·  17 Hildegard, 1179 was a German Benedictine abbess, writer, composer, philosopher, Christian mystic, visionary, and polymath.^[1][2] She is considered to be the founder of scientific natural history in Germany.^[3

·  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

OLD TESTAMENT: Exodus 14: 19 - 31   (RCL)

Exod 14:19 (NRSV) The angel of God who was going before the Israelite army moved and went behind them; and the pillar of cloud moved from in front of them and took its place behind them. 20 It came between the army of Egypt and the army of Israel. And so the cloud was there with the darkness, and it lit up the night; one did not come near the other all night.

21 Then Moses stretched out his hand over the sea. The LORD drove the sea back by a strong east wind all night, and turned the sea into dry land; and the waters were divided. 22 The Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left. 23 The Egyptians pursued, and went into the sea after them, all of Pharaoh's horses, chariots, and chariot drivers. 24 At the morning watch the LORD in the pillar of fire and cloud looked down upon the Egyptian army, and threw the Egyptian army into panic. 25 He clogged their chariot wheels so that they turned with difficulty. The Egyptians said, "Let us flee from the Israelites, for the LORD is fighting for them against Egypt."

26 Then the LORD said to Moses, "Stretch out your hand over the sea, so that the water may come back upon the Egyptians, upon their chariots and chariot drivers." 27 So Moses stretched out his hand over the sea, and at dawn the sea returned to its normal depth. As the Egyptians fled before it, the LORD tossed the Egyptians into the sea. 28 The waters returned and covered the chariots and the chariot drivers, the entire army of Pharaoh that had followed them into the sea; not one of them remained. 29 But the Israelites walked on dry ground through the sea, the waters forming a wall for them on their right and on their left.

30 Thus the LORD saved Israel that day from the Egyptians; and Israel saw the Egyptians dead on the seashore. 31 Israel saw the great work that the LORD did against the Egyptians. So the people feared the LORD and believed in the LORD and in his servant Moses.

Ecclesiaticus, or Sirach 27: 30 - 28: 7   (Roman Catholic)

27:30 (NRSV) Anger and wrath, these also are abominations,

yet a sinner holds on to them.

28:1 The vengeful will face the Lord’s vengeance,

for he keeps a strict account of their sins.

2 Forgive your neighbor the wrong he has done,

and then your sins will be pardoned when you pray.

3 Does anyone harbor anger against another,

and expect healing from the Lord?

4 If one has no mercy toward another like himself,

can he then seek pardon for his own sins?

5 If a mere mortal harbors wrath,

who will make an atoning sacrifice for his sins?

6 Remember the end of your life, and set enmity aside;

remember corruption and death, and be true to the commandments.

7 Remember the commandments, and do not be angry with your neighbor;

remember the covenant of the Most High, and overlook faults.

Genesis 50: 15 - 21   (alt. for RCL)

Gene 50:15 (NRSV) Realizing that their father was dead, Joseph's brothers said, "What if Joseph still bears a grudge against us and pays us back in full for all the wrong that we did to him?" 16 So they approached Joseph, saying, "Your father gave this instruction before he died, 17 "Say to Joseph: I beg you, forgive the crime of your brothers and the wrong they did in harming you.' Now therefore please forgive the crime of the servants of the God of your father." Joseph wept when they spoke to him. 18 Then his brothers also wept, fell down before him, and said, "We are here as your slaves." 19 But Joseph said to them, "Do not be afraid! Am I in the place of God? 20 Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. 21 So have no fear; I myself will provide for you and your little ones." In this way he reassured them, speaking kindly to them.

PSALM 114 (RCL)

Psal 114:1 (NRSV) When Israel went out from Egypt,

the house of Jacob from a people of strange language,

2 Judah became God's sanctuary,

Israel his dominion.

3 The sea looked and fled;

Jordan turned back.

4 The mountains skipped like rams,

the hills like lambs.

5 Why is it, O sea, that you flee?

O Jordan, that you turn back?

6 O mountains, that you skip like rams?

O hills, like lambs?

7 Tremble, O earth, at the presence of the LORD,

at the presence of the God of Jacob,

8 who turns the rock into a pool of water,

the flint into a spring of water.

114   In exitu Israel  (ECUSA BCP)

1               Hallelujah!

When Israel came out of Egypt, *

     the house of Jacob from a people of strange speech,

2               Judah became God's sanctuary *

     and Israel his dominion.

3               The sea beheld it and fled; *

     Jordan turned and went back.

4               The mountains skipped like rams, *

     and the little hills like young sheep.

5               What ailed you, O sea, that you fled? *

     O Jordan, that you turned back?

6               You mountains, that you skipped like rams? *

     you little hills like young sheep?

7               Tremble, O earth, at the presence of the Lord, *

     at the presence of the God of Jacob,

8               Who turned the hard rock into a pool of water *

            and flint-stone into a flowing spring.

Psalm 103: (1 - 7) 8 - 13   (alt. for RCL)

Psalm 103: 1 - 4, 9 - 12   (Roman Catholic)

Psal 103:1 (NRSV) Bless the LORD, O my soul,

and all that is within me,

bless his holy name.

2 Bless the LORD, O my soul,

and do not forget all his benefits--

3 who forgives all your iniquity,

who heals all your diseases,

4 who redeems your life from the Pit,

who crowns you with steadfast love and mercy,

5 who satisfies you with good as long as you live

so that your youth is renewed like the eagle's.

6 The LORD works vindication

and justice for all who are oppressed.

7 He made known his ways to Moses,

his acts to the people of Israel.

8 The LORD is merciful and gracious,

slow to anger and abounding in steadfast love.

9 He will not always accuse,

nor will he keep his anger forever.

10 He does not deal with us according to our sins,

nor repay us according to our iniquities.

11 For as the heavens are high above the earth,

so great is his steadfast love toward those who fear him;

12 as far as the east is from the west,

so far he removes our transgressions from us.

13 As a father has compassion for his children,

so the LORD has compassion for those who fear him.

Psalm 103  Benedic, anima mea   (ECUSA BCP)

1  Bless the LORD, O my soul, *

 and all that is within me, bless his holy Name.

2  Bless the LORD, O my soul, *

 and forget not all his benefits.

3  He forgives all your sins *

 and heals all your infirmities;

4  He redeems your life from the grave *

 and crowns you with mercy and loving-kindness;

5  He satisfies you with good things, *

 and your youth is renewed like an eagle's.

6  The LORD executes righteousness *

 and judgment for all who are oppressed.

7  He made his ways known to Moses *

 and his works to the children of Israel.

8  The LORD is full of compassion and mercy, *

 slow to anger and of great kindness.

9  He will not always accuse us, *

 nor will he keep his anger for ever.

10  He has not dealt with us according to our sins, *

 nor rewarded us according to our wickedness.

11  For as the heavens are high above the earth, *

 so is his mercy great upon those who fear him.

12  As far as the east is from the west, *

 so far has he removed our sins from us.

13  As a father cares for his children, *

 so does the LORD care for those who fear him.

Exodus 15: 1b - 11, 20 - 21 (alt. for RCL as canticle, if Exodus OT lesson used)

Exod 15:1 (NRSV) "I will sing to the LORD, for he has triumphed gloriously;

horse and rider he has thrown into the sea.

2 The LORD is my strength and my might,

and he has become my salvation;

this is my God, and I will praise him,

my father's God, and I will exalt him.

3 The LORD is a warrior;

the LORD is his name.

4 "Pharaoh's chariots and his army he cast into the sea;

his picked officers were sunk in the Red Sea.

5 The floods covered them;

they went down into the depths like a stone.

6 Your right hand, O LORD, glorious in power--

your right hand, O LORD, shattered the enemy.

7 In the greatness of your majesty you overthrew your adversaries;

you sent out your fury, it consumed them like stubble.

8 At the blast of your nostrils the waters piled up,

the floods stood up in a heap;

the deeps congealed in the heart of the sea.

9 The enemy said, "I will pursue, I will overtake,

I will divide the spoil, my desire shall have its fill of them.

I will draw my sword, my hand shall destroy them.'

10 You blew with your wind, the sea covered them;

they sank like lead in the mighty waters.

11 "Who is like you, O LORD, among the gods?

Who is like you, majestic in holiness,

awesome in splendor, doing wonders?

20 Then the prophet Miriam, Aaron's sister, took a tambourine in her hand; and all the women went out after her with tambourines and with dancing. 21 And Miriam sang to them:

"Sing to the LORD, for he has triumphed gloriously;

horse and rider he has thrown into the sea."

NEW TESTAMENT: Romans 14: 1 - 12   (RCL)

                                    Romans 14: 7 - 9   (Roman Catholic)

Roma 14:1 (NRSV) Welcome those who are weak in faith, but not for the purpose of quarreling over opinions. 2 Some believe in eating anything, while the weak eat only vegetables. 3 Those who eat must not despise those who abstain, and those who abstain must not pass judgment on those who eat; for God has welcomed them. 4 Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall. And they will be upheld, for the Lord is able to make them stand.

5 Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds. 6 Those who observe the day, observe it in honor of the Lord. Also those who eat, eat in honor of the Lord, since they give thanks to God; while those who abstain, abstain in honor of the Lord and give thanks to God.

7 We do not live to ourselves, and we do not die to ourselves. 8 If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord's. 9 For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.

10 Why do you pass judgment on your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God. 11 For it is written,

"As I live, says the Lord, every knee shall bow to me,

and every tongue shall give praise to God."

12 So then, each of us will be accountable to God.

h/t Montrel Anglican

Paul writes about two kinds of Christians:

·  those who being “weak in faith” concern themselves with details and added practices (rather than the main objective) and

·  the strong who concentrate on God’s purposes.

The “weak” are to be welcomed as full members of the community “for God has welcomed them” (v. 3). The particular practices (of piety) mentioned are not eating meat (“eat only vegetables”, v. 2), fasting regularly (vv. 5-6) and abstaining from “wine” (v. 21).
In Roman society, it was considered ill-mannered to “pass judgement” (v. 4) on the conduct of another master’s servant; he was answerable to his “own lord” or master. Similarly, each Christian is answerable to “the Lord” and should not be criticized. One’s own conviction (v. 5) before God is what matters. Living (and dying) for God is our objective (v. 8); we should not judge; God will judge our conduct at the end of time: “each of us will be accountable to God” (v. 12).
In 14:13-15:6, Paul writes to the strong, those who see the purpose of life clearly. They should refrain from causing others to lose their faith; and not let their ideas and practices, however good, be misconstrued as evil. Rather they are to “pursue what makes for peace and for mutual upbuilding” (v. 19). It is through living in a manner consistent with one’s conscience that one achieves a right relationship with God (v. 22). One’s actions must be founded in faith (v. 23).

Verse 1: “not for the purpose of quarrelling over opinions”: NJBC offers without debating minor points. See also 15:5-6; 1 Corinthians 1:11; 11:18; Titus 3:9; Matthew 15:11.
Verse 2: Paul may be referring to those who on certain occasions refrain from eating meat. See also 1 Corinthians 8:1-13; 10:23-33. [ CAB] Their reason for abstaining may lie in their pre-Christian background: see Daniel 1:8 (Daniel abstains from “the royal rations of food and wine”) and Judith 8:6.
Verse 3: See also Colossians 2:16-19.
Verse 5: In Galatians 4:10-11, Paul seems to speak of converts who have fallen back into pagan practices. See also Colossians 2:16-20.
Verse 5: “Let all be fully convinced in their own minds”: See also v. 14 and 1 Corinthians 8:7: “... Since some [converts] have become so accustomed to idols until now, they still think of the food they eat as food offered to an idol; and their conscience, being weak, is defiled”.
Verse 6: “the day”: The Sabbath may be intended.
Verse 8: Paul says, in Philippians 1:21: “For to me, living is Christ and dying is gain”.
Verse 11: The quotation is a conflation of Isaiah 49:18 and 45:23, per the Septuagint translation. See also Philippians 2:10-11.
Verse 11: “praise”: The Greek word, exomolesetai, here has the sense of admitting, confessing.
Verse 13: “a stumbling block”: Something which would cause one to fall away from Christ. Jesus uses this terminology in Mark 9:42; Matthew 18:6; Luke 17:1. [ CAB]
Verse 14: See also v. 5 and Acts 10:9-16 (Peter’s vision); 1 Corinthians 8:7. This is a parenthetical comment: ritual cleanliness is not a property of anything created ; it is how it is used that matters. This verse may echo Jesus’ saying regarding the Pharisees’ distinction between clean and unclean: see Matthew 15:11 (“it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles”) and Leviticus 17:15 (“All persons, ... who eat what dies of itself or what has been torn by wild animals, shall wash their clothes, and bathe themselves in water, and be unclean until the evening; then they shall be clean”). [ NJBC]
Verse 15: “ruin”: i.e. falling away from Christ.
Verses 17-21: In 1 Corinthians 10:23-24, Paul writes: “‘All things are lawful,’ but not all things are beneficial. ‘All things are lawful,’ but not all things build up. Do not seek your own advantage, but that of the other”.
Verse 17: “the kingdom of God”: A term infrequently used by Paul, it here speaks of life in the present, rather than God’s kingdom of the future, as it does elsewhere in his writings: 1 Corinthians 4:20; 6:9-10; 15:24, 50; Galatians 5:21; 1 Thessalonians 2:12; Colossians 1:13. [ CAB]
Verse 19: Paul offers the same idea in writing about eating food which has been offered to idols in 1 Corinthians 8:1-2. [ CAB]
Verse 22: “who have no reason to condemn themselves ...”: i.e. who are free from misgivings about the rightness of their practices/conduct. [ NOAB]
Verse 23: What you do against your conscience is “sin”. [ NOAB]
Verse 23: “whatever does not proceed from faith is sin”: For both the strong and the weak, to make one’s own practice mandatory for others is to usurp God’s place: to do so is sin. Perhaps Paul has the incident in Galatians 2:12-13 in mind.

GOSPEL: Matthew 18: 21 - 35   (all)

Matt 18:21 (NRSV) Then Peter came and said to him, "Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?" 22 Jesus said to him, "Not seven times, but, I tell you, seventy-seven times.

23 "For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, "Have patience with me, and I will pay you everything.' 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, "Pay what you owe.' 29 Then his fellow slave fell down and pleaded with him, "Have patience with me, and I will pay you.' 30 But he refused; then he went and threw him into prison until he would pay the debt. 31 When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, "You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow slave, as I had mercy on you?' 34 And in anger his lord handed him over to be tortured until he would pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart."

Jesus has told the disciples how the community is to discipline those who disrupt its harmony by going against God’s ways. If such a person fails to respond to private counselling, he or she is to be judged by two of the disciples. What they decide, God will ratify. But they should realize that God forgives many times; however there are limits – as Jesus explains in a parable.
The story-line of the parable is straight-forward. There are three episodes:

·  a king decides to “settle accounts with his slaves” (v. 23, or possibly with court officials or even with finance ministers or tax gatherers); one of them owes “ten thousand talents” (v. 24), i.e. millions of dollars (to Jesus’ audience, as much as the fabled riches of Egyptian and Persian kings); he, of course, is unable to pay, so (as Mosaic law permitted) he and his family are to be sold; when he seeks forgiveness of the loan, the king grants it. (v. 27);

·  But this slave then demands payment of a loan of three month’s wages (“a hundred denarii”, v. 28) from a fellow slave, and when forgiveness is sought, refuses to grant it (v. 30);

·  When the king hears about this, he retracts his forgiveness and has the first slave tortured – probably for ever (v. 34).

In v. 35, Jesus identifies the figures in the parable: the king is God, the first slave any Christian, and the second slave any other person. Jesus makes a point in each of the episodes:

·  God loves us so much that he will forgive any sin, however grievous;

·  it is absurd to live in a way contrary to God’s love and mercy; and

·  those who accept forgiveness from God but fail to forgive others likewise will be punished eternally.

Verses 21-22: In Luke 17:4, Jesus says: “‘if the same person sins against you seven times a day, and turns back to you seven times and says, ‘I repent,’ you must forgive”.
Verse 21: “another member of the church”: A footnote in the NRSV says that the Greek means literally my brother. The word ekklesia (church) does not actually appear in the Greek, but it does in v. 17, so the sense is clear.
Verse 22: While God promises “sevenfold vengeance” on anyone who kills Cain (see Genesis 4:15), Lamech says that anyone who kills him will be avenged “seventy-sevenfold” (see Genesis 4:24). Thus he exceeds the law of retaliation, which permits one-for-one retaliation. (See Exodus 21:23-25). [ NJBC] [ HBD] Jesus expects the inverse.
Verses 23-35: A homiletic midrash on 6:12, 14-15 – perhaps to illustrate the closing verses of the Lord’s prayer. [ NJBC]
Verse 28: “slaves”: An Old Testament way of referring not only to slaves but also to court officials or ministers. Here perhaps tax gatherers or finance ministers.
Verse 24: “ten thousand talents”: According to Blomberg, something like a few million to several trillion dollars. Literally a myriad of talents. [ NJBC]
Verse 25: “sold”: For Mosaic law on this point, see Leviticus 25:39. The widow for whom Elisha miraculously produced oil was in danger of having her children sold to pay her debts: see 2 Kings 4:1-7.
Verse 26: See also 8:2 (a leper kneels before Jesus seeking to be made clean) and 17:14-15 (a man kneels before Jesus seeking cure for his epileptic son).
Verses 32-33: See also Luke 7:41-43 (the parable of the two debtors).
Verse 34: “tortured”: According to NOAB, in order to discover whether the debtor was concealing any money or valuables.

Sorry about last week....Was in Hospital for routine fix...all better· 

  10 Alexander Crummell, 1898

·  11 Harry Thacker Burleigh, Composer, 1949

·  12 John Henry Hobart, Bishop of New York, 1830

·  13 John Chrysostom, Bishop of Constantinople, 407 Archbishop of Constantinople, was an important Early Church Father. He is known for his preaching and public speaking, his denunciation of abuse of authority^[6] by both ecclesiastical and political leaders, the Divine Liturgy of Saint John Chrysostom, and his ascetic sensibilities. The epithet Χρυσόστομος (Chrysostomos, anglicized as Chrysostom) means "golden-mouthed" in Greek and denotes his celebrated eloquence.

·  14 Holy Cross Day

·  15 Cyprian, Bishop and Martyr of Carthage, 258. James Chisholm, Priest, 1855

·  16 Ninian, Bishop in Galloway, c. 430 is a Christian saint first mentioned in the 8th century as being an early missionary among the Pictish peoples of what is now Scotland. For this reason he is known as the Apostle to the Southern Picts, and there are numerous dedications to him in those parts of Scotland with a Pictish heritage,

OLD TESTAMENT: Exodus 12: 1 - 14 (RCL)

Exod 12:1 (NRSV) The LORD said to Moses and Aaron in the land of Egypt: 2 This month shall mark for you the beginning of months; it shall be the first month of the year for you. 3 Tell the whole congregation of Israel that on the tenth of this month they are to take a lamb for each family, a lamb for each household. 4 If a household is too small for a whole lamb, it shall join its closest neighbor in obtaining one; the lamb shall be divided in proportion to the number of people who eat of it. 5 Your lamb shall be without blemish, a year-old male; you may take it from the sheep or from the goats. 6 You shall keep it until the fourteenth day of this month; then the whole assembled congregation of Israel shall slaughter it at twilight. 7 They shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. 8 They shall eat the lamb that same night; they shall eat it roasted over the fire with unleavened bread and bitter herbs. 9 Do not eat any of it raw or boiled in water, but roasted over the fire, with its head, legs, and inner organs. 10 You shall let none of it remain until the morning; anything that remains until the morning you shall burn. 11 This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly. It is the passover of the LORD. 12 For I will pass through the land of Egypt that night, and I will strike down every firstborn in the land of Egypt, both human beings and animals; on all the gods of Egypt I will execute judgments: I am the LORD. 13 The blood shall be a sign for you on the houses where you live: when I see the blood, I will pass over you, and no plague shall destroy you when I strike the land of Egypt.

14 This day shall be a day of remembrance for you. You shall celebrate it as a festival to the LORD; throughout your generations you shall observe it as a perpetual ordinance.

Ezekiel 33: 7 - 9   (Roman Catholic)

Ezekiel 33: 7 - 11   (alt. for RCL)

Ezek 33:1 (NRSV) The word of the LORD came to me: 2 O Mortal, speak to your people and say to them, If I bring the sword upon a land, and the people of the land take one of their number as their sentinel; 3 and if the sentinel sees the sword coming upon the land and blows the trumpet and warns the people; 4 then if any who hear the sound of the trumpet do not take warning, and the sword comes and takes them away, their blood shall be upon their own heads. 5 They heard the sound of the trumpet and did not take warning; their blood shall be upon themselves. But if they had taken warning, they would have saved their lives. 6 But if the sentinel sees the sword coming and does not blow the trumpet, so that the people are not warned, and the sword comes and takes any of them, they are taken away in their iniquity, but their blood I will require at the sentinel's hand.

7 So you, mortal, I have made a sentinel for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me. 8 If I say to the wicked, "O wicked ones, you shall surely die," and you do not speak to warn the wicked to turn from their ways, the wicked shall die in their iniquity, but their blood I will require at your hand. 9 But if you warn the wicked to turn from their ways, and they do not turn from their ways, the wicked shall die in their iniquity, but you will have saved your life.

10 Now you, mortal, say to the house of Israel, Thus you have said: "Our transgressions and our sins weigh upon us, and we waste away because of them; how then can we live?" 11 Say to them, As I live, says the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from their ways and live; turn back, turn back from your evil ways; for why will you die, O house of Israel?

PSALM 149   (RCL)

Psal 149:1 (NRSV) Praise the LORD!

Sing to the LORD a new song,

his praise in the assembly of the faithful.

2 Let Israel be glad in its Maker;

let the children of Zion rejoice in their King.

3 Let them praise his name with dancing,

making melody to him with tambourine and lyre.

4 For the LORD takes pleasure in his people;

he adorns the humble with victory.

5 Let the faithful exult in glory;

let them sing for joy on their couches.

6 Let the high praises of God be in their throats

and two-edged swords in their hands,

7 to execute vengeance on the nations

and punishment on the peoples,

8 to bind their kings with fetters

and their nobles with chains of iron,

9 to execute on them the judgment decreed.

This is glory for all his faithful ones.

Praise the LORD!

149   Cantate Domino   (ECUSA BCP)

1               Hallelujah!

Sing to the Lord a new song; *

     sing his praise in the congregation of the faithful.

2               Let Israel rejoice in his Maker; *

     let the children of Zion be joyful in their King.

3               Let them praise his Name in the dance; *

     let them sing praise to him with timbrel and harp.

4               For the Lord takes pleasure in his people *

     and adorns the poor with victory.

5               Let the faithful rejoice in triumph; *

     let them be joyful on their beds.

6               Let the praises of God be in their throat *

     and a two-edged sword in their hand;

7               To wreak vengeance on the nations *

     and punishment on the peoples;

8               To bind their kings in chains *

     and their nobles with links of iron;

9               To inflict on them the judgment decreed; *

     this is glory for all his faithful people.

            Hallelujah!

Psalm 119: 33 - 40   (alt. for RCL)

Psal 119:33 (NRSV) Teach me, O LORD, the way of your statutes,

and I will observe it to the end.

34 Give me understanding, that I may keep your law

and observe it with my whole heart.

35 Lead me in the path of your commandments,

for I delight in it.

36 Turn my heart to your decrees,

and not to selfish gain.

37 Turn my eyes from looking at vanities;

give me life in your ways.

38 Confirm to your servant your promise,

which is for those who fear you.

39 Turn away the disgrace that I dread,

for your ordinances are good.

40 See, I have longed for your precepts;

in your righteousness give me life.

119

He   Legem pone   (ECUSA BCP)

33  Teach me, O Lord, the way of your statutes, *

     and I shall keep it to the end.

34  Give me understanding, and I shall keep your law; *

     I shall keep it with all my heart.

35  Make me go in the path of your commandments, *

     for that is my desire.

36  Incline my heart to your decrees *

     and not to unjust gain.

37  Turn my eyes from watching what is worthless; *

     give me life in your ways.

38  Fulfill your promise to your servant, *

     which you make to those who fear you.

39  Turn away the reproach which I dread, *

     because your judgments are good.

40  Behold, I long for your commandments; *

     in your righteousness preserve my life.

Psalm 95: 1 - 2, 6 - 9 (Roman Catholic)

Psal 95:1 (NRSV) O come, let us sing to the LORD;

let us make a joyful noise to the rock of our salvation!

2 Let us come into his presence with thanksgiving;

let us make a joyful noise to him with songs of praise!

6 O come, let us worship and bow down,

let us kneel before the LORD, our Maker!

7 For he is our God,

and we are the people of his pasture,

and the sheep of his hand.

O that today you would listen to his voice!

8 Do not harden your hearts, as at Mer'ibah,

as on the day at Mas'sah in the wilderness,

9 when your ancestors tested me,

and put me to the proof, though they had seen my work.

NEW TESTAMENT: Romans 13: 8 - 14   (RCL)

                                    Romans 13: 8 - 10   (Roman Catholic)

Roma 13:8 (NRSV)  Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. 9 The commandments, "You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet"; and any other commandment, are summed up in this word, "Love your neighbor as yourself." 10 Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.

11 Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; 12 the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; 13 let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

h/t Montreal Anglican

In vv. 1-7, Paul has written about the obligations we Christians have to civil authorities; he now continues his instructions on ethics for Christians. The only thing we Christians should “owe” (v. 8) others – Christians and non-Christians – is love: this sums up the obligations of the Christian in life. But as Christians, love is part of the deal rather than an obligation, and can never be completely discharged. Love among Christians is something special: it is mutual.
Then vv. 9-10: if we love our neighbours, we will treat them as the Ten Commandments (“the law”) requires: this flows naturally out of our love for them, e.g. we will not offend them by adulterous behaviour. This is why “one who loves another ... [fully satisfies] the law” (v. 8).
In v. 11, Paul tells us another reason why ethical behaviour is important for Christians. We know that we are living both in the present and in the age which is after the first coming of the Messiah and before the second: “salvation is nearer to us now than when we became believers”. Paul expresses it in terms of night and day: we should awake, pass from darkness to light, from evil to good. The image of armour is also found in Jewish contemporary writings about the end of the age; in 1 Thessalonians 5:8, Paul tells us that the “armour of light” (v. 12) is faith, hope, charity, fidelity, uprightness, etc. “Let us live” (v. 13), he says, as if the Day of the Lord is already here, “honourably”, not in ways that harm ourselves and our neighbours. Rather, let Christ be our armour, and let us not give in to the temptations of the flesh. (In baptism, we have already “put on”, v. 14, Christ, but life in Christ is something that grows with experience. As we grow in the faith, we are more and more able to resist sinful opportunities.)

Verses 1-7: Though the Christian has no right to punish (see 12:19-21), the state does have that right, and the Christian must respect it. Paul’s confidence that the Roman state (under the despotic emperor Nero!) is on the whole just and beneficent reflects Jewish teaching (see Wisdom of Solomon 6:1-3) and is also found in 1 Peter 2:13-17; 3:13. [ NOAB] Up to the time when these verses were written, there was no official persecution of Christians in Rome, but infighting there (probably between Jews and Christians) had caused the emperor Claudius to expel all Jews from Rome: see Acts 18:2. But here Paul states general principles – based on Proverbs 8:15-16 and as Jesus taught: see Matthew 22:16-21. [ NJBC]
Verse 1: “governing authorities”: i.e. political powers that govern society. [ CAB] Civil authorities is also a possible translation.
Verse 1: “there is no authority except from God”: Though pagan rulers would not recognize its origin.
Verse 2: To Paul, obedience to civil authorities is a form of obedience to God – for the relationship of humans to God is not restricted to the religious sphere. Paul does not envisage the possibility of tyrannical government or one where the rights of the individual are limited or denied. He is only concerned with the duty of subjects to legitimate authority. [ NJBC] I quote this scholar to show the range of scholarly opinion; however, I find it hard to believe that Paul had the same concept of individual rights and liberties that we do in our culture today. It is true that Paul used his rights as a Roman citizen to avoid being summarily flogged (see Acts 22:25), but that is still rather different from our understanding of citizenship rights. (For example, Rome had a law on proscription which effectively stripped a person of his basic rights, including right to life. Anyone could murder a proscribed person with impunity. It was a very effective method of getting rid of enemies of the state.)
In fact, this whole passage (vv. 1-7) is quite problematic in the realm of social ethics precisely because there is no distinction made among legitimate and illegitimate authorities, nor any criterion supplied to make such a distinction. If it says quite plainly that we are to be obedient even to Nero, then to which modern state do we not owe allegiance? North Korea? Nazi Germany?
There are perfectly good reasons to develop criteria for distinguishing among legitimate and illegitimate government, but these are always controversial to some extent, and certainly fly in the face of this passage, which is not easily explained away. Christians of good conscience support either social-democratic or neo-conservative policies, for example. Many conservative Christians would see taxation as an illegitimate confiscatory power exercised by left-wing politicians – a view which neatly ignores v. 6. Other Christians are more likely to support a welfare-state-style program. Both views are espoused in good faith. [Alan Perry]
Verse 4: Paul says that civil authorities, whether good or bad, are placed in their positions by God.
Verse 4: “the sword”: A symbol of the powers of punishment that are possessed by legitimate authorities, which they have to maintain order and avoid strife. [ NJBC]
Verse 4: “It is the servant of God to execute wrath ...”: Civil authorities are able to deliver God’s “wrath”!
Verse 5: “conscience”: In 2:15, Paul says of unbelievers who keep Mosaic law: “They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them”. Christians should obey civil authorities not only because of the fear of punishment for breaking civil law, but also as a matter of conscience.
Verse 7: In Mark 12:17, Jesus says “‘"Give to the emperor the things that are the emperor's, and to God the things that are God’s’”. See also Luke 20:25; Matthew 22:21; 1 Peter 2:17. [ CAB]
Verses 8-10: These verses expand on 12:9-13. [ CAB]
Verse 8: In Galatians 5:14, Paul writes: “For the whole law is summed up in a single commandment, ‘You shall love your neighbour as yourself’”.
Verse 8a: Pay every debt; do not stand under any obligation except the obligation to love. [ NOAB]
Verse 8b: The “law” here is Mosaic law.
Verse 9: The commandments are in the order found in the Septuagint translation of Exodus 20:13-17 and Deuteronomy 5:17-21. In Matthew 19:18-19, Jesus tells a “young man” that the commandments to keep are: “‘You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; Honour your father and mother; also, You shall love your neighbour as yourself’”.
Verse 9: “Love your neighbour as yourself”: As God commanded in Leviticus 19:18. See also Matthew 5:43; 19:19; 22:39; Mark 12:31, 33; Luke 10:27; Galatians 5:14; James 2:8.
Verse 10: See also 1 Corinthians 13:5-6. In Galatians 6:2, Paul advises: “Bear one another's burdens, and in this way you will fulfill the law of Christ”.
Verse 10: “love is the fulfilling of the law”: If Christ is the “end of the law” ( 10:4), where “end” is taken as meaning goal and “the law is Mosaic law, then “love”, which motivated his whole existence and saving activity ( 8:35), can be said to be the Law’s fulfilment. It becomes the norm for Christian conduct and, when properly applied, achieves all that the Law stood for. [ NJBC]
Verses 11-14: Eschatology and morality are often connected in the New Testament: see also Philippians 4:4-7; 1 Thessalonians 5:1-11, 23; Hebrews 10:24-25; James 5:7-11; 1 Peter 4:7-11; Matthew 25:31-46; Mark 13:33-37. For the concurrency of the era of this world and that of the world to come. see also 1 Corinthians 10:11.
Verse 11: “time”: Greek has several words which are translated into English as time. The one used here, kairos, means decisive time, time of an event or milestone.
Verse 11: “wake from sleep”: Ephesians 5:14, perhaps quoting from an early Christian hymn based on Isaiah 60:1, says “Sleeper, awake! Rise from the dead, and Christ will shine on you”. See also 1 Thessalonians 5:6-8.
Verse 12: “night ... day ... darkness ... light”: The contrast of day and night and of light and darkness is symbolic of good and evil, just as in 1 Thessalonians 5:7-8. These pairs of terms are found in contemporary Jewish writings, especially in the Qumran literature: see 1QS (Rule of the Community) 2:7; 3:20-4:1 and 1QM (War Scroll) 15:9. [ NJBC]
Verse 12: “put on the armour of light”: Christians cannot afford to remain in the unprotected condition of scantily clothed sleepers at a time when the situation calls for “armour”. [ NJBC]
Verse 13: “revelling ...”: A list of vices that are deeds of darkness.
Verse 14: “put on the Lord Jesus Christ”: i.e. to enter fully into the existence (way of being) which God has created through Christ. See 6:1-14 for the effects of baptism.

GOSPEL: Matthew 18: 15 - 20 (all)

Matt 18:15 (NRSV) "If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them."

Jesus has just told the parable of the lost sheep. When one sheep gets lost, he says, doesn't the shepherd “go in search of the one that went astray?” (v. 12). And, if he finds it, doesn't he rejoice “over it more than over the ninety-nine that never went astray”? (v. 13).
So, in the church, how should a “member” (v. 15) who has strayed, i.e. sinned, be treated? First, try taking him (or her) aside and “point out the fault” to him. Do not humiliate him by having others present. But if he doesn't listen, face him with his misdemeanour before a few witnesses. Sharing the reproof adds weight to it. If the person still refuses to listen, bring the matter before the whole assembly of the (local) church. If “the offender refuses to listen even to the church” (v. 17), consider the person an unworthy outsider: in Jewish parlance in Jesus' time “a Gentile and a tax collector”. Expel him from the church (as Paul did at Corinth, where a man was living with his father's wife.)
Then, in v. 18, Jesus broadens what he said earlier of Peter ( 16:19); “you” (the whole assembly) have the authority to “bind” (here, condemn) and to “loose” (here, acquit). Their decision will be ratified by God. Finally, in vv. 19-20, Jesus tells us that in common prayer, study, and in decision-making, however small the group, if we ask God for anything seeking to know his will and do it (“in my name”), he will do it, because Jesus, God the Son, is there in the community.

There is a partial parallel in Luke 17:3. See also 1 Corinthians 6:1-6; Galatians 6:1; James 5:19-20. [ NOAB]
Verses 15-20: Members of the community are to take responsibility for reproving erring brothers and sisters, with referral of the case to the whole community (“church”, v. 17) if the counsel is rejected. The group decisions will be confirmed by God, who is present (“there among them”, v. 20) when they gather. [ CAB]
Verse 15: “church”: BlkMt says that this refers to the local group of believers. This is not later structured church.
Verse 15: “regained”: A technical rabbinic term for missionary (re-)conversion. [ NJBC]
Verse 16: “two or three witnesses”: This is the requirement stated in Deuteronomy 19:15. The Qumran community and the rabbis debated whether one witness was sufficient. Jesus seems to reduce the requirement to one, in addition to the plaintiff. [ NJBC]
Verse 17: “tax collector”: Jesus welcomed tax collectors who trusted in him and repented of their misdemeanours: see 9:9-13. In Galatians 6:1, Paul advises: “My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted”. See also Titus 3:10 and James 5:19-20. [ NJBC]
Verse 18: See also 16:19, John 20:21-23 and Clippings for Year A Proper 21. In John 20:21-23, the Church, having received the Holy Spirit, inherits Jesus’ mission of forgiveness. [ NOAB]
Verse 18: “will be bound”: This, says NJBC, is a theological passive meaning God shall bind. Leaders are given the same power as Peter to bind and loose, but not “the keys to the kingdom of heaven” (see 16:19).
Verse 19: “anything you ask ...”: NJBC offers a translation that stresses the legal senses of the terms: any claim that they may be pursuing.
Verse 20: In John 15:7, Jesus says: “If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you”. There is a parallel, with reference to the Law rather than to Christ, in Midrash ‘Abot 3.2.6; 4.11. So Jesus identifies himself not only with God’s presence (see 28:20: “I am with you always”) but also with the Law. [ NJBC]