25 Sergius, Abbot of Holy Trinity, Moscow, 1392  was a spiritual leader and monastic reformer of medieval Russia. 

26 Lancelot Andrewes, Bishop of Winchester, 1626. Wilson Carlile, Priest, 1942

27 Vincent de Paul, Religious, and Prophetic Witness, 1660. Thomas Traherne, Priest, 1674  was an English poet, clergyman, theologian, and religious writer.

28 Richard Rolle, 1349, Walter Hilton, 1396, and Margery Kempe, c. 1440, Mystics

29 Saint Michael and All Angels

30 Jerome, Priest, and Monk of Bethlehem, 420

October[edit]

1 Remegius, Bishop of Rheims, c. 530 On 25 December 496 he baptised Clovis I, King of the Franks. This baptism, leading to the conversion of the entire Frankish people to Chalcedonian Christianity, was a momentous success for the Church and a seminal event in European history.

OLD TESTAMENT: Jeremiah 32: 1 - 3a, 6 - 15   (RCL)

Jere 32:1 (NRSV) The word that came to Jeremi'ah from the LORD in the tenth year of King Zedeki'ah of Judah, which was the eighteenth year of Nebuchadrez'zar. 2 At that time the army of the king of Babylon was besieging Jerusalem, and the prophet Jeremi'ah was confined in the court of the guard that was in the palace of the king of Judah, 3 where King Zedeki'ah of Judah had confined him.

6 Jeremi'ah said, The word of the LORD came to me: 7 Han'amel son of your uncle Shal'lum is going to come to you and say, "Buy my field that is at An'athoth, for the right of redemption by purchase is yours." 8 Then my cousin Han'amel came to me in the court of the guard, in accordance with the word of the LORD, and said to me, "Buy my field that is at An'athoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself." Then I knew that this was the word of the LORD.

9 And I bought the field at An'athoth from my cousin Han'amel, and weighed out the money to him, seventeen shekels of silver. 10 I signed the deed, sealed it, got witnesses, and weighed the money on scales. 11 Then I took the sealed deed of purchase, containing the terms and conditions, and the open copy; 12 and I gave the deed of purchase to Bar'uch son of Neri'ah son of Mah'seiah, in the presence of my cousin Han'amel, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. 13 In their presence I charged Bar'uch, saying, 14 Thus says the LORD of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware jar, in order that they may last for a long time. 15 For thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land.

Amos 6: 1a, 4 - 7   (Roman Catholic, alt. for RCL)

Amos 6:1 (NRSV) Alas for those who are at ease in Zion,

and for those who feel secure on Mount Samaria,

4 Alas for those who lie on beds of ivory,

and lounge on their couches,

and eat lambs from the flock,

and calves from the stall;

5 who sing idle songs to the sound of the harp,

and like David improvise on instruments of music;

6 who drink wine from bowls,

and anoint themselves with the finest oils,

but are not grieved over the ruin of Joseph!

7 Therefore they shall now be the first to go into exile,

and the revelry of the loungers shall pass away.

PSALM 91: 1 - 6, 14 - 16 (RCL)

Psal 91:1 (NRSV) You who live in the shelter of the Most High,

who abide in the shadow of the Almighty,

2 will say to the LORD, "My refuge and my fortress;

my God, in whom I trust."

3 For he will deliver you from the snare of the fowler

and from the deadly pestilence;

4 he will cover you with his pinions,

and under his wings you will find refuge;

his faithfulness is a shield and buckler.

5 You will not fear the terror of the night,

or the arrow that flies by day,

6 or the pestilence that stalks in darkness,

or the destruction that wastes at noonday.

14 Those who love me, I will deliver;

I will protect those who know my name.

15 When they call to me, I will answer them;

I will be with them in trouble,

I will rescue them and honor them.

16 With long life I will satisfy them,

and show them my salvation.

91   Qui habitat  (ECUSA BCP)

1               He who dwells in the shelter of the Most High, *

     abides under the shadow of the Almighty.

2               He shall say to the Lord,

“You are my refuge and my stronghold, *

     my God in whom I put my trust.”

3               He shall deliver you from the snare of the hunter *

     and from the deadly pestilence.

4               He shall cover you with his pinions,

and you shall find refuge under his wings; *

     his faithfulness shall be a shield and buckler.

5               You shall not be afraid of any terror by night, *

     nor of the arrow that flies by day;

6               Of the plague that stalks in the darkness, *

     nor of the sickness that lays waste at mid-day.

14             Because he is bound to me in love,

therefore will I deliver him; *

     I will protect him, because he knows my Name.

15             He shall call upon me, and I will answer him; *

     I am with him in trouble;

     I will rescue him and bring him to honor.

16             With long life will I satisfy him, *

            and show him my salvation.

Psalm 146   (alt. for RCL)

Psalm 146: 7 - 10   (Roman Catholic)

Psal 146:1 (NRSV) Praise the LORD!

Praise the LORD, O my soul!

2 I will praise the LORD as long as I live;

I will sing praises to my God all my life long.

3 Do not put your trust in princes,

in mortals, in whom there is no help.

4 When their breath departs, they return to the earth;

on that very day their plans perish.

5 Happy are those whose help is the God of Jacob,

whose hope is in the LORD their God,

6 who made heaven and earth,

the sea, and all that is in them;

who keeps faith forever;

7 who executes justice for the oppressed;

who gives food to the hungry.

The LORD sets the prisoners free;

8 the LORD opens the eyes of the blind.

The LORD lifts up those who are bowed down;

the LORD loves the righteous.

9 The LORD watches over the strangers;

he upholds the orphan and the widow,

but the way of the wicked he brings to ruin.

10 The LORD will reign forever,

your God, O Zion, for all generations.

Praise the LORD!

146   Lauda, anima mea   (ECUSA BCP)

1  Hallelujah!

Praise the Lord, O my soul! *

     I will praise the Lord as long as I live;

     I will sing praises to my God while I have my being.

2  Put not your trust in rulers, nor in any child of earth, *

     for there is no help in them.

3  When they breathe their last, they return to earth, *

     and in that day their thoughts perish.

4  Happy are they who have the God of Jacob for their help! *

     whose hope is in the Lord their God;

5  Who made heaven and earth, the seas, and all that is in them; *

     who keeps his promise for ever;

6  Who gives justice to those who are oppressed, *

     and food to those who hunger.

7  The Lord sets the prisoners free;

the Lord opens the eyes of the blind; *

     the Lord lifts up those who are bowed down;

8  The Lord loves the righteous;

the Lord cares for the stranger; *

     he sustains the orphan and widow,

     but frustrates the way of the wicked.

9  The Lord shall reign for ever, *

     your God, O Zion, throughout all generations.

            Hallelujah!

NEW TESTAMENT: 1 Timothy 6: 6 - 19   (RCL)

                                    1 Timothy 6: 11 - 16   (Roman Catholic)

1Tim 6:6 (NRSV) Of course, there is great gain in godliness combined with contentment; 7 for we brought nothing into the world, so that we can take nothing out of it; 8 but if we have food and clothing, we will be content with these. 9 But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.

11 But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. 12 Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. 13 In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pon'tius Pilate made the good confession, I charge you 14 to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, 15 which he will bring about at the right time--he who is the blessed and only Sovereign, the King of kings and Lord of lords. 16 It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.

17 As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. 18 They are to do good, to be rich in good works, generous, and ready to share, 19 thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.

h/t Montreal Anglican

Our passage is the concluding section of the book. In vv. 3-5, the author has again warned against those who teach other than the body of faith passed down from Jesus and the apostles. He has charged these teachers with monetary gain for teaching falsehoods. Now, writing in Paul’s name, he counters that there is “great [spiritual] gain” (v. 6) in teaching the truth; those who do so are content with enough to pay for necessities (“food and clothing”, v. 8). But false teachers “who want to be rich” (v. 9) succumb to “senseless and harmful desires”, and lead people astray from godliness. The true church leader is very different.

Now he addresses Timothy, a “man of God” (v. 11), spiritual leader of the Church. He sees Christian life as a “fight” (v. 12). Timothy “made the good confession” that Jesus is Lord at his baptism; Jesus made his “confession” (v. 13) of fidelity in his conduct when facing death. Timothy is to keep “the commandment” (v. 14, Christ’s orders) until he returns at the end of the era, “at the right time” (v. 15), i.e. when God chooses. “Immortality” (v. 16) is an attribute of God. We cannot see him, but Jesus can and will reveal him. The author now speaks to affluent members of the community (v. 17). They should not set store in money, but rather in God, for it is God’s gift. It is to be used in a godly way, for “good works” (v. 18) and sharing with the needy, for through such generosity they will attain eternal life, “life that really is life” (v. 19).

It is all too easy to take the warning in vv. 3-5 as only applying to the behaviour of slaves towards their masters (vv. 1-2), but the division into chapters (made many centuries later) is unfortunate in this case. Vv. 1-2 is the last of the author’s instructions for various groups of members of the Church. This section begins at 4:11: “These are the things you [Timothy] must insist on and teach”. 6:3-10 concerns false teachers; 6:11-16are instructions to Timothy as to how he is to act; 6:17-19 is a supplementary reflection on the rich. [ NJBC]

Verses 3-10: Much of the language of this section, especially the charge of money-grubbing, is borrowed from the polemic of Greek philosophers against their opponents. In the dialogues of Plato, the opponents are depicted as Sophists who teach for pay and seek to please, rather than presenting the truth. [ NJBC]

Verses 3-5: The author has harsh words for the false teachers; they are conceited, contentious, and greedy. [ NOAB]

Verse 3: “sound words”: i.e. apostolic testimony. [ NOAB] See also Titus 1:13 (“That testimony is true”) and 2:1 (“teach what is consistent with sound doctrine”). A scholar suggests that the author is referring to the second quotation in 5:18 (i.e. “‘The labourer deserves to be paid’”), a saying of Jesus (see Luke 10:7 and Matthew 10:10) which is also alluded to in 1 Corinthians 9:14. NJBC offers healthy words. The true philosopher was often looked on as a physician of the soul. The Pastoral Letters all hold that falsehood is a disease that only the truth can remedy.

Verse 4: For similar lists of vices, see 1 Corinthians 5:10-11; 6:9-10; Galatians 5:19-21; Ephesians 5:1-5; Colossians 3:5; 1 Peter 2:1; 4:1-3. [ CAB]

Verse 4: “conceited”: In 3:6, the author says that a bishop “must not be a recent convert, or he may be puffed up with conceit and fall into the condemnation of the devil”. [CAB]

Verse 4: “controversy and ... disputes about words”: In 1:4, the author cautions Timothy about “certain people” ( 1:3) – that members of the community not to occupy themselves with myths and endless genealogies that promote speculations rather than the divine training that is known by faith”. A similar caution is found in Titus 3:9. [ CAB] “Envy” and “wrangling” show a state of affairs directly opposed to the love produced by the true “instruction” of 1:5: “the aim of such instruction is love that comes from a pure heart, a good conscience, and sincere faith”. [ NJBC]

Verse 4: “slander”: 2 Timothy 3:2-5 says: “You must understand this, that in the last days distressing times will come. For people will be ... slanderers ...”. Titus 3:2-3 advises “Remind them ... to speak evil of no one”. In Mark 7:21-23, Jesus says: “... it is from within, from the human heart, that evil intentions come: ... slander ... All these evil things come from within, and they defile a person”. See also Colossians 3:8 and Ephesians 4:31. [ CAB]

Verse 5: In 2:3-4, the author writes that “God our Saviour ... desires everyone to be saved and to come to the knowledge of the truth”. See also 4:3; 2 Timothy 2:15; 3:7-8. [CAB]

Verse 5: “imagining that godliness is a means of gain”: Platonists charged so-called Sophists with teaching for profit ideas that would please, rather than presenting the truth.

Verse 6: “contentment”: The Greek word autarkeia was current from the time of Aristotle to the time of the Stoics. It was used to describe the virtue that makes a person content with what he has. [ NJBC] In 2 Corinthians 9:8, Paul writes “God is able to provide you with every blessing in abundance, so that by always having enough of everything, you may share abundantly in every good work”. [ NOAB]

Verse 7: “for we brought nothing into the world, so that we can take nothing out of it”: This sentiment is found in many ancient sources: see Job 1:21; Wisdom of Solomon 7:6, Philo, and Seneca. [ CAB] [ NJBC]

Verse 8: See also Genesis 28:20 (Jacob’s dream at Bethel); Deuteronomy 10:17-18; Sirach 29:21; 1 Corinthians 9:15-17; Philippians 4:11; James 2:15-16. [ CAB] 2 Timothy 4:13 depicts Paul as exemplifying simplicity in his clothing needs. [ NJBC]

Verse 9: In Mark 10:25, Jesus tells his disciples: “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God”. See also 1 John 2:15-17 and James 1:13-18. [ CAB]

Verse 10: “the love of money is a root of all kinds of evil”: A common proverb in Greek philosophical writings – frequently misquoted today. [ CAB]

Verse 10: “some have wandered away from the faith”: The author writes in 4:1-2: “Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, through the hypocrisy of liars whose consciences are seared with a hot iron”. See also 5:8. [ CAB]

Verse 11: “you”: In Greek the word is in the singular, so it clearly refers to Timothy.

Verse 11: “man of God”: An appellation often applied to Old Testament prophets, e.g. Deuteronomy 33:1 (Moses); 1 Samuel 2:27; 1 Kings 12:22 (Shemaiah); 13:1, calling attention to the spiritual power and responsibility of church leaders. [ NJBC]

Verse 11: “pursue righteousness”: For other list of virtues, see Galatians 5:22-23; Colossians 3:12; 2 Peter 1:5-7. [ CAB]

Verse 12: “Fight the good fight ...”: Timothy is also instructed to “fight the good fight” in 1:18. Paul uses another figure, that of a foot-race: see 1 Corinthians 9:24-27 and Philippians 3:12-15. Paul’s own life exemplified how this fight should be carried out: see 2 Timothy 4:7. [ CAB] [ NJBC]

Verse 12: “made the good confession”: From the language of worship: adoration and praise of God. In baptism and before a Roman court the believer praises God by confessing that Jesus is Lord. CAB holds that this is a reference to Timothy’s ordination: 4:14 advises “Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders”; see also 2 Timothy 2:2. The “commandment” (v. 14) is then the charge given to Timothy on this occasion.

Verse 13: “his testimony”: For Jesus’ testimony before Pilate, see Mark 15:1-5. [ CAB] Jesus’ own conduct in facing his passion and death when “Pilate” was governor exemplifies proper fidelity. [ NJBC]

Verse 14: “commandment”: This word is here probably synonymous with the Christian way of life. [ NOAB] Often the Greek word refers to a specific commandment from God (divine revelation), but here it refers to the entire divine mandate given to Timothy. [NJBC]

Verse 14: “until the manifestation ...”: Titus 2:11 says “For the grace of God has appeared, bringing salvation to all” and Titus 2:13: “while we wait for the blessed hope and the manifestation of the glory of our great God and Saviour, Jesus Christ”. [ NJBC]

Verses 15-16: A doxology in praise of God somewhat parallel to that in 1:17 (quoted below). It is Hellenistic Jewish in inspiration; it stresses God’s transcendence and his superiority to all earthly rulers. [ NJBC] These verses are probably from an ancient Christian hymn.

Verse 15: “King of kings”: A phrase picked up from Ezekiel 26:7 and Daniel 2:37, and also found in Revelation 19:16. [ CAB]

Verse 15: “Lord of lords”: A phrase also found in Deuteronomy 10:17; Psalm 136:3; Revelation 17:14. [ CAB]

Verse 16: 1 John 1:5 says “God is light and in him there is no darkness at all”. [ CAB]

Verse 16: “he alone who has immortality”: In 1:17, the author writes “To the King of the ages, immortal, invisible, the only God, be honour and glory forever and ever. Amen”. See also John 5:26. [ NOAB]

Verse 16: “unapproachable light”: Psalm 104:2 speaks of God as “wrapped in light as with a garment”. [ NOAB]

Verse 16: “whom no one has ever seen”: John 1:18 says “No one has ever seen God”. See also John 6:46 and 1 John 4:12. But the Son can and will reveal him (see Matthew 11:27; 1 John 3:2; Revelation 22:4), [ NOAB] but with the aid of grace, some vision of God is (or will be) available to humans. A beatitude in Matthew 5:8 says: “Blessed are the pure in heart, for they will see God”.

Verses 17-19: Perhaps raising the issue of money in vv. 6-10 led the author to adding this piece of instruction to the more prosperous members of the community. It seems that there were a significant number of them: see 2:9 (women were dressing expensively); 6:2 (slave owners); Titus 2:9-10 (slaves and masters). [ NJBC]

Verse 18: “do good”: 2:10 says that women who hold God in awe should be known for their “good works”. 5:10 says that a widow of great age should be put on the list (presumably of those to be assisted by the community) if, amongst other things, she is known for her good works. 5:10, 25; 6:18; 2 Timothy 2:21; 3:17; Titus 1:16; 2:7; 3:1, 8, 14 also emphasize the importance of “good works”. [ CAB]

Verse 19: Jesus told the Parable of the Rich Fool: see Luke 12:16-21. [ CAB]

Verse 20: “guard what has been entrusted to you”: In the Pastoral Letters, the function of ministry is to safeguard the traditions handed down about Jesus and the apostles. See also 1:3, 18; 2 Timothy 1:13-14; 2:2, 14-15, 24-25; 3:14; 4:2; Titus 1:13; 2:1. [ CAB] The Greek word paratheke (“entrusted”) can refer to a deposit, e.g. of money, which a person is to hand back exactly as received. The emphasis here is on preservation of a trust. [ NJBC]

Verse 20: “profane chatter”: This is also mentioned in 2 Timothy 2:16, as to be avoided. [ CAB]

Verse 20: “what is falsely called knowledge”: The Greek word translated “knowledge” here is gnosis. The false teachers called their teachings gnosis, so they may be forerunners of those we today call Gnostics. On the other hand true Christianity is epignosis, clear knowledge . See Titus 1:1; 1 Timothy 2:4; 2 Timothy 2:25; 3:7. [ NJBC]

Verse 21: “you”: The Greek word is in the plural, so this blessing is intended for a wider group of readers. [ NJBC]

GOSPEL: Luke 16: 19 - 31  (all)

Luke 16:19 (NRSV) "There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Laz'arus, covered with sores, 21 who longed to satisfy his hunger with what fell from the rich man's table; even the dogs would come and lick his sores. 22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. 23 In Hades, where he was being tormented, he looked up and saw Abraham far away with Laz'arus by his side. 24 He called out, "Father Abraham, have mercy on me, and send Laz'arus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.' 25 But Abraham said, "Child, remember that during your lifetime you received your good things, and Laz'arus in like manner evil things; but now he is comforted here, and you are in agony. 26 Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.' 27 He said, "Then, father, I beg you to send him to my father's house-- 28 for I have five brothers--that he may warn them, so that they will not also come into this place of torment.' 29 Abraham replied, "They have Moses and the prophets; they should listen to them.' 30 He said, "No, father Abraham; but if someone goes to them from the dead, they will repent.' 31 He said to him, "If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.'"

Luke has described Pharisees as “lovers of money” (v. 14). Now Jesus expands on a tale from popular folklore to tell a parable. Only the rich could afford cloth dyed with “purple” (v. 19), and “fine linen” undergarments from Egypt. No moral judgements are made directly on the “rich man” and Lazarus (v. 20), but they are implied: v. 30 infers that the rich man, and his brothers, have not repented of their sins, but “Lazarus” (v. 21) means God helps, so he has. (“Dogs” ate the bread guests had used to wipe their plates and hands and then tossed under the table.) Vv. 22-23 tell of the reversal of fates after death, in contemporary Jewish terms: Lazarus goes to a place of bliss, beside “Abraham”, the founder of God’s covenant people, but the rich man roasts in “Hades” (v. 23, the Greek name for Sheol, the abode of the dead). Recall that Abraham was wealthy, and obedient to God’s will.
In v. 27-28, the rich man changes tactics: upon learning that the gulf between him and Lazarus cannot be bridged (“a great chasm has been fixed”, v. 26), he asks that his brothers be saved from the same fate. Abraham’s answer (v. 29) amounts to: God reveals himself and his will in the Old Testament, so the “brothers” (v. 28) have been warned of the fate that awaits them. The Law required landowners, God’s tenants, to share with the needy.
In v. 31, in speaking of “someone rises from the dead”, Jesus is referring to his resurrection. Even then, “they” will not “repent” (v. 30). Like Lazarus, those whom God helps will come into his presence but, like the rich man, the ungodly will suffer irreversible punishment. God has revealed his will through “Moses and the prophets” (v. 29); those who neglect it will suffer after death. In this case, Jesus overturns conventional Jewish wisdom: it said that wealth was a sign of being blessed by God; if one was poor, one must be ungodly.

This story may illustrate vv. 10-15 [ NOAB], but note that while Jesus has been speaking to Pharisees “who were lovers of money” (v. 14), they sought to find justification in their own punctilious observance of the Law ( 11:37-44).

Will the “five brothers” (v. 28) and Luke’s readers follow the example of the rich man or heed Jesus’ teaching and that of the Old Testament regarding care of the needy, like Lazarus, and thus be children of Abraham? If they do not, they will not have places at the messianic banquet. [ NJBC]

There are parallels to this story in Egyptian folklore and in the Jewish story of the rich tax collector, Bar Ma’yan, but the parallels do not include the dialogue between the rich man and Abraham. Also, in the parallels, Lazarus gloats over the punishment of the rich man. See also 1 Enoch 92-105 and Apocalypse of Peter 13. [ NJBC] In the Jewish story, Bar Ma’yan is a rich tax collector. He dies, and is given a well-attended ostentatious funeral. About the same time, a poor scholar dies and is buried without pomp or attention. Yet the scholar finds himself in Paradise, by flowing streams, while Bar May’an finds himself near the bank of a stream unable to reach the water. [ Blomberg]

This is the only parable that has a transcendental element, and in which the characters have names. [ Blomberg]

Verses 19-20: Some hold that the text gives no indication that the rich man was guilty of moral wrong or that Lazarus was morally right. Using 1:51-53 (the Magnificat) and 6:20-26 (the Beatitudes) to support their argument, they say that these verses condemn the rich just because they are rich, and bless the poor because they are poor. NJBC disagrees.

Verse 19: “rich man”: He is commonly called Dives, the Latin for rich man. [ NOAB]

Verse 19: “purple”: The dye came from a type of sea snail found along the coast of Syria and Palestine. [ NOAB]

Verse 19: “fine linen”: In the Allegory of the Unfaithful Wife (Ezekiel 16), based on a folktale, Yahweh speaks, through the prophet, of Jerusalem. In Ezekiel 16:11-13, he says that he adorned her with ornaments, that he “adorned [her] with gold and silver, while ... [her] clothing was of fine linen, rich fabric, and embroidered cloth. [She] ... had choice flour and honey and oil for food. She ... grew exceedingly beautiful, fit to be a queen”, but she “trusted in [her] ... beauty, and played the whore because of [her] ... fame, and lavished [her] ... whorings on any passer-by”. See also Revelation 18:11-13. [ JBC]

Verse 20: “Lazarus”: He is not the same Lazarus as in John 11:1-44; 12:1, 9. [ NOAB] Lazarus is a shortened form of Eleazar. Aaron, the priest, had a son by this name: see Exodus 6:23. [ CAB] Perhaps his name is given because it means God helps; he is probably meant to be seen as one who has faith in God. [ Blomberg]

Verses 22-26: Being developed from folklore, we should probably not use this story to deduce the detailed post mortem state of believers and unbelievers. [ Blomberg]

Verses 21-22: The moral quality of Lazarus is passed over to illustrate the fatal deficiency in the life of the rich man, and the impossibility of changing the latter’s condemnation. [ NOAB]

Verse 22: “to be with Abraham”: In 13:28-29, Jesus says “There will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you yourselves thrown out. Then people will come from east and west, from north and south, and will eat in the kingdom of God”. [ NJBC] Abraham’s bosom was a contemporary Jewish term for the lodging place of the godly dead prior to the expected general resurrection. [ NOAB]

Verse 23: “Hades”: Chapter 22 of 1 Enoch, a popular book in Jesus’ time, speaks of adjoining quarters for the ungodly and the godly in this abode of the dead, and seems to imply that they will be there until the general resurrection. Rabbinic teaching was that, after the apocalyptic battles of the messianic age, an age to come would dawn. [ JBC]

Verse 25: Your request is futile!

Verses 27-31: The Old Testament speaks an urgent and sufficient call to repentance. [ NOAB] The rich man’s failure to care for Lazarus is not in accord with the Old Testament (vv. 29-31) and with Jesus’ teaching in v. 9: “And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes”. [ NJBC] Every Jew knew the Old Testament laws commanding the compassionate use of riches, so the rich man had no excuse for his wanton neglect of one whom he saw regularly (vv. 20-21) and could have helped easily. [ Blomberg]

Verse 29: See also John 5:45-47 and Acts 15:21. In John 5:46, Jesus says: “If you believed Moses, you would believe me, for he wrote about me”. [ NOAB]

Verse 30: In 3:8, Jesus says: “Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham”. See also 19:9 for his words to Zacchaeus. [ NOAB] Mere words do not make one a child of Abraham, and therefore a member of reconstituted Israel. The rich man’s claim that Abraham is his father is of no effect, for he has not done the deeds which would have signified repentance from his self-centred, callous way of life. [ NJBC]

18 Edward Bouverie Pusey, Priest, 1882
19 Theodore of Tarsus, Archbishop of Canterbury, 690 was Archbishop of Canterbury from 668 to 690, best known for his reform of the English Church and establishment of a school in Canterbury.
20 John Coleridge Patteson, Bishop of Melanesia, and his Companions, Martyrs, 1871
21 Saint Matthew, Apostle and Evangelist
22 Philander Chase, Bishop of Ohio, and of Illinois, 1852
25 Sergius, Abbot of Holy Trinity, Moscow, 1392 Serge of Radonezh, was a spiritual leader and monastic reformer of medieval Russia. Together with Venerable Seraphim of Sarov, he is one of the Russian Orthodox Church's most highly venerated saints.



OLD TESTAMENT: Jeremiah 8: 18 - 9: 1 (RCL)

Jere 8:18 (NRSV) My joy is gone, grief is upon me,
my heart is sick.
19 Hark, the cry of my poor people
from far and wide in the land:
"Is the LORD not in Zion?
Is her King not in her?"
("Why have they provoked me to anger with their images,
with their foreign idols?")
20 "The harvest is past, the summer is ended,
and we are not saved."
21 For the hurt of my poor people I am hurt,
I mourn, and dismay has taken hold of me.
22 Is there no balm in Gil'ead?
Is there no physician there?
Why then has the health of my poor people
not been restored? 9:1 {Ch 8.23 in Heb}
O that my head were a spring of water,
and my eyes a fountain of tears,
so that I might weep day and night
for the slain of my poor people!


Amos 8: 4 - 7   (Roman Catholic, alt. for RCL)

Amos 8:4 (NRSV) Hear this, you that trample on the needy,
and bring to ruin the poor of the land,
5 saying, "When will the new moon be over
so that we may sell grain;
and the sabbath,
so that we may offer wheat for sale?
We will make the ephah small and the shekel great,
and practice deceit with false balances,
6 buying the poor for silver
and the needy for a pair of sandals,
and selling the sweepings of the wheat."
7 The LORD has sworn by the pride of Jacob:
Surely I will never forget any of their deeds.


PSALM 79: 1 - 9   (RCL)

Psal 79:1 (NRSV) O God, the nations have come into your inheritance;
they have defiled your holy temple;
they have laid Jerusalem in ruins.
2 They have given the bodies of your servants
to the birds of the air for food,
the flesh of your faithful to the wild animals of the earth.
3 They have poured out their blood like water
all around Jerusalem,
and there was no one to bury them.
4 We have become a taunt to our neighbors,
mocked and derided by those around us.
5 How long, O LORD? Will you be angry forever?
Will your jealous wrath burn like fire?
6 Pour out your anger on the nations
that do not know you,
and on the kingdoms
that do not call on your name.
7 For they have devoured Jacob
and laid waste his habitation.
8 Do not remember against us the iniquities of our ancestors;
let your compassion come speedily to meet us,
for we are brought very low.
9 Help us, O God of our salvation,
for the glory of your name;
deliver us, and forgive our sins,
for your name's sake.


79   Deus, venerunt   (ECUSA BCP)

1   O God, the heathen have come into your inheritance;
they have profaned your holy temple; *
  they have made Jerusalem a heap of rubble.
.
2   They have given the bodies of your servants as food for the
birds of the air, *
  and the flesh of your faithful ones to the beasts
of the field.

3   They have shed their blood like water on every side
of Jerusalem, *
  and there was no one to bury them.

4   We have become a reproach to our neighbors, *
  an object of scorn and derision to those around us.

5   How long will you be angry, O LORD? *
  will your fury blaze like fire for ever?

6   Pour out your wrath upon the heathen who have not
known you *
  and upon the kingdoms that have not called upon
your Name.

7   For they have devoured Jacob *
  and made his dwelling a ruin.

8   Remember not our past sins;
let your compassion be swift to meet us; *
  for we have been brought very low.

9   Help us, O God our Savior, for the glory of your Name; *
  deliver us and forgive us our sins, for your Name's sake.


Psalm 113  (alt. for RCL)
Psalm 113: 1 - 2, 4 - 8 (Roman Catholic)

Psal 113:1 (NRSV) Praise the LORD!
Praise, O servants of the LORD;
praise the name of the LORD.
2 Blessed be the name of the LORD
from this time on and forevermore.
3 From the rising of the sun to its setting
the name of the LORD is to be praised.
4 The LORD is high above all nations,
and his glory above the heavens.
5 Who is like the LORD our God,
who is seated on high,
6 who looks far down
on the heavens and the earth?
7 He raises the poor from the dust,
and lifts the needy from the ash heap,
8 to make them sit with princes,
with the princes of his people.
9 He gives the barren woman a home,
making her the joyous mother of children.
Praise the LORD!


113  Laudate, pueri    (ECUSA BCP)

1   Hallelujah!
Give praise, you servants of the LORD; *
  praise the Name of the LORD.

2   Let the Name of the LORD be blessed, *
  from this time forth for evermore.

3   From the rising of the sun to its going down *
  let the Name of the LORD be praised.

4   The LORD is high above all nations, *
  and his glory above the heavens.

5   Who is like the LORD our God, who sits enthroned on high, *
  but stoops to behold the heavens and the earth?

6   He takes up the weak out of the dust *
  and lifts up the poor from the ashes.

7   He sets them with the princes, *
  with the princes of his people.

8   He makes the woman of a childless house *
  to be a joyful mother of children.



NEW TESTAMENT: 1 Timothy 2: 1 - 7   (RCL)
                                    1 Timothy 2: 1 - 8   (Roman Catholic)

1Tim 2:1 (NRSV) First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, 2 for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. 3 This is right and is acceptable in the sight of God our Savior, 4 who desires everyone to be saved and to come to the knowledge of the truth. 5 For
there is one God;
there is also one mediator between God and humankind,
Christ Jesus, himself human,
6 who gave himself a ransom for all
--this was attested at the right time. 7 For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
8 I desire, then, that in every place the men should pray, lifting up holy hands without anger or argument;




h/t Montreal Anglican
At a time when Christians were suspect for not joining in worship of Roman gods, an act expected of all, the author urges them to pray for “everyone”, including civil authorities (“kings ...”, v. 2), so that Christians may live “a quiet and peaceable life”, as good citizens yet godly ones. This, he says, is in accord with God’s plan, for he wishes “everyone” (v. 4) to be saved, through knowledge of Christian “truth”. God desires this for:
•  he is the “one God” (v. 5) for all people;
•  the “one mediator”, Christ, shared in being human with all of us, and represents us all before the Father, and
•  gave his life as the price of freedom (“ransom”, v. 6) for all.
His life and death were “attested” (shown to be an authentic part of the plan) “at the right time”, at the time chosen by God. Paul (“I”, v. 7) was “appointed” by God to announce (“herald”) this to all, genuinely sent out by him (“apostle”) to teach doctrine (“faith”) and the truth about God to everyone.
Verses 1-15: The community’s conduct at worship. [ NJBC]
Verses 1-7: Prayer intentions. The stress on God’s desire to save every human being is also found in 1 Timothy 4:10: “For to this end we toil and struggle, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe”. See also Titus 2:11; 3:2, 8. [ NJBC]
Verses 1-2: The Christian prays even for bad rulers. CAB says that praying for secular authorities will result in respect for Christianity among those outside the faith, and will lessen the risk of persecution. In Romans 13:1, Paul says “Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God”. [ NOAB] Such prayer is not out of patriotism; there is a hope (possibly implied) that these rulers/authorities might “come to the knowledge of the truth” (v. 4). [ NJBC]
Verse 4: This is one of the strongest affirmations of the universality of God’s grace. [ NOAB]
Verse 4: “to come to the knowledge of the truth”: The same phraseology is found in 2 Timothy 2:25; 3:7. The notion that knowledge of Christian truth is a fundamental requirement for salvation is also found in Colossians 1:5; 2:2, 7; Ephesians 1:9; 4:13 – but Christian conduct and good works are also necessary. [JBC]
Verses 5-6: This is very like a hymn or confession spoken in a worship setting. See also Colossians 1:15-20; Ephesians 1:15-2:3; 4:5-6. [ CAB] It at least seems to be a traditional formula. The logical argument is: if God is one, he must be concerned with all peoples, not just with a particular group or nation. [NJBC]
Verse 5: “one mediator between God and humankind, Christ Jesus, himself human”: NJBC offers one intermediary between God and humanity, the human being Christ Jesus. In Galatians 3:19-20, Paul calls Moses a “mediator”, as does the Jewish philosopher Philo. Hebrews also speaks of Christ as “mediator”: see Hebrews 9:15; 12:24. [ NOAB]
Verse 5: “himself human”: For the humanity of Christ, see also Hebrews 2:14 and Galatians 3:19-20. [JBC]
Verse 6: “this was attested at the right time”: NJBC offers the testimony at the proper times. Given this translation, proper times probably refers not only to Christ’s death but to the whole of his activity. What Christ did witnesses to the fulfilment of God’s promise: see also Titus 1:2-3 (“God ... revealed his word”) and 2 Timothy 1:1.
Verse 6: “ransom”: i.e. the price paid for someone’s freedom. In Matthew 20:26-28, Jesus tells his disciples: “It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many”. Mark 10:43-45 is similar. [ NOAB]
Verse 7: References to Paul’s past are more frequent in post-Pauline letters: see also Colossians 1:23-29; Ephesians 3:1-11; 1 Timothy 1:12-16; 3:14-15; 2 Timothy 1:3; 4:11, 15-18. For the story of Paul’s conversion, see Acts 9:1-22; 22:1-16; 26:9-18. [ CAB]
Verse 7: “(I am telling the truth, I am not lying)”: The author draws from Paul’s words in Romans 9:1: “I am speaking the truth in Christ – I am not lying; my conscience confirms it by the Holy Spirit”. [ NJBC]
Verses 8-15: The author says how men (v. 8), and then women (v. 15) should behave in the worshipping assembly. [ NJBC] These verses should be understood in the context of Greco-Roman society, and perhaps in the context of a particular Christian community.
Verses 8-10: It seems that men were given to “anger” and “argument” and women to ostentation. 1 Timothy 6:3-5 and 2 Timothy 2:14, 23 say that false teachers promote debates and arguments.
Verse 8: “in every place”: i.e. in the liturgy. A formula used in worship legislation, drawn from Malachi 1:11: “For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the LORD of hosts”. It is also found in Didache 14:3. [ NJBC]
Verse 8: “lifting up holy hands”: A common posture for prayer in the early Church: standing, with hands outstretched, also mentioned in Psalms 141:2; 143:6. The palms were turned upward towards heaven to indicate receptivity of God’s gifts. Liturgically this is referred to as the orans position, and is today normally adopted by the presider (celebrant) at the Eucharist during the prayer of consecration (eucharistic prayer). In the early Church, all worshippers would adopt this posture. [ NOAB] [ CAB] [NJBC]
Verse 8: “without anger or argument”: i.e. at peace with one’s neighbour. In Philippians 2:14, Paul urges “Do all things without murmuring and arguing”. In Matthew 5:23-24, Jesus says that one should be reconciled with one’s “brother or sister” before worshipping, and in Mark 11:25 “‘Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your trespasses’”. See also Matthew 6:14 (the Lord’s Prayer). [ NJBC]
Verses 9-15: See also 1 Corinthians 11:2-16. [ CAB]
Verse 9: “suitable clothing”: In 1 Peter 3:3-6, “Do not adorn yourselves outwardly by braiding your hair, and by wearing gold ornaments or fine clothing; rather, let your adornment be the inner self with the lasting beauty of a gentle and quiet spirit, which is very precious in God's sight”. Concern for attire was common in Greco-Roman philosophy. It is likely that men were also expected to wear suitable clothing. [ NOAB]
Verse 10: “good works”: 5:10 advises: “she [a widow] must be well attested for her good works, as one who has brought up children, shown”. See also 5:25; 6:18; Titus 2:7, 14; 3:8, 14; Ephesians 2:10. [CAB]
Verses 11-15: The thought structure and wording are like 1 Corinthians 14:33-36, a passage that some scholars think was not part of the original letter. It may have been added later by those who shared the viewpoint of the author of these verses in 1 Timothy. Paul honours the place of women in Philippians 4:2-3 (“Euodia and ... Syntyche”) and Romans 16:1-2 (“Phoebe, a deacon”). [ CAB]
Verse 11: “in silence”: In 1 Corinthians 14:34-35, Paul writes: “women should be silent in the churches. For they are not permitted to speak, but should be subordinate, as the law also says”. [ NOAB]
Verses 12-14: NJBC says that these verses present a scriptural argument drawn from , and using the language of, the Septuagint translation of Genesis 2-3. They make two points:
• The male has priority over the female because he was created first, and
• As in Genesis 3:13, where deception is predicated of the female but not of the male, women are more likely to be led astray and so should not be teachers. (Paul himself assigns the blame to Adam, as the counterpart of Christ: see Romans 5:12-21 and 1 Corinthians 15:45-49.)
Verse 12: In the author’s view, for a woman to have authority over a man would violate Genesis 3:16; however, in Pauline churches women held responsible positions, and as in 1 Corinthians 11:5, they are assumed to have the right to pray aloud in Christian worship. Here the author is specifically concerned about women exercising teaching and preaching roles. In 5:13, the author says that young widows “learn to be idle, gadding about from house to house; and they are not merely idle, but also gossips and busybodies, saying what they should not say”. See also Ephesians 5:22-23. [ NJBC]
Women who held responsible positions in the Pauline churches include Phoebe, a deacon, in Romans 16:1-2; Prisca, who hosted a church in her house, in Romans 16:3 and 1 Corinthians 16:19; perhaps Junia in Romans 16:7. Women are also depicted as preaching (in 1 Corinthians 11:5) and as teaching (in Acts 18:26). See also Acts of Paul and Thecla. [ NJBC]
Verse 13: Genesis 2:7 says “then the LORD God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being” and Genesis 2:21-22 “So the LORD God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that the LORD God had taken from the man he made into a woman and brought her to the man” . [ NOAB] The notion of the primary role of the male in God’s creation is also mentioned in 1 Corinthians 11:7-12. [ CAB]
Verse 14: For the story of the deception of Eve by the serpent, see Genesis 3:1-6. [ NOAB] The interpretation of Genesis 3:1-21 as identifying woman as the cause of humankind’s fall into sinfulness can be seen in Sirach 25:24: “From a woman sin had its beginning, and because of her we all die” . This contrasts with Paul’s treatment of the Fall in Romans 5:12-21: “Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned”. In Romans 7:7-25, Paul argues that humans only came to know they had sinned once the Law had been given at Sinai. [ CAB]
Verse 15: This verse can also been translated as:
• She will be saved through the birth of the Child (i.e. Christ), and
• She will be brought safely through childbirth. [ NOAB]
Genesis 3:16 presents pain in childbirth as a punishment, but here it is a means of salvation! The author probably had in mind the false teachers ( 4:3-5) who forbade marriage. True faith insists on the goodness of human sexuality, as something created by God. Women are to be saved by the very thing that the false teachers reject! [ NJBC]



GOSPEL: Luke 16: 1 - 13   (all)

Luke 16:1 (NRSV) Then Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, "What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' 3 Then the manager said to himself, "What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' 5 So, summoning his master's debtors one by one, he asked the first, "How much do you owe my master?' 6 He answered, "A hundred jugs of olive oil.' He said to him, "Take your bill, sit down quickly, and make it fifty.' 7 Then he asked another, "And how much do you owe?' He replied, "A hundred containers of wheat.' He said to him, "Take your bill and make it eighty.' 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. 9 And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.
10 "Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? 12 And if you have not been faithful with what belongs to another, who will give you what is your own? 13 No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth."

Note: Vs. 1-9 are optional in the Roman Catholic lectionary

As he continues to travel towards Jerusalem, Jesus says more about what is required of a disciple. Many in the crowd were poor, oppressed by the rich, so a story about a “rich man” (vv. 1-8a) would be popular. Jesus speaks in their terms, calling money “dishonest wealth” (v. 9) or filthy lucre. (A “manager”, v. 1, negotiated and signed contracts on his master’s behalf; the master was usually a (hated) absentee landlord.) Mosaic law forbade charging interest on a loan, but there was a way round this: the debtor in v. 6 had probably received 50 jugs of olive oil but the bill was for 100. The manager settles the account by forgiving the usurious interest, probably to his master’s benefit, not his own. Both the “master” (v. 8, the rich man) and the manager are businessmen; the master praises the manager for acting “shrewdly” (the Greek word means pragmatically). Both understand prudent use of financial resources.

From elsewhere in the New Testament and from the Qumran literature, we know that “the children of light” (v. 8) are the spiritually enlightened: business-people are more pragmatic in their sphere than are disciples in affairs of the Kingdom. Then v. 9: Jesus advises accumulation of heavenly capital by providing for the needy. If one does this in one’s own small way, God will see one as trustworthy regarding Kingdom affairs (v. 10) – and if one isn’t, he won’t. Being “faithful” now involves sharing possessions; one who doesn’t now won’t be entrusted with “true riches” (v. 11), i.e. the Kingdom. Financial resources are God’s gift; they belong “to another” (v. 12), i.e. to him. “Your own” is your inheritance as God’s children, i.e. eternal life. So in v. 12 Jesus asks: if you have not managed your finances prudently, will God give you eternal life? Then v. 13: one cannot make a god out of money and serve God. Disciples must serve God exclusively, using material resources for his purposes, sharing with the needy. The alternative is enslavement to materialism.

The unifying theme of this apparently disunified chapter is that of using possessions to benefit others, especially the needy. [ NJBC]

This is the Parable of the Dishonest Manager [ NOAB] or of the Unjust Steward [ Blomberg].

Usually in a parable one can recognize good and evil characters, but here both the master and the manager are at least suspected of being evil, at least to an extent. Perhaps Jesus is saying: one can learn even from the dishonest. [ CAB]

Luke offers various example stories instead of parables, to arrest his readers’ attention and to drive home a lesson. To some scholars, this is such a story. But others take it as a parable. [ NJBC]

As an example story, it is interpreted in two ways:

A popular version: Jesus is teaching that his disciples should imitate the actions of the dishonest manager. (This is morally repugnant.)
A scholarly version: What is to be imitated is the steward’s shrewdness in the use of possessions (even though the possessions are not his own). [ NJBC]
As a parable about the kingdom of God, it is interpreted in two ways:

That there is a point of contact between the actions in the parable and the actions in Jesus’ audiences as he travels to Jerusalem: as the manager was decisive when faced with a crisis, so too should Jesus’ listeners be; they are wavering in their decision to follow him and his kingdom message.
That the point of contact is one of dissimilarity: the sense of justice normally implied in Kingdom does not accord with the behaviour of the master in v. 8a: how can the master praise such unjust conduct perpetrated on him and not have the rascal punished? Are normal standards of justice being denied in the Kingdom Jesus preaches? Yes, in Jesus’ kingdom of justice and power, masters do not get even. Recall Jesus’ command to love one’s enemies and his teaching about non-retaliation and love of enemies: see 9:51-55 (Samaritans “did not receive him”); 10:29-37 (the Good Samaritan, and bad robbers, priest and Levite); 17:11-19 (the nine lepers); 22:47-55 (Judas Iscariot); 23:34 (on the Cross). [ NJBC]
Blomberg says that the context is instruction for disciples, not controversy with opponents; it is about good stewardship, and is directed towards those who are already Christians (see v. 9). Followers must demonstrate actions befitting repentance even (or perhaps especially) in the area of worldly wealth.

Verse 1: “rich man”: See also the story of the rich man and Lazarus in 16:19-31.

Verse 1: Strangely, the text does not say that the master brought the charges against the manager.

Verse 4: “I have decided what to do”: The manager acts decisively; he neither pities himself not wavers. [ NJBC] The verb in Greek is in the aorist tense so I have known all along what I would do in a case like this is what he says. He has planned ahead.

Verse 5: There is no evidence that the manager foregoes his commission. The manger is going to get even with his master at his master’s expense. He cancels the usurious profit of his master. Surely, the debtors will reciprocate such largess: “people may welcome me into their homes” (v. 4). [ NJBC]

Verses 8-9: Blomberg sees three lessons in these verses that correspond to the three episodes and three main characters of the story:

v. 8a: the praise of the master: all of God’s people will be called to give a reckoning of the nature of their services to him
v. 8b: the shrewdness of the servant: preparation for that reckoning should involve a prudent use of all our resources, especially in the area of finances.
v. 9: the grace of the debtors: such prudence, demonstrating a life of true discipleship, will be rewarded with eternal life and joy.
Verse 8a: “dishonest manager”: This is a reference to his actions in vv. 5-7, not a repetition of what is implied in vv. 1-2. [ NJBC]

Verse 8: “commended”: or praised. The master neither beats nor otherwise punishes the manager, as the master does to the slave in 12:46. [ NJBC]

Verse 8: “the children of light”: This phrase is also found in John 12:36; Ephesians 5:8; 1 Thessalonians 5:5. In the Qumran literature, the children of light are contrasted with the children of darkness: see CD (Damascus Document) 20:34; 1QS (Rule of the Community) 1:9; 2:16; 3:13, 24; 1QM (War Scroll) 1:1, 3, 9. [ NJBC] [ NOAB] [ CAB] [ JBC]

Verse 9: “dishonest wealth”: The King James Version uses the Greek word mammon. This word is close to the Aramaic and Hebrew. It probably means that in which one puts one’s trust. Sirach 31:8 says “Blessed is the rich person who is found blameless, and who does not go after gold”. See also 1QS (Qumran Rule of the Community) 6:2; CD (Damascus Document) 14:20. [ JBC] Blomberg points out that, from clarifications from discoveries at Qumran, “dishonest wealth” was simply a stock idiom for all money, much as one today might say filthy lucre; it is not a command to use ill-gotten gain for one’s own interest.

Verse 9: Other interpretations are:

Use the wealth you have prudently, to ensure your status in the final era. Remember that wealth tends to lead men to dishonesty. When earthly goods fail, you will be welcomed into the kingdom of God. Blomberg sees wealth as including everything God has given you. [ JBC]
The dishonest manager was prudent in using the things of this life to ensure the future; believers should do the same. [ NOAB]
Verse 10: Matthew 25:21 and Luke 19:17 are similar. [ NOAB]

Verse 13: This notion is also found in Matthew 6:24: “No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth”. [ NOAB]

Verse 1: “tax collectors and sinners”: In 5:30, “the Pharisees and their scribes” ask Jesus “‘Why do you eat and drink with tax collectors and sinners?”. [ NJBC]
Verse 2: “grumbling”: Or murmuring. A midrash on 2 Chronicles 20:37 counsels against associating with the godless. The whole chapter opposes this rule. [ BlkLk]
Verses 3-7: A possible parallel is Matthew 18:12-14, but there Jesus says “‘if he finds it’” rather than “‘until he finds it’”. Luke does emphasize all-inclusiveness. [ NOAB]
Verses 4-7: In John 10, Jesus also teaches using the sheep metaphor. In Ezekiel 34:11-16, sheep are a symbol for God’s people; he is the shepherd (as here). [ NJBC]
Verse 4: Comments: first-century shepherds were considered lawless and dishonest: unlike Old Testament shepherds.
Verse 5: “rejoices”: The theme of joy suffuses this chapter: see also vv. 7, 9, 10, 23, 29, 32. Joy in this chapter has four emphases:

The motifs of universality, community and soteriology (systematic interpretation of Christ’s saving work for humans and the world) are inextricably commingled.

Conversion is a prerequisite for finding joy.

Happiness consists in a willingness to share in God’s own joy in dispensing salvation.

The call to participate in God’s love and joy is issued through Jesus.

Verse 8: “coins”: The Hebrew word (and perhaps the Aramaic) for coins, zuzim, can also mean those who have moved away, departed . Perhaps Jesus uses a play on words; perhaps the lost coin is representative of those who have lost faith but can still be reached.
Verse 8: “light a lamp”: A Palestinian house had a door and no windows. The woman would “sweep the house” hoping to hear a tinkle. [ NJBC]
Verses 11-32: A third parable on God’s joy at recovery of the lost, the parable of the Prodigal Son. In this case, the father’s rejoicing at the return of his errant son has to be explained to the son who followed tradition (as the religious establishment did) and stayed at home. [ CAB]

4 Paul Jones, 1941  was the Episcopal Bishop of Utah (1916–1918), a socialist, and a prominentpacifist. He was forced to resign his see in April 1918 because of his outspoken opposition to World War I.
5 Gregorio Aglipay, Priest and Founder of the Philippine Independent Church, 1940
7 Elie Naud, Huguenot Witness to the Faith, 1722 in Moëze, Saintonge, was a French Huguenot who was imprisoned in theBastille, went to New York where he was a prosperous merchant, and on visiting France in the 1690s was sentenced to a life sentence as a galley slave.[1] After being freed, he became an Anglican catechist to "Negroes and Indians".
8 Nativity of Mary, Søren Kierkegaard, Teacher and Philosopher, 1855. N. F. S. Grundtvig, Bishop and Hymnwriter, 1872
9 Constance, Nun, and her Companions, 1878
10 Alexander Crummell, 1898
11 Harry Thacker Burleigh, Composer, 1949



OLD TESTAMENT: Jeremiah 18: 1 - 11 (RCL)

Jere 18:1 (NRSV) The word that came to Jeremi'ah from the LORD: 2 "Come, go down to the potter's house, and there I will let you hear my words." 3 So I went down to the potter's house, and there he was working at his wheel. 4 The vessel he was making of clay was spoiled in the potter's hand, and he reworked it into another vessel, as seemed good to him.
5 Then the word of the LORD came to me: 6 Can I not do with you, O house of Israel, just as this potter has done? says the LORD. Just like the clay in the potter's hand, so are you in my hand, O house of Israel. 7 At one moment I may declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, 8 but if that nation, concerning which I have spoken, turns from its evil, I will change my mind about the disaster that I intended to bring on it. 9 And at another moment I may declare concerning a nation or a kingdom that I will build and plant it, 10 but if it does evil in my sight, not listening to my voice, then I will change my mind about the good that I had intended to do to it. 11 Now, therefore, say to the people of Judah and the inhabitants of Jerusalem: Thus says the LORD: Look, I am a potter shaping evil against you and devising a plan against you. Turn now, all of you from your evil way, and amend your ways and your doings.


Deuteronomy 30: 15 -20 (alt. for RCL)

Deut 30:15 (NRSV) See, I have set before you today life and prosperity, death and adversity. 16 If you obey the commandments of the LORD your God that I am commanding you today, by loving the LORD your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the LORD your God will bless you in the land that you are entering to possess. 17 But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, 18 I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. 19 I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, 20 loving the LORD your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the LORD swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.


Wisdom 9: 13 - 18b  (Roman Catholic)

Wis 9:13 (NRSV) For who can learn the counsel of God?
Or who can discern what the Lord wills?
14 For the reasoning of mortals is worthless,
and our designs are likely to fail;
15 for a perishable body weighs down the soul,
and this earthy tent burdens the thoughtful mind.
16 We can hardly guess at what is on earth,
and what is at hand we find with labor;
but who has traced out what is in the heavens?
17 Who has learned your counsel,
unless you have given wisdom
and sent your holy spirit from on high?
18 And thus the paths of those on earth were set right,
and people were taught what pleases you,


PSALM 139: 1 - 6, 13 - 18 (RCL)

Psal 139:1 (NRSV) O LORD, you have searched me and known me.
2 You know when I sit down and when I rise up;
you discern my thoughts from far away.
3 You search out my path and my lying down,
and are acquainted with all my ways.
4 Even before a word is on my tongue,
O LORD, you know it completely.
5 You hem me in, behind and before,
and lay your hand upon me.
6 Such knowledge is too wonderful for me;
it is so high that I cannot attain it.

13 For it was you who formed my inward parts;
you knit me together in my mother's womb.
14 I praise you, for I am fearfully and wonderfully made.
Wonderful are your works;
that I know very well.
15 My frame was not hidden from you,
when I was being made in secret,
intricately woven in the depths of the earth.
16 Your eyes beheld my unformed substance.
In your book were written
all the days that were formed for me,
when none of them as yet existed.
17 How weighty to me are your thoughts, O God!
How vast is the sum of them!
18 I try to count them--they are more than the sand;
I come to the end --I am still with you.

Note: Verse numbering in your Psalter may differ from the above.


139   Domine, probasti       (ECUSA BCP)

1   LORD, you have searched me out and known me; *
  you know my sitting down and my rising up;
  you discern my thoughts from afar.

2   You trace my journeys and my resting-places *
  and are acquainted with all my ways.

3   Indeed, there is not a word on my lips, *
  but you, O LORD, know it altogether.

4   You press upon me behind and before *
  and lay your hand upon me.

5   Such knowledge is too wonderful for me; *
  it is so high that I cannot attain to it.


12   For you yourself created my inmost parts; *
  you knit me together in my mother's womb.

13   I will thank you because I am marvelously made; *
  your works are wonderful, and I know it well.

14   My body was not hidden from you, *
  while I was being made in secret
  and woven in the depths of the earth.

15   Your eyes beheld my limbs, yet unfinished in the womb;
all of them were written in your book; *
  they were fashioned day by day,
  when as yet there was none of them.

16   How deep I find your thoughts, O God! *
  how great is the sum of them!

17   If I were to count them, they would be more in number
than the sand; *
  to count them all, my life span would need to
be like yours.


Psalm 1 (alt. for RCL)

Psal 1:1 (NRSV) Happy are those
who do not follow the advice of the wicked,
or take the path that sinners tread,
or sit in the seat of scoffers;
2 but their delight is in the law of the LORD,
and on his law they meditate day and night.
3 They are like trees
planted by streams of water,
which yield their fruit in its season,
and their leaves do not wither.
In all that they do, they prosper.
4 The wicked are not so,
but are like chaff that the wind drives away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
6 for the LORD watches over the way of the righteous,
but the way of the wicked will perish.


1    Beatus vir qui non abiit   (ECUSA BCP)

1 Happy are they who have not walked in the counsel of
the wicked, *
  nor lingered in the way of sinners,
  nor sat in the seats of the scornful!

2   Their delight is in the law of the Lord, *
  and they meditate on his law day and night.

3   They are like trees planted by streams of water,
bearing fruit in due season, with leaves that do not wither; *
  everything they do shall prosper.

4   It is not so with the wicked; *
  they are like chaff which the wind blows away.

5   Therefore the wicked shall not stand upright when
judgment comes, *
  nor the sinner in the council of the righteous.

6   For the Lord knows the way of the righteous, *
  but the way of the wicked is doomed.


Psalm 90: 3 - 6, 12 - 14, 17, resp. v. 1 (Roman Catholic)

Psal 90:1 (NRSV) Lord, you have been our dwelling place
in all generations.
3 You turn us back to dust,
and say, "Turn back, you mortals."
4 For a thousand years in your sight
are like yesterday when it is past,
or like a watch in the night.
5 You sweep them away; they are like a dream,
like grass that is renewed in the morning;
6 in the morning it flourishes and is renewed;
in the evening it fades and withers.

12 So teach us to count our days
that we may gain a wise heart.
13 Turn, O LORD! How long?
Have compassion on your servants!
14 Satisfy us in the morning with your steadfast love,
so that we may rejoice and be glad all our days.

17 Let the favor of the Lord our God be upon us,
and prosper for us the work of our hands--
O prosper the work of our hands!


NEW TESTAMENT: Philemon 1 - 21  (RCL)
                                   Philemon 9 - 10, 12 - 17  (Roman Catholic)

Phle 1:1 (NRSV) Paul, a prisoner of Christ Jesus, and Timothy our brother,
To Phile'mon our dear friend and co-worker, 2 to Ap'phia our sister, to Archip'pus our fellow soldier, and to the church in your house:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 When I remember you in my prayers, I always thank my God 5 because I hear of your love for all the saints and your faith toward the Lord Jesus. 6 I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. 7 I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.
8 For this reason, though I am bold enough in Christ to command you to do your duty, 9 yet I would rather appeal to you on the basis of love--and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. 10 I am appealing to you for my child, Ones'imus, whose father I have become during my imprisonment. 11 Formerly he was useless to you, but now he is indeed useful both to you and to me. 12 I am sending him, that is, my own heart, back to you. 13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. 15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave but more than a slave, a beloved brother--especially to me but how much more to you, both in the flesh and in the Lord.
17 So if you consider me your partner, welcome him as you would welcome me. 18 If he has wronged you in any way, or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. 20 Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. 21 Confident of your obedience, I am writing to you, knowing that you will do even more than I say.


h/t Montreal Anglican

This appears to be a personal letter to Philemon, a slave owner, but it is also addressed to “the church in your house” (v. 2). In the first century, the Christian community gathered at a member’s house. It is likely that the letter was read during worship. Paul writes not using his authority as an apostle (as he does in other letters) but as a “prisoner” (v. 1). (Perhaps “Apphia”, v. 2, was Philemon’s wife and “Archippus” his son.) It opens as letters usually did: from Paul, to various addressees, followed by best wishes (v. 3). Paul wishes “grace” (the Greek greeting) and “peace” (the Jewish) as well – from God. Thanksgiving (vv. 4-7) was also customary. The “saints” (v. 5) are those set apart for God’s work in the world, i.e. all Christians. Perhaps in v. 6 he says: may greater understanding of all that comes through being incorporated in Christ strengthen your sharing of faith. Philemon (“you”, v. 7) has been instrumental in nurturing Paul and other Christians.

“Onesimus” (v. 10), a slave, has run away from Philemon’s house. While visiting Paul, he has been converted to Christianity: he is Paul’s “child”. A penalty for leaving a master was death, so Paul is in a delicate position, pleading for the man’s life. Paul did not try to free Greco-Roman society of slavery, because he had higher priorities; rather he pleads for one slave. Rather than “command” (v. 8), he appeals “on the basis of love” (v. 9), the very foundation of the faith. The slave’s fate is in his master’s hands; Philemon can choose to preserve his life. May his “good deed” (v. 14) be “voluntary”, of his own free will. Onesimus is a Greek word for useful or beneficial. He has been changed from “useless” (v. 11) to “useful” – both to Philemon and to Paul; in v. 20, Paul speaks of “benefit”. Paul sends him back to his master (v. 13), bearing this letter, although he would have preferred to “keep him with me”. May Philemon take him “back forever” (v. 15) as a slave and as a “beloved brother” (v. 16) in Christ. May Philemon treat Onesimus as he would Paul (v. 17). Paul offers to take on himself any and all punishment that may be in store for the slave (v. 18). May he be treated as a fellow Christian. V. 19b may indicate that Philemon came to Christ through Paul. Paul is “confident” (v. 21) of Philemon’s “obedience” to Christ.

Comments: Paul writes not using his authority as an apostle (as he does in other letters): In Romans 1:1, he begins: “Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God”. See also 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1. [NJBC]
Verse 1: “prisoner”: The location of Paul’s imprisonment is not mentioned. In Philippians 1:13, Paul says that “my imprisonment is for Christ”. [ CAB] See also Ephesians 3:1; 4:1.
Verse 1: “Timothy”: Acts 16:1 tells us: “Paul went on also to Derbe and to Lystra, where there was a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek”, and Romans 16:21: “Timothy, my co-worker, greets you ...”. He is co-sender of 2 Corinthians, Philippians, Colossians and 1 and 2 Thessalonians. He was Paul’s emissary from Ephesus to Corinth regarding the collection (see 1 Corinthians 16:1-10) and from the place of Paul’s imprisonment to Philippi (see Philippians 2:19). [ CAB]
Verse 2: “our sister”: i.e. in faith. [ NOAB] A footnote in the NRSV says that the Greek literally means the sister .
Verse 2: “Archippus”: He is also mentioned in the close of the letter to Colossae: Colossians 4:17 says: “And say to Archippus, ‘See that you complete the task that you have received in the Lord’”. [ NJBC]
Verse 2: “the church in your house”: For the Christian community to gather in Philemon’s house shows that he was a man of considerable means, as does his ownership of slaves. Other leaders of house churches mentioned in New Testament letters are: Chloe (1 Corinthians1:11), Aquila and Prisca (1 Corinthians 16:19; Romans 16:3), Stephanas (1 Corinthians 1:16; 16:15), Nympha (Colossians 4:15), Gaius (Romans 16:23) and most likely Phoebe (Romans 16:1-2). [ CAB]
Verse 3: “Grace ... and peace”: This formal-*liturgical greeting indicates the use to be made of this letter, namely as a communication to be read to the assembled church in Philemon’s home. [ CAB]
Verses 4-21: “You” is singular in these verses, so only Philemon is addressed. [ CAB]
Verse 4: Of Paul’s letters, only Galatians does not begin with thanksgiving. See, for example, Romans 1:8-15: “First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the world ...”. [ CAB]
Verse 7: “saints”: Paul uses this term for all Christians, whether alive or dead. See also Romans 1:7 (“To all God's beloved in Rome, who are called to be saints”); Romans 15:26 (“the saints at Jerusalem”); Philippians 4:21 (“Greet every saint in Christ Jesus”); Ephesians2:19; Colossians 1:12; 1 Thessalonians 3:13 (“... may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.”). [ CAB]
Verse 9: “an old man”: Paul appeals to the significantly younger Philemon. [ NJBC]
Verse 10: “my child”: Paul calls those whom he has brought to Christ his children in Galatians 4:19 (“My little children, for whom I am again in the pain of childbirth until Christ is formed in you”) and 1 Corinthians 4:15 (“... in Christ Jesus I became your father through the gospel”). [CAB]
Verse 10: “whose father I have become”: This is an allusion to Onesimus’ conversion. [ NJBC]
Verse 10: Comments: A penalty for leaving a master was death: Roman law permitted a master to punish a slave in various ways. Within the bounds of the law, the actual punishment was up to the master.
Verse 13: “he might be of service to me in your place”: Perhaps as Philemon’s representative in Paul’s missionary activity, as Epaphroditus is the Philippian church’s emissary (see Philippians 2:25-30). [ CAB]
Verse 15: “was separated”: This is a tactful expression for ran away. [ NOAB]
Verse 16: “a beloved brother”: Onesimus is, like Philemon, an adopted child of God through baptism. In Galatians 4:5, Paul says that Christ’s coming was “so that we might receive adoption as children”. See also Romans 8:15-16. [ NJBC]
Verse 18: It is not clear as to whether Onesimus took any of Philemon’s possessions when he escaped from his service. [ NOAB]
Verse 19: “I ... am writing this with my own hand”: CAB suggests that Paul is saying: my signature is my promise to make reparation, if any is required. It is probable that Paul wrote the whole of this short letter himself. He dictated most of his letters to a scribe, and added comments in his own hand in 1 Corinthians 16:21-24 and Galatians 6:11-18 (“See what large letters I make when I am writing in my own hand! ...”).
Verse 21: “knowing that you will do even more than I say”: Perhaps a gentle hint that Philemon should grant Onesimus his freedom, but more likely a courteous anticipation of Philemon’s acceptance of Paul’s letter. [ NOAB] CAB suggests that the wording indicates the delicacy with which Paul is treating the subject of Philemon’s acceptance of Onesimus, and of his releasing the runaway slave for work in the Pauline mission. Paul knows that Philemon must answer to his fellow slave-owners for not inflicting the usual punishment on Onesimus.
Verse 22: While Philemon’s “guest”, Paul would be able to observe how Onesimus is being treated. [ NOAB]
Verse 23: “Epaphras”: He is also mentioned in Colossians 1:7-8 (“ ... Epaphras, our beloved fellow servant. He is a faithful minister of Christ on your behalf, and he has made known to us your love in the Spirit”) and Colossians 4:12 (“Epaphras, who is one of you, a servant of Christ Jesus, greets you. He is always wrestling in his prayers on your behalf ...”). [NOAB]
Verse 23: “you”: This word is singular in the Greek. [ CAB]
Verse 24: “Mark, Aristarchus, Demas, and Luke”: Colossians 4:10-14 mentions all four: “Aristarchus my fellow prisoner greets you, as does Mark the cousin of Barnabas, concerning whom you have received instructions – if he comes to you, welcome him. ... Luke, the beloved physician, and Demas greet you”. [ NOAB]
Verse 25: Philippians 4:23 is identical; Galatians 6:18 is similar. [ NJBC]



GOSPEL: Luke 14: 25-33 (all)

Luke 14:25 (NRSV) Now large crowds were traveling with him; and he turned and said to them, 26 "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. 27 Whoever does not carry the cross and follow me cannot be my disciple. 28 For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? 29 Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, 30 saying, "This fellow began to build and was not able to finish.' 31 Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? 32 If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. 33 So therefore, none of you can become my disciple if you do not give up all your possessions.

In vv. 13-24, Jesus has told the “crowds” that even outsiders, the poor and the disabled are called to God’s kingdom. Now he tells what is required to become a follower. The word “hate” (v. 26) is surprising, until we recall that exaggeration was a common linguistic trait in Hebrew, as Jesus does here: “hate” means love less, be less attached to. The disciple must find his prime security in Jesus, not in his or her family, nor in preserving one’s “life”. One must be prepared to suffer, as Jesus did on the “cross” (v. 27). In vv. 28-32, Jesus uses two examples to advise full realization of the cost of being a follower, before enlisting. You must be so dedicated to the cause that you are willing to forfeit all that you have. Then vv. 34-35: don’t allow your allegiance to Christ to deteriorate and so become ineffectual. If you do, God will throw you away as useless! If you are prepared for the challenge, grasp it!

The same ideas (and some of the same sayings) are also found in 9:23-27, 57-62.

Verses 26-27: In Matthew 10:37-38, Jesus says: “‘Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up the cross and follow me is not worthy of me.’”. These verses reflect Jesus’ meaning. See also John 12:25. [ NOAB] BlkLk says that these verses are from Q (the sayings source); Luke seems to have preserved the original form of a saying which Matthew has adapted to readers of a later period.

Verse 26: NJBC says that the total commitment Jesus demands of his disciples is stated starkly. Luke shows a tendency towards asceticism. BlkLk says that the words are startling, but that Luke’s arrangement of them allows them to take the meaning which alone makes sense: if a person is to follow Jesus to the end he must hate and despise his own greater desire and love for all natural objects of affection.

Verse 26: “hate”: Use of this word is supported by the Qumran literature, specifically in an interpretation of Deuteronomy 33:9 in 4QTestimonia. [ JBC]

Verse 27: “carry the cross”: The examples that follow all point to one moral: a disciple must be sure that he or she can see discipleship through to the end; in the words of v. 29, he or she must be “able to finish” it. In 9:23, Jesus states this principle more generally to tells his disciples: “‘If any want to become my followers, let them deny themselves and take up their cross daily and follow me’”. [ BlkLk]

Verses 31-32: NOAB wonders whether this example refers to a contemporary event.

Verse 33: See also 9:57-62; 12:33; 18:28-30. In Philippians 3:7-9, Paul writes “Yet whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him ...” [ NOAB]

Verses 34-35: Jesus also uses the example of salt losing its taste in Matthew 5:13 (“You are the salt of the earth ...”) and Mark 9:49-50. [ NOAB] “Salt” does not really lose its taste, but in Judaism it can become ritually unclean and need to be thrown out. (It was used to season incense and offerings to God.) Jesus may also be thinking of the salt deposits around the Dead Sea: when heavily rained upon, they still look like salt but no longer are.