·  15 Evelyn Underhill, Theologian and Mystic 1941

·  16 George Berkeley, 1753, and Joseph Butler, 1752, Bishops and Theologians was an English bishop, theologian, apologist, and philosopher. He was born in Wantage in the English county of Berkshire (now Oxfordshire). He is known, among other things, for his critique of Thomas Hobbes's egoism and John Locke's theory of personal identity.^[4] During his life and after his death, Butler influenced many philosophers, including David Hume, Thomas Reid, and Adam Smith.^[

·  18 Bernard Mizeki, Catechist and Martyr in Rhodesia, 1896

OLD TESTAMENT:  1 Samuel 15: 34 - 16: 13   (RCL)

1Sam 15:34 (NRSV) Then Samuel went to Ra'mah; and Saul went up to his house in Gib'eah of Saul. 35 Samuel did not see Saul again until the day of his death, but Samuel grieved over Saul. And the LORD was sorry that he had made Saul king over Israel. 16:1 The LORD said to Samuel, "How long will you grieve over Saul? I have rejected him from being king over Israel. Fill your horn with oil and set out; I will send you to Jesse the Beth'lehemite, for I have provided for myself a king among his sons." 2 Samuel said, "How can I go? If Saul hears of it, he will kill me." And the LORD said, "Take a heifer with you, and say, "I have come to sacrifice to the LORD.' 3 Invite Jesse to the sacrifice, and I will show you what you shall do; and you shall anoint for me the one whom I name to you." 4 Samuel did what the LORD commanded, and came to Bethlehem. The elders of the city came to meet him trembling, and said, "Do you come peaceably?" 5 He said, "Peaceably; I have come to sacrifice to the LORD; sanctify yourselves and come with me to the sacrifice." And he sanctified Jesse and his sons and invited them to the sacrifice.

6 When they came, he looked on Eli'ab and thought, "Surely the LORD's anointed is now before the LORD." 7 But the LORD said to Samuel, "Do not look on his appearance or on the height of his stature, because I have rejected him; for the LORD does not see as mortals see; they look on the outward appearance, but the LORD looks on the heart." 8 Then Jesse called Abin'adab, and made him pass before Samuel. He said, "Neither has the LORD chosen this one." 9 Then Jesse made Sham'mah pass by. And he said, "Neither has the LORD chosen this one." 10 Jesse made seven of his sons pass before Samuel, and Samuel said to Jesse, "The LORD has not chosen any of these." 11 Samuel said to Jesse, "Are all your sons here?" And he said, "There remains yet the youngest, but he is keeping the sheep." And Samuel said to Jesse, "Send and bring him; for we will not sit down until he comes here." 12 He sent and brought him in. Now he was ruddy, and had beautiful eyes, and was handsome. The LORD said, "Rise and anoint him; for this is the one." 13 Then Samuel took the horn of oil, and anointed him in the presence of his brothers; and the spirit of the LORD came mightily upon David from that day forward. Samuel then set out and went to Ra'mah.

Ezekiel 17: 22 - 24   (Roman Catholic, Alt. for RCL)

Ezek 17:22 (NRSV) Thus says the Lord GOD:

I myself will take a sprig

from the lofty top of a cedar;

I will set it out.

I will break off a tender one

from the topmost of its young twigs;

I myself will plant it

on a high and lofty mountain.

23 On the mountain height of Israel

I will plant it,

in order that it may produce boughs and bear fruit,

and become a noble cedar.

Under it every kind of bird will live;

in the shade of its branches will nest

winged creatures of every kind.

24 All the trees of the field shall know

that I am the LORD.

I bring low the high tree,

I make high the low tree;

I dry up the green tree

and make the dry tree flourish.

I the LORD have spoken;

I will accomplish it.

PSALM 20   (RCL)

Psal 20:1 (NRSV) The LORD answer you in the day of trouble!

The name of the God of Jacob protect you!

2 May he send you help from the sanctuary,

and give you support from Zion.

3 May he remember all your offerings,

and regard with favor your burnt sacrifices. [Se'lah]

4 May he grant you your heart's desire,

and fulfill all your plans.

5 May we shout for joy over your victory,

and in the name of our God set up our banners.

May the LORD fulfill all your petitions.

6 Now I know that the LORD will help his anointed;

he will answer him from his holy heaven

with mighty victories by his right hand.

7 Some take pride in chariots, and some in horses,

but our pride is in the name of the LORD our God.

8 They will collapse and fall,

but we shall rise and stand upright.

9 Give victory to the king, O LORD;

answer us when we call.

20   Exaudiat te Dominus    (ECUSA BCP)

1          May the Lord answer you in the day of trouble, *

     the Name of the God of Jacob defend you;

2          Send you help from his holy place *

     and strengthen you out of Zion;

3          Remember all your offerings *

     and accept your burnt sacrifice;

4          Grant you your heart's desire *

     and prosper all your plans.

5          We will shout for joy at your victory

and triumph in the Name of our God; *

     may the Lord grant all your requests.

6          Now I know that the Lord gives victory to his anointed; *

     he will answer him out of his holy heaven,

     with the victorious strength of his right hand.

7          Some put their trust in chariots and some in horses, *

     but we will call upon the Name of the Lord our God.

8          They collapse and fall down, *

     but we will arise and stand upright.

9          O Lord, give victory to the king *

     and answer us when we call.

Psalm 92: 1 - 2, 12 - 15   (Roman Catholic)

Psalm 92: 1 - 4, 12 - 15   (alt. for RCL)

Psal 92:1 (NRSV) It is good to give thanks to the LORD,

to sing praises to your name, O Most High;

2 to declare your steadfast love in the morning,

and your faithfulness by night,

3 to the music of the lute and the harp,

to the melody of the lyre.

4 For you, O LORD, have made me glad by your work;

at the works of your hands I sing for joy.

12 The righteous flourish like the palm tree,

and grow like a cedar in Lebanon.

13 They are planted in the house of the LORD;

they flourish in the courts of our God.

14 In old age they still produce fruit;

they are always green and full of sap,

15 showing that the LORD is upright;

he is my rock, and there is no unrighteousness in him.

92   Bonum est confiteri   (ECUSA BCP)

1  It is a good thing to give thanks to the Lord, *

 and to sing praises to your Name, O Most High;

2  To tell of your loving-kindness early in the morning *

 and of your faithfulness in the night season;

3  On the psaltery, and on the lyre, *

 and to the melody of the harp.

4  For you have made me glad by your acts, O Lord; *

 and I shout for joy because of the works of your hands.

11  The righteous shall flourish like a palm tree, *

 and shall spread abroad like a cedar of Lebanon.

12  Those who are planted in the house of the Lord *

 shall flourish in the courts of our God;

13  They shall still bear fruit in old age; *

 they shall be green and succulent;

14  That they may show how upright the Lord is, *

 my Rock, in whom there is no fault.

NEW TESTAMENT:   2 Corinthians 5: 6 - 10 (11 - 13) 14 - 17   (RCL)

                                      2 Corinthians 5: 6 - 10   (Roman Catholic)

2Cor 5:6 (NRSV)  So we are always confident; even though we know that while we are at home in the body we are away from the Lord-- 7 for we walk by faith, not by sight. 8 Yes, we do have confidence, and we would rather be away from the body and at home with the Lord. 9 So whether we are at home or away, we make it our aim to please him. 10 For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil.

11 Therefore, knowing the fear of the Lord, we try to persuade others; but we ourselves are well known to God, and I hope that we are also well known to your consciences. 12 We are not commending ourselves to you again, but giving you an opportunity to boast about us, so that you may be able to answer those who boast in outward appearance and not in the heart. 13 For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. 14 For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died. 15 And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them.

16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!

H/t Montreal Anglican

In vv. 1-5, Paul has used a metaphor to contrast our modes of existence: now a temporary “earthly tent”, with the future permanent “heavenly dwelling” assured by God for his people. He has then used another metaphor: that of being “clothed” and “naked”. This leads Paul to write of “the body” (vv. 6, 8, 10).
We are now, in relative terms, compared with our future mode of being (of which we are “confident”), “away from”, separated from, God. Now we trust (“by faith”, v. 7) that we will attain the heavenly mode; then we will see that we are fully united with Christ (v. 6) – clearly a more desirable state. Our objective, to be obedient to God (“please him”, v. 9) is the same whether we are in heavenly mode (“at home”) or in earthly mode (“away”).
At the end of the current era, Christ will judge each of us on our fidelity to God while in earthly mode. We will be rewarded accordingly. Paul writes to faithful people who will receive “recompense”, (v. 10, reward), for walking the way of Christ; however, those who have done “evil” will be punished. This way consists of, while holding God in proper reverence (awe), “fear” (v. 11), trying to influence others into being Christ-like. Paul hopes that the Christians at Corinth are at peace with their “consciences”. He is on guard against those who “boast in outward appearance ...” (v. 12). These detractors seem to have considered Paul and his associates to be crazy, “beside ourselves” (v. 13), perhaps for speaking in tongues (or for Paul’s experience on the road to Damascus). May his detractors know that he speaks “in our right mind” to them! They may not think so, but “the love of Christ urges us on” (v. 14, motivates us): Christ did die on the Cross and rose again for us all, so we are all called to abandon (“all have died”) self-centeredness (v. 15) and turn to being Christ-like.
There was a time when Paul saw Jesus’ conviction and death as being right, when he judged the action by worldly standards, but now he sees everyone from God’s point of view. Indeed, for those who seek to be Christ-like (“in Christ”, v. 17), Christ is risen Lord, and head of a new created order. Everything is to be viewed in a new, enlightened, way. It is one in which, through Christ bearing the burden of sin, our deviations from God’s way will not be held against us. We are to pass this message on to others, as “ambassadors for Christ”

Verses 1-10: Continuing to think of his sufferings and constant peril, Paul uses the figures of a “tent” and a “building from God” in speaking of death and resurrection. This “building” is the “spiritual body” of 1 Corinthians 15:44-50. [ NOAB] Very divergent interpretations of this paragraph have been proposed because of disagreement concerning the topic discussed. The majority perhaps see the problem as that of bodily existence between burial and resurrection and would interpret the images anthropologically and individualistically. The context, however, suggests that Paul is concerned with showing that the present sufferings are not a valid criterion of apostleship because the true home of all believers is elsewhere. The images, in consequence, should be interpreted existentially. [ NJBC]
Verse 1: “earthly tent”: The image highlights the impermanence and fragility of the human body. [ NJBC]
Verse 1: “is destroyed”: i.e. by death as the culmination of sufferings. See 4:8-9, 16. [ NJBC]
Verse 1: “we have”: The present tense expresses a certitude. [ NJBC]
Verse 1: “a building from God”: Its symbolizes a new existence rather than the resurrection body. Philippians 3:12-21 [ NJBC]
Verse 2: “For”: therefore is probably a better translation. [ NJBC]
Verse 3: “naked”: Paul hopes that the Lord will come again and that he will receive his new body before he has had to put off the old one.
Verse 4: In 1 Corinthians 15:51-54, Paul expresses this thought in different words. [ NOAB]
Verse 4: “are still in this tent”: i.e. living in this world. [ NJBC]
Verse 4: “burden”: i.e of afflictions. See also 1:6; 4:8, 17. [ NOAB]
Verse 4: “not to be unclothed but to be further clothed”: Paul hopes that the second coming of Christ will happen before he is killed. See also 1 Corinthians 15:51 and 1 Thessalonians 4:15. [ NJBC]
Verse 5: “God, who has given us the Spirit as a guarantee”: The “Spirit” (here and 1:22), already given is an advance installment of what is in store for Christians (see also Ephesians 1:13); God will finish what he has begun (see Romans 8:16, 17, 23; Ephesians 1:14; Philippians 1:6). [ NOAB]
Verses 6-8: “away from the Lord”: Paul writes in 1 Corinthians 13:12: “... now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known”. [ NOAB]
Verse 13: “beside ourselves”: In 12:1-7, Paul writes of his and another person’s “visions and revelations of the Lord”. [ NOAB]
Verse 17: Life “in Christ” is the new sphere of existence, a totally transformed way of looking at life and the world, into which one enters through trusting in Christ. It is a “new creation”, transforming God’s people and the whole creation. [ CAB]
Verse 18: “reconciled”“: Paul writes in Romans 5:10: “For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life”. See also Colossians 1:20 and Hebrews 1:3. [ NOAB]
Verse 20: “be reconciled”: i.e. accept God’s forgiveness in Christ. [ NOAB]
Verse 21: “he made him to be sin”: Note that Paul does not say made him a sinner. As he says in Gal 3:13, the sinless Christ bore the burden of our sin that we might be acquitted. “Sin” may mean sin offering. See also Romans 8:3 and Isaiah 53:10.
Verse 21: “righteousness of God”: It originates in divine nature (see 3:5) acting to effect pardon or acceptance with God, a relationship that us not a human achievement. See Romans 1:17. As in Romans 5:10-11, reference to “reconciliation” intertwines with justification. [ NOAB]

GOSPEL:   Mark 4: 26 - 34   (all)

Mark 4:26 (NRSV) He [Jesus] also said, "The kingdom of God is as if someone would scatter seed on the ground, 27 and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. 28 The earth produces of itself, first the stalk, then the head, then the full grain in the head. 29 But when the grain is ripe, at once he goes in with his sickle, because the harvest has come."

30 He also said, "With what can we compare the kingdom of God, or what parable will we use for it? 31 It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; 32 yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade."

33 With many such parables he spoke the word to them, as they were able to hear it; 34 he did not speak to them except in parables, but he explained everything in private to his disciples.

In vv. 3-8 Jesus has told a parable about sowing seed: depending on where it lands, some flourishes greatly but other seed dies, is carried off by birds, or does not grow. Then in vv. 14-20 he has interpreted this parable to the disciples: the seed is his message of good news, “the word”, the key to “the kingdom of God” (v. 11). At this time, he intends only his followers to understand.
Now he tells two more seed parables. In the first (vv. 26-29), Jesus makes two points:

·  his kingdom will grow relentlessly unseen by us and independent of what we do; and

·  at the end of the era, when Christ comes again, the kingdom will be fully grown, after which Judgement Day will follow immediately.

Joel 3:13 speaks of the arrival of the end-times as the time of “harvest” (v. 29).
In the second parable (vv. 30-32), Jesus exaggerates to make his point: the mustard seed is small, but not the smallest; in Palestine, mustard matures to a large shrub but not a tree with “large branches”. He intends parables to be easy to remember: the image of birds nesting in a mustard shrub would remain with his audience for a long time. The kingdom of God will grow tremendously: from Jesus and a few followers, some of them outcasts from society, to larger than any can imagine.

Verses 26-29: The parallel is Matthew 13:24-40. The growth of God’s kingdom in the world is beyond human understanding or control. Yet people recognize its progress and play a part in it. [ NOAB]
Verse 28: “of itself”: NJBC offers without visible cause.
Verse 29: Joel 3:13 says: “Put in the sickle, for the harvest is ripe. Go in, tread, for the wine press is full. The vats overflow, for their wickedness is great”. [ NOAB]
Verses 30-34: The parallels are Matthew 13:31-32 and Luke 13:18-19. The beginnings of God’s kingdom are small, but it has an inherent nature that will grow to its intended end, startlingly different in size from its beginning. [ NOAB]
Verses 30-32: The coming of God’s kingdom is inevitable; therefore there is no need for discouragement or impatience regarding its coming. [ NJBC]
Verse 32: “the birds of the air can make nests in its shade”: In Daniel 4, Nebuchadnezzar has a dream in which he sees a tree: “The tree grew great and strong, its top reached to heaven, and it was visible to the ends of the whole earth. Its foliage was beautiful, its fruit abundant, and it provided food for all. The animals of the field found shade under it, the birds of the air nested in its branches, and from it all living beings were fed” (Daniel 4:11-12). See also Daniel 4:21 and Ezekiel 17:23; 31:6; Psalm 104:12. [ NOAB] [ Blomberg] Perhaps the gathering of the Gentiles into the kingdom is foretold. [ NJBC]
Verses 33-34: Matthew 13:34-35 tells us: “Jesus told the crowds all these things in parables; without a parable he told them nothing. This was to fulfill what had been spoken through the prophet: ‘I will open my mouth to speak in parables; I will proclaim what has been hidden from the foundation of the world’”. [ NOAB]

·  7 The Pioneers of the Episcopal Anglican Church of Brazil, 1890

·  8 Roland Allen, Mission Strategist, 1947

·  9 Columba, Abbot of Iona, 597 was an Irish abbot and missionary credited with spreading Christianity in present-day Scotland. He founded the important abbey on Iona, which became a dominant religious and political institution in the region for centuries.

·  10 Ephrem of Edessa, Syria, Deacon, 373 was a Syriac deacon and a prolific Syriac-language hymnographer and theologian of the 4th century from the region of Syria

·  11 Saint Barnabas the Apostle

·  12 Enmegahbowh, Priest and Missionary, 1902

·  13 Gilbert Keith Chesterton, Apologist and Writer, 193

OLD TESTAMENT:   1 Samuel 8: 4 - 11 (12 - 15) 16 - 20 (11:14 - 15)   (RCL)

1Sam 8:4 (NRSV) Then all the elders of Israel gathered together and came to Samuel at Ra'mah, 5 and said to him, "You are old and your sons do not follow in your ways; appoint for us, then, a king to govern us, like other nations." 6 But the thing displeased Samuel when they said, "Give us a king to govern us." Samuel prayed to the LORD, 7 and the LORD said to Samuel, "Listen to the voice of the people in all that they say to you; for they have not rejected you, but they have rejected me from being king over them. 8 Just as they have done to me, from the day I brought them up out of Egypt to this day, forsaking me and serving other gods, so also they are doing to you. 9 Now then, listen to their voice; only--you shall solemnly warn them, and show them the ways of the king who shall reign over them."

10 So Samuel reported all the words of the LORD to the people who were asking him for a king. 11 He said, "These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots; 12 and he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. 13 He will take your daughters to be perfumers and cooks and bakers. 14 He will take the best of your fields and vineyards and olive orchards and give them to his courtiers. 15 He will take one-tenth of your grain and of your vineyards and give it to his officers and his courtiers. 16 He will take your male and female slaves, and the best of your cattle and donkeys, and put them to his work. 17 He will take one-tenth of your flocks, and you shall be his slaves. 18 And in that day you will cry out because of your king, whom you have chosen for yourselves; but the LORD will not answer you in that day."

19 But the people refused to listen to the voice of Samuel; they said, "No! but we are determined to have a king over us, 20 so that we also may be like other nations, and that our king may govern us and go out before us and fight our battles."

1Sam 11:14 (NRSV) Samuel said to the people, "Come, let us go to Gil'gal and there renew the kingship." 15 So all the people went to Gil'gal, and there they made Saul king before the LORD in Gil'gal. There they sacrificed offerings of well-being before the LORD, and there Saul and all the Israelites rejoiced greatly.

Genesis 3: 9 - 15   (Roman Catholic)

Genesis 3: 8 - 15   (alt. for RCL

Gene 3:8 (NRSV) They heard the sound of the LORD God walking in the garden at the time of the evening breeze, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. 9 But the LORD God called to the man, and said to him, "Where are you?" 10 He said, "I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself." 11 He said, "Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?" 12 The man said, "The woman whom you gave to be with me, she gave me fruit from the tree, and I ate." 13 Then the LORD God said to the woman, "What is this that you have done?" The woman said, "The serpent tricked me, and I ate." 14 The LORD God said to the serpent,

"Because you have done this,

cursed are you among all animals

and among all wild creatures;

upon your belly you shall go,

and dust you shall eat

all the days of your life.

15 I will put enmity between you and the woman,

and between your offspring and hers;

he will strike your head,

and you will strike his heel."

PSALM 138   (RCL)

Psal 138:1 (NRSV) I give you thanks, O LORD, with my whole heart;

before the gods I sing your praise;

2 I bow down toward your holy temple

and give thanks to your name for your steadfast love and your faithfulness;

for you have exalted your name and your word

above everything.

3 On the day I called, you answered me,

you increased my strength of soul.

4 All the kings of the earth shall praise you, O LORD,

for they have heard the words of your mouth.

5 They shall sing of the ways of the LORD,

for great is the glory of the LORD.

6 For though the LORD is high, he regards the lowly;

but the haughty he perceives from far away.

7 Though I walk in the midst of trouble,

you preserve me against the wrath of my enemies;

you stretch out your hand,

and your right hand delivers me.

8 The LORD will fulfill his purpose for me;

your steadfast love, O LORD, endures forever.

Do not forsake the work of your hands.

138   Confitebor tibi      (ECUSA BCP)

1          I will give thanks to you, O Lord, with my whole heart; *

     before the gods I will sing your praise.

2          I will bow down toward your holy temple

and praise your Name, *

     because of your love and faithfulness;

3          For you have glorified your Name *

     and your word above all things.

4          When I called, you answered me; *

     you increased my strength within me.

5          All the kings of the earth will praise you, O Lord, *

     when they have heard the words of your mouth.

6          They will sing of the ways of the Lord, *

     that great is the glory of the Lord.

7          Though the Lord be high, he cares for the lowly; *

     he perceives the haughty from afar.

8          Though I walk in the midst of trouble, you keep me safe; *

     you stretch forth your hand against the fury of my enemies;

     your right hand shall save me.

9          The Lord will make good his purpose for me; *

     O Lord, your love endures for ever;

     do not abandon the works of your hands.

Psalm 130   (Roman Catholic; alt. for RCL)

Psal 130:1 (NRSV) Out of the depths I cry to you, O LORD.

2 Lord, hear my voice!

Let your ears be attentive

to the voice of my supplications!

3 If you, O LORD, should mark iniquities,

Lord, who could stand?

4 But there is forgiveness with you,

so that you may be revered.

5 I wait for the LORD, my soul waits,

and in his word I hope;

6 my soul waits for the Lord

more than those who watch for the morning,

more than those who watch for the morning.

7 O Israel, hope in the LORD!

For with the LORD there is steadfast love,

and with him is great power to redeem.

8 It is he who will redeem Israel

from all its iniquities.

130   De profundis      (ECUSA BCP)

1          Out of the depths have I called to you, O Lord;

Lord, hear my voice; *

     let your ears consider well the voice of my supplication.

2          If you, Lord, were to note what is done amiss, *

     O Lord, who could stand?

3          For there is forgiveness with you; *

     therefore you shall be feared.

4          I wait for the Lord; my soul waits for him; *

     in his word is my hope.

5          My soul waits for the Lord,

more than watchmen for the morning, *

     more than watchmen for the morning.

6          O Israel, wait for the Lord, *

     for with the Lord there is mercy;

7          With him there is plenteous redemption, *

            and he shall redeem Israel from all their sins.

NEW TESTAMENT:   2 Corinthians 4: 13 - 5: 1

2Cor 4:13 (NRSV) But just as we have the same spirit of faith that is in accordance with scripture--"I believed, and so I spoke"--we also believe, and so we speak, 14 because we know that the one who raised the Lord Jesus will raise us also with Jesus, and will bring us with you into his presence. 15 Yes, everything is for your sake, so that grace, as it extends to more and more people, may increase thanksgiving, to the glory of God.

16 So we do not lose heart. Even though our outer nature is wasting away, our inner nature is being renewed day by day. 17 For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure, 18 because we look not at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal. 5:1 For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.

h/t Montreal Anglican

Paul recalls Psalm 116:10 in the usual translation of his day: the psalmist had been suffering greatly and was near death; later he still had faith and so he “spoke” ( 4:13). Paul adapts this to his situation: he too is afflicted and he feels his death approaching; even so, he continues to proclaim the good news (“speak”). He has “the same spirit of faith”, an active faith imbued by the Holy Spirit. Why? Because he has certain hope that the Father (“the one”, 4:14) will raise him to be with him, as he did Jesus. (While “we” and “us” usually refer to Paul and sometimes his companions, here the words may refer to all Christians at Corinth, or all Christians everywhere.) “Everything” ( 4:15) Paul does is for the sake of those who come to Christ, so that the response to God’s freely given love (“grace”) may be thanksgiving by “more and more people”.
This is happening, so Paul does not “lose heart” ( 4:16), despite those who oppose his efforts. Even though his “outer nature”, his appearance (probably due to his health) is deteriorating, his “inner nature” (his faith and certain hope) increases; he becomes more like Christ every day. He thinks of his sufferings and humiliation as merely “this slight momentary affliction” ( 4:17). It is preparing him for enormous fullness (“eternal weight”) of glory of being with Christ. Why? Because his vision is fixed on the unseen, “eternal” ( 4:18), not on the “seen”, “temporary”, transitory.
In 5:1 he explains 4:18 using two metaphors: “earthly tent” and “building from God”. The “earthly tent”, our fleshly bodies, are destroyed by death, but the “building from God” is a dwelling place that is permanent, secure, guaranteed, protected and eternal. His “we know” is an assertion of definite hope.

Comments: “the usual translation of his day”: i.e. the Septuagint, where it is 115:1. [ NJBC]
4:14: “will raise us”: The thought of death leads Paul to the reward of resurrection, which robs death of its power. [ NJBC] Constant opposition and persecution of Paul and the other apostles recalls the cross of Jesus, where death is overcome by the resurrection-life, which will vindicate and renew the life of God’s faithful messengers. [ CAB] Paul writes of the significance of the resurrection in 1 Corinthians 15:12-24. [ JBC]
4:15: The thanksgiving of the community grows in proportion to the increasing number of those who accept Paul’s grace-filled message (see 3:5-6) and so become capable of giving glory to God (see 1 Corinthians 2:7). [ NJBC]
4:16-5:1: Paul affirms his confidence by contrasting what is of permanent value with what is only transitory. [ NJBC]
4:16: “we do not lose heart”: or we are not faint-hearted . [ NJBC] In 3:18, Pauls writes: “And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit”. [ NOAB]
4:16: “our inner nature is being renewed day by day”: The inner person is renewed daily in that the person who strives continuously to please God grows in the life of Christ, becoming more and more like him. [ JBC]
4:17: The vast disproportion between humiliation and reward is articulated in terms of weight and time. [ NJBC]
4:18: “what can be seen ... what cannot be seen”: 5:12 tells us that Paul’s opponents tend to focus on external appearance. Philippians 1:9-10 state what really matters. [ NJBC]
5:1-10: Very divergent interpretations of this paragraph have been proposed because of disagreement concerning the topic discussed. The majority would tend to see the problem as that of bodily existence between burial and resurrection and so would interpret the images anthropologically and individualistically. The context, however, would suggest that Paul is concerned with showing that present sufferings are not a valid criterion for apostleship because the true home of all believers is elsewhere. The images, in consequence, should be interpreted existentially. [ NJBC]
5:1: “earthly tent”: NJBC offers tentlike house. The image highlights the impermanence and fragility of the human body, the “clay jars” of 4:7.
Secular authors also use the figure of the tent to show the mortal condition of bodies. To Paul, we shall not (as Greek philosophers claimed) exist as disembodied spirits, wafting around forever somewhat aimlessly; rather, he insists that at the second coming of Christ we will be given bodies of a different nature than the ones we have now – they will be immortal and unable to suffer (see 1 Corinthians 15). I tend to think that his emphasis on bodily resurrection is rooted in his culture. We will certainly have a new modality of existence.
5:1: “we have”: The present tense emphasizes the certainty of the hope. [ NJBC]
5:1: “building from God”: This is the “spiritual body” of 1 Corinthians 15:42-50. [ NOAB] This image may have been influenced by the eschatological temple (see Apocalypse of Baruch 4:3 and 2 Esdras 10:10-47). It symbolizes a new existence (see Philippians 3:12-21) rather than the resurrection body. [ NJBC]
5:1: “not made with hands”: When Jesus appeared before the Jerusalem Sanhedrin: “Some stood up and gave false testimony against him, saying, ‘We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another, not made with hands’’” (Mark 14:57-58).
5:2: to be clothed”: The clothing metaphor of 1 Corinthians 15:53-54 fits badly with the building image. The common denominator is a new modality of existence (as in Galatians 3:27 and in Romans 13:14), which however, refers to the new way of living this life: in Christ. [ NJBC]
5:3: “if indeed”: NJBC points out that the Greek introduces a necessary assumption. It thus expresses assurance, not doubt. He renders it as presupposing.
5:3: “not be found naked”: The image does not suggest the stripping-off of the body in death, as in the Greek philosophical tradition, but in conjunction with the clothing metaphor refutes the view that there is no life after death. [ NJBC] Paul hopes that the Lord will come and that he will receive his new body before he has to put off the old one. [ NOAB]
5:4: See also 1 Corinthians 15:51-54. [ NOAB] A repeat of the thought in 5:2. [ NJBC]
5:4: “still in this tent”: i.e. still living in this world. [ NJBC]
5:4: “burden”: i.e. of afflictions. He mentions them in 1:6; 4:8, 17. [ NOAB] Paul’s suffering intensifies his longing for another mode of existence. [ NJBC]
5:4: “ not to be unclothed but to be further clothed”: Paul hopes that Christ will come again before he is killed. He writes in 1 Corinthians 15:50-51 “... We will not all die, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet ...”. See also 1 Thessalonians 4:15. [ NJBC]
5:5: Paul’s hope is based on what God has already done through the Spirit. He says in 1:21-22: “it is God who establishes us with you in Christ and has anointed us, by putting his seal on us and giving us his Spirit in our hearts as a first installment”. [ NJBC]

GOSPEL:   Mark 3: 20 - 35  (all)

Mark 3:20 (NRSV) and the crowd came together again, so that they could not even eat. 21 When his family heard it, they went out to restrain him, for people were saying, "He has gone out of his mind." 22 And the scribes who came down from Jerusalem said, "He has Beel'zebul, and by the ruler of the demons he casts out demons." 23 And he called them to him, and spoke to them in parables, "How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house will not be able to stand. 26 And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. 27 But no one can enter a strong man's house and plunder his property without first tying up the strong man; then indeed the house can be plundered.

28 "Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin"-- 30 for they had said, "He has an unclean spirit."

31 Then his mother and his brothers came; and standing outside, they sent to him and called him. 32 A crowd was sitting around him; and they said to him, "Your mother and your brothers and sisters are outside, asking for you." 33 And he replied, "Who are my mother and my brothers?" 34 And looking at those who sat around him, he said, "Here are my mother and my brothers! 35 Whoever does the will of God is my brother and sister and mother."

Early in his ministry, Jesus is in Galilee. He has driven out demons, evil spirits (cured people of diseases that were, or were thought to be, psychiatric). V. 19b tells us “he went home”. Crowds have swarmed around him, curious; now they do so again. So many seek help that “they could not even eat” (v. 20). Some mistake his enthusiasm for his mission as insanity, so much so that his blood “family” (v. 21, including his disciples) try to “restrain him”.
Word has reached “Jerusalem” (v. 22); scribes say that he is possessed by a demon, “Beelzebul”, a foreign god, and by Satan, the devil, the “ruler of evil spirits”. Jesus answers them in “parables” (v. 23, analogies). It is logically impossible for Satan to cast out Satan. Since Jesus’ exorcisms are defeats for Satan, they could hardly be performed through Satan. If Satan’s realm (“kingdom”, v. 24) is divided – some demonizing people and others removing evil spirits – it would cease to be, as would a “house” (v. 25, a building or those who live in it). V. 26 puts this plainly. Then v. 27: to rob the house of a strong, powerful, man would require a stronger, more powerful man. In 1:7, John the Baptizer has called Jesus “more powerful”, so Jesus speaks of himself: he is beginning to eliminate Satan.
“Truly” (v. 28) shows that Jesus speaks with authority. In his baptism, the Holy Spirit came to Jesus , so it is in his words and actions. One blasphemes if one claims that Jesus’ authority is from Satan rather than from the Spirit. All sins, however heinous, will be forgiven, except believing that the spirit in Jesus is “an unclean spirit” (v. 30), from Satan: this sin will stand forever (“eternal”, v. 29).
Mark employs a sandwich construction: vv. 19-21 are one slice of bread, vv. 22-30 the meat, and vv. 31-35 the other slice. We return to Jesus’ house. He is inside; his blood family and the crowd are outside the open door. Jesus considers all who do the will of God (v. 35), including recognizing that he heals through the Holy Spirit, to be his family.

Related passages are Matthew 12:22-27; Luke 11:14-23; 12:10; 6:43-50. [ NOAB]
V. 19b, although not part of the reading, is important for the interpretation given in Comments.
Verse 19b: “home”: While CAB says that this in Capernaum, HenMk says that it was in Nazareth. The Greek word may mean into a house here. [ BlkMk] I attempt to tracing Jesus’ movements:

• In 3:7, “ Jesus departed with his disciples to the sea ...”
• In 3:13, “He went up the mountain ...”
• In 4:1, “Again he began to teach beside the sea ...”

Nazareth is some 25 km (16 miles), close to a day’s walk, from the sea. There is a mountain near Capernaum, but Nazareth is in a plain. So geography would favour Capernaum., but would require that Jesus’ “mother and brothers” have either moved there, or are visiting there. In ancient times, people did travel, but would be unlike ly to relocate permanently. So perhaps CAB and BlkMk are correct.
Verse 20: “the crowd”: V. 8 says the the crowd came from “Judea, Jerusalem, Idumea, beyond the Jordan, and the region around Tyre and Sidon”. Idumea was west of the Dead Sea, south of Judea, east of Gaza. People from Idumea would have travelled some 240 km (150 miles) to hear Jesus and be healed!
Verse 21: “his family”: BlkMk says that the Greek word can mean either his family, near or remote (as in the Septuagint translation of Proverbs 29:31), or his followers, so he translates it as his associates . They try to avoid embarrassing the family. [ NJBC]
Verse 21: “restrain”: HenMk translates the Greek as seize. He says that the verb is a violent one. It also appears in 6:17 (“Herod himself had sent men who arrested John”) and 12:12 (The Jewish leaders want to arrest Jesus after he tells the Parable of the Vineyard).
Verse 21: “He has gone out of his mind”: To BlkMk, the Greek word does not mean pathological excitement (in the medical sense) but religious frenzy induced by a god, its meaning in 2 Corinthians 5:13: “For if we are beside ourselves, it is for God; if we are in our right mind, it is for you”.
Verse 22: In Luke 7:33, Pharisees attribute John the Baptizer’s way of life to being possessed by a demon. In John 10:20, after Jesus likens himself to a good shepherd, many of the Jewish authorities say “‘"He has a demon and is out of his mind’”. [ NOAB]
Jesus has already driven out demons in 1:23-27 and 3:11-12. [ HenMk]
Verse 22: “scribes”: They were professional interpreters of the Law. [ CAB]
Verse 22: “down”: The Sea of Galilee is at a much lower elevation than Jerusalem. [ BlkMk]
Verse 22: “Beelzebul”: The name, meaning lord of dung , may come from a Hebrew word, Baal-zebub, meaning lord of the dwelling or house. This would be appropriate for Jesus’ words in v. 27. It also occurs in Matthew 12:25. The Syriac and Vulgate versions have Beelzebub (meaning lord of the flies), the false god of Ekron (a Philistine town) in 2 Kings 1:2. [ HenMk] [ HBD]
Verse 23: “parables”: Unlike the material usually considered parables, here the word is related to the Hebrew mashal, translated in the Septuagint as parabole. They are short, pithy sayings, riddles, proverbs, etc. [ HenMk]
Verses 24-27: Inner division is destructive. [ NOAB]
Verse 25: “house”: The Greek word oikia can refer to either a building or the people inhabiting it (household). [ NJBC]
Verse 27: Jesus’ victory over the devil has already begun with his time in the wilderness: see 1:12-13. [ HenMk]
Verse 28: “Truly”: This is a translation of Amen. That this word is at the beginning of words (rather than at the end, as in Jewish liturgy) highlights them. This usage is unique to the gospels. [ HenMk]
Verse 28: “people will be forgiven for their sins”: NJBC says that this includes murder, unchastity and apostasy.
Verses 29-30: Matthew 12:31-32 is very similar. [ NOAB]
Verse 29: When the Spirit of God in Jesus is denied, how can God forgive? [ HenMk]
Verses 31-35: “brothers”: Matthew 13:55 tells us that Jesus’ brothers were named “James and Joseph and Simon and Judas”. [ NOAB]
Verse 35: “does the will of God”: Jesus establishes a new criterion for membership in his family. For Christians, this includes the will of God to establish the Kingdom of God: see 1:15. [ HenMk]
Can Jesus’ family include his blood family? I think that the answer lies in whether his mother and brothers are still “standing outside” (v 31) when he says “‘Here are my mother and brothers” (v. 34), or are they by then seated around him.