·  5

·  6

·  7 Harriet Starr Cannon, Religious, 1896

·  8 Dame Julian of Norwich, c. 1417 was an English anchoress who is regarded as one of the most important Christian mystics.

·  9 Gregory of Nazianzus, Bishop of Constantinople, 389 was a 4th-century Archbishop of Constantinople. He is widely considered the most accomplished rhetorical stylist of the patristic age

·  10 Nicolaus Ludwig von Zinzendorf, Prophetic Witness, 1760

·  11

FIRST READING: Acts 2: 14a, 36 - 41 (RCL)

Acts 2:14 (NRSV) But Peter, standing with the eleven, raised his voice and addressed them,

36 Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified."

37 Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, "Brothers, what should we do?" 38 Peter said to them, "Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. 39 For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him." 40 And he testified with many other arguments and exhorted them, saying, "Save yourselves from this corrupt generation." 41 So those who welcomed his message were baptized, and that day about three thousand persons were added. 42 They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers.

43 Awe came upon everyone, because many wonders and signs were being done by the apostles. 44 All who believed were together and had all things in common; 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need. 46 Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, 47 praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.

Acts 2: 14, 22 - 33 (Roman Catholic)

Acts 2:14 (NRSV) But Peter, standing with the eleven, raised his voice and addressed them,

"Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say.

22 "You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know-- 23 this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law. 24 But God raised him up, having freed him from death, because it was impossible for him to be held in its power. 25 For David says concerning him,

"I saw the Lord always before me,

for he is at my right hand so that I will not be shaken;

26 therefore my heart was glad, and my tongue rejoiced;

moreover my flesh will live in hope.

27 For you will not abandon my soul to Hades,

or let your Holy One experience corruption.

28 You have made known to me the ways of life;

you will make me full of gladness with your presence.'

29 "Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. 30 Since he was a prophet, he knew that God had sworn with an oath to him that he would put one of his descendants on his throne. 31 Foreseeing this, David spoke of the resurrection of the Messiah, saying,

"He was not abandoned to Hades,

nor did his flesh experience corruption.' 32 This Jesus God raised up, and of that all of us are witnesses. 33 Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear.

Zephaniah 3: 14 - 20 (alt. for C of E)

Zeph 3:14 (NRSV) Sing aloud, O daughter Zion;

shout, O Israel!

Rejoice and exult with all your heart,

O daughter Jerusalem!

15 The LORD has taken away the judgments against you,

he has turned away your enemies.

The king of Israel, the LORD, is in your midst;

you shall fear disaster no more.

16 On that day it shall be said to Jerusalem:

Do not fear, O Zion;

do not let your hands grow weak.

17 The LORD, your God, is in your midst,

a warrior who gives victory;

he will rejoice over you with gladness,

he will renew you in his love;

he will exult over you with loud singing

18 as on a day of festival.

I will remove disaster from you,

so that you will not bear reproach for it.

19 I will deal with all your oppressors

at that time.

And I will save the lame

and gather the outcast,

and I will change their shame into praise

and renown in all the earth.

20 At that time I will bring you home,

at the time when I gather you;

for I will make you renowned and praised

among all the peoples of the earth,

when I restore your fortunes

before your eyes, says the LORD.

PSALM 116: 1 - 4, 12 - 19 (RCL)

Psal 116:1 (NRSV) I love the LORD, because he has heard

my voice and my supplications.

2 Because he inclined his ear to me,

therefore I will call on him as long as I live.

3 The snares of death encompassed me;

the pangs of She'ol laid hold on me;

I suffered distress and anguish.

4 Then I called on the name of the LORD:

"O LORD, I pray, save my life!"

12 What shall I return to the LORD

for all his bounty to me?

13 I will lift up the cup of salvation

and call on the name of the LORD,

14 I will pay my vows to the LORD

in the presence of all his people.

15 Precious in the sight of the LORD

is the death of his faithful ones.

16 O LORD, I am your servant;

I am your servant, the child of your serving girl.

You have loosed my bonds.

17 I will offer to you a thanksgiving sacrifice

and call on the name of the LORD.

18 I will pay my vows to the LORD

in the presence of all his people,

19 in the courts of the house of the LORD,

in your midst, O Jerusalem.

Praise the LORD!

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

116   Dilexi, quoniam   (ECUSA BCP)

1  I love the Lord, because he has heard the voice of

                              my supplication, *

     because he has inclined his ear to me whenever

                              I called upon him.

2  The cords of death entangled me;

the grip of the grave took hold of me; *

     I came to grief and sorrow.

3  Then I called upon the Name of the Lord: *

     "O Lord, I pray you, save my life."

10  How shall I repay the Lord *

     for all the good things he has done for me?

11  I will lift up the cup of salvation *

     and call upon the Name of the Lord.

12  I will fulfill my vows to the Lord *

     in the presence of all his people.

13  Precious in the sight of the Lord *

     is the death of his servants.

14  O Lord, I am your servant; *

     I am your servant and the child of your handmaid;

     you have freed me from my bonds.

15  I will offer you the sacrifice of thanksgiving *

     and call upon the Name of the Lord.

16  I will fulfill my vows to the Lord *

     in the presence of all his people,

17  In the courts of the Lord's house, *

     in the midst of you, O Jerusalem.

     Hallelujah!

Psalm 16: 1 - 2, 5, 7 - 11 (Roman Catholic)

Psal 16:1 (NRSV) Protect me, O God, for in you I take refuge.

2 I say to the LORD, "You are my Lord;

I have no good apart from you."

5 The LORD is my chosen portion and my cup;

you hold my lot.

7 I bless the LORD who gives me counsel;

in the night also my heart instructs me.

8 I keep the LORD always before me;

because he is at my right hand, I shall not be moved.

9 Therefore my heart is glad, and my soul rejoices;

my body also rests secure.

10 For you do not give me up to She'ol,

or let your faithful one see the Pit.

11 You show me the path of life.

In your presence there is fullness of joy;

in your right hand are pleasures forevermore.

SECOND READING: 1 Peter 1: 17 - 23 (RCL)

                                      1 Peter 1: 17 - 21 (Roman Catholic)

1Pet 1:17 (NRSV) If you invoke as Father the one who judges all people impartially according to their deeds, live in reverent fear during the time of your exile. 18 You know that you were ransomed from the futile ways inherited from your ancestors, not with perishable things like silver or gold, 19 but with the precious blood of Christ, like that of a lamb without defect or blemish. 20 He was destined before the foundation of the world, but was revealed at the end of the ages for your sake. 21 Through him you have come to trust in God, who raised him from the dead and gave him glory, so that your faith and hope are set on God.

22 Now that you have purified your souls by your obedience to the truth so that you have genuine mutual love, love one another deeply from the heart. 23 You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God.

hat tip Montreal Anglican

The author has urged his readers: “discipline yourselves” (v. 13), be ready for Christ’s second coming. Do not fall back into the pagan immorality you practised before your conversion to the faith; rather, separate yourselves from such ways: live ethically.
Now he warns that being a child of God requires that you hold him in proper respect, in “reverent fear” (v. 17) – while your ethics marginalise you from the pagan world around you (“exile”). God paid for your freedom from pagan ways (as one might ransom, v. 18, prisoners of war) not with “perishable” things but with the life of Christ. (In the Jewish idea of sacrifice, “blood”, v. 19, represented life).
Especially at Passover, the lamb sacrificed had to be perfect, as Jesus was. The crucifixion is very valuable (“precious”). God planned redemption through Christ from before his creative act (“destined”, v. 20); with Christ’s life, the final stage of history has begun (“end of the ages”). God raised Jesus to “glory” (v. 21, the sublime majesty and radiant splendour of God). Through him you have come to “trust”, “faith and hope” in God. “Purified your souls” (v. 22) probably refers to baptism, when one confesses the faith, “obedience to the truth”. Through baptism one attains true “mutual love”. The Christian is “born anew” (v. 23) in baptism through the creative “word of God”, the gospel, which “endures forever” (v. 25). Baptism brings us to a new way of living.
Verse 14: “obedient”: i.e. to the law of holiness of the new covenant. [ NJBC]
Verse 14: “you formerly had in ignorance”: In front of the Areopagus in Athens, Paul says: “While God has overlooked the times of human ignorance, now he commands all people everywhere to repent” (see Acts 17:30). See also Ephesians 4:17-18. [ NOAB]
Verse 15: “holy”: Meaning separated, dedicated . [ NJBC]
Verse 16: “You shall be holy, for I am holy”: In Leviticus 11:44, God commands “... sanctify yourselves therefore, and be holy, for I am holy”. See also Leviticus 19:2; 20:7, 26. [ NJBC]
Verse 17: Our relationship with the “Father” is no excuse for careless conduct. In Philippians 2:5-7, Paul tells the Christians at Philippi: “Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness”. See also Galatians 4:4; Colossians 1:18; John 1:1-14; 17:24.
Verse 17: “live in reverent fear during the time of your exile”: This does not refer to exile from heaven, but to social dislocation that Christians experience in a pagan world. In 2:11, they are referred to as “aliens and exiles”; their situation was indeed precarious. [ NJBC]
Verse 18: “ransomed”: Slaves and property were also ransomed , redeemed. See also Exodus 13:12-13; Leviticus 25:26, 48-49. The term is also used of the Israelites’ release from slavery in Egypt: see Exodus 6:6 and Isaiah 44:22-23. 1 Timothy 2:5-6 says “For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all – this was attested at the right time” [ IntPet]
Verse 18: “not with perishable things like silver or gold”: Ezekiel 7:19 foretells: “They shall fling their silver into the streets, their gold shall be treated as unclean. Their silver and gold cannot save them on the day of the wrath of the Lord ...”. IntPet sees here an allusion to the Septuagint translation of Isaiah 52:3 (“... You have been sold for nought; and you shall not be ransomed with silver”).
Verse 19: 1 John 1:6-7 says “If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin”.
Verse 19: “precious blood”: Leviticus 17:14 says “... the life of every creature is its blood ...” [ NJBC]
Verse 19: “like that of a lamb without defect or blemish”: For perfection being a requirement of every victim, see Leviticus 22:19-25. For this being a requirement particularly of the Passover lamb, see Exodus 12:5. [ JBC]
Verse 20: This verse is probably a fragment from an ancient creed or hymn: 2 Timothy 1:9-10 says “This grace was given to us in Christ Jesus before the ages began, but it has now been revealed through the appearing of our Saviour Christ Jesus, who abolished death and brought life and immortality to light through the gospel”. [ NJBC]
Verse 20: God’s eternal plan (see Romans 16:25-26; 1 Corinthians 2:7; Colossians 1:26; Ephesians 3:9-10; Titus 1:2-3) is made known by the Incarnation at the inauguration of the last times. [ NJBC]
Verse 20: “before the foundation of the world”: See also See also 4:17; Hebrews 12:5-11; Acts 10:34; Romans 2:10-11; Matthew 5:44-48.
Verse 20: “revealed at the end of the ages”: See also Mark 14:62; 1 Corinthians 1:7; Jude 18.
Verse 22: “purified your souls”: See also Ephesians 5:26 and Hebrews 10:22.
Verse 22: “love one another”: This is a characteristic mark of the Christian community. It is found numerous times in the New Testament, including in Romans 12:10; 1 Thessalonians 4:9; Hebrews 13:1; 1 John 3:11, 14; 4:11-12, 20-21. [ IntPet]
Verse 23: The author supports his claim with the quotation from Isaiah 40:6-9 (in the Septuagint translation) in vv. 24-25. [ NJBC] [ NOAB]
Verse 23: “born anew”: See also John 3:3 (Jesus answers Nicodemus), 5; Romans 6:3-11; 2 Corinthians 5:17; Galatians 4:19; Titus 3:5; 1 John 3:9.
Verse 23: “imperishable seed”: IntPet says that the Old Testament images of the enduring word of God (see Psalm 33:9) and its fruitfulness (see Isaiah 55:10-11) underlie this image.
Verses 24-25a: The quotation establishes the contrast between God’s word and what comes into being through merely natural processes. [ IntPet]

GOSPEL: Luke 24: 13 - 35 (all)

Luke 24:13 (NRSV) Now on that same day two of them were going to a village called Emma'us, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, "What are you discussing with each other while you walk along?" They stood still, looking sad.18 Then one of them, whose name was Cle'opas, answered him, "Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?" 19 He asked them, "What things?" They replied, "The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him." 25 Then he said to them, "Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?" 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.

28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, "Stay with us, because it is almost evening and the day is now nearly over." So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, "Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?" 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, "The Lord has risen indeed, and he has appeared to Simon!" 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.

It is later on Easter Day, the day on which Mary Magdalene and the other women have discovered the empty tomb. As two of Jesus' followers walk to Emmaus, they talk about the day's news, the recent startling events. Eusebius, the first church historian, tells us that “Cleopas” (v. 18) was a relative of Jesus. The two do not recognize our Lord. Jesus asks “What things?” (v. 19). Their reply shows the limitations of their understanding of who Jesus is: they do realize that he is a prophet and, like Moses, “mighty in deed and word”, but they have no idea how much more he is. Jesus has disappointed them: they expected him to deliver Israel from Roman domination, and to begin an earthly kingdom of God (“redeem Israel”, v. 21). Three days have passed (long enough, in Jewish belief, for the soul to have left the body) and, despite Jesus' statement that he would be raised from death, nothing has happened! The women told us that he is alive, but when Peter and John went there, all they saw was the empty tomb! (v. 24).
Jesus tells them how slow they are to grasp how the Old Testament prophecies are fulfilled in him. Was it not God's plan (“necessary”, v. 26) that Jesus should be crucified and ascend to be with the Father? He interprets his life as a fulfilment of all of Scripture, from “Moses” (v. 27, the first five books of the Bible) to “all the prophets”. The meal seems to be a Eucharist: “he took bread, blessed and broke it” (v. 30). Then, from Jesus’ interpretation and their hospitality to this “stranger” (v. 18) “their eyes were opened” (v. 31), i.e. they develop a deeper understanding of who Jesus is, that he is divine. At the Last Supper, Jesus said he would not again share food with his disciples until God’s kingdom came. He has now eaten with the two, so the Kingdom has indeed come. “The Lord has risen indeed ... !”
This passage uses many elements of Luke’s journey terminology. Jesus’ journey to Jerusalem is described in 9:51-19:28. See particularly 9:51 (“When the days drew near for him to be taken up, he set his face to go to Jerusalem.”) and 19:28 (“After he had said this, he went on ahead, going up to Jerusalem”). [ NJBC]
The infidelity of the “two” contrasts with the fidelity of the women in 23:49-24:12. [ NJBC]
Verse 16: They perceive Jesus, but don’t recognize him for who he is. Throughout the gospel, Luke has played on the theme of seeing. See also 9:45; 18:34; 23:8, 35, 47-49. Now he articulates this theme in vv. 23-24, 31, 32 and 35 as he tells how the risen Christ opens the eyes of disciples to see his true meaning in God’s plan; however their eyes are only opened when they show hospitality to a stranger. See also John 20:14 (“When she [Mary] had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus”) and 21:4 (“Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus”). [ NJBC] [ NOAB]
Comments: Eusebius: Eusebius was born in the 260s in Palestine. He studied and worked in Caesarea, became bishop of the town in 313-314, and died there in 339-340. He wrote several historical works of which History of the Church is the greatest. It is of immense value for it preserves many documents otherwise unknown to us. [ CBCF]
Verses 19-20: This is the Christian creed (see also Acts 2:22-24 and 10:38) but mere recital of that creed does not create the sight of faith. [ NJBC]
Verses 20-21: These facts fulfil Jesus’ prophecies in 9:22, 13:32-33 and 18:31-33 but to recite the facts of Jesus’ life, even knowing his prophecies, doesn’t open the eyes of faith. [ NJBC]
Verse 27: Jesus says in the Sermon on the Mount: “‘Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill’” (Matthew 5:17). See also v. 44 and Acts 28:23 (Paul on the island of Malta). Jews divide the Old Testament (the Hebrew Scriptures) into three parts: the Torah (or Law or Pentateuch, believed to have been written by Moses), the Prophets (including Joshua, Kings and Samuel) and the Writings. [ NOAB]
Verse 28: In Mark 6:48, we read: “When he [Jesus] saw that they were straining at the oars against an adverse wind, he came towards them early in the morning, walking on the sea. He intended to pass them by”. [ CAB] [ NOAB]
Verse 30: See also Mark 6:41 (the Feeding of the Five Thousand); 14:22 (the Institution of the Lord's Supper); Luke 9:16; 22:19. This meal should not immediately be interpreted as a Eucharist but should be linked with the theme of eating that Luke has been developing throughout his gospel. [ NOAB]
Verse 30: Comments: At the Last Supper, Jesus said he would not share food with his disciples until God’s kingdom came: In 22:16-18, Jesus tells his disciples: “‘I will not eat it until it is fulfilled in the kingdom of God ... I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes’”. [ NJBC]

21 Anselm, Archbishop of Canterbury, 1109

22 John Muir, Naturalist and Writer, 1914, and Hudson Stuck, Priest and Environmentalist, 1920

23 George, Soldier and Martyr, c. 304. Toyohiko Kagawa, Prophetic Witness in Japan, 1960 was a Japanese Christian pacifist, Christian reformer, and labour activist

24 Genocide Remembrance

25 Saint Mark the Evangelist

26 Robert Hunt, Priest and First Chaplain at Jamestown, 1607 a vicar in the Church of England, was chaplain of the expedition that founded, in 1607, the first successful English colony in the New World, at Jamestown, Virginia

27 Christina Rossetti, Poet, 1894

28

FIRST READING: Acts 10: 34 - 43 (all)

Acts 10:34 (NRSV) Then Peter began to speak to them: "I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ--he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name."

Note: the Roman Catholic lectionary omits vs. 34b-36.

Jeremiah 31: 1 - 6 (alt. for RCL)

Jere 31:1 (NRSV) At that time, says the LORD, I will be the God of all the families of Israel, and they shall be my people.

2 Thus says the LORD:

The people who survived the sword

found grace in the wilderness;

when Israel sought for rest,

3 the LORD appeared to him from far away.

I have loved you with an everlasting love;

therefore I have continued my faithfulness to you.

4 Again I will build you, and you shall be built,

O virgin Israel!

Again you shall take your tambourines,

and go forth in the dance of the merrymakers.

5 Again you shall plant vineyards

on the mountains of Samaria;

the planters shall plant,

and shall enjoy the fruit.

6 For there shall be a day when sentinels will call

in the hill country of E'phraim:

"Come, let us go up to Zion,

to the LORD our God."

PSALM 118: 1 - 2, 14 - 24  (RCL)

Psalm 118: 1 - 2, 16 - 17, 22 - 23  (Roman Catholic)

Psal 118:1 (NRSV) O give thanks to the LORD, for he is good;

his steadfast love endures forever!

2 Let Israel say,

"His steadfast love endures forever."

14 The LORD is my strength and my might;

he has become my salvation.

15 There are glad songs of victory in the tents of the righteous:

"The right hand of the LORD does valiantly;

16 the right hand of the LORD is exalted;

the right hand of the LORD does valiantly."

17 I shall not die, but I shall live,

and recount the deeds of the LORD.

18 The LORD has punished me severely,

but he did not give me over to death.

19 Open to me the gates of righteousness,

that I may enter through them

and give thanks to the LORD.

20 This is the gate of the LORD;

the righteous shall enter through it.

21 I thank you that you have answered me

and have become my salvation.

22 The stone that the builders rejected

has become the chief cornerstone.

23 This is the LORD's doing;

it is marvelous in our eyes.

24 This is the day that the LORD has made;

let us rejoice and be glad in it. {Or [in him]}

25 Save us, we beseech you, O LORD!

O LORD, we beseech you, give us success!

26 Blessed is the one who comes in the name of the LORD.

We bless you from the house of the LORD.

27 The LORD is God,

and he has given us light.

Bind the festal procession with branches,

up to the horns of the altar.

28 You are my God, and I will give thanks to you;

you are my God, I will extol you.

29 O give thanks to the LORD, for he is good,

for his steadfast love endures forever.

118   Confitemini Domino   (ECUSA BCP)

1          Give thanks to the Lord, for he is good; *

     his mercy endures for ever.

2          Let Israel now proclaim, *

     “His mercy endures for ever.”

14  The Lord is my strength and my song, *

     and he has become my salvation.

15  There is a sound of exultation and victory *

     in the tents of the righteous:

16  "The right hand of the Lord has triumphed! *

   the right hand of the Lord is exalted!

   the right hand of the Lord has triumphed!"

17  I shall not die, but live, *

   and declare the works of the Lord.

18  The Lord has punished me sorely, *

   but he did not hand me over to death.

 

19  Open for me the gates of righteousness; *

   I will enter them;

   I will offer thanks to the Lord.

20  "This is the gate of the Lord; *

   he who is righteous may enter."

21  I will give thanks to you, for you answered me *

   and have become my salvation.

22  The same stone which the builders rejected *

   has become the chief cornerstone.

23  This is the Lord's doing, *

   and it is marvelous in our eyes.

24  On this day the Lord has acted; *

   we will rejoice and be glad in it.

 

SECOND READING: Colossians 3: 1 - 4 (all)

Colo 3:1 (NRSV) So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth, 3 for you have died, and your life is hidden with Christ in God. 4 When Christ who is your life is revealed, then you also will be revealed with him in glory.

h/t Montreal Anglican The author has described baptism as being “raised with Christ” and becoming sharers in his suffering and death. In the early Church, those to be baptised removed their clothes before the rite and donned new ones after it, symbolizing the casting aside of their old ways (“died”, v. 3) and their new “life” in Christ. Our reading summarizes this teaching. We already have close fellowship with Christ, but this is not yet fully revealed; our lives are still “hidden with Christ in God” (v. 3), unseen by worldly people. When Christ’s glory is “revealed” (v. 4) at the end of time, our complete union with him will also be seen. (Early Christians saw Psalm 110:1, “... Sit at my right hand ...”, as showing that Jewish messianic hopes are realized in Christ.)

Being baptised has ethical implications (vv. 5-17): we are to cast aside both sins of the body (v. 5) and of the mind (v. 8). “Fornication” (v. 5), porneia in Greek, means all forms of sexual immorality; the “impurity” is sexual; “passion” is lust; evil desire is self--centred covetousness; “greed” motivates a person to set up a god besides God. “The wrath of God is coming” (v. 6) at the end of time on those who indulge in immorality. In the baptised community, racial and social barriers no longer exist, for “Christ is all and in all” (v. 11).

Verse 1: “So”: In Colossians, this word often marks the start of a new section. [ NJBC]

Verse 1: “have been raised with Christ”: See also 2:12; Ephesians 5:14. [ CAB]

Verse 1: “seated at the right hand of God”: Hebrews 1:3 says “... When he had made purification for sins, he sat down at the right hand of the Majesty on high”. [ NOAB]

Verse 3: “you have died”: i.e. to the world. [ NOAB]

Verse 4: Perhaps this is a paraphrase of 1 Thessalonians 4:16-17: “For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever”. See also Mark 13:24-27 (the Little Apocalypse); 1 John 2:28; 3:2. [ NOAB]

Verse 5: Lists of sins are common in Hellenic literature of the time, so there is no implication that the Colossian Christians indulged in any of these sins. Similar lists are found in the Qumran literature: see, for example, 1QS (Rule of the Community) 4:3-5 and CD (Damascus Document) 4:17-19. [ NJBC]

Verse 5: “fornication”: See also Romans 1:24; 2 Corinthians 12:21; Galatians 5:19; Ephesians 5:3; 1 Thessalonians 4:7. [ CAB]

From time to time, Clippings points out that words in the Greek manuscripts of the New Testament are found in particular verses in the translation of the Old Testament in common use when the New Testament was written. But, the Septuagint was written some two to three centuries before the New Testament, so we sometimes need to ask whether the meaning of these words had changed over the centuries.

In the case of v. 5 here, we should ask: did the author know of older meanings for some of the words in his list of vices? Consider porneia (“fornication”). In Classical Greek (the language of five to six centuries before Christ), porneia seems to have primarily referred to prostitution.

If the author of Colossians was aware of this earlier meaning (which might have still been current when Hosea was translated into Greek), perhaps he tied this passage with Hosea 1:2: “... Go, take for yourself a wife of whoredom and have children of whoredom”. In the Septuagint, “whoredom” is porneia so “the land commits great whoredom” (ekporneuousa) .

He was probably also aware of Proverbs 5, where good and bad women, representing wisdom and foolishness, and faithfulness and faithlessness, are mentioned. (In the Septuagint translation of Proverbs 5:3, "loose woman" is gynaikos pornes). So it seems that more is at stake than sexual misbehaviour; indeed, the author of Colossians calls on his readers to be faithful (as Hosea called on his to be faithful to the covenant with God). Prostituting oneself in either (and both) senses is the “earthly” part.

In case the reader thinks that suggesting that the author might know earlier meanings of words is reading too much into the text, I point out that he was sufficiently learned to write of the cosmic nature of Christ. That he used this notion in his argument shows that his readers also had a certain background in the history of ideas. In Colossians 2:8, he writes “See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe [kosmos], and not according to Christ” On the other hand, these older meanings hung on much longer than scholars sometimes give credit: into New Testament Greek . [Abbott Conway]

Verse 5: “impurity”: The word in the Greek is akatharsian . In Classical Greek, this word means want of cleansing, and hence filth , and metaphorically moral filthiness. There is also the sense of something that is akatharsos being unpurified, or unatoned. So the author may mean, within the general sense of morality, something more specific about behaviour that is consonant with the cleansing and atoning work of Christ. [Abbott Conway]

Verse 5: “passion”: The Greek word, pathos, may specifically relate to sexual passion, but generally it refers to any kind of suffering. In Classical Greek, the primary meaning is pain or distress, and spiritually it refers to any kind of violent feeling, whether of love or of hate. In Plato’s writings, the family of words refers to that which is accidental or changing (as distinct from that which is substantial and immutable). So, again, there may well be two meanings here: one sexual, and one to do with faith. [Abbott Conway]

Verse 5: “evil desire”: The Greek literally means bad (or evil) longings. [Abbott Conway]

Verse 5: “greed ...”: See also Ephesians 5:5. [ NOAB]

Verse 5: “greed (which is idolatry)”: Ephesians 5:5 speaks of “one who is greedy (that is, an idolater)”. The equating of this greed with idolatry helps fit the whole set of readings together, for the harlotry to which Hosea refers is none other than the abandonment of the covenant for local idols, as Ezekiel 3:6-11 exemplifies.

In a sense, then, this little passage offers a hinge between the general argument of Hosea that the holy people should avoid the faithlessness of idolatry, and the specific injunction of Jesus to avoid greed of any kind (which is a kind of idolatry, and thus is faithlessness to God). [Abbott Conway]

Verse 8: “anger, wrath”: The Greek word translated “anger”, orge, came to mean, by New Testament times, any violent passion, but especially wrath. Thymon (“wrath”) came to mean the seat of feelings, and then specifically the seat of anger. This may explain why the author uses two terms here, rather than just one: orge refers to the action of puffing oneself up with rage, and thymos refers to the residence of anger. [Abbott Conway]

Verse 8: “anger”: See also Ephesians 4:26. [ CAB]

Verse 8: “malice”: The Greek word has a range of meanings from vice, malice, and depravity to ill--repute and dishonour. [Abbott Conway]

Verse 8: “slander”: The Greek word, blasphemian, means slander when it is directed to humans, and blasphemy when it is directed to God. [Abbott Conway]

Verse 8: “abusive language”: See also Ephesians 5:4 and James 3:5-12. [ CAB] The Greek means literally foul language. The stem of the word means both shame / disgrace, and ugliness / deformity. [Abbott Conway]

Verses 9-10: See also 2 Corinthians 5:17. [ CAB]

Verse 10: “according to the image of its creator”: See Genesis 1:26-27. See also 1 Corinthians 15:45-49 (“... the first Adam ... the last Adam”); Ephesians 2:10; 4:24. [NOAB]

Verse 11: See also Galatians 3:28. [ CAB]

Verse 11: “Scythian”: The Scythians were a nomadic people from the Caucasus who threatened the Assyrian and Persian empires from the north. In the Old Testament they are called “Ashkenaz” (Genesis 10:3; 1 Chronicles 1:6; Jeremiah 51:27). The Scythians’ cruelty was proverbial in later antiquity (see 2 Maccabees 4:47; 3 Maccabees 7:5; 4 Maccabees 10:7).

Verse 11: “Christ is all and in all”: The Greek is alla [ta] panta kai en pasin Christos. This clause expresses both the universality of Christ (following from the descriptions of the cosmic Christ in earlier passages), and his presence in everything. The two Greek words (panta and pasin ) make absolutely clear a distinction that is not always evident in modem translations. [Abbott Conway]

Verses 12-17: V. 12 tells us the qualities which the baptised are expected to possess, i.e. be “clothed” with. “Compassion” is sympathy for the needs of others. We should be meek in the sense of gentle and considerate towards others. We should be forgiving as God has forgiven us. The primary Christian virtue is “love” (v. 14); it is born out of God’s love. May our thinking and actions be motivated by “the peace of Christ” (v. 15). May we teach each other in the light of the ultimate truth, i.e. God, and be joyful in the Lord. All we do should be done as though Jesus himself is doing it.

Verse 12: See also Galatians 5:22-23; 1 Timothy 6:11; 2 Peter 1:5-7. [ CAB]

Verse 12: “compassion”: See also 2 Corinthians 6:6 and Ephesians 2:7.

Verse 12: “humility”: See also 2:18, 23. [ CAB]

Verse 12: “meekness”: See also Galatians 6:1 (”gentleness”) and 2 Timothy 2:25. [ CAB]

Verse 12: “patience”: See also 2 Corinthians 6:6; Ephesians 4:2; 2 Timothy 3:10; 4:2. [ CAB]

Verse 13: See also 2 Corinthians 11:19; Galatians 6:6; Romans 9:19; 15:7; Hebrews 8:8; Matthew 6:14-15; Ephesians 4:32. [ CAB]

Verse 15: “the peace of Christ”: See also John 14:27; Ephesians 2:14; 2 Thessalonians 3:16. [ CAB]

Verse 15: “rule”: Literally, be umpire.

Verse 17: 1 Corinthians 10:31 says “So, whether you eat or drink, or whatever you do, do everything for the glory of God”. [ CAB]

The Acts reading from above is an alternate for RCL (if not already used)

1 Corinthians 5: 6b - 8 (alt. for Roman Catholic)

1Cor 5:6 (NRSV) Do you not know that a little yeast leavens the whole batch of dough? 7 Clean out the old yeast so that you may be a new batch, as you really are unleavened. For our paschal lamb, Christ, has been sacrificed. 8 Therefore, let us celebrate the festival, not with the old yeast, the yeast of malice and evil, but with the unleavened bread of sincerity and truth.

GOSPEL: John 20: 1 - 18 (RCL)

                  John 20: 1 - 9 (Roman Catholic)

John 20:1 (NRSV) Early on the first day of the week, while it was still dark, Mary Mag'dalene came to the tomb and saw that the stone had been removed from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid him." 3 Then Peter and the other disciple set out and went toward the tomb. 4 The two were running together, but the other disciple outran Peter and reached the tomb first. 5 He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7 and the cloth that had been on Jesus' head, not lying with the linen wrappings but rolled up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the scripture, that he must rise from the dead. 10 Then the disciples returned to their homes.

11 But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; 12 and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13 They said to her, "Woman, why are you weeping?" She said to them, "They have taken away my Lord, and I do not know where they have laid him." 14 When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15 Jesus said to her, "Woman, why are you weeping? Whom are you looking for?" Supposing him to be the gardener, she said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 16 Jesus said to her, "Mary!" She turned and said to him in Hebrew,"Rabbou'ni!" (which means Teacher). 17 Jesus said to her, "Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, "I am ascending to my Father and your Father, to my God and your God.'" 18 Mary Mag'dalene went and announced to the disciples, "I have seen the Lord"; and she told them that he had said these things to her.

Matthew 28: 1 - 10 (alt. for RCL)

Matt 28:1 (NRSV) After the sabbath, as the first day of the week was dawning, Mary Mag'dalene and the other Mary went to see the tomb. 2 And suddenly there was a great earthquake; for an angel of the Lord, descending from heaven, came and rolled back the stone and sat on it. 3 His appearance was like lightning, and his clothing white as snow. 4 For fear of him the guards shook and became like dead men. 5 But the angel said to the women, "Do not be afraid; I know that you are looking for Jesus who was crucified. 6 He is not here; for he has been raised, as he said. Come, see the place where he lay. 7 Then go quickly and tell his disciples, "He has been raised from the dead, and indeed he is going ahead of you to Galilee; there you will see him.' This is my message for you." 8 So they left the tomb quickly with fear and great joy, and ran to tell his disciples. 9 Suddenly Jesus met them and said, "Greetings!" And they came to him, took hold of his feet, and worshiped him. 10 Then Jesus said to them, "Do not be afraid; go and tell my brothers to go to Galilee; there they will see me."

On Friday, Mary Magdalene and Mary the mother of James (“the other Mary”) have seen Jesus’ body laid in the tomb, the stone door sealed, and a guard mounted. Now, soon after dawn on Sunday morning (“the first day of the week”) they return to “see” and probably to mourn. Matthew highlights important milestones with displays of cosmic power, God’s power: here, and when Jesus died, an “earthquake” (v. 2), which heralds the arrival of “an angel”, a messenger from God. The sealing of the tomb has marked death’s victory, but now God’s agent rolls back the door (“stone”) and sits on it – symbolizing Jesus’ triumph over death. The angel’s “appearance” (v. 3) shows God’s presence and power (“like lightning”); his clothing is like Jesus transfigured. The guards are paralysed with “fear” (v. 4), but the angel is no threat to the women (“Do not be afraid”, v. 5). As Jesus has told his disciples (“as he said”, v. 6), Jesus has risen from the dead. The disciples will see him again in Galilee. The women leave the tomb filled with awe (“fear”, v. 8) and “great joy”. Jesus meets the Marys again later (v. 9). That they “took hold of his feet” attests to his bodily resurrection. Jesus refers to the disciples as “brothers” (v. 10): he has forgiven them for deserting him.

The parallels are Mark 16:1-8; Luke 24:1-11; John 20:1-10.

Mark 16:1-2 tells of Mary Magdalene, Mary the mother of James, and Salome bringing spices to anoint Jesus, but Matthew has told us that a woman has already anointed Jesus for burial: see 26:6-13.

Verse 1: “was dawning”: One scholar translates this as towards dawn.

Verse 1: “Mary Magdalene and the other Mary”: See also 27:56, 61.

Verse 2: “a great earthquake”: See also 27:51-54.

Verse 2: “angel”: In 1:20, an angel warns Joseph and Mary to flee with Jesus to Egypt. In Mark, a “young man” sits within the tomb.

Verse 3: “lightning”: See also Daniel 10:6 for lightning as a sign of God’s presence.

Verse 3: “his clothing white as snow”: See 17:2 for Jesus’ clothes becoming “dazzling white” at his transfiguration.

Verse 4: “the guards”: See also 27:62-66.

Verse 6: “he has been raised, as he said”: See 16:21; 17:23; 20:19; 27:63. See also 12:40; 26:61; 27:40.

Verse 7: “He has been raised from the dead”: A creedal formula, not found in Mark. 1 Corinthians 15:3-4, 12, 20

Verse 7: “he is going ahead of you to Galilee”: See 26:32; 28:16; John 21:21-23.

Verse 7: “This is my message for you”: In other words, I have accomplished my mission.

Verse 8: See also Luke 24:9, 22-23. The sequence of events cannot be worked out. Each account is a separate summary of early Christian testimony to the fact of Jesus’ resurrection.

Verse 8: “with fear and great joy”: One scholar comments that their state is like that of those about to be married!

Verse 9: See also John 20:14-18 (Mary Magdalene meets Jesus near the tomb). It is implied that the women recognized Jesus immediately.

Verse 10: “said to them”: i.e. to the two women.

Verse 10: “my brothers”: Jesus calls his followers brothers in John 20:17 and Matthew 12:46-50. In the latter passage, doing so implies forgiveness.