( 4:13)
of our fidelity to him. If (and when) we err, God has provided a remedy for our
sin, through Jesus, the “great high priest” ( 4:14),
who is transcendent (“passed through the heavens”). So we should “hold fast” to
our (baptismal) creed (“confession”). Jesus is a very special “high priest”
(one who makes sacrifice to obtain our union with God), for he can “sympathize
with our weaknesses” ( 4:15),
because he has been “tested as we are”, but without erring. So let us
confidently present ourselves before God (“throne of grace”, 4:16),
to receive both forgiveness of past sins and his gifts to help us now and in
the future.
:14-15: The eternal Son added being a human being (“flesh and blood”) in order to overcome the devil and to free humanity from death. In Romans 6:23, Paul writes: “... the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord”. [ NOAB] The conception that death was no part of God’s plan for human beings and that it had been brought into the world by the devil was held in Hellenistic Judaism: see Wisdom 1:13; 2:23-24. Because of that connection between sin and death, the power of death was broken when Christ, through his high-priestly work, removed sin (v. 17). The paradox that death was nullified by Christ’s death is similar to Paul’s statement in Romans 8:3 that God condemned sin by sending his Son “in the likeness of sinful flesh”. [ NJBC]
Wisdom of Solomon 1:13 says:
“because God did not make death, and he does not delight in the death of the
living” and 2:23-24:
“and made us in the image of his own eternity, but through the devil's envy
death entered the world, and those who belong to his company experience it”.
2:15:
“fear of death”: The fear here is of severance of one’s relationship with God,
and that death, being connected with sin, is more than a physical evil.
Psalm 115:17 says
“The dead do not praise the Lord,
nor do any that go down into silence”. See also Isaiah 38:18 (the
“Pit” being Sheol). In 1
Corinthians 15:26,
Paul says: “The last enemy to be destroyed [by Christ] is death”. The fear that
Jesus felt at the prospect of his death can be explained only by his realizing
that death is more than a physical evil. By his death, the way to unending life
with God was opened to all who obey him. [ NJBC]
2:16:
“did not come to help”: The Greek is in the present tense, so the help is
continuing, rather than just in the single event of incarnation. [ NJBC]
2:16:
“descendants of Abraham”: i.e. those who follow Christ. [ NJBC]
2:17:
As high priest, the Son is both sympathetic (“merciful”) and trustworthy
(“faithful”) “to make a sacrifice of atonement” continually for the “sins” that
bring death and the fear of it to God’s “people”. [ NOAB]
2:17:
“merciful and faithful”: Tradition demanded that a high priest be “faithful”:
see 1 Samuel 2:35.
However, being “merciful” is not part of the high priestly tradition; it is
unique to Hebrews. It is based on his solidarity with human beings, probably as
seen in Jesus’ earthly life, suffering and death. [ NJBC]
2:17:
“to make a sacrifice of atonement”: The word in the Greek is ‘ilaskesthai. NJBC offers expiate.
In the Septuaginttranslation
of the Old Testament, ‘ilaskesthai translates kipper,
which means removal of sin by God or by a priest through the means set up by
God for that purpose. [ NJBC]
2:18:
At Gethsemane, and throughout his life, Jesus was “tested” by death on the
cross; therefore he can help those who “are being tested” by apostasy. [ NOAB] See 4:15.
After the Last Supper, Jesus tells his disciples: “You are those who have stood
by me in my trials” (Luke 22:28).
[ NJBC]
4:12:
“word of God”: The Greek word logos, borrowed from Stoic
philosophy, has a number of meanings, including accountability as
in v. 13,
“render an account”. There may be a reference here to v. 7:
“... Today, if you hear his voice, do not harden your hearts” (a quotation from
Psalm 95:7-8).
The Word invites humans to belief and perseverance. It saves, yet it judges,
since it condemns those who refuse to hear it. [ NJBC]
4:12:
“the word of God is living and active”: i.e. it produces life
(Deuteronomy 32:46-47)
and achieves its purpose (Isaiah 55:10-11).
The word has great penetrating power. Some would see here a reference to the
Word of God incarnate in Jesus, but NJBC sees
no more than a personification of the Word.
4:12:
“two-edged sword”: This recalls the angel placed by God at the entrance to the
Garden of Eden to keep out evildoers (Genesis 3:24),
and especially the word of God as a sword bringing death, from which there is
no escape, to all disobedient humanity (Wisdom of Solomon 18:14-18:
“... the sharp sword of your authentic command ...”). [ CAB] See also Isaiah 49:2and
Proverbs 5:4.
The Word is so sharp that it can penetrate anything. [ NJBC]
4:13:
These are properties only God has. See also Acts 1:24 (the
selection of Matthias); and 15:8 (the
Council of Jerusalem). [ NJBC]
4:13:
“to whom we must render an account”: Another possible translation is about
whom we are speaking, but the NRSV translation is better suited to the
context. A further possible rendering is with whom the Logos (Word) is
present, on our behalf. It then fits with John 1:1:
“In the beginning was the Word, and the Word was with God, and the Word was
God”. [NJBC]
4:14:
“great”: The author may use this adjective to show his superiority to a Jewish
high priest. Philo calls
the Logos the great
high priest. [ NJBC]
4:14:
“high priest”: Jesus has two qualifications required of a priest: he is
divinely appointed (see 5:4)
and he is able to “sympathize with our weaknesses”. See also 2:17-18.
4:14:
“heavens”: There appears to be here the concept of several heavens, as in 2
Corinthians 12:2 (“the
third heaven”); Testament
of Levi 3:1-9; 2
Enoch 3-20. [ NJBC]
4:14:
“confession”: 3:1 speaks
of Jesus as “the apostle and high priest of our confession”. 10:22-23 suggests
that the author is thinking of baptism: “let us approach with a true heart in
full assurance of faith, with our hearts sprinkled clean from an evil
conscience and our bodies washed with pure water. Let us hold fast to the
confession of our hope without wavering, for he who has promised is faithful”.
4:16:
“throne of grace”: See also 8:1 (“the
throne of the Majesty in the heavens”) and 12:2 (“the
throne of God”). 1:8 speaks
of Jesus’ throne, but the similarity of v. 16 and 10:19-22 show
that the author is thinking of the confident access to God that is assured by
the redemptive work of Jesus. A scholar has written: “through Jesus Christ, the
true high priest, God’s throne has become the throne of grace”. [ NJBC]
GOSPEL: Mark 10: 17 - 31 (RCL)
Mark 10: 17 - 27 (28 -
30) (Roman Catholic)
Mark 10:17 (NRSV)
As he was setting out on a journey, a man ran up and knelt before him, and
asked him, "Good Teacher, what must I do to inherit eternal life?" 18
Jesus said to him, "Why do you call me good? No one is good but God alone.
19 You know the commandments: "You shall not murder; You shall not commit
adultery; You shall not steal; You shall not bear false witness; You shall not
defraud; Honor your father and mother.'" 20 He said to him, "Teacher,
I have kept all these since my youth." 21 Jesus, looking at him, loved him
and said, "You lack one thing; go, sell what you own, and give the money
to the poor, and you will have treasure in heaven; then come, follow me."
22 When he heard this, he was shocked and went away grieving, for he had many
possessions.
23 Then Jesus
looked around and said to his disciples, "How hard it will be for those
who have wealth to enter the kingdom of God!" 24 And the disciples were
perplexed at these words. But Jesus said to them again, "Children, how
hard it is to enter the kingdom of God! 25 It is easier for a camel to go
through the eye of a needle than for someone who is rich to enter the kingdom
of God." 26 They were greatly astounded and said to one another,
"Then who can be saved?" 27 Jesus looked at them and said, "For
mortals it is impossible, but not for God; for God all things are
possible."
28 Peter began to
say to him, "Look, we have left everything and followed you." 29
Jesus said, "Truly I tell you, there is no one who has left house or
brothers or sisters or mother or father or children or fields, for my sake and
for the sake of the good news, 30 who will not receive a hundredfold now in
this age--houses, brothers and sisters, mothers and children, and fields with
persecutions--and in the age to come eternal life. 31 But many who are first
will be last, and the last will be first."
But we cannot save ourselves – only God can save us (v. 27).
It is “impossible” for humans to enter the Kingdom through their own efforts,
even when blessed with God-given possessions, as v. 25 says
in a grotesque image. Peter’s words in v. 28carry
with them a question: what is the reward of those who are faithful now? Jesus
answers: those who have given up their possessions and natural family for the
sake of him and of his mission will receive much: in this life, they will share
in the Christian community (although they may suffer); in the “age to come”
(v. 30,
in the kingdom), they will have eternal life. Finally v. 31:
the “first” are those who have status now; the “last” are those who have left
everything. In entering the kingdom, the “last” will be God’s obvious choice
for admission.
© 1996-2018
Chris Haslam
Why Mark waits until
v. 22 to
tell us that the man is rich is unclear.
Verse 17: “eternal life”: This is a synonym for the
kingdom of God. See 9:43-47.
See also Luke 10:25.
[ NOAB]
Verse 18: “No one is good but God alone”: For God as
good, see also Psalm 118:1-4 ( Septuagint translation);
1 Chronicles 16:34;
2 Chronicles 5:13;
Ezra 3:11.
This is a strange statement, given the relationship between Jesus and God. This
may be a testy reaction on Jesus’ part or a pedagogical device on Mark’s part
regarding the identify of the Son of God. [ NJBC] Only God is absolute
goodness. [ BlkMk]
Verse 19: “You shall not defraud”: NJBC makes two suggestions:
- This may be a summary of the ninth and tenth
commandments, or
- It may be a reference to the Korban controversy ( 7:9-13).
A child could, per
the aural torah, declare
possessions to be korban, i.e. an offering to God. He still enjoyed
the use of them. At that time, the Commandment to “Honour your father and
mother” was interpreted as giving parents a right to a child’s possessions.
Making possessions korban circumvented a child’s obligations
to his parents under the Law. Some later Jewish teachers agreed with Jesus.
BlkMk suggests that “do not
defraud” is based on Leviticus 19:11, 13:
“You shall not steal; you shall not deal falsely; and you shall not lie to one
another ...”. The citations of the commandments are not from the Septuagint, and therefore the
tradition probably goes back to a Semitic original or the gospel as orally
transmitted.
Verse 20: “I have kept all these since my youth”: BlkMk offers as to all
these things I have been careful since my youth . The man’s answer is
modest and proper. The idea is not sinless perfection.
Verse 21: BlkMk offers was
attracted to him even though the Greek literally means “loved him”.
The man is all that he claims to be.
Verse 21: “sell what you own ...”: See also
Matthew 6:19-21;
Luke 12:33-34; 18:22;
Acts 2:45; 4:32-35.
Jesus spoke against abuse, not possession, of property. (In Luke 12:15,
he condemns greed.) True life is not having possessions! [ NOAB]
In Luke 12:33-34,
Jesus says: “Sell your possessions, and give alms. Make purses for yourselves
that do not wear out, an unfailing treasure in heaven, where no thief comes
near and no moth destroys. For where your treasure is, there your heart will be
also.”
To NJBC, this is better taken as a
challenge to this particular man than as a general principle of Christian life
or even as the basis for a superior religious state. What was so hard in this
case was the invitation to forego even the privilege of almsgiving for the sake
of sharing in Jesus’ life-style of dependence on God while proclaiming the
coming of his kingdom.
BlkMk suggests that this may have
been an invitation to join the intimate group of disciples, who could not be
burdened by possessions. Mark no doubt thinks of it as a general rule for
Christians, since he appends the following verses, particularly vv. 29-30.
Verse 23: As earlier, when Jesus has been speaking
publicly, he further instructs the disciples in private. 4:10-20 begins:
“When he was alone, those who were around him along with the twelve asked him
about the parables” and 4:34 says:
“he did not speak to them [the crowds] except in parables, but he explained
everything in private to his disciples”. [ NJBC]
Verse 24: It was supposed that wealth made possible the
performance of religious duties. Jesus’ point is that by nature people do not
submit to God’s rule. Note v. 15:
“Whoever does not receive the kingdom as a little child will never enter it.”
But sincere submission is essential to salvation. [ NOAB]
Verse 24: “the disciples were perplexed”: Their
bafflement stems from Jesus’ reversal of the idea that riches are a sign of
divine favour. [ NJBC] In
Job 42:10, Yahweh restores Job’s fortunes as
a sign of his return to favour.
Verse 25: A proverbial expression denoting a human
impossibility. [ NOAB] There is
a similar rabbinic proverbial expression involving an elephant.
Verse 26: “saved”: To be saved is to enter the kingdom
of God. [ NOAB]
Verse 27: “for God all things are possible”: God
expresses the same idea in Genesis 18:14,
when Abraham asks how Sarah is to bear a child late in life. [ JBC]
Verse 28: See also 1:16-20 (Simon
and Andrew respond immediately to Jesus’ call to follow him). [ NOAB] Note the contrast between
the disciples and the rich man.
Verse 30: “in this age”: Only here is discipleship said
to offer rewards in this life. To some scholars, “with persecutions” indicates
that the church for which Mark was writing was being persecuted. If so, it must
have been a local (rather than empire-wide) persecution.
Verse 31: See also Matthew 20:16 and
Luke 13:30. NJBC sees this as saying: the
rewards of discipleship greatly surpass its sacrifices, both now and in the
future.
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