·  17 Ignatius, Bishop of Antioch, and Martyr, c. 115 , was an Apostolic Father and the third bishop of Antioch.^[2][3] He was reputedly a student of John the Apostle.

·  18 Saint Luke the Evangelist

·  19 Henry Martyn, Priest, and Missionary to India and Persia, was an Anglican priest and missionary to the peoples of India and Persia. 1812. William Carey, Missionary to India, 1834

·  23 Saint James of Jerusalem, Brother of our Lord Jesus Christ, and Martyr, c. 62 can also be Anglicized as Jacob), who died in martyrdom in 62 or 69 AD, was an important figure of the Apostolic Age. Other epithets used to refer to James include James the Just, or a variation of James, brother of the Lord

OLD TESTAMENT:   Job 38: 1 - 7, (34 - 41)   (RCL)

Job  38:1 (NRSV) Then the LORD answered Job out of the whirlwind:

2 "Who is this that darkens counsel by words without knowledge?

3 Gird up your loins like a man,

I will question you, and you shall declare to me.

4 "Where were you when I laid the foundation of the earth?

Tell me, if you have understanding.

5 Who determined its measurements--surely you know!

Or who stretched the line upon it?

6 On what were its bases sunk,

or who laid its cornerstone

7 when the morning stars sang together

and all the heavenly beings shouted for joy?

34 "Can you lift up your voice to the clouds,

so that a flood of waters may cover you?

35 Can you send forth lightnings, so that they may go

and say to you, "Here we are'?

36 Who has put wisdom in the inward parts,

or given understanding to the mind?

37 Who has the wisdom to number the clouds?

Or who can tilt the waterskins of the heavens,

38 when the dust runs into a mass

and the clods cling together?

39 "Can you hunt the prey for the lion,

or satisfy the appetite of the young lions,

40 when they crouch in their dens,

or lie in wait in their covert?

41 Who provides for the raven its prey,

when its young ones cry to God,

and wander about for lack of food?

Isaiah 53:  4 - 12   (alt. for RCL)

Isaiah 53: 10 - 11   (Roman Catholic)

Isai 53:4 (NRSV) Surely he has borne our infirmities

and carried our diseases;

yet we accounted him stricken,

struck down by God, and afflicted.

5 But he was wounded for our transgressions,

crushed for our iniquities;

upon him was the punishment that made us whole,

and by his bruises we are healed.

6 All we like sheep have gone astray;

we have all turned to our own way,

and the LORD has laid on him

the iniquity of us all.

7 He was oppressed, and he was afflicted,

yet he did not open his mouth;

like a lamb that is led to the slaughter,

and like a sheep that before its shearers is silent,

so he did not open his mouth.

8 By a perversion of justice he was taken away.

Who could have imagined his future?

For he was cut off from the land of the living,

stricken for the transgression of my people.

9 They made his grave with the wicked

and his tomb with the rich,

although he had done no violence,

and there was no deceit in his mouth.

10 Yet it was the will of the LORD to crush him with pain.

When you make his life an offering for sin,

he shall see his offspring, and shall prolong his days;

through him the will of the LORD shall prosper.

11 Out of his anguish he shall see light;

he shall find satisfaction through his knowledge.

The righteous one, my servant, shall make many righteous,

and he shall bear their iniquities.

12 Therefore I will allot him a portion with the great,

and he shall divide the spoil with the strong;

because he poured out himself to death,

and was numbered with the transgressors;

yet he bore the sin of many,

and made intercession for the transgressors.

PSALM 104: 1 - 9, 24, 35c   (RCL)

Psal 104:1 (NRSV) Bless the LORD, O my soul.

O LORD my God, you are very great.

You are clothed with honor and majesty,

2 wrapped in light as with a garment.

You stretch out the heavens like a tent,

3 you set the beams of your chambers on the waters,

you make the clouds your chariot,

you ride on the wings of the wind,

4 you make the winds your messengers,

fire and flame your ministers.

5 You set the earth on its foundations,

so that it shall never be shaken.

6 You cover it with the deep as with a garment;

the waters stood above the mountains.

7 At your rebuke they flee;

at the sound of your thunder they take to flight.

8 They rose up to the mountains, ran down to the valleys

to the place that you appointed for them.

9 You set a boundary that they may not pass,

so that they might not again cover the earth.

24 O LORD, how manifold are your works!

In wisdom you have made them all;

the earth is full of your creatures.

35 Praise the LORD!

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

In the C of E, the last two verses are optional.

104   Benedic, anima mea    (ECUSA BCP)

1          Bless the Lord, O my soul; *

     O Lord my God, how excellent is your greatness!

     you are clothed with majesty and splendor.

2          You wrap yourself with light as with a cloak *

     and spread out the heavens like a curtain.

3          You lay the beams of your chambers in the waters above; *

     you make the clouds your chariot;

     you ride on the wings of the wind.

4          You make the winds your messengers *

     and flames of fire your servants.

5          You have set the earth upon its foundations, *

     so that it never shall move at any time.

6          You covered it with the Deep as with a mantle; *

     the waters stood higher than the mountains.

7          At your rebuke they fled; *

     at the voice of your thunder they hastened away.

8          They went up into the hills and down to the valleys beneath, *

     to the places you had appointed for them.

9          You set the limits that they should not pass; *

     they shall not again cover the earth.

 

25         O Lord, how manifold are your works! *

     in wisdom you have made them all;

     the earth is full of your creatures.

37         Hallelujah!

Psalm 91: 9 - 16   (alt. for RCL)

Psal 91 (NRSV)

9 Because you have made the LORD your refuge,

the Most High your dwelling place,

10 no evil shall befall you,

no scourge come near your tent.

11 For he will command his angels concerning you

to guard you in all your ways.

12 On their hands they will bear you up,

so that you will not dash your foot against a stone.

13 You will tread on the lion and the adder,

the young lion and the serpent you will trample under foot.

14 Those who love me, I will deliver;

I will protect those who know my name.

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

I will be with them in trouble,

I will rescue them and honor them.

16 With long life I will satisfy them,

and show them my salvation.

91   Qui habitat   (ECUSA BCP)

9  Because you have made the Lord your refuge, *

 and the Most High your habitation,

10  There shall no evil happen to you, *

 neither shall any plague come near your dwelling.

11  For he shall give his angels charge over you, *

 to keep you in all your ways.

12  They shall bear you in their hands, *

 lest you dash your foot against a stone.

13  You shall tread upon the lion and the adder; *

 you shall trample the young lion and the serpent

                              under your feet.

14  Because he is bound to me in love,

therefore will I deliver him; *

 I will protect him, because he knows my Name.

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

 I am with him in trouble;

 I will rescue him and bring him to honor.

16  With long life will I satisfy him, *

 and show him my salvation.

Psalm 33: 4 - 5, 18 - 20, 22   (Roman Catholic)

Psal 33:4 For the word of the LORD is upright,

and all his work is done in faithfulness.

5 He loves righteousness and justice;

the earth is full of the steadfast love of the LORD.

18 Truly the eye of the LORD is on those who fear him,

on those who hope in his steadfast love,

19 to deliver their soul from death,

and to keep them alive in famine.

20 Our soul waits for the LORD;

he is our help and shield.

22 Let your steadfast love, O LORD, be upon us,

even as we hope in you.

NEW TESTAMENT:   Hebrews 5: 1 - 10   (RCL)

Hebr 5:1 (NRSV) Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins. 2 He is able to deal gently with the ignorant and wayward, since he himself is subject to weakness; 3 and because of this he must offer sacrifice for his own sins as well as for those of the people. 4 And one does not presume to take this honor, but takes it only when called by God, just as Aaron was.

5 So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him,

"You are my Son,

today I have begotten you";

6 as he says also in another place,

"You are a priest forever,

according to the order of Melchiz'edek."

7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. 8 Although he was a Son, he learned obedience through what he suffered; 9 and having been made perfect, he became the source of eternal salvation for all who obey him, 10 having been designated by God a high priest according to the order of Melchiz'edek.

H/T Montreal Anglican

The author has told us that “we have a great high priest” ( 4:14) who has been raised to heaven, namely “Jesus, the Son of God”. Now he compares the high priests of Judaism with Christ.
People chose a high priest to lead, on their behalf, in matters relating to God, especially the offering of sacrifices for sins. (The author writes as though the Temple sacrificial system still exists.) A high priest was able to “deal gently” (v. 2, to steer a right path between pure emotion and lack of feeling) with those who committed unpremeditated sins because he himself sinned in this way, being “subject to weakness”; he needed to make sacrifice for his own sins too. He did not appoint himself; rather, he was appointed by God, as Aaron was (v. 4).
Christ was also appointed by God – at his baptism, when God said: “You are my Son ...” (v. 5). Christ also fulfills Psalm 110:4 (v. 6): unlike other high priests, he is “priest forever”. He ranks with “Melchizedek”, the Canaanite priest who brought bread and wine to Abram, and blessed him. (In 7:2, Melchizedek is said to resemble the Son of God.) During his earthly life (“the days of his flesh”, v. 7), Jesus prayed to God in anguish (at Gethsemane) to the one who would “save him from death”, i.e. resurrect him (bring him back to life). Because of his proper respect (“reverent submission”), the Father heard him. Although already God’s Son (v. 8), he learned a needed human trait, obedience, through suffering. His work of salvation complete (“made perfect”, v. 9), he, as eternal priest, offers salvation forever to all the obedient, the faithful. He is high priest forever.

4:14-5:14: The author resumes the theme of Jesus our high priest. In 2:17-18, the author says of Christ: “he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. Because he himself was tested by what he suffered, he is able to help those who are being tested”. Jesus has two qualifications of a priest: divine appointment (see 5:4) and the ability to “sympathize with our weaknesses” ( 4:15). [ NOAB]
4:14: “great high priest”: Philo uses this designation for the Logos (the “Word” of John 1:1-14) in his writings. Elsewhere in Hebrews, Christ is simply the “high priest”. The author may include “great” here because he is making a comparison. [ NJBC]
4:14: “who has passed through the heavens”: The author has the pre-existence of Christ in mind. 1:1-2 says: “God ... has spoken to us by a Son, ... through whom he also created the worlds”. Note the plurals. The Greek word translated as “worlds”, aion, can also mean ages. There appears to be the concept of a number of worlds, the visible and the invisible, the latter being several heavens. 2 Enoch 3-20 also speak of multiple heavens. [ NJBC]
4:15-16: Because Christ experienced real, human testing, he is able to “sympathize with our weaknesses”. [ NOAB]
4:15: “tested as we are, yet without sin”: The author says that the only difference between Jesus’ temptations and ours is that he did not succumb to them. [ NJBC]
4:16: At God’s “throne of grace” (see also 8:1 and 12:2) humans “receive mercy” for past sins and “find grace” for present and future “need”. [ NOAB] Here the author thinks of the confident access to God that has been assured by the redemptive work of Jesus. [ NJBC]
5:1: “gifts and sacrifices”: To NOAB, grain and animal sacrifices; however NJBC thinks that no such distinction is intended. As Chapter 9 shows, the author is principally concerned with the Day of Atonement rite prefiguring Christ’s offering of himself. [ NJBC]
5:2: The Old Testament provides no way of atoning for deliberate and defiant (high-handed) sins. Numbers 15:30 says “... whoever acts high-handedly ... affronts the Lord, and shall be cut off from among the people”, i.e. receive the death penalty. Deuteronomy 17:12 is even stronger: “As for anyone who presumes to disobey the priest appointed to minister there to the LORD your God, or the judge, that person shall die. So you shall purge the evil from Israel.” [ NOAB]
5:2: “deal gently”: The Greek word corresponds to a term of Stoic philosophy signifying the right mean between passion and lack of feeling . [ NJBC]
5:2: “ignorant and wayward”: The way of atoning for unwitting sins (those committed unintentionally) is given in Leviticus 4. [ NOAB]
5:4: “Aaron”: In Exodus 28:1 God chooses Aaron and his sons as priests. [ NOAB]
5:5: “‘You are my Son, today I have begotten you’”: This is also found in Psalm 2:7, so the author may be reinterpreting this psalm in Christian terms, as was often done with Psalm 110:4. It is also found in some manuscripts of Luke 3:22. [ CAB]
5:6,10: Psalm 110 begins: “The Lord [ Yahweh] says to my lord ...”. In Judaism, “my lord” is David, but early Christians reinterpreted it as Christ; thus God the Father says to God the Son, the Lord. So “you” here is Christ. Then in v. 4 it speaks of Yahweh swearing “‘You are a priest forever according to the order of Melchizedek’”. In Hebrews 7:1-10, the author deduces from Genesis 14:17-20 (where King Melchizedek of Salem, a “priest of God Most High”, brings out “bread and wine” and blesses Abram, and in return receives a tithe from him) that this mysterious priest-king was greater than both Abraham and his descendant Levi. Psalm 110:4 is also quoted in 7:17, 21. [ NOAB]
5:6: “the order of Melchizedek”: i.e. According to the rank which Melchizedek held. [ NOAB]
5:7-8: Note that one trait Jesus does not share with the Judaic high priest is being “subject to weakness” (v. 2). In 7:28, the author specifically contrasts Jesus with the Jewish high priest in this respect. It is important, however, to note that the contrast applies to the present exalted state of Christ. While on earth, Jesus experienced the weakness of human nature, especially its fear of death. Exalted, he can sympathize with those who are weak. Paul’s concept is similar: “he was crucified in weakness, but lives by the power of God” (2 Corinthians 13:4). [ NJBC]
At Gethsemane, Jesus “prayed that, if it were possible, the hour might pass from him ... He said, ‘Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want’” (Mark 14:35-36). [ NOAB] So the question arises: in what way was Jesus heard? God was able to save him from dying, to rescue him, but he did not. So perhaps there is a double meaning here – or does the author see the resurrection as God’s answer to the prayer of Gethsemane?
5:8: “Although he was a Son”: The author considers Jesus’ sonship in two different ways:

• He became Son when exalted, and
• He was always Son because he existed with the Father even before he appeared on earth.

Later theology said that the resurrection-exaltation gave Jesus’ human nature full participation in his divine nature. The two concepts are entirely compatible. [ NJBC]
5:8: “learned ... through what he suffered”: Learning through suffering is common in contemporary Greek literature, but the idea occurs only three times in the New Testament: here, in Romans 5:19, and in Philippians 2:8. [ NJBC]
5:9: “made perfect”: Jesus completed his divinely appointed discipline for priesthood. This phrase is characteristic of this letter (see also 2:10; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23) and means made complete, brought to maturity. [ NOAB] The Greek word, teleosis, is used in the Septuagint translation of priestly consecration, translating a Hebrew phrase to fill [the hands]: see Exodus 29:9, 29, 33, 35; Leviticus 16:32; 21:10; Numbers 3:3. This cultic notion of perfection is certainly present in Hebrews. [ NJBC] NOAB says: Jesus completed his divinely appointed discipline for the priesthood.
5:9: “eternal salvation”: Our salvation is “once, for all”, not salvation from our sins until next time we sin (and again present ourselves on the annual Day of Atonement). 9:12 says: “he entered once for all into the Holy Place, not with the blood of goats and calves, but with his own blood, thus obtaining eternal redemption”. [ NOAB]
The author uses the word “eternal” here and in 9:12, 14, 15; 13:20 (but not in 6:2) to speak of realities that endure because they belong to the heavenly sphere, which is characterized by permanence, as opposed to the transitory realities of earth. [ NJBC]

GOSPEL:   Mark 10: 35 - 45   (RCL)

                    Mark 10: (35 - 41) 42 - 45   (Roman Catholic)

Mark 10:35 (NRSV) James and John, the sons of Zeb'edee, came forward to him and said to him, "Teacher, we want you to do for us whatever we ask of you." 36 And he said to them, "What is it you want me to do for you?" 37 And they said to him, "Grant us to sit, one at your right hand and one at your left, in your glory." 38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?" 39 They replied, "We are able." Then Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared."

41 When the ten heard this, they began to be angry with James and John. 42 So Jesus called them and said to them, "You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many."

Earlier (in 9:33-34) the disciples have argued about which of them is the greatest. Now two members of the inner circle ask a favour of Jesus: they seek positions of special dignity at the messianic banquet in heaven at the end of time (v. 37). Jesus answers: you do not know the implications of what you ask. In the Old Testament, one’s “cup” (v. 38) is one’s lot assigned by God, be it blessing or condemnation. Here, Jesus is speaking of his suffering and death. To be baptised with Jesus’ baptism is to share fully in God’s ways. James and John confidently answer yes (v. 39) and accept all the consequences. Only the Father knows whom he has called to special places in the kingdom.
Jesus tells all the disciples: pagan authority depends on power and force (v. 42) but for disciples, it is different (v. 43): to be “great” now and in the kingdom (“become”, v. 43 and “be”, v. 44) one must serve others; to be “first”, one must serve even more humbly, as a “slave”. Jesus, the “Son of Man” (v. 45), in his voluntary abasement, is the example: he gave even his life for the freedom of others, gaining their release from punishment and death for their sins.

The parallels are Matthew 20:20-28 and Luke 22:24-27. [ NOAB]
Verse 35: ”James and John”: Of the disciples, only Peter, James and John (the inner circle) were present in the Garden of Gethsemane and at the Transfiguration. They should have known better than to make such a request. [ NJBC]
Verse 37: In Matthew 20:20, it is their mother who asks on their behalf. Perhaps Matthew softened the request. See also Matthew 19:28. Perhaps the image is of Jesus enthroned as eschatological judge. [ NJBC]
Verse 38: In 14:36, in the Garden of Gethsemane Jesus asks: “Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want”. See also Luke 12:50; John 18:11. [ NOAB]
Verse 38: “cup”: What is allotted by God may be a blessing (see Psalms 16:5; 116:13; Jeremiah 16:7) or an (adverse) judgement (see Isaiah 51:17-22; Lamentations 4:21; Psalm 75:8; Jeremiah 25:15-18; Habakkuk 2:15-16). [ JBC] The cup as Jesus’ suffering and death is mentioned in Luke 22:20 and John 18:11. Two examples of the user of the word “cup” are:

• as a blessing: “I will lift up the cup of salvation and call on the name of the Lord” (Psalm 116:13)
• as a judgement: “to you also the cup shall pass; you shall become drunk and strip yourself bare” (Lamentations 4:21).

Note Isaiah 51:22: “See, I have taken from your hand the cup of staggering; you shall drink no more from the bowl of my wrath”. For the cup as an image in the passion story, see 14:23 and 14:36. [ NJBC]
Verse 38: “baptized”: In 1:4, John the Baptizer calls people to baptism “with water”, thereby symbolizing recognition and confession of sin together with acceptance of God’s judgement and forgiveness. [ NOAB]
Verse 39: “We are able”: During the Passion, these disciples show cowardice! [ NJBC]
Verse 39: “The cup that I drink”: Jesus may mean that James and John will suffer martyrdom.
Verse 40: This verse seems to imply subordination of the Son to the Father. This was exploited by the Arian heretics in the early centuries of the Church.
Verse 40: “has been prepared”: In Matthew 20:23 the phrase is made more precise by adding “by my Father”. [ NOAB] For whom these places are prepared is not made clear. [ NJBC]
Verse 42: NJBC suggests that there may be irony here, for only God is the ultimate sovereign. Exercise of power impresses people, but Jesus was the exception to the rule. See also Matthew 4:8-10; 11:8; Luke 4:5-8; 7:25. [ BlkMk]
Verse 43: “servant”: The Greek word is diakonos. A “slave”, doulos, ranked below a diakonos. Here the deacon is the highest order of ministry. By the time of 1 Timothy 3:8-13, and perhaps in Philippians 1:1, diakonos had become an ecclesiastical technical term, though elsewhere in the letters generally accepted as being by Paul diakonos means servant or minister in a general sense.
Verse 45: “Son of Man”: Here this term denotes Jesus’ authority, and his own voluntary lowliness. [ JBC]
Verse 45: “to give his life”: A reference to 1 Maccabees 2:50; 6:44 where the phrase refers to martyrdom. [ NJBC]
Verse 45: “ransom”: The Greek word, lytron, conveys the idea of deliverance by purchase on behalf of a captive, slave or criminal. [ NJBC] During the Last Supper, Jesus says: “This is my blood of the covenant, which is poured out for many” ( 14:24). See also Luke 4:18 and 1 Timothy 2:5-6.
Verse 45: “for many”: This echoes Isaiah 53:11-12 (part of a Servant Song): the Servant “... bore the sin of many ...”. [ NJBC]

·  10 Vida Dutton Scudder, Educator and Witness for Peace, 1954

·  11 Philip, Deacon and Evangelist appears several times in the Acts of the Apostles. He was one of the Seven chosen to care for the poor of the Christian community in Jerusalem

·  14 Joseph Schereschewsky, Bishop of Shanghai, 1906

·  15 Teresa of Ávila, Nun, 1582 was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, author during the Counter Reformation, and theologian of contemplative life through mental prayer.

·  16 Hugh Latimer and Nicholas Ridley, Bishops, 1555/

·  17 Ignatius, Bishop of Antioch, and Martyr, c. 115, was an Apostolic Father and the third bishop of Antioch.

OLD TESTAMENT:   Job 23: 1 - 9, 16 - 17   (RCL)

Job  23:1 (NRSV) Then Job answered:

2 "Today also my complaint is bitter;

his hand is heavy despite my groaning.

3 Oh, that I knew where I might find him,

that I might come even to his dwelling!

4 I would lay my case before him,

and fill my mouth with arguments.

5 I would learn what he would answer me,

and understand what he would say to me.

6 Would he contend with me in the greatness of his power?

No; but he would give heed to me.

7 There an upright person could reason with him,

and I should be acquitted forever by my judge.

8 "If I go forward, he is not there;

or backward, I cannot perceive him;

9 on the left he hides, and I cannot behold him;

I turn to the right, but I cannot see him.

16 God has made my heart faint;

the Almighty has terrified me;

17 If only I could vanish in darkness,

and thick darkness would cover my face!

Amos 5: 6 - 7, 10 - 15   (alt. for RCL)

Amos 5:6 (NRSV) Seek the LORD and live,

or he will break out against the house of Joseph like fire,

and it will devour Beth'el, with no one to quench it.

7 Ah, you that turn justice to wormwood,

and bring righteousness to the ground!

10 They hate the one who reproves in the gate,

and they abhor the one who speaks the truth.

11 Therefore because you trample on the poor

and take from them levies of grain,

you have built houses of hewn stone,

but you shall not live in them;

you have planted pleasant vineyards,

but you shall not drink their wine.

12 For I know how many are your transgressions,

and how great are your sins--

you who afflict the righteous, who take a bribe,

and push aside the needy in the gate.

13 Therefore the prudent will keep silent in such a time;

for it is an evil time.

14 Seek good and not evil,

that you may live;

and so the LORD, the God of hosts, will be with you,

just as you have said.

15 Hate evil and love good,

and establish justice in the gate;

it may be that the LORD, the God of hosts,

will be gracious to the remnant of Joseph.

Wisdom 7: 7 - 11   (Roman Catholic)

Wis 7:7 (NRSV) Therefore I prayed, and understanding was given me;

I called on God, and the spirit of wisdom came to me.

8 I preferred her to scepters and thrones,

and I accounted wealth as nothing in comparison with her.

9 Neither did I liken to her any priceless gem,

because all gold is but a little sand in her sight,

and silver will be accounted as clay before her.

10 I loved her more than health and beauty,

and I chose to have her rather than light,

because her radiance never ceases.

11 All good things came to me along with her,

and in her hands uncounted wealth.

PSALM 22: 1 - 15   (RCL)

Psal 22:1 (NRSV) My God, my God, why have you forsaken me?

Why are you so far from helping me, from the words of my groaning?

2 O my God, I cry by day, but you do not answer;

and by night, but find no rest.

3 Yet you are holy,

enthroned on the praises of Israel.

4 In you our ancestors trusted;

they trusted, and you delivered them.

5 To you they cried, and were saved;

in you they trusted, and were not put to shame.

6 But I am a worm, and not human;

scorned by others, and despised by the people.

7 All who see me mock at me;

they make mouths at me, they shake their heads;

8 "Commit your cause to the LORD; let him deliver--

let him rescue the one in whom he delights!"

9 Yet it was you who took me from the womb;

you kept me safe on my mother's breast.

10 On you I was cast from my birth,

and since my mother bore me you have been my God.

11 Do not be far from me,

for trouble is near

and there is no one to help.

12 Many bulls encircle me,

strong bulls of Ba'shan surround me;

13 they open wide their mouths at me,

like a ravening and roaring lion.

14 I am poured out like water,

and all my bones are out of joint;

my heart is like wax;

it is melted within my breast;

15 my mouth is dried up like a potsherd,

and my tongue sticks to my jaws;

you lay me in the dust of death.

22   Deus, Deus meus    (ECUSA BCP)

1          My God, my God, why have you forsaken me? *

     and are so far from my cry

     and from the words of my distress?

2          O my God, I cry in the daytime, but you do not answer; *

     by night as well, but I find no rest.

3          Yet you are the Holy One, *

     enthroned upon the praises of Israel.

4          Our forefathers put their trust in you; *

     they trusted, and you delivered them.

5          They cried out to you and were delivered; *

     they trusted in you and were not put to shame.

6          But as for me, I am a worm and no man, *

     scorned by all and despised by the people.

7          All who see me laugh me to scorn; *

     they curl their lips and wag their heads, saying,

8          “He trusted in the Lord; let him deliver him; *

     let him rescue him, if he delights in him.”

9          Yet you are he who took me out of the womb, *

     and kept me safe upon my mother's breast.

10         I have been entrusted to you ever since I was born; *

     you were my God when I was still in my

                        mother's womb.

11         Be not far from me, for trouble is near, *

     and there is none to help.

12         Many young bulls encircle me; *

     strong bulls of Bashan surround me.

13         They open wide their jaws at me, *

     like a ravening and a roaring lion.

14         I am poured out like water;

all my bones are out of joint; *

     my heart within my breast is melting wax.

15         My mouth is dried out like a pot-sherd;

my tongue sticks to the roof of my mouth; *

            and you have laid me in the dust of the grave.

Psalm 90: 12 - 17   (Roman Catholic, alt. for RCL)

Psal 90:12 (NRSV) So teach us to count our days

that we may gain a wise heart.

13 Turn, O LORD! How long?

Have compassion on your servants!

14 Satisfy us in the morning with your steadfast love,

so that we may rejoice and be glad all our days.

15 Make us glad as many days as you have afflicted us,

and as many years as we have seen evil.

16 Let your work be manifest to your servants,

and your glorious power to their children.

17 Let the favor of the Lord our God be upon us,

and prosper for us the work of our hands--

O prosper the work of our hands!

90   Domine, refugium   (ECUSA BCP)

12  So teach us to number our days *

     that we may apply our hearts to wisdom.

 

13  Return, O Lord; how long will you tarry? *

     be gracious to your servants.

14  Satisfy us by your loving-kindness in the morning; *

     so shall we rejoice and be glad all the days of our life.

15  Make us glad by the measure of the days that you afflicted us *

     and the years in which we suffered adversity.

16  Show your servants your works *

     and your splendor to their children.

17  May the graciousness of the Lord our God be upon us; *

     prosper the work of our hands;

     prosper our handiwork.

NEW TESTAMENT:   Hebrews 4: 12 - 16   (RCL)

                                      Hebrews 4: 12 - 13   (Roman Catholic)

Hebr 4:12 (NRSV)  Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. 13 And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.

14 Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. 16 Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.

h/t Montreal Anglican

The author has written that Christ, the sympathetic and trustworthy “high priest” ( 4:14), took on being human in every way, being tested by suffering. Through his death he is able to restore us to oneness with God, freeing us from the power of evil forces ( 2:14-18) – as his readers are now tempted to desert the faith.
Now he continues: the “word” ( 4:12, logos, essence, principle) of God produces life (“living”) and is “active”: it is able to differentiate between the faithful and the errant. It has properties only God has: it can judge our innermost beings (“intentions of the heart”). “It” (God) knows each of us and sees us clearly; we “must render an account” ( 4:13) of our fidelity to him. If (and when) we err, God has provided a remedy for our sin, through Jesus, the “great high priest” ( 4:14), who is transcendent (“passed through the heavens”). So we should “hold fast” to our (baptismal) creed (“confession”). Jesus is a very special “high priest” (one who makes sacrifice to obtain our union with God), for he can “sympathize with our weaknesses” ( 4:15), because he has been “tested as we are”, but without erring. So let us confidently present ourselves before God (“throne of grace”, 4:16), to receive both forgiveness of past sins and his gifts to help us now and in the future.

2:14-15: The eternal Son added being a human being (“flesh and blood”) in order to overcome the devil and to free humanity from death. In Romans 6:23, Paul writes: “... the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord”. [ NOAB] The conception that death was no part of God’s plan for human beings and that it had been brought into the world by the devil was held in Hellenistic Judaism: see Wisdom 1:13; 2:23-24. Because of that connection between sin and death, the power of death was broken when Christ, through his high-priestly work, removed sin (v. 17). The paradox that death was nullified by Christ’s death is similar to Paul’s statement in Romans 8:3 that God condemned sin by sending his Son “in the likeness of sinful flesh”. [ NJBC]
Wisdom of Solomon 1:13 says: “because God did not make death, and he does not delight in the death of the living” and 2:23-24: “and made us in the image of his own eternity, but through the devil's envy death entered the world, and those who belong to his company experience it”.
2:15: “fear of death”: The fear here is of severance of one’s relationship with God, and that death, being connected with sin, is more than a physical evil. Psalm 115:17 says “The dead do not praise the Lord, nor do any that go down into silence”. See also Isaiah 38:18 (the “Pit” being Sheol). In 1 Corinthians 15:26, Paul says: “The last enemy to be destroyed [by Christ] is death”. The fear that Jesus felt at the prospect of his death can be explained only by his realizing that death is more than a physical evil. By his death, the way to unending life with God was opened to all who obey him. [ NJBC]
2:16: “did not come to help”: The Greek is in the present tense, so the help is continuing, rather than just in the single event of incarnation. [ NJBC]
2:16: “descendants of Abraham”: i.e. those who follow Christ. [ NJBC]
2:17: As high priest, the Son is both sympathetic (“merciful”) and trustworthy (“faithful”) “to make a sacrifice of atonement” continually for the “sins” that bring death and the fear of it to God’s “people”. [ NOAB]
2:17: “merciful and faithful”: Tradition demanded that a high priest be “faithful”: see 1 Samuel 2:35. However, being “merciful” is not part of the high priestly tradition; it is unique to Hebrews. It is based on his solidarity with human beings, probably as seen in Jesus’ earthly life, suffering and death. [ NJBC]
2:17: “to make a sacrifice of atonement”: The word in the Greek is ‘ilaskesthai. NJBC offers expiate. In the Septuagint translation of the Old Testament, ‘ilaskesthai translates kipper, which means removal of sin by God or by a priest through the means set up by God for that purpose. [ NJBC]
2:18: At Gethsemane, and throughout his life, Jesus was “tested” by death on the cross; therefore he can help those who “are being tested” by apostasy. [ NOAB] See 4:15. After the Last Supper, Jesus tells his disciples: “You are those who have stood by me in my trials” (Luke 22:28). [ NJBC]
4:12: “word of God”: The Greek word logos, borrowed from Stoic philosophy, has a number of meanings, including accountability as in v. 13, “render an account”. There may be a reference here to v. 7: “... Today, if you hear his voice, do not harden your hearts” (a quotation from Psalm 95:7-8). The Word invites humans to belief and perseverance. It saves, yet it judges, since it condemns those who refuse to hear it. [ NJBC]
4:12: “the word of God is living and active”: i.e. it produces life (Deuteronomy 32:46-47) and achieves its purpose (Isaiah 55:10-11). The word has great penetrating power. Some would see here a reference to the Word of God incarnate in Jesus, but NJBC sees no more than a personification of the Word.
4:12: “two-edged sword”: This recalls the angel placed by God at the entrance to the Garden of Eden to keep out evildoers (Genesis 3:24), and especially the word of God as a sword bringing death, from which there is no escape, to all disobedient humanity (Wisdom of Solomon 18:14-18: “... the sharp sword of your authentic command ...”). [ CAB] See also Isaiah 49:2 and Proverbs 5:4. The Word is so sharp that it can penetrate anything. [ NJBC]
4:13: These are properties only God has. See also Acts 1:24 (the selection of Matthias); and 15:8 (the Council of Jerusalem). [ NJBC]
4:13: “to whom we must render an account”: Another possible translation is about whom we are speaking, but the NRSV translation is better suited to the context. A further possible rendering is with whom the Logos (Word) is present, on our behalf. It then fits with John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God”. [ NJBC]
4:14: “great”: The author may use this adjective to show his superiority to a Jewish high priest. Philo calls the Logos the great high priest. [ NJBC]
4:14: “high priest”: Jesus has two qualifications required of a priest: he is divinely appointed (see 5:4) and he is able to “sympathize with our weaknesses”. See also 2:17-18.
4:14: “heavens”: There appears to be here the concept of several heavens, as in 2 Corinthians 12:2 (“the third heaven”); Testament of Levi 3:1-9; 2 Enoch 3-20. [ NJBC]
4:14: “confession”: 3:1 speaks of Jesus as “the apostle and high priest of our confession”. 10:22-23 suggests that the author is thinking of baptism: “let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast to the confession of our hope without wavering, for he who has promised is faithful”.
4:16: “throne of grace”: See also 8:1 (“the throne of the Majesty in the heavens”) and 12:2 (“the throne of God”). 1:8 speaks of Jesus’ throne, but the similarity of v. 16 and 10:19-22 show that the author is thinking of the confident access to God that is assured by the redemptive work of Jesus. A scholar has written: “through Jesus Christ, the true high priest, God’s throne has become the throne of grace”. [ NJBC]

GOSPEL:   Mark 10: 17 - 31   (RCL)

                     Mark 10: 17 - 27 (28 - 30)   (Roman Catholic)

Mark 10:17 (NRSV) As he was setting out on a journey, a man ran up and knelt before him, and asked him, "Good Teacher, what must I do to inherit eternal life?" 18 Jesus said to him, "Why do you call me good? No one is good but God alone. 19 You know the commandments: "You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother.'" 20 He said to him, "Teacher, I have kept all these since my youth." 21 Jesus, looking at him, loved him and said, "You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me." 22 When he heard this, he was shocked and went away grieving, for he had many possessions.

23 Then Jesus looked around and said to his disciples, "How hard it will be for those who have wealth to enter the kingdom of God!" 24 And the disciples were perplexed at these words. But Jesus said to them again, "Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." 26 They were greatly astounded and said to one another, "Then who can be saved?" 27 Jesus looked at them and said, "For mortals it is impossible, but not for God; for God all things are possible."

28 Peter began to say to him, "Look, we have left everything and followed you." 29 Jesus said, "Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, 30 who will not receive a hundredfold now in this age--houses, brothers and sisters, mothers and children, and fields with persecutions--and in the age to come eternal life. 31 But many who are first will be last, and the last will be first."

Jesus continues to teach about what it means to follow him. The man kneels as to a master; such a show of piety is abnormal. (People stood to pray.) Perhaps Jesus’ response (v. 18) is a careful one. Rabbis (teachers) were not usually addressed as “good”; only God is good. The man insists that he has always kept those of the Ten Commandments which deal with relationships among people (vv. 19-20), and Jesus believes him (“Jesus ... loved him”, v. 21), but what about his relationship with God? Jesus seems to recognize that the man puts his trust in his own piety and wealth, in his achievements, but wealth stands in the way of his gaining oneness with God – so Jesus tests him (v. 21). The man’s shock and departure (v. 22) show that Jesus is correct. Wealth was seen as a sign of God’s favour, but in the man’s case, it gets in the way of true discipleship.
But we cannot save ourselves – only God can save us (v. 27). It is “impossible” for humans to enter the Kingdom through their own efforts, even when blessed with God-given possessions, as v. 25 says in a grotesque image. Peter’s words in v. 28 carry with them a question: what is the reward of those who are faithful now? Jesus answers: those who have given up their possessions and natural family for the sake of him and of his mission will receive much: in this life, they will share in the Christian community (although they may suffer); in the “age to come” (v. 30, in the kingdom), they will have eternal life. Finally v. 31: the “first” are those who have status now; the “last” are those who have left everything. In entering the kingdom, the “last” will be God’s obvious choice for admission.

The parallels are Matthew 19:16-30 and Luke 18:18-30. [ NOAB]
Why Mark waits until v. 22 to tell us that the man is rich is unclear.
Verse 17: “eternal life”: This is a synonym for the kingdom of God. See 9:43-47. See also Luke 10:25. [ NOAB]
Verse 18: “No one is good but God alone”: For God as good, see also Psalm 118:1-4 ( Septuagint translation); 1 Chronicles 16:34; 2 Chronicles 5:13; Ezra 3:11. This is a strange statement, given the relationship between Jesus and God. This may be a testy reaction on Jesus’ part or a pedagogical device on Mark’s part regarding the identify of the Son of God. [ NJBC] Only God is absolute goodness. [ BlkMk]
Verse 19: The commandments are in Exodus 20:12-16 and Deuteronomy 5:16-20. [ NOAB]
Verse 19: “You shall not defraud”: NJBC makes two suggestions:

• This may be a summary of the ninth and tenth commandments, or
• It may be a reference to the Korban controversy ( 7:9-13).

A child could, per the aural torah, declare possessions to be korban, i.e. an offering to God. He still enjoyed the use of them. At that time, the Commandment to “Honour your father and mother” was interpreted as giving parents a right to a child’s possessions. Making possessions korban circumvented a child’s obligations to his parents under the Law. Some later Jewish teachers agreed with Jesus.
BlkMk suggests that “do not defraud” is based on Leviticus 19:11, 13: “You shall not steal; you shall not deal falsely; and you shall not lie to one another ...”. The citations of the commandments are not from the Septuagint, and therefore the tradition probably goes back to a Semitic original or the gospel as orally transmitted.
Verse 20: “I have kept all these since my youth”: BlkMk offers as to all these things I have been careful since my youth . The man’s answer is modest and proper. The idea is not sinless perfection.
Verse 21: BlkMk offers was attracted to him even though the Greek literally means “loved him”. The man is all that he claims to be.
Verse 21: “sell what you own ...”: See also Matthew 6:19-21; Luke 12:33-34; 18:22; Acts 2:45; 4:32-35. Jesus spoke against abuse, not possession, of property. (In Luke 12:15, he condemns greed.) True life is not having possessions! [ NOAB]
In Luke 12:33-34, Jesus says: “Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.”
To NJBC, this is better taken as a challenge to this particular man than as a general principle of Christian life or even as the basis for a superior religious state. What was so hard in this case was the invitation to forego even the privilege of almsgiving for the sake of sharing in Jesus’ life-style of dependence on God while proclaiming the coming of his kingdom.
BlkMk suggests that this may have been an invitation to join the intimate group of disciples, who could not be burdened by possessions. Mark no doubt thinks of it as a general rule for Christians, since he appends the following verses, particularly vv. 29-30.
Verse 23: As earlier, when Jesus has been speaking publicly, he further instructs the disciples in private. 4:10-20 begins: “When he was alone, those who were around him along with the twelve asked him about the parables” and 4:34 says: “he did not speak to them [the crowds] except in parables, but he explained everything in private to his disciples”. [ NJBC]
Verse 24: It was supposed that wealth made possible the performance of religious duties. Jesus’ point is that by nature people do not submit to God’s rule. Note v. 15: “Whoever does not receive the kingdom as a little child will never enter it.” But sincere submission is essential to salvation. [ NOAB]
Verse 24: “the disciples were perplexed”: Their bafflement stems from Jesus’ reversal of the idea that riches are a sign of divine favour. [ NJBC] In Job 42:10, Yahweh restores Job’s fortunes as a sign of his return to favour.
Verse 25: A proverbial expression denoting a human impossibility. [ NOAB] There is a similar rabbinic proverbial expression involving an elephant.
Verse 26: “saved”: To be saved is to enter the kingdom of God. [ NOAB]
Verse 27: “for God all things are possible”: God expresses the same idea in Genesis 18:14, when Abraham asks how Sarah is to bear a child late in life. [ JBC]
Verse 28: See also 1:16-20 (Simon and Andrew respond immediately to Jesus’ call to follow him). [ NOAB] Note the contrast between the disciples and the rich man.
Verse 30: “in this age”: Only here is discipleship said to offer rewards in this life. To some scholars, “with persecutions” indicates that the church for which Mark was writing was being persecuted. If so, it must have been a local (rather than empire-wide) persecution.
Verse 31: See also Matthew 20:16 and Luke 13:30. NJBC sees this as saying: the rewards of discipleship greatly surpass its sacrifices, both now and in the future.