25 The Conversion of Saint Paul the Apostle
26 Timothy, Titus, and Silas, Companions of Saint Paul
27 Lydia, Dorcas, and Phoebe, Witnesses to the Faith
28 Thomas Aquinas, Priest and Friar, 1274 was an Italian[10][11] Dominican friar, philosopher, Catholic priest, and Doctor of the Church. An immensely influential philosopher, theologian, and jurist in the tradition of scholasticism, he is also known within the latter as the Doctor Angelicus and the Doctor Communis.[12] The name Aquinas identifies his ancestral origins in the county of Aquino in present-day Lazio, Italy. He was the foremost classical proponent of natural theology and the father of Thomism; of which he argued that reason is found in God. His influence on Western thought is considerable, and much of modern philosophy developed or opposed his ideas, particularly in the areas of ethics, natural law, metaphysics, and political theory
29 Andrei Rublev, Monk and Iconographer, 1430 Born in the 1360s, he died between 1427 and 1430[2] in Moscow and is considered to be one of the greatest medieval Russian painters of Orthodox icons and frescos.
30 Charles, King and Martyr, 1649
31 Juan Bosco, Priest, 1888. Samuel Shoemaker, Priest and Evangelist, 1963
February
1 Brigid (Bride), Abbess, 523
2 The Presentation of Our Lord Jesus Christ in the Temple
OLD TESTAMENT: Isaiah 9: 1 - 4 (RCL, Roman Catholic)
Isai 9:1 (NRSV) But there will be no gloom for those who were in anguish. In the former time he brought into contempt the land of Zeb'ulun and the land of Naph'tali, but in the latter time he will make glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.
2 The people who walked in darkness
have seen a great light;
those who lived in a land of deep darkness--
on them light has shined.
3 You have multiplied the nation,
you have increased its joy;
they rejoice before you
as with joy at the harvest,
as people exult when dividing plunder.
4 For the yoke of their burden,
and the bar across their shoulders,
the rod of their oppressor,
you have broken as on the day of Mid'ian.
Note: Verses are numbered differently in Roman Catholic bibles; this is 8:23a, 9:1-3. By the above translation, the Roman Catholic Lectionary omits the second sentence of 9:1.
PSALM 27: 1, 4 - 9 (RCL)
Psalm 27: 1, 4, 13 - 14 (Roman Catholic)
Psal 27:1 (NRSV) The LORD is my light and my salvation;
whom shall I fear?
The LORD is the stronghold of my life;
of whom shall I be afraid?
4 One thing I asked of the LORD,
that will I seek after:
to live in the house of the LORD
all the days of my life,
to behold the beauty of the LORD,
and to inquire in his temple.
5 For he will hide me in his shelter
in the day of trouble;
he will conceal me under the cover of his tent;
he will set me high on a rock.
6 Now my head is lifted up
above my enemies all around me,
and I will offer in his tent
sacrifices with shouts of joy;
I will sing and make melody to the LORD.
7 Hear, O LORD, when I cry aloud,
be gracious to me and answer me!
8 "Come," my heart says, "seek his face!"
Your face, LORD, do I seek.
9 Do not hide your face from me.
Do not turn your servant away in anger,
you who have been my help.
Do not cast me off, do not forsake me,
O God of my salvation!
13 I believe that I shall see the goodness of the LORD
in the land of the living.
14 Wait for the LORD;
be strong, and let your heart take courage;
wait for the LORD!
Note: Verse numbering in your Psalter may be different from the above.
27 Dominus illuminatio (ECUSA BCP)
1 The Lord is my light and my salvation;
whom then shall I fear? *
the Lord is the strength of my life;
of whom then shall I be afraid?
5 One thing have I asked of the Lord;
one thing I seek; *
that I may dwell in the house of the Lord all the days
of my life;
6 To behold the fair beauty of the Lord *
and to seek him in his temple.
7 For in the day of trouble he shall keep me safe
in his shelter; *
he shall hide me in the secrecy of his dwelling
and set me high upon a rock.
8 Even now he lifts up my head *
above my enemies round about me.
9 Therefore I will offer in his dwelling an oblation
with sounds of great gladness; *
I will sing and make music to the Lord.
10 Hearken to my voice, O Lord, when I call; *
have mercy on me and answer me.
11 You speak in my heart and say, "Seek my face." *
Your face, Lord, will I seek.
12 Hide not your face from me, *
nor turn away your servant in displeasure.
13 You have been my helper;
cast me not away; *
do not forsake me, O God of my salvation.
NEW TESTAMENT: 1 Corinthians 1: 10 - 18 (RCL)
1 Corinthians 1: 10 - 13, 17 (Roman Catholic)
1Cor 1:10 (NRSV) Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose. 11 For it has been reported to me by Chlo'e's people that there are quarrels among you, my brothers and sisters. 12 What I mean is that each of you says, "I belong to Paul," or "I belong to Apol'los," or "I belong to Ce'phas," or "I belong to Christ." 13 Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Cris'pus and Ga'ius, 15 so that no one can say that you were baptized in my name. 16 (I did baptize also the household of Steph'anas; beyond that, I do not know whether I baptized anyone else.) 17 For Christ did not send me to baptize but to proclaim the gospel, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power.
18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.
Last week we noted Paul’s omission of faith, hope and love for each other as gifts of the Spirit prominent in the Christian community at Corinth. In this reading, we learn of divisions in the church there. Paul appeals for commonality in their thinking about the faith and in their vision for the church. He has heard from “Chloe’s people” ( v. 11), who are either
members of, and slaves in, her household, or
the church that meets in her home, or
those who look to her as leader,
– that their factiousness has reached the level of recrimination (“quarrels”). We do not know what the three (or four) factions believed; perhaps those who “belong to Christ” (v. 12) give allegiance to him without the mediation (and the participation) of the church. (“Cephas” is Peter.)
V. 13 presents three rhetorical questions, to which Paul expects a negative answer (as the Greek shows). The sarcasm is biting! (By “Christ” he means the world-wide church.) To put loyalty to a leader above fidelity to Christ is unacceptable. While Paul probably baptised the first converts in Corinth (“Crispus”, v. 14, “Gaius” and “the household of Stephanas”, v. 16), his prime mission is to teach the faith (v. 17). Claims of belonging to Paul are unfounded. All are baptised in the name of Christ, so all “belong” (v. 12) to him. Paul teaches straight-forwardly, relying on the message, the “power” (v. 17) of the “cross of Christ” (Jesus’ sacrificial death) to convince people – not “eloquent wisdom”, appealing to reason with clever arguments and rhetorical prowess. To those who hear the message and do not accept it and trust in it, it is “foolishness” (v. 18) about a man who died an ignominious death; they “are perishing” both now and when Christ comes again. But to the faithful (“to us who are being saved”) it bespeaks how powerful God is.
Verse 11: “Chloe’s people”: For other female leaders in the Church, see Philippians 4:2-3 (“Euodia” and “Syntyche”), Romans 16:1-2 (“Phoebe”), Acts 16:14 (“Lydia”) and Acts 18:2 (“Priscilla”), 18, 26. [ CAB]
Verse 12: “Apollos”: See also Acts 18:24-19:1. He was an Alexandrian Jew who became a follower of John the Baptist. He was instructed in the faith by Priscilla and Aquila, who are also mentioned in Romans 16:3. He preached in Paul’s absence (see 3:6) and was with Paul at Ephesus when this letter was written (see 16:12). [ NOAB] [ NJBC]
Verse 12: “Cephas”: Cepha’ is a Palestinian Aramaic nickname meaning rock. The Greek rendering of Cepha’ is Cephas . The name Peter is the Greek word for rock, petra. For his nicknaming, see Matthew 16:18 and John 1:42. Paul usually calls him Cephas (see also 3:22; 9:5; 15:5; Galatians 1:18; 2:9, 11, 14) but he also uses the Greek form petros (see Galatians 2:7-8). [ CAB] [ NJBC]
Verse 13: “Christ”: See also 6:15 (Christians are “members of Christ”); 12:12; Galatians 3:16. [ CAB]
Verse 14: “Crispus”: A former official of the synagogue at Corinth: Acts 18:8 tells us that he “became a believer in the Lord, together with all his household”. [ CAB]
Verse 14: “Gaius”: Romans 16:23 speaks of a certain Gaius “who is host to me [Paul] and to the whole church”, indicating that he is a wealthy man whose house was large enough to contain a whole church, made up of a number of smaller house churches. Perhaps this is the same person. [ HBD] 1 Corinthians 16:19 tells us that “Aquila and Prisca” also hosted a “church in their house”. [ NJBC]
Verse 16: “the household of Stephanas”: Paul’s first converts in Achaia (in central Greece), as 16:15 tells us. [ NOAB]
Verse 17: “the cross of Christ”: See also 1:23 (“we proclaim Christ crucified”); 1:29-2:2. [ CAB]
Verse 18: “those who are perishing”: Perhaps Paul is thinking of Isaiah 29:14: “... The wisdom of their wise shall perish ...”. There is still time to turn to Christ: see 5:1-5 (“a man is living with his father's wife”) and 10:12 (“if you think you are standing, watch out that you do not fall”). [ CAB] [ NJBC]
GOSPEL: Matthew 4: 12 - 23 (all)
Matt 4:12 (NRSV) Now when Jesus heard that John had been arrested, he withdrew to Galilee. 13 He left Nazareth and made his home in Caper'naum by the sea, in the territory of Zeb'ulun and Naph'tali, 14 so that what had been spoken through the prophet Isai'ah might be fulfilled:
15 "Land of Zeb'ulun, land of Naph'tali,
on the road by the sea, across the Jordan, Galilee of the Gentiles--
16 the people who sat in darkness
have seen a great light,
and for those who sat in the region and shadow of death
light has dawned."
17 From that time Jesus began to proclaim, "Repent, for the kingdom of heaven has come near."
18 As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea--for they were fishermen. 19 And he said to them, "Follow me, and I will make you fish for people." 20 Immediately they left their nets and followed him. 21 As he went from there, he saw two other brothers, James son of Zeb'edee and his brother John, in the boat with their father Zeb'edee, mending their nets, and he called them. 22 Immediately they left the boat and their father, and followed him.
23 Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people.
Jesus has been tempted by the devil in the wilderness. His responses show his complete dedication to the will and purpose of God. He has refused to use his divine power to his own human ends. Now he withdraws from “Nazareth” (v. 13) to “Capernaum”, so he can begin his mission safe from government interference. (John the Baptist has been arrested. Sepphoris, near Nazareth, was a Roman administrative centre. If the authorities seek to arrest him, he can escape more easily from Capernaum – by boat – than from Nazareth.) Matthew is keen to show Jesus as the fulfilment of Old Testament prophecies: he quotes Isaiah in condensed form (vv. 15-16) to show that Jesus is the future ideal king, the Messiah. (In Isaiah, the “sea” is the Mediterranean; here it is the Sea of Galilee.)
“From that time” (v. 17) marks a milestone: the launch of Jesus’ public ministry. Jesus proclaims: turn back to godly ways, to making God part of your way of thinking, for the completion of God’s plan for all created beings is close! Vv. 18-22 tell of the calling of the first four disciples. (We know “Simon” as “Peter”.) Jesus the teacher invites them to follow him, speaking in their terms (“fish for people”, v. 19) and fulfils Jeremiah 16:16; there the Lord is “sending for many fishermen” to Israel. They give up their trade and “immediately” (v. 20) begin a radically different way of life. Jesus expects, and receives, prompt obedience. He proclaims the “good news” (v. 23) in both word and deed (healing). His ministry is to Jews, but people from “Syria” (v. 24), “the Decapolis” (v. 25, Hellenistic towns) and “beyond the Jordan” also come to him to hear his message.
© 1996-2020 Chris Haslam
The parallels are:
Mark Luke John
4:12-17 1:14-15 4:14-15
4:18-22 1:16-20 5:1-11 1:35-42 [ NOAB]
Verse 12: “he withdrew to Galilee”: BlkMt says that Jesus was not, in fact, fleeing from danger. Herod Antipas, tetrarch of Galilee and Perea had arrested John the Baptizer in Perea, on the eastern side of the Jordan. When Jesus moved to Galilee, he did so to challenge Herod: he took up in Herod’s territory the work which Herod had tried to stop by arresting John. The interpretation in Comments fits more easily with the text, and more obviously with Matthew.
Verse 13: “Zebulun and Naphtali”: Matthew uses the old names for the regions so he can defend the presence of the Messiah in Galilee rather than in the religious centre, Jerusalem. It is interesting to note that the first provinces to hear of God's salvation were those that were first to be annexed by Assyria (in Old Testament terms, to experience the destroying wrath of God.) [ JBC]
Verses 15-16: Based on the Masoretic Text of Isaiah 9:1-2 (8:23-9:1 in the Hebrew). [ NJBC] However, BlkMt notes that these verses are quoted in a form which reflects features of both the Masoretic Text and the Septuagint translation.
Verse 15: “the road by the sea”: Probably, in the original context, the road from Damascus to the Mediterranean. It was probably the route of the Assyrian invasion: see 2 Kings 15:29. Capernaum was on the northwestern shore of the Lake of Galilee. Here in Matthew, the road from Damascus to the Mediterranean passes the Sea of Galilee. [ BlkMt]
Verse 15: “Galilee of the Gentiles”: By Matthew’s day, this region was at least half Gentile and bilingual (Greek and Aramaic). While Jesus ministers almost entirely to Jews, several such fleeting suggestions forecast that the good news will reach the Gentiles. [ BlkMt]
Verse 16: “shadow”: In Isaiah, the “shadow” is that of Assyrian invasion, but here it is of human sin. [ BlkMt]
Verse 17: “From that time”: This phrase is used only here and in 16:21 (Jesus’ turn towards Jerusalem). [ NOAB]
Verse 17: “kingdom of heaven”: This is Matthew’s usual way of speaking of the kingdom of God. He avoids Jewish sensibilities of using God’s name.
Verse 17: “the kingdom of heaven has come near”: This is derived from Daniel 7:13-14. It is the final salvation of all humanity socially, politically and spiritually, through the exercise of the sovereignty of God, establishing justice and peace on earth as well as in heaven: see 6:33 and Romans 14:17. For Christians, the Kingdom hope includes faith in Christ as end-time saviour. Jesus takes up the message of John (in 3:2). [ BlkMt]
Verses 18,21: “Peter ... Andrew his brother ... two other brothers”: The two pairs of brothers were the first and foremost of the Twelve; from their number was drawn the inner circle, Peter, James and John. See also Acts 3:1-11. James was the first of the Twelve to be martyred: see Acts 12:2. [ BlkMt]
Verse 18: “Simon, who is called Peter”: By Matthew’s time he was known as Peter, but early in Jesus’ public ministry he was not yet nicknamed.
Verse 18: “Andrew”: Originally a follower of John the Baptist: see John 1:35-41.
Verse 19: Jeremiah 16:16 says, in part, “I am now sending for many fishermen, says the Lord, and they shall catch them [the people of Israel]”. [ NJBC]
Verse 20: “left their nets”: They had been wading out from the shore, throwing a casting net, and encircling the fish. Now they leave their business and means of livelihood to follow Jesus wherever he takes them, to learn his message. and to help in any way they are able. [ BlkMt]
Verse 21: “James ... and ... John”: Both are prominent in lists of the Twelve: see Mark 3:16-18; Matthew 10:2-4; Luke 6:13-16; Acts 1:13.
Verse 21: “mending their nets”: James and John had pulled their boat up on to the beach, and were mending their nets for the next fishing trip. [ BlkMt]
Verse 23: Comments: in both word and deed: Matthew depicts Jesus as the minister of the word in Chapters 5-7 and of the deed in Chapters 8-9. Healing is a foretaste of the Kingdom. [ NJBC]
Verse 23: “the good news of the kingdom”: This phrase is unique to Matthew. He also uses it in 9:35 and 24:14. [ NJBC]
Verse 25: “the Decapolis”: A federation of ten cities of Hellenistic culture, nine of them east of the Sea of Galilee and the Jordan River. They were Damascus, Philadelphia, Raphana, Scythopolis, Gadera, Hippos, Dion, Gerasa, and Canatha. [ HBD]
© 1996-2020 Chris Haslam
Saturday, January 25, 2020
Saturday, January 18, 2020
19 Wulfstan, Bishop of Worcester 1095 was Bishop of Worcester from 1062 to 1095. He was the last surviving pre-Conquest bishop and the only English-born bishop after 1075. Wulfstan is a Christian saint.
20 Fabian, Bishop and Martyr of Rome, 250 was the Bishop of Rome from 10 January 236 to his death in 250,[4] succeeding Anterus. He is famous for the miraculous nature of his election, in which a dove is said to have descended on his head to mark him as the Holy Spirit's unexpected choice to become the next pope.[5] He was succeeded by Cornelius.
21 Agnes, Martyr at Rome, 304 is a virgin martyr, venerated as a saint in the Roman Catholic Church, Eastern Orthodox Church, the Anglican Communion, and Lutheranism. She is one of seven women who, along with the Blessed Virgin, are commemorated by name in the Canon of the Mass.
Agnes is depicted in art with a lamb, evoking her name which resembles the Latin word for "lamb", agnus (the given name is Greek, from hagnē ἁγνή "chaste, pure"). She is also shown with a martyr's palm. She is the patron saint of girls[1] and chastity.
22 Vincent, Deacon of Saragossa, and Martyr, 304
23 Phillips Brooks, Bishop of Massachusetts, 1893
24 Ordination of Florence Li Tim-Oi, First Woman Priest in the Anglican Communion, 1944
25 The Conversion of Saint Paul the Apostle
26 Timothy, Titus, and Silas, Companions of Saint Paul
27 Lydia, Dorcas, and Phoebe, Witnesses to the Faith
OLD TESTAMENT: Isaiah 49: 1 - 7 (RCL)
Isaiah 49: 3, 5 - 6 (Roman Catholic)
Isai 49:1 (NRSV) Listen to me, O coastlands,
pay attention, you peoples from far away!
The LORD called me before I was born,
while I was in my mother's womb he named me.
2 He made my mouth like a sharp sword,
in the shadow of his hand he hid me;
he made me a polished arrow,
in his quiver he hid me away.
3 And he said to me, "You are my servant,
Israel, in whom I will be glorified."
4 But I said, "I have labored in vain,
I have spent my strength for nothing and vanity;
yet surely my cause is with the LORD,
and my reward with my God."
5 And now the LORD says,
who formed me in the womb to be his servant,
to bring Jacob back to him,
and that Israel might be gathered to him,
for I am honored in the sight of the LORD,
and my God has become my strength--
6 he says,
"It is too light a thing that you should be my servant
to raise up the tribes of Jacob
and to restore the survivors of Israel;
I will give you as a light to the nations,
that my salvation may reach to the end of the earth."
7 Thus says the LORD,
the Redeemer of Israel and his Holy One,
to one deeply despised, abhorred by the nations,
the slave of rulers,
"Kings shall see and stand up,
princes, and they shall prostrate themselves,
because of the LORD, who is faithful,
the Holy One of Israel, who has chosen you."
PSALM 40: 1 - 11 (RCL)
Psalm 40: 1, 3, 6 - 9 (Roman Catholic)
Psal 40:1 (NRSV) I waited patiently for the LORD;
he inclined to me and heard my cry.
2 He drew me up from the desolate pit,
out of the miry bog,
and set my feet upon a rock,
making my steps secure.
3 He put a new song in my mouth,
a song of praise to our God.
Many will see and fear,
and put their trust in the LORD.
4 Happy are those who make
the LORD their trust,
who do not turn to the proud,
to those who go astray after false gods.
5 You have multiplied, O LORD my God,
your wondrous deeds and your thoughts toward us;
none can compare with you.
Were I to proclaim and tell of them,
they would be more than can be counted.
6 Sacrifice and offering you do not desire,
but you have given me an open ear.
Burnt offering and sin offering
you have not required.
7 Then I said, "Here I am;
in the scroll of the book it is written of me.
8 I delight to do your will, O my God;
your law is within my heart."
9 I have told the glad news of deliverance
in the great congregation;
see, I have not restrained my lips,
as you know, O LORD.
10 I have not hidden your saving help within my heart,
I have spoken of your faithfulness and your salvation;
I have not concealed your steadfast love and your faithfulness
from the great congregation.
11 Do not, O LORD, withhold
your mercy from me;
let your steadfast love and your faithfulness
keep me safe forever.
Note: Verse numbering in your psalter may be different from the above.
40 Expectans, expectavi (ECUSA BCP)
1 I waited patiently upon the Lord; *
he stooped to me and heard my cry.
2 He lifted me out of the desolate pit, out of the mire and clay; *
he set my feet upon a high cliff and made my footing sure.
3 He put a new song in my mouth,
a song of praise to our God; *
many shall see, and stand in awe,
and put their trust in the Lord.
4 Happy are they who trust in the Lord! *
they do not resort to evil spirits or turn to false gods.
5 Great things are they that you have done, O Lord my God!
how great your wonders and your plans for us! *
there is none who can be compared with you.
6 Oh, that I could make them known and tell them! *
but they are more than I can count.
7 In sacrifice and offering you take no pleasure *
(you have given me ears to hear you);
8 Burnt-offering and sin-offering you have not required, *
and so I said, “Behold, I come.
9 In the roll of the book it is written concerning me: *
‘I love to do your will, O my God;
your law is deep in my heart.’”
10 I proclaimed righteousness in the great congregation; *
behold, I did not restrain my lips;
and that, O Lord, you know.
11 Your righteousness have I not hidden in my heart;
I have spoken of your faithfulness and your deliverance; *
I have not concealed your love and faithfulness from the
great congregation.
12 You are the Lord;
do not withhold your compassion from me; *
let your love and your faithfulness keep me safe for ever,
NEW TESTAMENT: 1 Corinthians 1: 1 - 9 (RCL)
1 Corinthians 1: 1 - 3 (Roman Catholic)
1Cor 1:1 (NRSV) Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sos'thenes,
2 To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, 5 for in every way you have been enriched in him, in speech and knowledge of every kind-- 6 just as the testimony of Christ has been strengthened among you-- 7 so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ. 8 He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ. 9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.
Paul uses the schema of Greek letters of the time, expanding it to include specifically Christian notions. He is an “apostle”, one sent out by Christ to perform a special mission. (“Sosthenes” may be the “official of the synagogue” beaten in Acts 18:17.) The church at Corinth is made up of ordinary people “called to be saints” (v. 2), set apart for God’s work in the world, “sanctified” in baptism. Perhaps Paul reminds them that there are Christians elsewhere too. V. 3 is his greeting: he wishes them “grace” (God’s freely given gift of love) and “peace” (the total state of well-being to which we are admitted through Christ): both come from the Father (as source) and the Son (as means or agent). In later chapters, Paul cautions his readers against misuse of spiritual gifts (v. 7), so in v. 5 he may be damning them with faint praise. He praises their eloquence (“speech”) and understanding (“knowledge”) but not (as in other letters) their faith, hope and love for each other and for Christ. In v. 6, “testimony” is bearing witness: God has strengthened them through their telling of the good news. They are indeed richly blessed (v. 7), but (as mentioned later), they tend to dwell on the excitement of the present rather than looking forward to “the revealing of ... Christ”, his second coming. God will help them prepare for that day, so that they may be among those judged worthy of eternal life (“blameless”, v. 8). “God is faithful” (v. 9): he will not abandon what he has begun. He has called them into “fellowship”, union with other believers which is union with Christ.
Verse 1: The absence of Timothy’s name probably indicates that he is already on the way to Corinth. He is mentioned in 2 Corinthians 1:1 (a letter probably written, in part, before this one).
Verse 1: “an apostle”: For Paul’s call, see Galatians 1:15-16; 2 Corinthians 4:5-6; Acts 9:1-9; 22:6-11. Paul sees apostleship as being wider than the Twelve: 15:5- 7 tells us that the risen Christ “appeared to Cephas, then to the twelve ... Then he appeared to James, then to all the apostles”.
Verse 2: “together with all those ...”: Probably a reminder that Paul’s readers are not the only Christians. In 11:16, Paul writes: “But if anyone is disposed to be contentious – we have no such custom, nor do the churches of God” and in 2 Corinthians 1:1 “To the church of God that is in Corinth, including all the saints throughout Achaia”. [ NJBC]
Verse 4: “speech and knowledge”: Speaking in tongues (see 14:2) and claiming special knowledge (see 8:1) created factions. Paul’s thanksgiving is ironic. [ JANT]
Verse 5: Gifts mentioned in other letters are missing from this introductory section:
Faith, hope and caritas (fraternal love) 1 Thessalonians 1:3
Faith Romans 1:8
Partnership in the gospel Philippians 1:5 [ NJBC]
Verse 7: “spiritual gift”: For rules for using them, see chapters 12-14.
Verse 7: “as you wait”: A reminder that the fullness of God’s revelation is in the future, probably necessary because of the Corinthian Christians’ excitement over what they already experience. [ NJBC]
Verse 7: “revealing”: Refers to eschatological revelation. [ JANT]
Verse 8: “He will also strengthen you”: In 10:13 Paul writes: “ God is faithful, and he will not let you be tested beyond your strength ...”.
Verse 8: “the day of our Lord Jesus Christ”: A Christian adaptation of the Day of Yahweh: see Amos 5:18 and Joel 3:14; Acts 2:20. See also 1 Corinthians 3:13; 4:3. [ NJBC]
Verse 9: “God is faithful”: See also 10:13 and 1 Thessalonians 5:24. [ NJBC]
Verse 9: “you were called”: In the Greek, hoi kletoi , the called ones. See also 2:2, 24; Romans 1:6, 7; 8:28. Implicit in the call to salvation ( 7:15, 22; Galatians 1:6; 5:13; 1 Thessalonians 4:7) is the call to glory (Romans 8:28-30; Philippians 3:14; 1 Thessalonians 2:12), whose author is always God (Galatians 5:8; 1 Thessalonians 5:24). [ NJBC]
Verse 9: “called into the fellowship”: The Greek word is koinonia. To Paul, it is the vital union of believers among themselves, which is their union with Christ. Their shared existence as members of his body (see 12:12-27) is highlighted in the Eucharist (see 10:16-17). [ NJBC]
GOSPEL: John 1: 29 - 42 (RCL)
John 1: 29 - 34 (Roman Catholic)
John 1:29 (NRSV) The next day he [John] saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world! 30 This is he of whom I said, "After me comes a man who ranks ahead of me because he was before me.' 31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel." 32 And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him. 33 I myself did not know him, but the one who sent me to baptize with water said to me, "He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.' 34 And I myself have seen and have testified that this is the Son of God."
35 The next day John again was standing with two of his disciples, 36 and as he watched Jesus walk by, he exclaimed, "Look, here is the Lamb of God!" 37 The two disciples heard him say this, and they followed Jesus. 38 When Jesus turned and saw them following, he said to them, "What are you looking for?" They said to him, "Rabbi" (which translated means Teacher), "where are you staying?" 39 He said to them, "Come and see." They came and saw where he was staying, and they remained with him that day. It was about four o'clock in the afternoon. 40 One of the two who heard John speak and followed him was Andrew, Simon Peter's brother. 41 He first found his brother Simon and said to him, "We have found the Messiah" (which is translated Anointed). 42 He brought Simon to Jesus, who looked at him and said, "You are Simon son of John. You are to be called Ce'phas" (which is translated Peter).
John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor the prophet like Moses; rather he prepares people for the coming of the Lord. He has also told some religious authorities that one is already among them who is far more worthy than he.
“The next day” John acclaims Jesus as “Lamb of God”. He is probably thinking of the fourth Servant Song: there the servant is “like a lamb that is led to the slaughter”. John recognizes that Jesus outranks him (“ranks ahead”, v. 30) and “was” (existed) before him. In vv. 31-33 he recalls his experience of Jesus’ baptism, and justifies what he has proclaimed. He says: I didn’t recognize him as Messiah (“know him”), but I now realize that I baptised with water in order that Jesus might be shown to Jews. The coming of the Spirit showed me that Jesus is the one chosen by God. I am convinced that he is, and I have told others (v. 34). (Later on, on the lips of Martha, “Son of God” and “Messiah” are synonymous.)
In vv. 35-42, two of John’s disciples begin to follow Jesus. First, they are curious about Jesus when John tells them who he is. They follow him, recognizing that he is an authority (“Teacher”, v. 38). Jesus invites them to “Come and see” (v. 39), to investigate what he teaches. “Staying” and “remained” are technical terms in this gospel: the two begin to understand the way of life Jesus offers and expects. V. 40 tells us that one of the two is “Andrew”; the other is unnamed. Andrew tells “Simon” (v. 41) the good news and introduces him to Jesus. (The Greek word translated “Anointed” is Christos.) Jesus prophesies that Simon will be nicknamed “Cephas” (v. 42), the Aramaic word for rock. Petros, the Greek word for “Peter”, also means rock.
© 1996-2020 Chris Haslam
Comments: John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor the prophet like Moses: See vv. 20-25. Jews expected the Messiah to come based on Psalm 2:5-6: “Then he [ Yahweh] will speak to them [the kings of the earth] in his wrath, and terrify them in his fury, saying, ‘I have set my king on Zion, my holy hill’”. Their expectation of Elijah’s return was based on Malachi 4:5-6: “I will send you the prophet Elijah before the great and terrible day of the Lord comes ...”. In Deuteronomy 18:18, God says “ I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command.”.
Verse 29: “‘the Lamb of God’”: Meaning the Lamb provided by God. See also Exodus 12:3-5 (the sacrificial lamb in Egypt); Jeremiah 11:19 (“I was like a gentle lamb led to the slaughter”); Isaiah 42:1-9; 52:13-53:12 (both are Servant Songs). John the Baptist probably thinks of Isaiah 53:4, 7. By the time John wrote his gospel, the death of Jesus was seen as being like that of the Passover lamb: see John 19:36. 1 Corinthians 5:7 shows that the interpretation of Jesus’ death as that of the Passover lamb is early. [ NJBC] In Revelation, “the Lamb” is both a sacrifice (“a Lamb standing as if it had been slaughtered”, Revelation 5:6) and the leader of God’s people, the Messiah (“the Lamb at the centre of the throne will be their shepherd”, Revelation 7:17). Note that the Septuagint translation of Isaiah 53:7 uses the word amnos for lamb, as does John in this verse and in v. 36. [ BlkJn]
Verse 29: “‘who takes away’”: The Greek can also mean who bears. John probably means it in both senses. [ BlkJn]
Verses 30-34: In the account of Jesus’ baptism in Mark 1:1-9, John the Baptizer does not appear to recognize Jesus as anyone out of the ordinary; there Jesus alone sees the descent of the Holy Spirit, and alone hears the divine declaration “‘You are my Son, the Beloved; with you I am well pleased’”. Also in Mark, the descent of the dove is shown as a sign to the Baptizer that the Christ has come, and the Baptizer is merely a witness to this fact. Matthew 3:17 objectifies the divine voice; there it declares “‘This is my Son, the Beloved, with whom I am well pleased’”. Some argue that the Baptizer recognizing Jesus at this stage is incompatible with the Baptizer’s question from prison: “Are you the one who is to come, or are we to wait for another?’” (in Matthew 11:3 and Luke 7:19). If the synoptic gospels are correct, “the Lamb of God who takes away the sin of the world” (v. 29) is to be interpreted in terms of John the evangelist’s teaching. [ BlkJn]
Verse 30: “‘he was before me’”: BlkJn offers he was first in comparison with me.
Verse 31: “‘I myself did not know him’”: This, BlkJn says, means I did not recognize him as the Messiah (when I baptised him) rather than He was a stranger to me. John had been looking for the return of Elijah; it was then revealed to him that the descent of the Spirit and its remaining on the man he had baptised was the sign that what he had expected had indeed happened.
Verse 31: “‘but I came baptising with water for this reason, that he might be revealed to Israel’”: BlkJn offers but [I now realize that] it was in order that he should be made manifest to Israel that I came baptising in water.
Verse 32: “I saw the Spirit ... like a dove”: See also Mark 1:10; Matthew 3:16; Luke 3:22. See also the prophecy of David’s royal heir in Isaiah 11:1-2: “A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots. The spirit of the Lord shall rest on him ...” John does not tell the story of Jesus’ baptism because his purpose in writing is primarily theological. [ BlkJn]
Verse 32: “remained”: This shows the permanence of the relationships between the Father and the Son and between the Son and believers. Jesus dispenses the Spirit in 3:5, 34; 7:38-39; 20:22.
Verse 33: “I myself did not know him”: BlkJn appends then as an aid to understanding.
Verse 34: “this is the Son of God”: In v. 49, Nathanael links being Son of God with being Messiah. Martha’s assertion (referred to in Comments) is in 11:27. See also Psalm 2:7. Some manuscripts have God’s chosen one or elect of God. The phrase Son of God is used often in this gospel. A rule of biblical study is: the more difficult is more likely to be correct. Elect of God is more likely because, of the two, Son of God is more likely to have been introduced – to fit with its other uses in the gospel. Isaiah 42:1 also speaks of “chosen” or elect. [ BlkJn]
So which account is correct: this one, where John the Baptizer is witness and offers personal testimony, or the synoptic gospels, in which the accounts are detached from Jesus’ baptism to a degree? BlkJn says that the statements the Baptizer makes here correspond to some extent with the expectations of the Qumran community. That they applied Isaiah 11:1-4 to their Messiah of Israel is shown by a fragment of their commentary on Isaiah. They considered themselves the elect, and believed their task to be making atonement for the world by punishing the wicked. What applied to each one of them could apply a fortiori to their war-leader (see their War Scroll ), their Messiah of Israel. John the Baptizer may have learnt some of what he taught from them. John’s question from prison may have been due to his surprise that Jesus was not behaving as he expected. Jesus knew himself to be the Messiah, but he repudiated the Baptizer’s conception of his role. BlkJn says that all four of the tellings of Jesus’ baptism are influenced by theological considerations: the synoptic gospels by embarrassment that the lesser (the Baptizer) baptised the greater (Jesus); John by the purpose of his gospel, particularly the role of the Holy Spirit.
Verse 38: “Rabbi”: In Jesus’ time; rabbi simply meant teacher. The rabbinic movement was in its infancy. The title often appears in the first twelve chapters of this gospel, where it is a sign of respect, combined with a statement or question which requires correction of an individual’s understanding of Jesus. See 1:49; 3:2; 3:26; 4:31; 6:25; 9:2; 11:8. [ NJBC]
Verse 39: “Come and see”: An invitation Jesus also used later: see 1:46; 4:29; 11:34. Jesus elucidates this in 8:12: “”I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life””. [ NOAB]
Verse 39: “They came and saw ... and they remained with him”: BlkJn offers stayed for “remained”. This simple episode may have a deeper meaning, as conforming to, and illustrating, the pattern of human quest for Christ and its outcome. 15:4ff makes clear that the place where Christ stays (“abide”) is in the Christian community, and that where the Christian stays is in Christ. [ BlkMt]
Verse 40: “One of the two”: Who is the other one? There are various scholarly suggestions, including:
John the son of Zebedee: by translating v. 41 as He was the first to find his own brother, but BlkJn says that the emphatic use of his (as in his own) is less frequent in New Testament Greek than the unemphatic (his);
Philip, in that Jesus finds him in v. 43 below; and
the Beloved Disciple, usually thought to be John. 13:23; 20:2; 21:7, 20 speak of the disciple “whom Jesus loved”.
Verse 40: “Andrew”: He is also mentioned in 6:8; 12:22; Mark 13:3 and in his calling and in the lists of the Twelve. [ BlkJn]
Verse 41: “first”: BlkJn suggests that the Greek word, proton, may be a copyist’s error; he argues that proi (in the morning) is more likely, the next word being ton. “Four o’clock in the afternoon” (v. 39) is near the end of the day: Andrew would have had little time for hearing Jesus. If in the morning is correct, Andrew stayed with Jesus overnight.
Verse 41: “We have found the Messiah”: This is not incompatible with Peter’s later confession at Caesarea Philippi (in Mark 8:29), though it may be with Mark’s presentation of it. Andrew means no more than John the Baptizer did earlier by “Lamb of God”, i.e. the one who would triumph over evil by pacific means. Peter’s confession is not a new discovery, but the triumph of faith over appearances. [ BlkJn]
Verse 42: “You are to be called Cephas”: This is a prophecy that “Simon” will be called “Cephas”, not the giving of the name. None of the gospels states explicitly the occasion when Simon actually receives it, but note Mark 3:16 (“Simon (to whom he gave the name Peter)”). Matthew 16:18 (“you are Peter”) may be intended as the formal bestowal of the name.
© 1996-2020 Chris Haslam
20 Fabian, Bishop and Martyr of Rome, 250 was the Bishop of Rome from 10 January 236 to his death in 250,[4] succeeding Anterus. He is famous for the miraculous nature of his election, in which a dove is said to have descended on his head to mark him as the Holy Spirit's unexpected choice to become the next pope.[5] He was succeeded by Cornelius.
21 Agnes, Martyr at Rome, 304 is a virgin martyr, venerated as a saint in the Roman Catholic Church, Eastern Orthodox Church, the Anglican Communion, and Lutheranism. She is one of seven women who, along with the Blessed Virgin, are commemorated by name in the Canon of the Mass.
Agnes is depicted in art with a lamb, evoking her name which resembles the Latin word for "lamb", agnus (the given name is Greek, from hagnē ἁγνή "chaste, pure"). She is also shown with a martyr's palm. She is the patron saint of girls[1] and chastity.
22 Vincent, Deacon of Saragossa, and Martyr, 304
23 Phillips Brooks, Bishop of Massachusetts, 1893
24 Ordination of Florence Li Tim-Oi, First Woman Priest in the Anglican Communion, 1944
25 The Conversion of Saint Paul the Apostle
26 Timothy, Titus, and Silas, Companions of Saint Paul
27 Lydia, Dorcas, and Phoebe, Witnesses to the Faith
OLD TESTAMENT: Isaiah 49: 1 - 7 (RCL)
Isaiah 49: 3, 5 - 6 (Roman Catholic)
Isai 49:1 (NRSV) Listen to me, O coastlands,
pay attention, you peoples from far away!
The LORD called me before I was born,
while I was in my mother's womb he named me.
2 He made my mouth like a sharp sword,
in the shadow of his hand he hid me;
he made me a polished arrow,
in his quiver he hid me away.
3 And he said to me, "You are my servant,
Israel, in whom I will be glorified."
4 But I said, "I have labored in vain,
I have spent my strength for nothing and vanity;
yet surely my cause is with the LORD,
and my reward with my God."
5 And now the LORD says,
who formed me in the womb to be his servant,
to bring Jacob back to him,
and that Israel might be gathered to him,
for I am honored in the sight of the LORD,
and my God has become my strength--
6 he says,
"It is too light a thing that you should be my servant
to raise up the tribes of Jacob
and to restore the survivors of Israel;
I will give you as a light to the nations,
that my salvation may reach to the end of the earth."
7 Thus says the LORD,
the Redeemer of Israel and his Holy One,
to one deeply despised, abhorred by the nations,
the slave of rulers,
"Kings shall see and stand up,
princes, and they shall prostrate themselves,
because of the LORD, who is faithful,
the Holy One of Israel, who has chosen you."
PSALM 40: 1 - 11 (RCL)
Psalm 40: 1, 3, 6 - 9 (Roman Catholic)
Psal 40:1 (NRSV) I waited patiently for the LORD;
he inclined to me and heard my cry.
2 He drew me up from the desolate pit,
out of the miry bog,
and set my feet upon a rock,
making my steps secure.
3 He put a new song in my mouth,
a song of praise to our God.
Many will see and fear,
and put their trust in the LORD.
4 Happy are those who make
the LORD their trust,
who do not turn to the proud,
to those who go astray after false gods.
5 You have multiplied, O LORD my God,
your wondrous deeds and your thoughts toward us;
none can compare with you.
Were I to proclaim and tell of them,
they would be more than can be counted.
6 Sacrifice and offering you do not desire,
but you have given me an open ear.
Burnt offering and sin offering
you have not required.
7 Then I said, "Here I am;
in the scroll of the book it is written of me.
8 I delight to do your will, O my God;
your law is within my heart."
9 I have told the glad news of deliverance
in the great congregation;
see, I have not restrained my lips,
as you know, O LORD.
10 I have not hidden your saving help within my heart,
I have spoken of your faithfulness and your salvation;
I have not concealed your steadfast love and your faithfulness
from the great congregation.
11 Do not, O LORD, withhold
your mercy from me;
let your steadfast love and your faithfulness
keep me safe forever.
Note: Verse numbering in your psalter may be different from the above.
40 Expectans, expectavi (ECUSA BCP)
1 I waited patiently upon the Lord; *
he stooped to me and heard my cry.
2 He lifted me out of the desolate pit, out of the mire and clay; *
he set my feet upon a high cliff and made my footing sure.
3 He put a new song in my mouth,
a song of praise to our God; *
many shall see, and stand in awe,
and put their trust in the Lord.
4 Happy are they who trust in the Lord! *
they do not resort to evil spirits or turn to false gods.
5 Great things are they that you have done, O Lord my God!
how great your wonders and your plans for us! *
there is none who can be compared with you.
6 Oh, that I could make them known and tell them! *
but they are more than I can count.
7 In sacrifice and offering you take no pleasure *
(you have given me ears to hear you);
8 Burnt-offering and sin-offering you have not required, *
and so I said, “Behold, I come.
9 In the roll of the book it is written concerning me: *
‘I love to do your will, O my God;
your law is deep in my heart.’”
10 I proclaimed righteousness in the great congregation; *
behold, I did not restrain my lips;
and that, O Lord, you know.
11 Your righteousness have I not hidden in my heart;
I have spoken of your faithfulness and your deliverance; *
I have not concealed your love and faithfulness from the
great congregation.
12 You are the Lord;
do not withhold your compassion from me; *
let your love and your faithfulness keep me safe for ever,
NEW TESTAMENT: 1 Corinthians 1: 1 - 9 (RCL)
1 Corinthians 1: 1 - 3 (Roman Catholic)
1Cor 1:1 (NRSV) Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sos'thenes,
2 To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, 5 for in every way you have been enriched in him, in speech and knowledge of every kind-- 6 just as the testimony of Christ has been strengthened among you-- 7 so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ. 8 He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ. 9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.
Paul uses the schema of Greek letters of the time, expanding it to include specifically Christian notions. He is an “apostle”, one sent out by Christ to perform a special mission. (“Sosthenes” may be the “official of the synagogue” beaten in Acts 18:17.) The church at Corinth is made up of ordinary people “called to be saints” (v. 2), set apart for God’s work in the world, “sanctified” in baptism. Perhaps Paul reminds them that there are Christians elsewhere too. V. 3 is his greeting: he wishes them “grace” (God’s freely given gift of love) and “peace” (the total state of well-being to which we are admitted through Christ): both come from the Father (as source) and the Son (as means or agent). In later chapters, Paul cautions his readers against misuse of spiritual gifts (v. 7), so in v. 5 he may be damning them with faint praise. He praises their eloquence (“speech”) and understanding (“knowledge”) but not (as in other letters) their faith, hope and love for each other and for Christ. In v. 6, “testimony” is bearing witness: God has strengthened them through their telling of the good news. They are indeed richly blessed (v. 7), but (as mentioned later), they tend to dwell on the excitement of the present rather than looking forward to “the revealing of ... Christ”, his second coming. God will help them prepare for that day, so that they may be among those judged worthy of eternal life (“blameless”, v. 8). “God is faithful” (v. 9): he will not abandon what he has begun. He has called them into “fellowship”, union with other believers which is union with Christ.
Verse 1: The absence of Timothy’s name probably indicates that he is already on the way to Corinth. He is mentioned in 2 Corinthians 1:1 (a letter probably written, in part, before this one).
Verse 1: “an apostle”: For Paul’s call, see Galatians 1:15-16; 2 Corinthians 4:5-6; Acts 9:1-9; 22:6-11. Paul sees apostleship as being wider than the Twelve: 15:5- 7 tells us that the risen Christ “appeared to Cephas, then to the twelve ... Then he appeared to James, then to all the apostles”.
Verse 2: “together with all those ...”: Probably a reminder that Paul’s readers are not the only Christians. In 11:16, Paul writes: “But if anyone is disposed to be contentious – we have no such custom, nor do the churches of God” and in 2 Corinthians 1:1 “To the church of God that is in Corinth, including all the saints throughout Achaia”. [ NJBC]
Verse 4: “speech and knowledge”: Speaking in tongues (see 14:2) and claiming special knowledge (see 8:1) created factions. Paul’s thanksgiving is ironic. [ JANT]
Verse 5: Gifts mentioned in other letters are missing from this introductory section:
Faith, hope and caritas (fraternal love) 1 Thessalonians 1:3
Faith Romans 1:8
Partnership in the gospel Philippians 1:5 [ NJBC]
Verse 7: “spiritual gift”: For rules for using them, see chapters 12-14.
Verse 7: “as you wait”: A reminder that the fullness of God’s revelation is in the future, probably necessary because of the Corinthian Christians’ excitement over what they already experience. [ NJBC]
Verse 7: “revealing”: Refers to eschatological revelation. [ JANT]
Verse 8: “He will also strengthen you”: In 10:13 Paul writes: “ God is faithful, and he will not let you be tested beyond your strength ...”.
Verse 8: “the day of our Lord Jesus Christ”: A Christian adaptation of the Day of Yahweh: see Amos 5:18 and Joel 3:14; Acts 2:20. See also 1 Corinthians 3:13; 4:3. [ NJBC]
Verse 9: “God is faithful”: See also 10:13 and 1 Thessalonians 5:24. [ NJBC]
Verse 9: “you were called”: In the Greek, hoi kletoi , the called ones. See also 2:2, 24; Romans 1:6, 7; 8:28. Implicit in the call to salvation ( 7:15, 22; Galatians 1:6; 5:13; 1 Thessalonians 4:7) is the call to glory (Romans 8:28-30; Philippians 3:14; 1 Thessalonians 2:12), whose author is always God (Galatians 5:8; 1 Thessalonians 5:24). [ NJBC]
Verse 9: “called into the fellowship”: The Greek word is koinonia. To Paul, it is the vital union of believers among themselves, which is their union with Christ. Their shared existence as members of his body (see 12:12-27) is highlighted in the Eucharist (see 10:16-17). [ NJBC]
GOSPEL: John 1: 29 - 42 (RCL)
John 1: 29 - 34 (Roman Catholic)
John 1:29 (NRSV) The next day he [John] saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world! 30 This is he of whom I said, "After me comes a man who ranks ahead of me because he was before me.' 31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel." 32 And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him. 33 I myself did not know him, but the one who sent me to baptize with water said to me, "He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.' 34 And I myself have seen and have testified that this is the Son of God."
35 The next day John again was standing with two of his disciples, 36 and as he watched Jesus walk by, he exclaimed, "Look, here is the Lamb of God!" 37 The two disciples heard him say this, and they followed Jesus. 38 When Jesus turned and saw them following, he said to them, "What are you looking for?" They said to him, "Rabbi" (which translated means Teacher), "where are you staying?" 39 He said to them, "Come and see." They came and saw where he was staying, and they remained with him that day. It was about four o'clock in the afternoon. 40 One of the two who heard John speak and followed him was Andrew, Simon Peter's brother. 41 He first found his brother Simon and said to him, "We have found the Messiah" (which is translated Anointed). 42 He brought Simon to Jesus, who looked at him and said, "You are Simon son of John. You are to be called Ce'phas" (which is translated Peter).
John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor the prophet like Moses; rather he prepares people for the coming of the Lord. He has also told some religious authorities that one is already among them who is far more worthy than he.
“The next day” John acclaims Jesus as “Lamb of God”. He is probably thinking of the fourth Servant Song: there the servant is “like a lamb that is led to the slaughter”. John recognizes that Jesus outranks him (“ranks ahead”, v. 30) and “was” (existed) before him. In vv. 31-33 he recalls his experience of Jesus’ baptism, and justifies what he has proclaimed. He says: I didn’t recognize him as Messiah (“know him”), but I now realize that I baptised with water in order that Jesus might be shown to Jews. The coming of the Spirit showed me that Jesus is the one chosen by God. I am convinced that he is, and I have told others (v. 34). (Later on, on the lips of Martha, “Son of God” and “Messiah” are synonymous.)
In vv. 35-42, two of John’s disciples begin to follow Jesus. First, they are curious about Jesus when John tells them who he is. They follow him, recognizing that he is an authority (“Teacher”, v. 38). Jesus invites them to “Come and see” (v. 39), to investigate what he teaches. “Staying” and “remained” are technical terms in this gospel: the two begin to understand the way of life Jesus offers and expects. V. 40 tells us that one of the two is “Andrew”; the other is unnamed. Andrew tells “Simon” (v. 41) the good news and introduces him to Jesus. (The Greek word translated “Anointed” is Christos.) Jesus prophesies that Simon will be nicknamed “Cephas” (v. 42), the Aramaic word for rock. Petros, the Greek word for “Peter”, also means rock.
© 1996-2020 Chris Haslam
Comments: John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor the prophet like Moses: See vv. 20-25. Jews expected the Messiah to come based on Psalm 2:5-6: “Then he [ Yahweh] will speak to them [the kings of the earth] in his wrath, and terrify them in his fury, saying, ‘I have set my king on Zion, my holy hill’”. Their expectation of Elijah’s return was based on Malachi 4:5-6: “I will send you the prophet Elijah before the great and terrible day of the Lord comes ...”. In Deuteronomy 18:18, God says “ I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command.”.
Verse 29: “‘the Lamb of God’”: Meaning the Lamb provided by God. See also Exodus 12:3-5 (the sacrificial lamb in Egypt); Jeremiah 11:19 (“I was like a gentle lamb led to the slaughter”); Isaiah 42:1-9; 52:13-53:12 (both are Servant Songs). John the Baptist probably thinks of Isaiah 53:4, 7. By the time John wrote his gospel, the death of Jesus was seen as being like that of the Passover lamb: see John 19:36. 1 Corinthians 5:7 shows that the interpretation of Jesus’ death as that of the Passover lamb is early. [ NJBC] In Revelation, “the Lamb” is both a sacrifice (“a Lamb standing as if it had been slaughtered”, Revelation 5:6) and the leader of God’s people, the Messiah (“the Lamb at the centre of the throne will be their shepherd”, Revelation 7:17). Note that the Septuagint translation of Isaiah 53:7 uses the word amnos for lamb, as does John in this verse and in v. 36. [ BlkJn]
Verse 29: “‘who takes away’”: The Greek can also mean who bears. John probably means it in both senses. [ BlkJn]
Verses 30-34: In the account of Jesus’ baptism in Mark 1:1-9, John the Baptizer does not appear to recognize Jesus as anyone out of the ordinary; there Jesus alone sees the descent of the Holy Spirit, and alone hears the divine declaration “‘You are my Son, the Beloved; with you I am well pleased’”. Also in Mark, the descent of the dove is shown as a sign to the Baptizer that the Christ has come, and the Baptizer is merely a witness to this fact. Matthew 3:17 objectifies the divine voice; there it declares “‘This is my Son, the Beloved, with whom I am well pleased’”. Some argue that the Baptizer recognizing Jesus at this stage is incompatible with the Baptizer’s question from prison: “Are you the one who is to come, or are we to wait for another?’” (in Matthew 11:3 and Luke 7:19). If the synoptic gospels are correct, “the Lamb of God who takes away the sin of the world” (v. 29) is to be interpreted in terms of John the evangelist’s teaching. [ BlkJn]
Verse 30: “‘he was before me’”: BlkJn offers he was first in comparison with me.
Verse 31: “‘I myself did not know him’”: This, BlkJn says, means I did not recognize him as the Messiah (when I baptised him) rather than He was a stranger to me. John had been looking for the return of Elijah; it was then revealed to him that the descent of the Spirit and its remaining on the man he had baptised was the sign that what he had expected had indeed happened.
Verse 31: “‘but I came baptising with water for this reason, that he might be revealed to Israel’”: BlkJn offers but [I now realize that] it was in order that he should be made manifest to Israel that I came baptising in water.
Verse 32: “I saw the Spirit ... like a dove”: See also Mark 1:10; Matthew 3:16; Luke 3:22. See also the prophecy of David’s royal heir in Isaiah 11:1-2: “A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots. The spirit of the Lord shall rest on him ...” John does not tell the story of Jesus’ baptism because his purpose in writing is primarily theological. [ BlkJn]
Verse 32: “remained”: This shows the permanence of the relationships between the Father and the Son and between the Son and believers. Jesus dispenses the Spirit in 3:5, 34; 7:38-39; 20:22.
Verse 33: “I myself did not know him”: BlkJn appends then as an aid to understanding.
Verse 34: “this is the Son of God”: In v. 49, Nathanael links being Son of God with being Messiah. Martha’s assertion (referred to in Comments) is in 11:27. See also Psalm 2:7. Some manuscripts have God’s chosen one or elect of God. The phrase Son of God is used often in this gospel. A rule of biblical study is: the more difficult is more likely to be correct. Elect of God is more likely because, of the two, Son of God is more likely to have been introduced – to fit with its other uses in the gospel. Isaiah 42:1 also speaks of “chosen” or elect. [ BlkJn]
So which account is correct: this one, where John the Baptizer is witness and offers personal testimony, or the synoptic gospels, in which the accounts are detached from Jesus’ baptism to a degree? BlkJn says that the statements the Baptizer makes here correspond to some extent with the expectations of the Qumran community. That they applied Isaiah 11:1-4 to their Messiah of Israel is shown by a fragment of their commentary on Isaiah. They considered themselves the elect, and believed their task to be making atonement for the world by punishing the wicked. What applied to each one of them could apply a fortiori to their war-leader (see their War Scroll ), their Messiah of Israel. John the Baptizer may have learnt some of what he taught from them. John’s question from prison may have been due to his surprise that Jesus was not behaving as he expected. Jesus knew himself to be the Messiah, but he repudiated the Baptizer’s conception of his role. BlkJn says that all four of the tellings of Jesus’ baptism are influenced by theological considerations: the synoptic gospels by embarrassment that the lesser (the Baptizer) baptised the greater (Jesus); John by the purpose of his gospel, particularly the role of the Holy Spirit.
Verse 38: “Rabbi”: In Jesus’ time; rabbi simply meant teacher. The rabbinic movement was in its infancy. The title often appears in the first twelve chapters of this gospel, where it is a sign of respect, combined with a statement or question which requires correction of an individual’s understanding of Jesus. See 1:49; 3:2; 3:26; 4:31; 6:25; 9:2; 11:8. [ NJBC]
Verse 39: “Come and see”: An invitation Jesus also used later: see 1:46; 4:29; 11:34. Jesus elucidates this in 8:12: “”I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life””. [ NOAB]
Verse 39: “They came and saw ... and they remained with him”: BlkJn offers stayed for “remained”. This simple episode may have a deeper meaning, as conforming to, and illustrating, the pattern of human quest for Christ and its outcome. 15:4ff makes clear that the place where Christ stays (“abide”) is in the Christian community, and that where the Christian stays is in Christ. [ BlkMt]
Verse 40: “One of the two”: Who is the other one? There are various scholarly suggestions, including:
John the son of Zebedee: by translating v. 41 as He was the first to find his own brother, but BlkJn says that the emphatic use of his (as in his own) is less frequent in New Testament Greek than the unemphatic (his);
Philip, in that Jesus finds him in v. 43 below; and
the Beloved Disciple, usually thought to be John. 13:23; 20:2; 21:7, 20 speak of the disciple “whom Jesus loved”.
Verse 40: “Andrew”: He is also mentioned in 6:8; 12:22; Mark 13:3 and in his calling and in the lists of the Twelve. [ BlkJn]
Verse 41: “first”: BlkJn suggests that the Greek word, proton, may be a copyist’s error; he argues that proi (in the morning) is more likely, the next word being ton. “Four o’clock in the afternoon” (v. 39) is near the end of the day: Andrew would have had little time for hearing Jesus. If in the morning is correct, Andrew stayed with Jesus overnight.
Verse 41: “We have found the Messiah”: This is not incompatible with Peter’s later confession at Caesarea Philippi (in Mark 8:29), though it may be with Mark’s presentation of it. Andrew means no more than John the Baptizer did earlier by “Lamb of God”, i.e. the one who would triumph over evil by pacific means. Peter’s confession is not a new discovery, but the triumph of faith over appearances. [ BlkJn]
Verse 42: “You are to be called Cephas”: This is a prophecy that “Simon” will be called “Cephas”, not the giving of the name. None of the gospels states explicitly the occasion when Simon actually receives it, but note Mark 3:16 (“Simon (to whom he gave the name Peter)”). Matthew 16:18 (“you are Peter”) may be intended as the formal bestowal of the name.
© 1996-2020 Chris Haslam
Saturday, January 11, 2020
12 Aelred, Abbot of Rievaulx, 1167
13 Hilary, Bishop of Poitiers, 367 was Bishop of Poitiers and a Doctor of the Church. He was sometimes referred to as the "Hammer of the Arians" (Malleus Arianorum) and the "Athanasius of the West",[3] His name comes from the Latin word for happy or cheerful. In addition to his important work as Bishop, Hilary was the father of Abra of Poitiers (a nun and saint who became known for her charity) and was married.
15 (alternative date for Martin Luther King, Jr.; see April 4)
16 Richard Meux Benson, Religious, 1915, and Charles Gore, Bishop of Worcester, of Birmingham, and of Oxford, 1932
17 Antony, Abbot in Egypt, 356 was a Christian monk from Egypt, revered since his death as a saint. He is distinguished from other saints named Anthony such as Anthony of Padua, by various epithets of his own: Anthony the Great, Anthony of Egypt, Antony the Abbot, Anthony of the Desert, Anthony the Anchorite, and Anthony of Thebes. For his importance among the Desert Fathers and to all later Christian monasticism, he is also known as the Father of All Monks.
18 The Confession of Saint Peter the Apostle
19 Wulfstan, Bishop of Worcester 1095
20 Fabian, Bishop and Martyr of Rome, 250
21 Agnes, Martyr at Rome, 304
22 Vincent, Deacon of Saragossa, and Martyr, 304
OLD TESTAMENT: Isaiah 42: 1 - 9 (RCL)
Isaiah 42: 1 - 4, 6 - 7 (Roman Catholic)
Isai 42:1 (NRSV) Here is my servant, whom I uphold,
my chosen, in whom my soul delights;
I have put my spirit upon him;
he will bring forth justice to the nations.
2 He will not cry or lift up his voice,
or make it heard in the street;
3 a bruised reed he will not break,
and a dimly burning wick he will not quench;
he will faithfully bring forth justice.
4 He will not grow faint or be crushed
until he has established justice in the earth;
and the coastlands wait for his teaching.
5 Thus says God, the LORD,
who created the heavens and stretched them out,
who spread out the earth and what comes from it,
who gives breath to the people upon it
and spirit to those who walk in it:
6 I am the LORD, I have called you in righteousness,
I have taken you by the hand and kept you;
I have given you as a covenant to the people,
a light to the nations,
7 to open the eyes that are blind,
to bring out the prisoners from the dungeon,
from the prison those who sit in darkness.
8 I am the LORD, that is my name;
my glory I give to no other,
nor my praise to idols.
9 See, the former things have come to pass,
and new things I now declare;
before they spring forth,
I tell you of them.
PSALM 29 (RCL)
Psalm 29: 1 - 4, 3b+9b-10 (Roman Catholic)
Psal 29:1 (NRSV) Ascribe to the LORD, O heavenly beings,
ascribe to the LORD glory and strength.
2 Ascribe to the LORD the glory of his name;
worship the LORD in holy splendor.
3 The voice of the LORD is over the waters;
the God of glory thunders,
the LORD, over mighty waters.
4 The voice of the LORD is powerful;
the voice of the LORD is full of majesty.
5 The voice of the LORD breaks the cedars;
the LORD breaks the cedars of Lebanon.
6 He makes Lebanon skip like a calf,
and Sir'ion like a young wild ox.
7 The voice of the LORD flashes forth flames of fire.
8 The voice of the LORD shakes the wilderness;
the LORD shakes the wilderness of Ka'desh.
9 The voice of the LORD causes the oaks to whirl,
and strips the forest bare;
and in his temple all say, "Glory!"
10 The LORD sits enthroned over the flood;
the LORD sits enthroned as king forever.
11 May the LORD give strength to his people!
May the LORD bless his people with peace!
29 Afferte Domino (ECUSA BCP)
1 Ascribe to the Lord, you gods, *
ascribe to the Lord glory and strength.
2 Ascribe to the Lord the glory due his Name; *
worship the Lord in the beauty of holiness.
3 The voice of the Lord is upon the waters;
the God of glory thunders; *
the Lord is upon the mighty waters.
4 The voice of the Lord is a powerful voice; *
the voice of the Lord is a voice of splendor.
5 The voice of the Lord breaks the cedar trees; *
the Lord breaks the cedars of Lebanon;
6 He makes Lebanon skip like a calf, *
and Mount Hermon like a young wild ox.
7 The voice of the Lord splits the flames of fire;
the voice of the Lord shakes the wilderness; *
the Lord shakes the wilderness of Kadesh.
8 The voice of the Lord makes the oak trees writhe *
and strips the forests bare.
9 And in the temple of the Lord *
all are crying, “Glory!”
10 The Lord sits enthroned above the flood; *
the Lord sits enthroned as King for evermore.
11 The Lord shall give strength to his people; *
the Lord shall give his people the blessing of peace.
NEW TESTAMENT: Acts 10: 34 - 43 (RCL)
Acts 10: 34 - 38 (Roman Catholic)
Acts 10:34 (NRSV) Then Peter began to speak to them: "I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ--he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name."
Peter is visiting Cornelius, an officer of the occupying Roman army and already a believer in God. Peter breaks Jewish law by visiting a Gentile. The Greek here is rough, full of grammatical errors, unlike the rest of Acts, so we may well have Peter's unedited words. He tells the assembled company that God does not favour Jews over others: anyone, whatever his nationality, who reveres God and lives in unison with him “is acceptable to him” (v. 35). In vv. 36-38, Peter summarizes Jesus’ earthly ministry; he applies prophecies found in Isaiah 52:7 and 61:1 to Christ. (Psalm 107:20 says “... he sent out his word ...”) Christ is Kyrios , “Lord of all” (v. 36). In baptism, the Father “anointed” (v. 38) Jesus “with the Holy Spirit” and with the “power” of God (but he was already integral with God’s very being.) The good news (“message”, v. 37) spread throughout Palestine (“Judea”); he “went about” (v. 38) “doing good” and combatting evil, doing deeds so powerful that it is clear that he was God’s agent: he is a model for all to follow.
He suffered death as one guilty of a capital offence, per Deuteronomy 21:23: he hung on a “tree” (v. 39) and was cursed. (By Jesus’ time, the “tree”, a pole, had acquired a cross-arm.) But, although cursed, the Father “raised him” (v. 40) and “allowed him to appear” to those chosen by God – to be “witnesses” (v. 41). In Luke 24:41-43, Jesus eats broiled fish with them, so he was clearly humanly alive again, i.e. physically brought back from death, resurrected. Jesus, the Kyrios , is the one appointed by God to set up the Kingdom and to judge both those who are alive, and those who have died, at Judgement Day (v. 42). Then v. 43: he fulfills many Old Testament prophecies: he is the one through whom sins are forgiven. Forgiveness is now available to “everyone who believes”, not just to Jews.
verse 34: “God shows no partiality”: Literally: God is not one showing favours, an allusion to Deuteronomy 10:17, which denies that God favours particular persons or accepts bribes. [ JBC] BlkActs says that the Greek word is found only in Christian writings but is coined from an expression in the Septuagint translation, which translates a Hebrew expression for lift up the face, i.e. favour. It denotes the gracious act of someone who lifts up a person’s face by showing him a favour (see Malachi 1:8). In Romans 2:11, Paul writes “God shows no partiality”. [ JBC]
Verse 35: “does what is right”: Literally: practices righteousness . [ JBC]
Verses 36-43: This sums up the gospel, beginning with the baptism of John and ending with the statement that Christ is judge: see 3:20-21 (Peter’s second sermon). [ NOAB]
Verse 36: “preaching peace”: This traditional eschatological prophecy, based on Isaiah 52:7 and 61:1, was applied to Jesus’ ministry with redoubled emphasis in Luke’s gospel ( 7:22; 4:17-20) and Jesus’ commissioning of his disciples as “peace” harbingers was prominent in his mission instruction (Luke 10:5-6).
Verse 36: “he is Lord of all”: To be understood in the light of Romans 10:12: “For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him.”. [ NJBC]
Verse 37: “the baptism that John announced”: See also 1:22 and Luke 3:2-3. [ JBC]
Verse 38: “God anointed Jesus”: See also Luke 3:22 (Jesus’ baptism) and 4:14. [ NOAB] An allusion to Isaiah 61:1. Jesus’ investiture with the power of the Holy Spirit. This does not say that Jesus became Messiah at his baptism. Acts 2:36 and 3:12-20 suggest an entirely different understanding of Jesus’ messiahship, as does the Infancy Narrative (see Luke 1:32-33). Jesus is the spirit-filled agent of God’s saving activity. [ JBC]
Verse 39: “by hanging him on a tree”: A figurative expression for crucifixion, derived from Deuteronomy 21:23-24: “When someone is convicted of a crime punishable by death and is executed, and you hang him on a tree, his corpse must not remain all night upon the tree; you shall bury him that same day, for anyone hung on a tree is under God's curse ...”. See also 2:23; 5:30; Galatians 3:13. [ JBC]
Verse 40: “on the third day”: See also 1 Corinthians 15:4 and Hosea 6:2 (“After two days he will revive us; on the third day he will raise us up, that we may live before him”). [ JBC]
Verse 40: “allowed him to appear”: NJBC offers gave him to be manifested.
Verse 41: “witnesses”: See Luke 24:48; Acts 1:8, 22. [ NOAB]
Verse 42: “commanded”: JBC offers commissioned.
Verse 42: “judge of the living and the dead”: 17:31 says that God “has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead”. See also 1 Peter 4:5 and 2 Timothy 4:1. [ NOAB]
Verse 43: This verse is a complete reprise of Luke 24:44-48. [ NJBC]
Verse 43: “All the prophets testify about him”: See Isaiah 2:2; 40:5; Joel 2:32. However, a scholar wonders to which prophets Peter is referring.
Verses 44-48: In Acts, believers usually receive the Holy Spirit at baptism (see 2:38 and 19:5-6), or before baptism (as here), but in 8:15-16 they receive it after baptism, and only when the apostles visit.
GOSPEL: Matthew 3: 13 - 17 (all)
Matt 3:13 (NRSV) Then Jesus came from Galilee to John at the Jordan, to be baptized by him. 14 John would have prevented him, saying, "I need to be baptized by you, and do you come to me?" 15 But Jesus answered him, "Let it be so now; for it is proper for us in this way to fulfill all righteousness." Then he consented. 16 And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. 17 And a voice from heaven said, "This is my Son, the Beloved, with whom I am well pleased."
John the Baptist has appeared, calling people to repentance, to turning back to God’s ways, to the way of life to which Israel committed herself at Sinai. He tells of the nearness of God’s kingdom, the time of complete fulfilment of God’s promises to humans. A new era, in which God rules, is almost here! John seeks to dissuade Jesus from seeking baptism but (in words that we do not fully understand) Jesus insists: for the present, being baptised by you is to perfectly fulfill the Father’s will. In being baptised, Jesus joins the community now walking in God’s ways. His baptism shows his continuity with God’s will seen in the Old Testament:
the coming of the “Spirit of God” (v. 16), an Old Testament term, shows he is the Messiah;
the words spoken by the heavenly “voice” (v. 17) are much like Isaiah 42:1: Jesus is the agent of God who will suffer for others – not the kind of Messiah people expected.
“Beloved” is not sentiment; rather it indicates God’s will. The “voice” (v. 17) says three things:
Jesus really is God’s “Son”;
he is chosen for ministry to God’s people, and
God approves his coming for baptism and his joining with his people in preparing for the coming crisis.
© 1996-2020 Chris Haslam
The parallels are Mark 1:9-11; Luke 3:21-22; John 1:31-34.
Verse 14: “would have prevented him”: BlkMt offers tried to forbid him, and says that the verb is in the imperfect, a tense in Greek which here indicates an action attempted but then given up.
Verse 14: John assumes that the greater one should not be baptised by the lesser one. [ BlkMt]
Verse 15: “now”: Perhaps until Jesus’ crucifixion and resurrection or until John the Baptist’s death. BlkMt says that “now” indicates that this reversal of positions is temporary. Jesus’ superior rank does not release him from the obligation “to fulfill all righteousness”; he is one with his people and must join with them in the acts which express response to God’s spokesman and dedication to God’s will. That Jesus comes for baptism shows that he recognizes John as being correct: divine judgement is imminent; Israel must repent and be baptised and, by obedience, prepare for the coming Kingdom.
Verses 16-17: A description of the surge of certainty and self-understanding that came to Jesus at his baptism. The language, akin to Old Testament speech, portrays a spiritual experience which words cannot adequately describe.
Verse 16: At his baptism, Jesus stood in the Jordan River and probably submerged himself at John’s consent and direction. [ BlkMt]
Verse 16: “the Spirit of God descending like a dove and alighting on him”: Has not Jesus possessed the Spirit before? The Spirit here is not thought of as a passive presence, but as an active power which comes to rouse him to action and give him power and guidance for his work. He is now equipped for his task; he is made to know that he must at once begin his ministry, and he is given the power and direction to do it. [ BlkMt]
Jesus is confronted by God as agent of renewal of his people by the coming of the “Spirit” which will provide him with God’s wisdom, knowledge and power (see Isaiah 11:1-2) and by the voice from God, acclaiming him as “Son” and agent of God’s rule (see Psalm 2:7) in whom he is “well-pleased” (see Isaiah 42:1). In the days of Noah (see Genesis 8:1-18), the return of a dove with a “freshly plucked olive leaf” symbolizes a new pact between God and humans.
Verse 17: “a voice from heaven”: This is the voice of God, just as the “kingdom of heaven” (v. 2, 4:17; 5:3; etc.) is the Kingdom of God. The words of the heavenly voice reflect the identification of Jesus with the messianic king of Psalm 2 and with the Servant of Isaiah 42. Whether Jesus already foresaw the suffering of that Servant as his inescapable role is not stated; perhaps he did. It is clear that Jesus worshipped, thought and lived in the atmosphere of Old Testament expectations. He inevitably understood his mission in the light of them. [ BlkMt]
Verse 17: “Son”: In Deutero-Isaiah, the Hebrew reads servant, not son; the word is ‘ebed. In the Septuagint translation, this word is translated as pais – which also means boy or child. “Son” is a small step from there. But the change may be deliberate – for the realization of Jesus’ sonship is his servanthood.
As Jerome noted, this is the first New Testament revelation of the Trinity. Jesus’ baptism is a model for Christian baptism.
Verse 17: “Beloved”: The Greek word has a meaning similar to that translated chosen: see Isaiah 42:1, but with some reference to Psalm 2:7 and Genesis 22:2. It refers to an act of God’s will (not feeling): see also 2 Peter 1:17. In Luke 9:35 (the Transfiguration) the word is chosen. The word “Beloved” expresses not merely favoured position with the Father, but also God’s choice of him for a ministry to God’s people. [ BlkMt]
Verse 17: “well pleased”: BlkMt sees this as approval of Jesus’ submission to baptism but notes that other scholars see this as timeless approval of the submission to baptism which has just occurred, as in am always well pleased.
© 1996-2020 Chris Haslam
13 Hilary, Bishop of Poitiers, 367 was Bishop of Poitiers and a Doctor of the Church. He was sometimes referred to as the "Hammer of the Arians" (Malleus Arianorum) and the "Athanasius of the West",[3] His name comes from the Latin word for happy or cheerful. In addition to his important work as Bishop, Hilary was the father of Abra of Poitiers (a nun and saint who became known for her charity) and was married.
15 (alternative date for Martin Luther King, Jr.; see April 4)
16 Richard Meux Benson, Religious, 1915, and Charles Gore, Bishop of Worcester, of Birmingham, and of Oxford, 1932
17 Antony, Abbot in Egypt, 356 was a Christian monk from Egypt, revered since his death as a saint. He is distinguished from other saints named Anthony such as Anthony of Padua, by various epithets of his own: Anthony the Great, Anthony of Egypt, Antony the Abbot, Anthony of the Desert, Anthony the Anchorite, and Anthony of Thebes. For his importance among the Desert Fathers and to all later Christian monasticism, he is also known as the Father of All Monks.
18 The Confession of Saint Peter the Apostle
19 Wulfstan, Bishop of Worcester 1095
20 Fabian, Bishop and Martyr of Rome, 250
21 Agnes, Martyr at Rome, 304
22 Vincent, Deacon of Saragossa, and Martyr, 304
OLD TESTAMENT: Isaiah 42: 1 - 9 (RCL)
Isaiah 42: 1 - 4, 6 - 7 (Roman Catholic)
Isai 42:1 (NRSV) Here is my servant, whom I uphold,
my chosen, in whom my soul delights;
I have put my spirit upon him;
he will bring forth justice to the nations.
2 He will not cry or lift up his voice,
or make it heard in the street;
3 a bruised reed he will not break,
and a dimly burning wick he will not quench;
he will faithfully bring forth justice.
4 He will not grow faint or be crushed
until he has established justice in the earth;
and the coastlands wait for his teaching.
5 Thus says God, the LORD,
who created the heavens and stretched them out,
who spread out the earth and what comes from it,
who gives breath to the people upon it
and spirit to those who walk in it:
6 I am the LORD, I have called you in righteousness,
I have taken you by the hand and kept you;
I have given you as a covenant to the people,
a light to the nations,
7 to open the eyes that are blind,
to bring out the prisoners from the dungeon,
from the prison those who sit in darkness.
8 I am the LORD, that is my name;
my glory I give to no other,
nor my praise to idols.
9 See, the former things have come to pass,
and new things I now declare;
before they spring forth,
I tell you of them.
PSALM 29 (RCL)
Psalm 29: 1 - 4, 3b+9b-10 (Roman Catholic)
Psal 29:1 (NRSV) Ascribe to the LORD, O heavenly beings,
ascribe to the LORD glory and strength.
2 Ascribe to the LORD the glory of his name;
worship the LORD in holy splendor.
3 The voice of the LORD is over the waters;
the God of glory thunders,
the LORD, over mighty waters.
4 The voice of the LORD is powerful;
the voice of the LORD is full of majesty.
5 The voice of the LORD breaks the cedars;
the LORD breaks the cedars of Lebanon.
6 He makes Lebanon skip like a calf,
and Sir'ion like a young wild ox.
7 The voice of the LORD flashes forth flames of fire.
8 The voice of the LORD shakes the wilderness;
the LORD shakes the wilderness of Ka'desh.
9 The voice of the LORD causes the oaks to whirl,
and strips the forest bare;
and in his temple all say, "Glory!"
10 The LORD sits enthroned over the flood;
the LORD sits enthroned as king forever.
11 May the LORD give strength to his people!
May the LORD bless his people with peace!
29 Afferte Domino (ECUSA BCP)
1 Ascribe to the Lord, you gods, *
ascribe to the Lord glory and strength.
2 Ascribe to the Lord the glory due his Name; *
worship the Lord in the beauty of holiness.
3 The voice of the Lord is upon the waters;
the God of glory thunders; *
the Lord is upon the mighty waters.
4 The voice of the Lord is a powerful voice; *
the voice of the Lord is a voice of splendor.
5 The voice of the Lord breaks the cedar trees; *
the Lord breaks the cedars of Lebanon;
6 He makes Lebanon skip like a calf, *
and Mount Hermon like a young wild ox.
7 The voice of the Lord splits the flames of fire;
the voice of the Lord shakes the wilderness; *
the Lord shakes the wilderness of Kadesh.
8 The voice of the Lord makes the oak trees writhe *
and strips the forests bare.
9 And in the temple of the Lord *
all are crying, “Glory!”
10 The Lord sits enthroned above the flood; *
the Lord sits enthroned as King for evermore.
11 The Lord shall give strength to his people; *
the Lord shall give his people the blessing of peace.
NEW TESTAMENT: Acts 10: 34 - 43 (RCL)
Acts 10: 34 - 38 (Roman Catholic)
Acts 10:34 (NRSV) Then Peter began to speak to them: "I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ--he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name."
Peter is visiting Cornelius, an officer of the occupying Roman army and already a believer in God. Peter breaks Jewish law by visiting a Gentile. The Greek here is rough, full of grammatical errors, unlike the rest of Acts, so we may well have Peter's unedited words. He tells the assembled company that God does not favour Jews over others: anyone, whatever his nationality, who reveres God and lives in unison with him “is acceptable to him” (v. 35). In vv. 36-38, Peter summarizes Jesus’ earthly ministry; he applies prophecies found in Isaiah 52:7 and 61:1 to Christ. (Psalm 107:20 says “... he sent out his word ...”) Christ is Kyrios , “Lord of all” (v. 36). In baptism, the Father “anointed” (v. 38) Jesus “with the Holy Spirit” and with the “power” of God (but he was already integral with God’s very being.) The good news (“message”, v. 37) spread throughout Palestine (“Judea”); he “went about” (v. 38) “doing good” and combatting evil, doing deeds so powerful that it is clear that he was God’s agent: he is a model for all to follow.
He suffered death as one guilty of a capital offence, per Deuteronomy 21:23: he hung on a “tree” (v. 39) and was cursed. (By Jesus’ time, the “tree”, a pole, had acquired a cross-arm.) But, although cursed, the Father “raised him” (v. 40) and “allowed him to appear” to those chosen by God – to be “witnesses” (v. 41). In Luke 24:41-43, Jesus eats broiled fish with them, so he was clearly humanly alive again, i.e. physically brought back from death, resurrected. Jesus, the Kyrios , is the one appointed by God to set up the Kingdom and to judge both those who are alive, and those who have died, at Judgement Day (v. 42). Then v. 43: he fulfills many Old Testament prophecies: he is the one through whom sins are forgiven. Forgiveness is now available to “everyone who believes”, not just to Jews.
verse 34: “God shows no partiality”: Literally: God is not one showing favours, an allusion to Deuteronomy 10:17, which denies that God favours particular persons or accepts bribes. [ JBC] BlkActs says that the Greek word is found only in Christian writings but is coined from an expression in the Septuagint translation, which translates a Hebrew expression for lift up the face, i.e. favour. It denotes the gracious act of someone who lifts up a person’s face by showing him a favour (see Malachi 1:8). In Romans 2:11, Paul writes “God shows no partiality”. [ JBC]
Verse 35: “does what is right”: Literally: practices righteousness . [ JBC]
Verses 36-43: This sums up the gospel, beginning with the baptism of John and ending with the statement that Christ is judge: see 3:20-21 (Peter’s second sermon). [ NOAB]
Verse 36: “preaching peace”: This traditional eschatological prophecy, based on Isaiah 52:7 and 61:1, was applied to Jesus’ ministry with redoubled emphasis in Luke’s gospel ( 7:22; 4:17-20) and Jesus’ commissioning of his disciples as “peace” harbingers was prominent in his mission instruction (Luke 10:5-6).
Verse 36: “he is Lord of all”: To be understood in the light of Romans 10:12: “For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him.”. [ NJBC]
Verse 37: “the baptism that John announced”: See also 1:22 and Luke 3:2-3. [ JBC]
Verse 38: “God anointed Jesus”: See also Luke 3:22 (Jesus’ baptism) and 4:14. [ NOAB] An allusion to Isaiah 61:1. Jesus’ investiture with the power of the Holy Spirit. This does not say that Jesus became Messiah at his baptism. Acts 2:36 and 3:12-20 suggest an entirely different understanding of Jesus’ messiahship, as does the Infancy Narrative (see Luke 1:32-33). Jesus is the spirit-filled agent of God’s saving activity. [ JBC]
Verse 39: “by hanging him on a tree”: A figurative expression for crucifixion, derived from Deuteronomy 21:23-24: “When someone is convicted of a crime punishable by death and is executed, and you hang him on a tree, his corpse must not remain all night upon the tree; you shall bury him that same day, for anyone hung on a tree is under God's curse ...”. See also 2:23; 5:30; Galatians 3:13. [ JBC]
Verse 40: “on the third day”: See also 1 Corinthians 15:4 and Hosea 6:2 (“After two days he will revive us; on the third day he will raise us up, that we may live before him”). [ JBC]
Verse 40: “allowed him to appear”: NJBC offers gave him to be manifested.
Verse 41: “witnesses”: See Luke 24:48; Acts 1:8, 22. [ NOAB]
Verse 42: “commanded”: JBC offers commissioned.
Verse 42: “judge of the living and the dead”: 17:31 says that God “has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead”. See also 1 Peter 4:5 and 2 Timothy 4:1. [ NOAB]
Verse 43: This verse is a complete reprise of Luke 24:44-48. [ NJBC]
Verse 43: “All the prophets testify about him”: See Isaiah 2:2; 40:5; Joel 2:32. However, a scholar wonders to which prophets Peter is referring.
Verses 44-48: In Acts, believers usually receive the Holy Spirit at baptism (see 2:38 and 19:5-6), or before baptism (as here), but in 8:15-16 they receive it after baptism, and only when the apostles visit.
GOSPEL: Matthew 3: 13 - 17 (all)
Matt 3:13 (NRSV) Then Jesus came from Galilee to John at the Jordan, to be baptized by him. 14 John would have prevented him, saying, "I need to be baptized by you, and do you come to me?" 15 But Jesus answered him, "Let it be so now; for it is proper for us in this way to fulfill all righteousness." Then he consented. 16 And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. 17 And a voice from heaven said, "This is my Son, the Beloved, with whom I am well pleased."
John the Baptist has appeared, calling people to repentance, to turning back to God’s ways, to the way of life to which Israel committed herself at Sinai. He tells of the nearness of God’s kingdom, the time of complete fulfilment of God’s promises to humans. A new era, in which God rules, is almost here! John seeks to dissuade Jesus from seeking baptism but (in words that we do not fully understand) Jesus insists: for the present, being baptised by you is to perfectly fulfill the Father’s will. In being baptised, Jesus joins the community now walking in God’s ways. His baptism shows his continuity with God’s will seen in the Old Testament:
the coming of the “Spirit of God” (v. 16), an Old Testament term, shows he is the Messiah;
the words spoken by the heavenly “voice” (v. 17) are much like Isaiah 42:1: Jesus is the agent of God who will suffer for others – not the kind of Messiah people expected.
“Beloved” is not sentiment; rather it indicates God’s will. The “voice” (v. 17) says three things:
Jesus really is God’s “Son”;
he is chosen for ministry to God’s people, and
God approves his coming for baptism and his joining with his people in preparing for the coming crisis.
© 1996-2020 Chris Haslam
The parallels are Mark 1:9-11; Luke 3:21-22; John 1:31-34.
Verse 14: “would have prevented him”: BlkMt offers tried to forbid him, and says that the verb is in the imperfect, a tense in Greek which here indicates an action attempted but then given up.
Verse 14: John assumes that the greater one should not be baptised by the lesser one. [ BlkMt]
Verse 15: “now”: Perhaps until Jesus’ crucifixion and resurrection or until John the Baptist’s death. BlkMt says that “now” indicates that this reversal of positions is temporary. Jesus’ superior rank does not release him from the obligation “to fulfill all righteousness”; he is one with his people and must join with them in the acts which express response to God’s spokesman and dedication to God’s will. That Jesus comes for baptism shows that he recognizes John as being correct: divine judgement is imminent; Israel must repent and be baptised and, by obedience, prepare for the coming Kingdom.
Verses 16-17: A description of the surge of certainty and self-understanding that came to Jesus at his baptism. The language, akin to Old Testament speech, portrays a spiritual experience which words cannot adequately describe.
Verse 16: At his baptism, Jesus stood in the Jordan River and probably submerged himself at John’s consent and direction. [ BlkMt]
Verse 16: “the Spirit of God descending like a dove and alighting on him”: Has not Jesus possessed the Spirit before? The Spirit here is not thought of as a passive presence, but as an active power which comes to rouse him to action and give him power and guidance for his work. He is now equipped for his task; he is made to know that he must at once begin his ministry, and he is given the power and direction to do it. [ BlkMt]
Jesus is confronted by God as agent of renewal of his people by the coming of the “Spirit” which will provide him with God’s wisdom, knowledge and power (see Isaiah 11:1-2) and by the voice from God, acclaiming him as “Son” and agent of God’s rule (see Psalm 2:7) in whom he is “well-pleased” (see Isaiah 42:1). In the days of Noah (see Genesis 8:1-18), the return of a dove with a “freshly plucked olive leaf” symbolizes a new pact between God and humans.
Verse 17: “a voice from heaven”: This is the voice of God, just as the “kingdom of heaven” (v. 2, 4:17; 5:3; etc.) is the Kingdom of God. The words of the heavenly voice reflect the identification of Jesus with the messianic king of Psalm 2 and with the Servant of Isaiah 42. Whether Jesus already foresaw the suffering of that Servant as his inescapable role is not stated; perhaps he did. It is clear that Jesus worshipped, thought and lived in the atmosphere of Old Testament expectations. He inevitably understood his mission in the light of them. [ BlkMt]
Verse 17: “Son”: In Deutero-Isaiah, the Hebrew reads servant, not son; the word is ‘ebed. In the Septuagint translation, this word is translated as pais – which also means boy or child. “Son” is a small step from there. But the change may be deliberate – for the realization of Jesus’ sonship is his servanthood.
As Jerome noted, this is the first New Testament revelation of the Trinity. Jesus’ baptism is a model for Christian baptism.
Verse 17: “Beloved”: The Greek word has a meaning similar to that translated chosen: see Isaiah 42:1, but with some reference to Psalm 2:7 and Genesis 22:2. It refers to an act of God’s will (not feeling): see also 2 Peter 1:17. In Luke 9:35 (the Transfiguration) the word is chosen. The word “Beloved” expresses not merely favoured position with the Father, but also God’s choice of him for a ministry to God’s people. [ BlkMt]
Verse 17: “well pleased”: BlkMt sees this as approval of Jesus’ submission to baptism but notes that other scholars see this as timeless approval of the submission to baptism which has just occurred, as in am always well pleased.
© 1996-2020 Chris Haslam
Saturday, January 4, 2020
·
8 Harriet Bedell, Deaconess and Missionary, 1969
·
9 Julia Chester Emery,
1922
10 William Laud, Archbishop of
Canterbury, 1645 was an English churchman,
appointed Archbishop of Canterbury from 1633
during the personal rule of Charles I. Arrested in
1640, he was executed in 1645.
In
matters of church polity, Laud was autocratic. Laudianism refers
to a collection of rules on matters of ritual, in particular, that were
enforced by Laud in order to maintain uniform worship in England and Wales, in
line with the king's preferences. They were precursors to later High Church views.
In theology, Laud was accused of being an Arminian and
opponent of Calvinism, as well as covertly favouring Roman Catholic doctrines
(see Arminianism in the Church of England). On all
three grounds, he was regarded by Puritan clerics
and laymen as a formidable and dangerous opponent
·
·
12 Aelred, Abbot
of Rievaulx, 1167 was an English Cistercian monk, abbot of Rievaulx from 1147
until his death, and known as a writer. He is regarded by Anglicans and Catholics
as a saint.
OLD TESTAMENT: Jeremiah
31: 7 - 14 (RCL, ECUSA)
Jere 31:7 (NRSV)
For thus says the LORD:
Sing aloud with
gladness for Jacob,
and raise shouts
for the chief of the nations;
proclaim, give
praise, and say,
"Save, O
LORD, your people,
the remnant of Israel."
8 See, I am going
to bring them from the land of the north,
and gather them
from the farthest parts of the earth,
among them the
blind and the lame,
those with child
and those in labor, together;
a great company,
they shall return here.
9 With weeping
they shall come,
and with
consolations I will lead them back,
I will let them
walk by brooks of water,
in a straight path
in which they shall not stumble;
for I have become
a father to Israel,
and E'phraim is my
firstborn.
10 Hear the word of
the LORD, O nations,
and declare it in
the coastlands far away;
say, "He who
scattered Israel will gather him,
and will keep him
as a shepherd a flock."
11 For the LORD
has ransomed Jacob,
and has redeemed
him from hands too strong for him.
12 They shall come
and sing aloud on the height of Zion,
and they shall be
radiant over the goodness of the LORD,
over the grain,
the wine, and the oil,
and over the young
of the flock and the herd;
their life shall
become like a watered garden,
and they shall
never languish again.
13 Then shall the
young women rejoice in the dance,
and the young men
and the old shall be merry.
I will turn their
mourning into joy,
I will comfort
them, and give them gladness for sorrow.
14 I will give the
priests their fill of fatness,
and my people
shall be satisfied with my bounty,
qsays the LORD.
Sirach (Ecclesiasticus)
24: 1 - 12 (alt. for RCL)
Sirach 24: 1 - 4, 8 -
12 (Roman Catholic)
Sir 24:1 (NRSV) Wisdom
praises herself,
and tells of her
glory in the midst of her people.
2 In the assembly
of the Most High she opens her mouth,
and in the
presence of his hosts she tells of her glory:
3 “I came forth
from the mouth of the Most High,
and covered the
earth like a mist.
4 I dwelt in the
highest heavens,
and my throne was
in a pillar of cloud.
5 Alone I
compassed the vault of heaven
and traversed the
depths of the abyss.
6 Over waves of
the sea, over all the earth,
and over every
people and nation I have held sway.
7 Among all these
I sought a resting place;
in whose territory
should I abide?
8 “Then the
Creator of all things gave me a command,
and my Creator
chose the place for my tent.
He said, ‘Make
your dwelling in Jacob,
and in Israel
receive your inheritance.’
9 Before the ages,
in the beginning, he created me,
and for all the
ages I shall not cease to be.
10 In the holy
tent I ministered before him,
and so I was established
in Zion.
11 Thus in the
beloved city he gave me a resting place,
and in Jerusalem
was my domain.
12 I took root in
an honored people,
in the portion of
the Lord, his heritage.
PSALM 147: 12 - 20
(RCL)
Psalm 147: 12 - 15, 19
- 20 (Roman Catholic)
Psal 147:12 (NRSV)
Praise the LORD, O Jerusalem!
Praise your God, O
Zion!
13 For he
strengthens the bars of your gates;
he blesses your
children within you.
14 He grants peace
within your borders;
he fills you with
the finest of wheat.
15 He sends out
his command to the earth;
his word runs
swiftly.
16 He gives snow
like wool;
he scatters frost
like ashes.
17 He hurls down
hail like crumbs--
who can stand
before his cold?
18 He sends out
his word, and melts them;
he makes his wind
blow, and the waters flow.
19 He declares his
word to Jacob,
his statutes and
ordinances to Israel.
20 He has not
dealt thus with any other nation;
they do not know
his ordinances.
Praise the LORD!
84 Quam dilecta! (ECUSA BCP)
1 How
dear to me is your dwelling, O LORD of hosts! *
My
soul has a desire and longing for the courts of
the LORD;
my
heart and my flesh rejoice in the living God.
2 The
sparrow has found her a house
and the swallow a
nest where she may lay her young; *
by
the side of your altars, O LORD of hosts,
my
King and my God.
3 Happy
are they who dwell in your house! *
they
will always be praising you.
4 Happy
are the people whose strength is in you! *
whose
hearts are set on the pilgrims' way.
5 Those
who go through the desolate valley will find
it a place of
springs, *
for
the early rains have covered it with pools of water.
6 They
will climb from height to height, *
and
the God of gods will reveal himself in Zion.
7 Lord
God of hosts, hear my prayer; *
hearken,
O God of Jacob.
8 Behold
our defender, O God; *
and
look upon the face of your Anointed.
9 For one
day in your courts is better than
a thousand in my
own room, *
and
to stand at the threshold of the house of my God
than
to dwell in the tents of the wicked.
10 For the Lord God is both sun and shield; *
he
will give grace and glory;
11 No good thing will the Lord withhold *
from
those who walk with integrity.
12 O Lord of hosts, *
happy
are they who put their trust in you!
Note: vs. 9-12 are
optional
Wisdom 10: 15 - 21
(alt. for RCL)
Wis 10:15 (NRSV) A
holy people and blameless race
wisdom delivered
from a nation of oppressors.
16 She entered the
soul of a servant of the Lord,
and withstood
dread kings with wonders and signs.
17 She gave to
holy people the reward of their labors;
she guided them
along a marvelous way,
and became a
shelter to them by day,
and a starry flame
through the night.
18 She brought
them over the Red Sea,
and led them
through deep waters;
19 but she drowned
their enemies,
and cast them up
from the depth of the sea.
20 Therefore the
righteous plundered the ungodly;
they sang hymns, O
Lord, to your holy name,
and praised with
one accord your defending hand;
21 for wisdom
opened the mouths of those who were mute,
and made the
tongues of infants speak clearly.
NEW TESTAMENT:
Ephesians 1: 3 - 14 (RCL)
Ephesians
1: 3 - 6, 15 - 19a (ECUSA)
Ephesians 1: 3 - 6, 15 - 18 (Roman Catholic)
Ephe 1:3 (NRSV)
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in
Christ with every spiritual blessing in the heavenly places, 4 just as he chose
us in Christ before the foundation of the world to be holy and blameless before
him in love. 5 He destined us for adoption as his children through Jesus
Christ, according to the good pleasure of his will, 6 to the praise of his
glorious grace that he freely bestowed on us in the Beloved. 7 In him we have
redemption through his blood, the forgiveness of our trespasses, according to
the riches of his grace 8 that he lavished on us. With all wisdom and insight 9
he has made known to us the mystery of his will, according to his good pleasure
that he set forth in Christ, 10 as a plan for the fullness of time, to gather
up all things in him, things in heaven and things on earth. 11 In Christ we
have also obtained an inheritance, having been destined according to the
purpose of him who accomplishes all things according to his counsel and will,
12 so that we, who were the first to set our hope on Christ, might live for the
praise of his glory. 13 In him you also, when you had heard the word of truth,
the gospel of your salvation, and had believed in him, were marked with the
seal of the promised Holy Spirit; 14 this is the pledge of our inheritance
toward redemption as God's own people, to the praise of his glory.
15 I have heard of
your faith in the Lord Jesus and your love toward all the saints, and for this
reason 16 I do not cease to give thanks for you as I remember you in my
prayers. 17 I pray that the God of our Lord Jesus Christ, the Father of glory,
may give you a spirit of wisdom and revelation as you come to know him, 18 so
that, with the eyes of your heart enlightened, you may know what is the hope to
which he has called you, what are the riches of his glorious inheritance among
the saints, 19 and what is the immeasurable greatness of his power for us who
believe.
It is through Christ’s death that we are set free, rescued
(“redemption”, v. 7)
and forgiven our deviations from God’s ways (“trespasses”). Being now “holy and
blameless” (v. 4),
we have intellectual knowledge of God (“wisdom”, v. 8)
and are able to apply it (“insight”); so we can know and participate in his
plan for creation – which he disclosed in the Christ-event (Christ’s
life, death and resurrection.) This plan, which will come to fruition when
God’s eternal purposes are completed, is to unite (“gather”, v. 10)
all creation (“heaven” and “earth”) in Christ. In Christ, we Christians have
been adopted by God (“inheritance”, v. 11),
per his plan, so that we, forerunners (“the first”, v. 12)
of many to “set our hope on Christ”, may live to praise God’s manifest power
(“glory”). In Christ, the recipients of this letter, having heard the gospel
and believed in him, were baptised (“marked with the seal of the ... Holy
Spirit”, v. 13),
incorporated into the Church. The inner sanctifying presence of the Spirit is a
guarantee (“pledge”, v. 14)
that God will carry his promise to completion.
GOSPEL: John 1: (1 - 9)
10 - 18 (RCL)
John 1: 1 - 5 (6 - 8) 9 - 14
(15 - 18) (Roman Catholic)
John 1:1 (NRSV) In
the beginning was the Word, and the Word was with God, and the Word was God. 2
He was in the beginning with God. 3 All things came into being through him, and
without him not one thing came into being. What has come into being 4 in him was
life, and the life was the light of all people. 5 The light shines in the
darkness, and the darkness did not overcome it.
6 There was a man
sent from God, whose name was John. 7 He came as a witness to testify to the
light, so that all might believe through him. 8 He himself was not the light,
but he came to testify to the light. 9 The true light, which enlightens
everyone, was coming into the world.
10 He was in the
world, and the world came into being through him; yet the world did not know
him. 11 He came to what was his own, and his own people did not accept him. 12
But to all who received him, who believed in his name, he gave power to become
children of God, 13 who were born, not of blood or of the will of the flesh or
of the will of man, but of God.
14 And the Word
became flesh and lived among us, and we have seen his glory, the glory as of a
father's only son, full of grace and truth. 15 (John testified to him and cried
out, "This was he of whom I said, "He who comes after me ranks ahead of
me because he was before me.'") 16 From his fullness we have all received,
grace upon grace. 17 The law indeed was given through Moses; grace and truth
came through Jesus Christ. 18 No one has ever seen God. It is God the only Son,
who has made him known.
“Flesh”, humanity, per Isaiah 40:6-8,
was seen as weak, imperfect and transitory. Christ does an amazing thing: he
becomes a human being (albeit, being God, a perfect one). The author is a
witness to the divine presence shown in Jesus (“glory”, v. 14).
John the Baptizer was the first of this gospel’s witnesses of the Christ-event,
God become human.
From all that is in God (“fullness”, v. 16),
we have received gift after gift (“grace upon grace”). The Mosaic Law was given
by God, and Christ brought the full revelation of God’s ways. Judaism said that
God could not be seen (v. 18).
(Even Moses, in Exodus 33:30-44,
was not permitted to see God’s face.) It is through Christ, who is in complete
intimacy with the Father, that we have been given access to the Father.
© 1996-2019
Chris Haslam
Verses 1-2: The “Word” (Greek: logos) of
God is speech, but also God in action, creating (see Genesis 1:3 and
Psalm 33:6).
revealing (see Amos 3:7-8),
redeeming (see Psalm 107:19-20).
Jesus is this “Word” (v. 14).
He was eternal (“in the beginning” – see Genesis 1:1);
personal (“with God”); divine (“was God”). Note “was”: not “became” (in
v. 14).
[ NOAB]
Verse 1:
“In the beginning ... was with God”: This also recalls the traditions of Wisdom
being with God at creation (see Proverbs 8:30 and
Wisdom of Solomon 7:25),
but John goes beyond the stance of wisdom literature, which
carefully avoids showing Wisdom as equal with God.
Verse 3:
He was the sole agent of creation: see Genesis 1:1;
Proverbs 8:27-30;
Colossians 1:16-17;
Hebrews 1:2.
[ BlkJn]
Verse 4:
Apart from him, both physical and spiritual life would recede into nothingness.
In 5:39-40,
Jesus says “‘You search the scriptures because you think that in them you have
eternal life; and it is they that testify on my behalf. Yet you refuse to come
to me to have life’” and in 8:12 “‘I
am the light of the world. Whoever follows me will never walk in darkness but
will have the light of life’”.
Verse 5:
“The light shines in the darkness”: Wisdom of Solomon 7:29-30 speaks
of a beauty that surpasses the sun and stars; sin cannot prevail over Wisdom. [ NJBC]
Verse 5:
“darkness”: i.e. total evil in conflict with God – it cannot overcome God.
Verses 6-8: John the Baptist was commissioned by God (he is the “messenger
of the covenant” in Malachi 3:1)
to point to Jesus (vv. 19-34).
John the Baptist is a witness. [ NJBC]
Verse 9:
“The true light”: The real (authentic, divinely given reality), underived light
contrasted not with false light but with those such as John the Baptist: he was
a lamp. In 5:35,
Jesus says “‘He was a burning and shining lamp, and you were willing to rejoice
for a while in his light’”. [ NOAB]
Verse 11: “his own people”: The Jews. Recalls the rejection of Wisdom
in 1 Enoch 42:2:
“Wisdom went out to dwell with the children of the people, but she found no
dwelling place; (so) Wisdom returned to her place and she established herself
among the angels.” [ NJBC]
Verse 12: “he gave power ...”: This may have originally referred to Wisdom
finding a dwelling in the souls of the righteous (see Sirach 1:9-10),
and has been recast to reflect the soteriology of the
Gospel. 2:23 says
“When he was in Jerusalem during the Passover festival, many believed in his
name because they saw the signs that he was doing” and 3:18 says
“Those who believe in him are not condemned; but those who do not believe are
condemned already, because they have not believed in the name of the only Son
of God”. [ NJBC]
Verse 13: “born ... of God”: 3:3-8 attributes
divine rebirth to the activity of the Holy Spirit. [ NJBC]
Verse 14: “the Word became flesh”: This goes beyond the Old Testament
images of divine glory and Wisdom dwelling in Israel (Exodus 25:8-9;
Joel 3:17;
Zechariah 2:10;
Ezekiel 43:7;
Sirach 24:4, 8, 10).
The word translated here as flesh” is sarx. [ NJBC]
Verse 14: “we have seen”: The witness of John and the Johannine community.
[ NJBC]
Verse 14: “glory”: This is God’s glory as seen in Jesus and Jesus’
pre-existent glory with the Father. AS Jesus looks up to heaven, he says to the
Father: “So now, Father, glorify me in your own presence with the glory that I
had in your presence before the world existed”, and a little later: “Father, I
desire that those also, whom you have given me, may be with me where I am, to
see my glory, which you have given me because you loved me before the
foundation of the world” ( 17:5, 24).
[ NJBC]
Verse 14: “grace”: Redeeming love.
Verse 14: “truth”: Faithfulness to his promises.
Verse 15: This verse alludes to John the Baptizer’s words in v. 30:
“This is he of whom I said, ‘After me comes a man who ranks ahead of me because
he was before me.’”. [ NJBC]
Verse 16: “fullness”: Of God’s grace (“compassion according to the
abundance of his steadfast love”, Psalm 106:45)
or mercy (“your abundant mercy”, Psalm 51:1).
[ NJBC]
Verse 16: “grace upon grace”: This either means exhaustless or infinite,
or that the grace of the old covenant replaced by that of the new. [ NOAB]
Verse 17: This verse supports the interpretation of v. 16 that
sees the old grace replaced by the new.
Verse 18: In this gospel, the claims of others to knowledge of God are
consistently rejected. [ NJBC]
Verse 18: “seen”: 14:9 speaks
of seeing and knowing God: “Jesus said to him [Philip], ‘Have I been with you
all this time, ... and you still do not know me? Whoever has seen me has seen
the Father. How can you say, ‘Show us the Father’?’”. [ NOAB]
© 1996-2019
Chris Haslam
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