O LORD, our Lord,
How excellent is Your name in all the earth,
Who have set Your glory above the heavens!

Out of the mouth of babes and nursing infants
You have ordained strength,
Because of Your enemies,
That You may silence the enemy and the avenger.

When I consider Your heavens, the work of Your fingers,
The moon and the stars, which You have ordained,
What is man that You are mindful of him,
And the son of man that You visit him?
For You have made him a little lower than the angels,
And You have crowned him with glory and honor.

You have made him to have dominion over the works of Your hands;
You have put all things under his feet,
All sheep and oxen—
Even the beasts of the field,
The birds of the air,
And the fish of the sea
That pass through the paths of the seas.

O LORD, our Lord,
How excellent is Your name in all the earth!

Psalm 8

Reading: St. John 3:1-15

There was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.”

Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”

Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”

Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.”

Nicodemus answered and said to Him, “How can these things be?”

Jesus answered and said to him, “Are you the teacher of Israel, and do not know these things? Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life.

Meditation: How excellent is God’s name in all the earth! Now, after long ages His name is finally revealed in all its fullness: Father, Son, and Holy Ghost, the eternal God who is trinity in unity and unity in trinity. This most excellent name of God is revealed thus—thefullname of God—for the first time by Jesus; not only revealed, but given to those baptized in it. Since God’s name is life and salvation, therefore one who receives it in Baptism is given rebirth and new life, by that name. Nic­odemus did not understand this, and so he scoffs:How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?Jesus’ answer is a stern rebuke: not only is this so, Nicodemus, but if one is not born by water and the Spirit, that is, by Holy Baptism in the name of God, he cannot enter into the kingdom of God. Yes, Nicodemus! a man must be born when he is old: for the Old Adam must be renewed or he will perish. Yes, Nicodemus! a man must enter the second time into his mother’s womb, and be born: Baptism is second birth, the font is the second womb, and the Church is the second Mother.

Psalm 8

Reading: Acts 3:1-21 or 3:1-10

Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms from those who entered the temple; who, seeing Peter and John about to go into the temple, asked for alms. And fixing his eyes on him, with John, Peter said, “Look at us.” So he gave them his attention, expecting to receive something from them. Then Peter said, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk.” And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength. So he, leaping up, stood and walked and entered the temple with them—walking, leaping, and praising God. And all the people saw him walking and praising God. Then they knew that it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.

Now as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch which is called Solomon’s, greatly amazed. So when Peter saw it, he responded to the people: “Men of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walk? The God of Abraham, Isaac, and Jacob, the God of our fathers, glorified His Servant Jesus, whom you delivered up and denied in the presence of Pilate, when he was determined to let Him go. But you denied the Holy One and the Just, and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, of which we are witnesses. And His name, through faith in His name, has made this man strong, whom you see and know. Yes, the faith which comes through Him has given him this perfect soundness in the presence of you all.

“Yet now, brethren, I know that you did it in ignorance, as did also your rulers. But those things which God foretold by the mouth of all His prophets, that the Christ would suffer, He has thus fulfilled. Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who was preached to you before, whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.

Meditation: At the gate of the temple called Beautiful a certain man lame from his mother’s womb was daily seen. But here he is healed by Peter and John, and he walks and leaps and praises God, entering this temple. This he did by the power of the name of Jesus Christ, by which Peter told him to rise and walk. Now, by the power of that name he no longer lies at the gate, unable to enter. Spoken by the Apostles, this name gives him entrance into the Beautiful place:beautiful for situation, the joy of the whole earth, is mount Zion. So also, does Baptism in the name of Jesus Christ give entrance into the kingdom of heaven, which is likewise beautiful. But unless one is born of water and the Spirit, he cannot enter the beautiful kingdom of heaven. He must be born a second time, for he too is lame from his first mother’s womb, unable to walk before God. But by the name of God, given in Baptism, do the faithful rise and walk and enter the beautiful kingdom. The apostolic ministry of Peter and John was to give entrance to the kingdom to those unable to enter.

Psalm 8

Reading: Acts 4:1-37 or 4:23-31

Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, being greatly disturbed that they taught the people and preached in Jesus the resurrection from the dead. And they laid hands on them, and put them in custody until the next day, for it was already evening. However, many of those who heard the word believed; and the number of the men came to be about five thousand.

And it came to pass, on the next day, that their rulers, elders, and scribes, as well as Annas the high priest, Caiaphas, John, and Alexander, and as many as were of the family of the high priest, were gathered together at Jerusalem. And when they had set them in the midst, they asked, “By what power or by what name have you done this?”

Then Peter, filled with the Holy Spirit, said to them, “Rulers of the people and elders of Israel: If we this day are judged for a good deed done to a helpless man, by what means he has been made well, let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole. This is the stone which was rejected by you builders, which has become the chief cornerstone.’ Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”

Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus. And seeing the man who had been healed standing with them, they could say nothing against it. But when they had commanded them to go aside out of the council, they conferred among themselves, saying, “What shall we do to these men? For, indeed, that a notable miracle has been done through them is evident to all who dwell in Jerusalem, and we cannot deny it. But so that it spreads no further among the people, let us severely threaten them, that from now on they speak to no man in this name.”

So they called them and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said to them, “Whether it is right in the sight of God to listen to you more than to God, you judge. For we cannot but speak the things which we have seen and heard.” So when they had further threatened them, they let them go, finding no way of punishing them, because of the people, since they all glorified God for what had been done. For the man was over forty years old on whom this miracle of healing had been performed.

And being let go, they went to their own companions and reported all that the chief priests and elders had said to them. So when they heard that, they raised their voice to God with one accord and said: “Lord, You are God, who made heaven and earth and the sea, and all that is in them, who by the mouth of Your servant David have said:

Why did the nations rage,
And the people plot vain things?
The kings of the earth took their stand,
And the rulers were gathered together
Against the LORD and against His Christ.’

“For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done. Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.”

And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.

Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common. And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all. Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles’ feet; and they distributed to each as anyone had need.

And Joses, who was also named Barnabas by the apostles (which is translated Son of Encouragement), a Levite of the country of Cyprus, having land, sold it, and brought the money and laid it at the apostles’ feet.

Meditation: See how these Apostles obtained their boldness to speak in the name of Jesus: they knew they were living the life of Jesus who had said to them,Follow Me. So they expected and gladly endured the opposi­tion of strong enemies who would lay hands on them. Did not men lay hands on Jesus first? Indeed; thus they counted it the highest honor if men would also lay hands on them who followed Him. For to follow Him at all is to follow Him in suffering. They did not shrink from the cross, but welcomed it. Forthe kings of the earth took their stand, and the rulers were gath­ered together against the Lord and against His Christ. Thus, as they understood that it was according to the Scriptures that Herod, Pilate, and the Gentiles gathered together against the holy Child Jesus, so also they under­stood their own situa­tion: Now, Lord, look on their threats, they prayed. Mindful of the great honor of suffer­ing with Christ they gained great boldness; yea, even the place where they were assembled was shaken, so filled with the Holy Ghost were they, mindful of this truth.

Psalm 8

Reading: Acts 5:1-42 or 5:12-16

But a certain man named Ananias, with Sapphira his wife, sold a possession. And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles’ feet. But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.”

Then Ananias, hearing these words, fell down and breathed his last. So great fear came upon all those who heard these things. And the young men arose and wrapped him up, carried him out, and buried him.

Now it was about three hours later when his wife came in, not knowing what had happened. And Peter answered her, “Tell me whether you sold the land for so much?”

She said, “Yes, for so much.”

Then Peter said to her, “How is it that you have agreed together to test the Spirit of the Lord? Look, the feet of those who have buried your husband are at the door, and they will carry you out.” Then immediately she fell down at his feet and breathed her last. And the young men came in and found her dead, and carrying her out, buried her by her husband. So great fear came upon all the church and upon all who heard these things.

And through the hands of the apostles many signs and wonders were done among the people. And they were all with one accord in Solomon’s Porch. Yet none of the rest dared join them, but the people esteemed them highly. And believers were increasingly added to the Lord, multitudes of both men and women, so that they brought the sick out into the streets and laid them on beds and couches, that at least the shadow of Peter passing by might fall on some of them. Also a multitude gathered from the surrounding cities to Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.

Then the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with indignation, and laid their hands on the apostles and put them in the common prison. But at night an angel of the Lord opened the prison doors and brought them out, and said, “Go, stand in the temple and speak to the people all the words of this life.”

And when they heard that, they entered the temple early in the morning and taught. But the high priest and those with him came and called the council together, with all the elders of the children of Israel, and sent to the prison to have them brought.

But when the officers came and did not find them in the prison, they returned and reported, saying, “Indeed we found the prison shut securely, and the guards standing outside before the doors; but when we opened them, we found no one inside!” Now when the high priest, the captain of the temple, and the chief priests heard these things, they wondered what the outcome would be. So one came and told them, saying, “Look, the men whom you put in prison are standing in the temple and teaching the people!”

Then the captain went with the officers and brought them without violence, for they feared the people, lest they should be stoned. And when they had brought them, they set them before the council. And the high priest asked them, saying, “Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine, and intend to bring this Man’s blood on us!”

But Peter and the other apostles answered and said: “We ought to obey God rather than men. The God of our fathers raised up Jesus whom you murdered by hanging on a tree. Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins. And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him.”

When they heard this, they were furious and plotted to kill them. Then one in the council stood up, a Pharisee named Gamaliel, a teacher of the law held in respect by all the people, and commanded them to put the apostles outside for a little while. And he said to them: “Men of Israel, take heed to yourselves what you intend to do regarding these men. For some time ago Theudas rose up, claiming to be somebody. A number of men, about four hundred, joined him. He was slain, and all who obeyed him were scattered and came to nothing. After this man, Judas of Galilee rose up in the days of the census, and drew away many people after him. He also perished, and all who obeyed him were dispersed. And now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; but if it is of God, you cannot overthrow it—lest you even be found to fight against God.”

And they agreed with him, and when they had called for the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. So they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ.

Meditation: On Solomon’s porch did they stand, doing signs and wonders. Here also did Jesus once stand, when the Jews demanded that He tell them plainly if He be the Christ, and He replied, I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of me (John 10.25). So also, the works that the Apostles do continue to bear witness of Him, for their works are still His works; the acts of the Apostles are nothing more than the continua­tion of the works Jesus only began to do in the Gospels. The people quickly learned this, and in recognizing it, esteemed them highly, and brought their sick to them just as they had to Jesus,that at least the shadow of Peter passing by might fall on some of them. For the shadow of Peter is cast by the sun, which is to say, the apostolic shadow is cast by the Sun of Righteousness, which is Christ. They healed every one, even as Christ had healed every one brought to Him. The power and authority of evil is as much overpowered in the apostolic minis­try (which continues to the present day in the Apostles’ succes­sors) as it is in Christ’s own ministry.

Psalm 8

Reading: Acts 6:1-15 or 6:8-1

Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. Then the twelve summoned the multitude of the disciples and said, “It is not desirable that we should leave the word of God and serve tables. Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; but we will give ourselves continually to prayer and to the ministry of the word.”

And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, whom they set before the apostles; and when they had prayed, they laid hands on them.

Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.

And Stephen, full of faith and power, did great wonders and signs among the people. Then there arose some from what is called the Synagogue of the Freedmen (Cyrenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen. And they were not able to resist the wisdom and the Spirit by which he spoke. Then they secretly induced men to say, “We have heard him speak blasphemous words against Moses and God.” And they stirred up the people, the elders, and the scribes; and they came upon him, seized him, and brought him to the council. They also set up false witnesses who said, “This man does not cease to speak blasphemous words against this holy place and the law; for we have heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses delivered to us.” And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel.

Meditation: Stephen too is now seen to be full of faith and power, doing great wonders and signs among the people. But Stephen was no apostle! See, the apostolic authority over evil extends even beyond the Apostles themselves, now to Stephen whom they ordained (on whom they laid their hands). But what was this authority and power? None other than the power of the word of God, as it says, They were not able to resist the wisdom and the Spirit by which he spoke. All they could do was the same they had done against Christ Himself: charge him with blasphemy and arrest him, bring him to the council, and set up false witnesses against him. Now Christ is seen in Stephen! His Passion history is repeated in the life of this saint. Small wonder, then, that they saw his face as the face of an angel. An angel is a messen­ger, an ambassador, who bears divine message and presence. So whose face was this? Stephen’s? An angel’s? Or Christ’s? In Ste­phen, then, we see Christ, most especially as this bearer of Christ’s word is persecuted as Christ was.

Psalm 8

Reading: Acts 7:1-60 or 7:54-60

Then the high priest said, “Are these things so?”

And he said, “Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, and said to him, Get out of your country and from your relatives, and come to a land that I will show you.’ Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell. And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, He promised to give it to him for a possession, and to his descendants after him. But God spoke in this way: that his descendants would dwell in a foreign land, and that they would bring them into bondage and oppress them four hundred years. And the nation to whom they will be in bondage I will judge,’ said God, and after that they shall come out and serve Me in this place.’ Then He gave him the covenant of circumcision; and so Abraham begot Isaac and circumcised him on the eighth day; and Isaac begot Jacob, and Jacob begot the twelve patriarchs.

“And the patriarchs, becoming envious, sold Joseph into Egypt. But God was with him and delivered him out of all his troubles, and gave him favor and wisdom in the presence of Pharaoh, king of Egypt; and he made him governor over Egypt and all his house. Now a famine and great trouble came over all the land of Egypt and Canaan, and our fathers found no sustenance. But when Jacob heard that there was grain in Egypt, he sent out our fathers first. And the second time Joseph was made known to his brothers, and Joseph’s family became known to the Pharaoh. Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five people. So Jacob went down to Egypt; and he died, he and our fathers. And they were carried back to Shechem and laid in the tomb that Abraham bought for a sum of money from the sons of Hamor, the father of Shechem.

“But when the time of the promise drew near which God had sworn to Abraham, the people grew and multiplied in Egypt till another king arose who did not know Joseph. This man dealt treacherously with our people, and oppressed our forefathers, making them expose their babies, so that they might not live. At this time Moses was born, and was well pleasing to God; and he was brought up in his father’s house for three months. But when he was set out, Pharaoh’s daughter took him away and brought him up as her own son. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds.

“Now when he was forty years old, it came into his heart to visit his brethren, the children of Israel. And seeing one of them suffer wrong, he defended and avenged him who was oppressed, and struck down the Egyptian. For he supposed that his brethren would have understood that God would deliver them by his hand, but they did not understand. And the next day he appeared to two of them as they were fighting, and tried to reconcile them, saying, ‘Men, you are brethren; why do you wrong one another?’ But he who did his neighbor wrong pushed him away, saying, Who made you a ruler and a judge over us? Do you want to kill me as you did the Egyptian yesterday?’ Then, at this saying, Moses fled and became a dweller in the land of Midian, where he had two sons.

“And when forty years had passed, an Angel of the Lord appeared to him in a flame of fire in a bush, in the wilderness of Mount Sinai. When Moses saw it, he marveled at the sight; and as he drew near to observe, the voice of the Lord came to him, saying, I am the God of your fathers—the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses trembled and dared not look. Then the LORD said to him, “Take your sandals off your feet, for the place where you stand is holy ground. I have surely seen the oppression of My people who are in Egypt; I have heard their groaning and have come down to deliver them. And now come, I will send you to Egypt.” ’

“This Moses whom they rejected, saying, Who made you a ruler and a judge?’ is the one God sent to be a ruler and a deliverer by the hand of the Angel who appeared to him in the bush. He brought them out, after he had shown wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years.

“This is that Moses who said to the children of Israel, The LORD your God will raise up for you a Prophet like me from your brethren. Him you shall hear.’

“This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us, whom our fathers would not obey, but rejected. And in their hearts they turned back to Egypt, saying to Aaron, ‘Make us gods to go before us; as for this Moses who brought us out of the land of Egypt, we do not know what has become of him.’ And they made a calf in those days, offered sacrifices to the idol, and rejoiced in the works of their own hands. Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets:

Did you offer Me slaughtered animals and sacrifices during forty years in the wilderness,
O house of Israel?
You also took up the tabernacle of Moloch,
And the star of your god Remphan,
Images which you made to worship;
And I will carry you away beyond Babylon.’

“Our fathers had the tabernacle of witness in the wilderness, as He appointed, instructing Moses to make it according to the pattern that he had seen, which our fathers, having received it in turn, also brought with Joshua into the land possessed by the Gentiles, whom God drove out before the face of our fathers until the days of David, who found favor before God and asked to find a dwelling for the God of Jacob. But Solomon built Him a house.

“However, the Most High does not dwell in temples made with hands, as the prophet says:

‘Heaven is My throne,
And earth is My footstool.
What house will you build for Me? says the LORD,
Or what is the place of My rest?
Has My hand not made all these things?’

“You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers, who have received the law by the direction of angels and have not kept it.”

When they heard these things they were cut to the heart, and they gnashed at him with their teeth. But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, and said, “Look! I see the heavens opened and the Son of Man standing at the right hand of God!”

Then they cried out with a loud voice, stopped their ears, and ran at him with one accord; and they cast him out of the city and stoned him. And the witnesses laid down their clothes at the feet of a young man named Saul. And they stoned Stephen as he was calling on God and saying, “Lord Jesus, receive my spirit.” Then he knelt down and cried out with a loud voice, “Lord, do not charge them with this sin.” And when he had said this, he fell asleep.

Meditation: The members of the council who had arrested Stephen were cut to the heart, for he had called them stiff-necked and uncircumcised in heart and ears. They had heard him recount the history of Israel and then tell them that they were not the true Israel, because they were the enemies and murderers of the Christ of Israel. So they gnashed at him with their teeth, further indicating that they are not the true Israel: the gnashing of teeth is what the castaways will also do at the Last Day, for they will have an eternal hunger and empty mouths. And they cast him out of the city and stoned him, for they indeed were living by the letter of the law, written on stone, not seeing Christ as the end of the law. Neither did they see that by casting Stephen out of their city they were again crucifying Christ, outside the city; nor did they hear Christ through Stephen, though his last prayers were the same as Christ’s last prayers: first, for the forgive­ness of the persecu­tors, and second, for heavenly recep­tion of his spirit. They did not hear because they had stopped their ears. Such is unbelief, never having ears to hear.

Psalm 8

Reading: Acts 8:1-40 or 8:14-25

Now Saul was consenting to his death.

At that time a great persecution arose against the church which was at Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles. And devout men carried Stephen to his burial, and made great lamentation over him.

As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison.

Therefore those who were scattered went everywhere preaching the word. Then Philip went down to the city of Samaria and preached Christ to them. And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did. For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed. And there was great joy in that city.

But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, to whom they all gave heed, from the least to the greatest, saying, “This man is the great power of God.” And they heeded him because he had astonished them with his sorceries for a long time. But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done.

Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit.

And when Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, saying, “Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit.”

But Peter said to him, “Your money perish with you, because you thought that the gift of God could be purchased with money! You have neither part nor portion in this matter, for your heart is not right in the sight of God. Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. For I see that you are poisoned by bitterness and bound by iniquity.”

Then Simon answered and said, “Pray to the Lord for me, that none of the things which you have spoken may come upon me.”

So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans.

Now an angel of the Lord spoke to Philip, saying, “Arise and go toward the south along the road which goes down from Jerusalem to Gaza.” This is desert. So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, was returning. And sitting in his chariot, he was reading Isaiah the prophet. Then the Spirit said to Philip, “Go near and overtake this chariot.”

So Philip ran to him, and heard him reading the prophet Isaiah, and said, “Do you understand what you are reading?”

And he said, “How can I, unless someone guides me?” And he asked Philip to come up and sit with him. The place in the Scripture which he read was this:

“He was led as a sheep to the slaughter;
And as a lamb before its shearer is silent,
So He opened not His mouth.
In His humiliation His justice was taken away,
And who will declare His generation?
For His life is taken from the earth.”

So the eunuch answered Philip and said, “I ask you, of whom does the prophet say this, of himself or of some other man?” Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him. Now as they went down the road, they came to some water. And the eunuch said, “See, here is water. What hinders me from being baptized?”

Then Philip said, “If you believe with all your heart, you may.”

And he answered and said, “I believe that Jesus Christ is the Son of God.”

So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing. But Philip was found at Azotus. And passing through, he preached in all the cities till he came to Caesarea.

Meditation: What is this, that the Holy Ghost had not yet fallen upon these people in Samaria who only had only been baptized in the name of the Lord Jesus? Does not Baptism give the Holy Ghost? So what what is the meaning of this? Recall how the resurrected Jesus had once breathed on His Apostles, saying, Receive the Holy Spirit. But they too were already bap­tized and had received the Holy Ghost for faith. So what now did they receive? Jesus continued, saying, If you forgive the sins of any, they are forgiven them, etc. See, He was calling and ordaining them into the Holy Apostolic Minis­try, whose office is to forgive and retain sins. So also now, the people in Samaria, who are already bap­tized and believ­ing, still had no one to preach and minister to them; that is, no one holding the office of the Holy Ghost, which is the Holy Apostolic Ministry. So see what is happening here: the Apostles are providing the new Samari­tan church with her first ministers! Christ gives this gift to His whole Church there, so the writer simply says they laid hands on them, since the hands that ordained their pastor thus blessed them all.

How long, O LORD? Will You forget me forever?
How long will You hide Your face from me?
How long shall I take counsel in my soul,
Having sorrow in my heart daily?
How long will my enemy be exalted over me?
Consider and hear me, O LORD my God;
Enlighten my eyes,
Lest I sleep the sleep of death;
Lest my enemy say,
“I have prevailed against him”;
Lest those who trouble me rejoice when I am moved.

But I have trusted in Your mercy;
My heart shall rejoice in Your salvation.
I will sing to the LORD,
Because He has dealt bountifully with me.

Psalm 13

Reading: St. Luke 16:19-31

“There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man’s table. Moreover the dogs came and licked his sores. So it was that the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried. And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.

“Then he cried and said, ‘Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.’ But Abraham said, ‘Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented. And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’

“Then he said, ‘I beg you therefore, father, that you would send him to my father’s house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.’ Abraham said to him, They have Moses and the prophets; let them hear them.’ And he said, ‘No, father Abraham; but if one goes to them from the dead, they will repent.’ But he said to him, If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.’ ”

Meditation: The rich man is clothed in royal purple and is satisfied with the riches of this life, but Lazarus laid at his gate is a poor beggar. Yet how different are they in death! For the rich man was buried, yet poor Lazarus was carried by angels. So now we know how different was the true state of affairs than it appeared. The rich man was not truly rich, but empty toward Christ, who does not even know His name, while the beggar was a faithful man whom Christ knew by name: Lazarus! His begging was truly toward Christ, for do not the faithful ever beg God for mercy? So Lazarus was en­light­ened, and did not sleep the sleep of death; while the rich man never saw him for the prince he truly was, until it was too late. Now behold, the rich man begs, and Lazarus, feasting with Abra­ham, cannot hear him! Nor can his brothers be helped, for if they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead. For it is only the word of God which converts the heart. They that have ears to hear are blessed, and rich, and satisfied with the fatness of His house, even if they be poor beggars on earth.

Psalm 13

Reading: Acts 9:1-43 or 9:3-19

Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.

As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Then he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?”

And he said, “Who are You, Lord?”

Then the Lord said, “I am Jesus, whom you are persecuting. It is hard for you to kick against the goads.”

So he, trembling and astonished, said, “Lord, what do You want me to do?”

Then the Lord said to him, “Arise and go into the city, and you will be told what you must do.”

And the men who journeyed with him stood speechless, hearing a voice but seeing no one. Then Saul arose from the ground, and when his eyes were opened he saw no one. But they led him by the hand and brought him into Damascus. And he was three days without sight, and neither ate nor drank.

Now there was a certain disciple at Damascus named Ananias; and to him the Lord said in a vision, “Ananias.”

And he said, “Here I am, Lord.”

So the Lord said to him, “Arise and go to the street called Straight, and inquire at the house of Judas for one called Saul of Tarsus, for behold, he is praying. And in a vision he has seen a man named Ananias coming in and putting his hand on him, so that he might receive his sight.”

Then Ananias answered, “Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem. And here he has authority from the chief priests to bind all who call on Your name.”

But the Lord said to him, “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. For I will show him how many things he must suffer for My name’s sake.”

And Ananias went his way and entered the house; and laying his hands on him he said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came, has sent me that you may receive your sight and be filled with the Holy Spirit.” Immediately there fell from his eyes something like scales, and he received his sight at once; and he arose and was baptized.

So when he had received food, he was strengthened. Then Saul spent some days with the disciples at Damascus.

Immediately he preached the Christ in the synagogues, that He is the Son of God.

Then all who heard were amazed, and said, “Is this not he who destroyed those who called on this name in Jerusalem, and has come here for that purpose, so that he might bring them bound to the chief priests?”

But Saul increased all the more in strength, and confounded the Jews who dwelt in Damascus, proving that this Jesus is the Christ.

Now after many days were past, the Jews plotted to kill him. But their plot became known to Saul. And they watched the gates day and night, to kill him. Then the disciples took him by night and let him down through the wall in a large basket.

And when Saul had come to Jerusalem, he tried to join the disciples; but they were all afraid of him, and did not believe that he was a disciple. But Barnabas took him and brought him to the apostles. And he declared to them how he had seen the Lord on the road, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. So he was with them at Jerusalem, coming in and going out. And he spoke boldly in the name of the Lord Jesus and disputed against the Hellenists, but they attempted to kill him. When the brethren found out, they brought him down to Caesarea and sent him out to Tarsus.

Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied.

Now it came to pass, as Peter went through all parts of the country, that he also came down to the saints who dwelt in Lydda. There he found a certain man named Aeneas, who had been bedridden eight years and was paralyzed. And Peter said to him, “Aeneas, Jesus the Christ heals you. Arise and make your bed.” Then he arose immediately. So all who dwelt at Lydda and Sharon saw him and turned to the Lord.

At Joppa there was a certain disciple named Tabitha, which is translated Dorcas. This woman was full of good works and charitable deeds which she did. But it happened in those days that she became sick and died. When they had washed her, they laid her in an upper room. And since Lydda was near Joppa, and the disciples had heard that Peter was there, they sent two men to him, imploring him not to delay in coming to them. Then Peter arose and went with them. When he had come, they brought him to the upper room. And all the widows stood by him weeping, showing the tunics and garments which Dorcas had made while she was with them. But Peter put them all out, and knelt down and prayed. And turning to the body he said, “Tabitha, arise.” And she opened her eyes, and when she saw Peter she sat up. Then he gave her his hand and lifted her up; and when he had called the saints and widows, he presented her alive. And it became known throughout all Joppa, and many believed on the Lord. So it was that he stayed many days in Joppa with Simon, a tanner.

Meditation: When the light of Christ shined upon Saul, he fell to the earth blinded, heard Jesus’ voice, and now began a life of submis­sion to the One he had been persecuting, saying, Lord, what do you want me to do? So now he, at last knowing Christ, learns also to consider Christ’s death and resurrection, for he himself will be in the darkness of blindness for three days, before his own Baptism into the resurrected One. Then, on the street called Straight, in the house of one Judas, he by Baptism re­ceives Christ who is the Way: while on the Straight Way he receives the Way who makes the crooked straight. And with the name Judas we are reminded of how the ranks of Jesus’ closest disciples were once breached by the Evil One, that we may rejoice in this vindication, as the highest ranks of the Evil One are breached in return by Christ, and Saul himself, the very leader of the persecution effort, is snatched away by Christ for His Kingdom, as Christ now calls him a chosen vessel of mine, to bear My name before Gentiles.

Psalm 13

Reading: Acts 10:1-33 or 10:9-22

There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian Regiment, a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always. About the ninth hour of the day he saw clearly in a vision an angel of God coming in and saying to him, “Cornelius!”

And when he observed him, he was afraid, and said, “What is it, lord?”

So he said to him, “Your prayers and your alms have come up for a memorial before God. Now send men to Joppa, and send for Simon whose surname is Peter. He is lodging with Simon, a tanner, whose house is by the sea. He will tell you what you must do.” And when the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier from among those who waited on him continually. So when he had explained all these things to them, he sent them to Joppa.

The next day, as they went on their journey and drew near the city, Peter went up on the housetop to pray, about the sixth hour. Then he became very hungry and wanted to eat; but while they made ready, he fell into a trance and saw heaven opened and an object like a great sheet bound at the four corners, descending to him and let down to the earth. In it were all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air. And a voice came to him, “Rise, Peter; kill and eat.”

But Peter said, “Not so, Lord! For I have never eaten anything common or unclean.”

And a voice spoke to him again the second time, “What God has cleansed you must not call common.” This was done three times. And the object was taken up into heaven again.

Now while Peter wondered within himself what this vision which he had seen meant, behold, the men who had been sent from Cornelius had made inquiry for Simon’s house, and stood before the gate. And they called and asked whether Simon, whose surname was Peter, was lodging there.

While Peter thought about the vision, the Spirit said to him, “Behold, three men are seeking you. Arise therefore, go down and go with them, doubting nothing; for I have sent them.”

Then Peter went down to the men who had been sent to him from Cornelius, and said, “Yes, I am he whom you seek. For what reason have you come?”

And they said, “Cornelius the centurion, a just man, one who fears God and has a good reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you.” Then he invited them in and lodged them.

On the next day Peter went away with them, and some brethren from Joppa accompanied him.

And the following day they entered Caesarea. Now Cornelius was waiting for them, and had called together his relatives and close friends. As Peter was coming in, Cornelius met him and fell down at his feet and worshiped him. But Peter lifted him up, saying, “Stand up; I myself am also a man.” And as he talked with him, he went in and found many who had come together. Then he said to them, “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean. Therefore I came without objection as soon as I was sent for. I ask, then, for what reason have you sent for me?”

So Cornelius said, “Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold, a man stood before me in bright clothing, and said, ‘Cornelius, your prayer has been heard, and your alms are remembered in the sight of God. Send therefore to Joppa and call Simon here, whose surname is Peter. He is lodging in the house of Simon, a tanner, by the sea. When he comes, he will speak to you.’ So I sent to you immediately, and you have done well to come. Now therefore, we are all present before God, to hear all the things commanded you by God.”

Meditation: Peter prays upon the housetop because he is the foremost of all the Apostles in the house of God. He prays about the sixth hour, which is noon, the central hour of the Lord’s crucifixion. Now Christ is the Lamb who takes away the sin of the world; hence God is not a respecter of persons, and must teach the same to Peter. The special status of the nation of Israel, token as it was of things to come, is now at an end; so also cleanness or uncleanness of certain foods, token as that was of Israel’s special status, is also at an end. So Peter is given command to eat unclean foods, something hereto­fore unheard of. This is to show him how the Gentiles are now to be included as Gentiles, as the resurrected Jesus had Himself declared, saying, Make disciples of all the nations. Yet this was once forbidden by God; therefore though the command is given thrice by the thrice holy One, still Peter is uncertain, until the Spirit shows him that the three men seeking him are also from the thrice holy One. Thus the Prince of the Apostles must now acknowledge that the New Testament requires the new inclusion of Gentiles.

Psalm 13

Reading: Acts 11:1-30 or 11.1-4*,15-18 (*not including “saying”)

Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God. And when Peter came up to Jerusalem, those of the circumcision contended with him, saying, “You went in to uncircumcised men and ate with them!”

But Peter explained it to them in order from the beginning, saying: “I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me. When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. And I heard a voice saying to me, ‘Rise, Peter; kill and eat.’ But I said, ‘Not so, Lord! For nothing common or unclean has at any time entered my mouth.’ But the voice answered me again from heaven, ‘What God has cleansed you must not call common.’ Now this was done three times, and all were drawn up again into heaven. At that very moment, three men stood before the house where I was, having been sent to me from Caesarea. Then the Spirit told me to go with them, doubting nothing. Moreover these six brethren accompanied me, and we entered the man’s house. And he told us how he had seen an angel standing in his house, who said to him, ‘Send men to Joppa, and call for Simon whose surname is Peter, who will tell you words by which you and all your household will be saved.’ And as I began to speak, the Holy Spirit fell upon them, as upon us at the beginning. Then I remembered the word of the Lord, how He said, John indeed baptized with water, but you shall be baptized with the Holy Spirit.’ If therefore God gave them the same gift as He gave us when we believed on the Lord Jesus Christ, who was I that I could withstand God?”

When they heard these things they became silent; and they glorified God, saying, “Then God has also granted to the Gentiles repentance to life.”

Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only. But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus. And the hand of the Lord was with them, and a great number believed and turned to the Lord.

Then news of these things came to the ears of the church in Jerusalem, and they sent out Barnabas to go as far as Antioch. When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord. For he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.

Then Barnabas departed for Tarsus to seek Saul. And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch.

And in these days prophets came from Jerusalem to Antioch. Then one of them, named Agabus, stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. This they also did, and sent it to the elders by the hands of Barnabas and Saul.

Meditation: Now Peter must convince the others of what he himself has been convinced, namely, that then God has also granted to the Gentiles repentance to life. At first they contended with him, but when he recounted to them all that transpired in order to be convinced himself, they became silent. For Peter tells them that now upon the Gentiles the Holy Ghost has been poured out, as upon us at the beginning. That is, the Pentecost miracle has been repeated. What was that miracle? They heard them speak with tongues and magnify God. These tongues, we recall, were the tongues of all the nations who had been gathered at Jerusalem for the feast of Pentecost. So again are the tongues of all nations heard, making unmistakable the Spirit’s confirmation of the very words of the resurrected Christ: Go therefore and make disciples of all the nations. All nations, that is, all Gentiles: the outpouring of the Spirit, then, is a spilling forth of the Gospel beyond the borders of Jewry, as never before permitted. The reluctance of the Apostles to receive this is testimony to their faithfulness to the tradition; their final reception of it is testimony to their submission to the authority of God.

Psalm 13

Reading: Acts 12:1-25 or 12:1,7-16

Now about that time Herod the king stretched out his hand to harass some from the church. Then he killed James the brother of John with the sword. And because he saw that it pleased the Jews, he proceeded further to seize Peter also. Now it was during the Days of Unleavened Bread. So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keep him, intending to bring him before the people after Passover.

Peter was therefore kept in prison, but constant prayer was offered to God for him by the church. And when Herod was about to bring him out, that night Peter was sleeping, bound with two chains between two soldiers; and the guards before the door were keeping the prison. Now behold, an angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, “Arise quickly!” And his chains fell off his hands. Then the angel said to him, “Gird yourself and tie on your sandals”; and so he did. And he said to him, “Put on your garment and follow me.” So he went out and followed him, and did not know that what was done by the angel was real, but thought he was seeing a vision. When they were past the first and the second guard posts, they came to the iron gate that leads to the city, which opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him.

And when Peter had come to himself, he said, “Now I know for certain that the Lord has sent His angel, and has delivered me from the hand of Herod and from all the expectation of the Jewish people.”

So, when he had considered this, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together praying. And as Peter knocked at the door of the gate, a girl named Rhoda came to answer. When she recognized Peter’s voice, because of her gladness she did not open the gate, but ran in and announced that Peter stood before the gate. But they said to her, “You are beside yourself!” Yet she kept insisting that it was so. So they said, “It is his angel.”

Now Peter continued knocking; and when they opened the door and saw him, they were astonished. But motioning to them with his hand to keep silent, he declared to them how the Lord had brought him out of the prison. And he said, “Go, tell these things to James and to the brethren.” And he departed and went to another place.

Then, as soon as it was day, there was no small stir among the soldiers about what had become of Peter. But when Herod had searched for him and not found him, he examined the guards and commanded that they should be put to death.

And he went down from Judea to Caesarea, and stayed there.

Now Herod had been very angry with the people of Tyre and Sidon; but they came to him with one accord, and having made Blastus the king’s personal aide their friend, they asked for peace, because their country was supplied with food by the king’s country.

So on a set day Herod, arrayed in royal apparel, sat on his throne and gave an oration to them. And the people kept shouting, “The voice of a god and not of a man!” Then immediately an angel of the Lord struck him, because he did not give glory to God. And he was eaten by worms and died.

But the word of God grew and multiplied.

And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry, and they also took with them John whose surname was Mark.

Meditation: Behold how the enemies of the Church fight. But now, lest her enemy say, I have prevailed against her, and those that trouble her rejoice when she is moved, her Lord intervenes, as an angel rescues Peter from prison. Neither chains, nor the the first and second guard posts, nor the iron gate can hold him, for when the Lord deals bountifully with him, none is strong enough to bind him (If God is for us, who can be against us?). Yet this imprisonment followed upon the first execution of one of the twelve. Thus, although in the escape of Peter we see the al­mighty hand of God’s angel, yet James was not spared. Though Christ sits at the right hand of Power, yet persecution and death fall upon His people. Why? Behold now the appearance of Peter at the door, how very like the first appearances of the resur­rected Jesus Himself: a woman’s tidings are disbelieved, Peter stands by the closed door, and he beckons with his hand. In this we recall that the persecution and vindication of the Church is nothing other than a holy repetition of the suffering and resur­rection of Christ.

Psalm 13

Reading: Acts 13:1-52 or 13:1-12 

Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to Me Barnabas and Saul for the work to which I have called them.” Then, having fasted and prayed, and laid hands on them, they sent them away.

So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. And when they arrived in Salamis, they preached the word of God in the synagogues of the Jews. They also had John as their assistant.

Now when they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus, who was with the proconsul, Sergius Paulus, an intelligent man. This man called for Barnabas and Saul and sought to hear the word of God. But Elymas the sorcerer (for so his name is translated) withstood them, seeking to turn the proconsul away from the faith. Then Saul, who also is called Paul, filled with the Holy Spirit, looked intently at him and said, “O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord? And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.”

And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand. Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord.

Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, “Men and brethren, if you have any word of exhortation for the people, say on.”

Then Paul stood up, and motioning with his hand said, “Men of Israel, and you who fear God, listen: The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it. Now for a time of about forty years He put up with their ways in the wilderness. And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment.

“After that He gave them judges for about four hundred and fifty years, until Samuel the prophet. And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, I have found David the son of Jesse, a man after My own heart, who will do all My will.’ From this man’s seed, according to the promise, God raised up for Israel a Savior—Jesus— after John had first preached, before His coming, the baptism of repentance to all the people of Israel. And as John was finishing his course, he said, Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.’

“Men and brethren, sons of the family of Abraham, and those among you who fear God, to you the word of this salvation has been sent. For those who dwell in Jerusalem, and their rulers, because they did not know Him, nor even the voices of the Prophets which are read every Sabbath, have fulfilled them in condemning Him. And though they found no cause for death in Him, they asked Pilate that He should be put to death. Now when they had fulfilled all that was written concerning Him, they took Him down from the tree and laid Him in a tomb. But God raised Him from the dead. He was seen for many days by those who came up with Him from Galilee to Jerusalem, who are His witnesses to the people. And we declare to you glad tidings—that promise which was made to the fathers. God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm:

You are My Son,
Today I have begotten You.’

And that He raised Him from the dead, no more to return to corruption, He has spoken thus:

I will give you the sure mercies of David.’
Therefore He also says in another Psalm:
You will not allow Your Holy One to see corruption.’

“For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption. Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses. Beware therefore, lest what has been spoken in the prophets come upon you:

‘Behold, you despisers,
Marvel and perish!
For I work a work in your days,
A work which you will by no means believe,
Though one were to declare it to you.’ ”

So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God.

On the next Sabbath almost the whole city came together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul. Then Paul and Barnabas grew bold and said, “It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. For so the Lord has commanded us:

I have set you as a light to the Gentiles,
That you should be for salvation to the ends of the earth.’ ”

Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.

And the word of the Lord was being spread throughout all the region. But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. But they shook off the dust from their feet against them, and came to Iconium. And the disciples were filled with joy and with the Holy Spirit.

Meditation: As Paul and Barnabas go forth as missionaries, behold how a false prophet also goes forth, whose name was Bar-Jesus, which means, son of Jesus. But Jesus has no sons; His Apostles He calls, rather, brethren, and He is Himself the Son of God. From this we learn how it is that whenever faithful preach­ers are found, there false prophets may also be expected. But now see how Paul, according to his office, condemns this man as no bar-jesus, but son of the devil, who perverts the ways of the Lord. Then the man is blinded, as is fitting, for he has been seeking to turn away from the faith the proconsul of that country, that is, seeking to blind one whose eyes had been lightened by the Gospel. But since Paul does not fail in his duty to condemn this perversion, so the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord. For to preach the Gospel is also to condemn what is falsely preached; this is the office of the Holy Ghost. Since Paul’s faithful preaching here is not on his own authority, thus he is also here first called Paul rather than Saul, his former name.

Psalm 13

Reading: Acts 14:1-28 or 14:8-18

Now it happened in Iconium that they went together to the synagogue of the Jews, and so spoke that a great multitude both of the Jews and of the Greeks believed. But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brethren. Therefore they stayed there a long time, speaking boldly in the Lord, who was bearing witness to the word of His grace, granting signs and wonders to be done by their hands.

But the multitude of the city was divided: part sided with the Jews, and part with the apostles. And when a violent attempt was made by both the Gentiles and Jews, with their rulers, to abuse and stone them, they became aware of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding region. And they were preaching the gospel there.

And in Lystra a certain man without strength in his feet was sitting, a cripple from his mother’s womb, who had never walked. This man heard Paul speaking. Paul, observing him intently and seeing that he had faith to be healed, said with a loud voice, “Stand up straight on your feet!” And he leaped and walked. Now when the people saw what Paul had done, they raised their voices, saying in the Lycaonian language, “The gods have come down to us in the likeness of men!” And Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker. Then the priest of Zeus, whose temple was in front of their city, brought oxen and garlands to the gates, intending to sacrifice with the multitudes.

But when the apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude, crying out and saying, “Men, why are you doing these things? We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God, who made the heaven, the earth, the sea, and all things that are in them, who in bygone generations allowed all nations to walk in their own ways. Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness.” And with these sayings they could scarcely restrain the multitudes from sacrificing to them.

Then Jews from Antioch and Iconium came there; and having persuaded the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead. However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe.

And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch, strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, “We must through many tribulations enter the kingdom of God.” So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. And after they had passed through Pisidia, they came to Pamphylia. Now when they had preached the word in Perga, they went down to Attalia. From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed.

Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles. So they stayed there a long time with the disciples.

Meditation: See how Paul’s ministry recapitulates Jesus’ minis­try, when he heals this crippled man. Recall the paralytic who was once brought similarly to Jesus, who, seeing their faith, forgave him and healed him. Here we see a man who must likewise have been brought by others, being unable himself to walk. So also, as Jesus had perceived the faith of those who had brought to Him the paralytic, does Paul, steadfastly beholding this man, now perceive faith in him. And again, Jesus had healed the paralytic with His enemies nearby, so here Paul and Barnabas are found to have enemies on every hand. Yet Paul, like Jesus, heals the lame and speaks with such authority that men marvel: they call him Hermes, divine messenger of the gods, and Barnabas they call Zeus, king of the gods. For they perceived that these men carried divine authority, which they did, but they did not know its source, since they still walked in their own ways, unlike this healed man who now walked and leaped, in Him who is the Way.

I will love You, O LORD, my strength.
The LORD is my rock and my fortress and my deliverer;
My God, my strength, in whom I will trust;
My shield and the horn of my salvation, my stronghold.
I will call upon the LORD, who is worthy to be praised;
So shall I be saved from my enemies.

The pangs of death surrounded me,
And the floods of ungodliness made me afraid.
The sorrows of Sheol surrounded me;
The snares of death confronted me.
In my distress I called upon the LORD,
And cried out to my God;
He heard my voice from His temple,
And my cry came before Him, even to His ears.

Then the earth shook and trembled;
The foundations of the hills also quaked and were shaken,
Because He was angry.
Smoke went up from His nostrils,
And devouring fire from His mouth;
Coals were kindled by it.
He bowed the heavens also, and came down
With darkness under His feet.
And He rode upon a cherub, and flew;
He flew upon the wings of the wind.
He made darkness His secret place;
His canopy around Him was dark waters
And thick clouds of the skies.
From the brightness before Him,
His thick clouds passed with hailstones and coals of fire.

The LORD thundered from heaven,
And the Most High uttered His voice,
Hailstones and coals of fire.
He sent out His arrows and scattered the foe,
Lightnings in abundance, and He vanquished them.
Then the channels of the sea were seen,
The foundations of the world were uncovered
At Your rebuke, O LORD,
At the blast of the breath of Your nostrils.

He sent from above, He took me;
He drew me out of many waters.
He delivered me from my strong enemy,
From those who hated me,
For they were too strong for me.
They confronted me in the day of my calamity,
But the LORD was my support.
He also brought me out into a broad place;
He delivered me because He delighted in me.

The LORD rewarded me according to my righteousness;
According to the cleanness of my hands
He has recompensed me.
For I have kept the ways of the LORD,
And have not wickedly departed from my God.
For all His judgments were before me,
And I did not put away His statutes from me.
I was also blameless before Him,
And I kept myself from my iniquity.
Therefore the LORD has recompensed me according to my righteousness,
According to the cleanness of my hands in His sight.

With the merciful You will show Yourself merciful;
With a blameless man You will show Yourself blameless;
With the pure You will show Yourself pure;
And with the devious You will show Yourself shrewd.
For You will save the humble people,
But will bring down haughty looks.

For You will light my lamp;
The LORD my God will enlighten my darkness.
For by You I can run against a troop,
By my God I can leap over a wall.
As for God, His way is perfect;
The word of the LORD is proven;
He is a shield to all who trust in Him.

For who is God, except the LORD?
And who is a rock, except our God?
It is God who arms me with strength,
And makes my way perfect.
He makes my feet like the feet of deer,
And sets me on my high places.
He teaches my hands to make war,
So that my arms can bend a bow of bronze.

You have also given me the shield of Your salvation;
Your right hand has held me up,
Your gentleness has made me great.
You enlarged my path under me,
So my feet did not slip.

I have pursued my enemies and overtaken them;
Neither did I turn back again till they were destroyed.
I have wounded them,
So that they could not rise;
They have fallen under my feet.
For You have armed me with strength for the battle;
You have subdued under me those who rose up against me.
You have also given me the necks of my enemies,
So that I destroyed those who hated me.
They cried out, but there was none to save;
Even to the LORD, but He did not answer them.
Then I beat them as fine as the dust before the wind;
I cast them out like dirt in the streets.

You have delivered me from the strivings of the people;
You have made me the head of the nations;
A people I have not known shall serve me.
As soon as they hear of me they obey me;
The foreigners submit to me.
The foreigners fade away,
And come frightened from their hideouts.

The LORD lives!
Blessed be my Rock!
Let the God of my salvation be exalted.
It is God who avenges me,
And subdues the peoples under me;
He delivers me from my enemies.
You also lift me up above those who rise against me;
You have delivered me from the violent man.
Therefore I will give thanks to You, O LORD, among the Gentiles,
And sing praises to Your name.

Great deliverance He gives to His king,
And shows mercy to His anointed,
To David and his descendants forevermore.

Psalm 18

Reading: St. Luke 14:16–24

Then He said to him, “A certain man gave a great supper and invited many, and sent his servant at supper time to say to those who were invited, ‘Come, for all things are now ready.’ But they all with one accord began to make excuses. The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’ And another said, ‘I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.’ Still another said, ‘I have married a wife, and therefore I cannot come.’ So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, ‘Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.’ And the servant said, ‘Master, it is done as you commanded, and still there is room.’ Then the master said to the servant, ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say to you that none of those men who were invited shall taste my supper.’ ”

Meditation: Consider the excuses of those who refused the gra­cious invitation to the great supper. The first says, I have bought a piece of ground, for he does not believe that the meek shall inherit the earth. The second says, I have bought five yoke of oxen, for he does not believe that Christ’s yoke is easy and His burden is light. The third says, I have married a wife, for he does not believe in the Heavenly Banquet of the Bridegroom and the Bride. These are not the true citizens of Israel; for one sees the value of land, but the promised land of Israel was not an end unto itself; another sees the value of five yoke, but the five books of Moses are not an end unto themselves; and the other sees the value of marriage, but even marriage is not an end unto itself. But these are shadows; the substance is of Christ, the Seed of David, as all true Israelites would know. Thus they lose the inheritance altogether, as it is given instead to the poor and the maimed and the lame and the blind, ones whom Jesus healed in demonstration that He is the Christ, and finally even to those in the highways and hedges, that is, the Gentiles.

Psalm 18

Reading: Acts 15:1–41 or 15:1–11

And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.

So, being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles; and they caused great joy to all the brethren. And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them. But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”

Now the apostles and elders came together to consider this matter. And when there had been much dispute, Peter rose up and said to them: “Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith. Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”

Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles. And after they had become silent, James answered, saying, “Men and brethren, listen to me: Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. And with this the words of the prophets agree, just as it is written:

‘After this I will return
And will rebuild the tabernacle of David, which has fallen down;
I will rebuild its ruins,
And I will set it up;
So that the rest of mankind may seek the LORD,
Even all the Gentiles who are called by My name,
Says the LORD who does all these things.’

“Known to God from eternity are all His works. Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood. For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.”

Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren.

They wrote this letter by them:

The apostles, the elders, and the brethren,

To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia:

Greetings.

Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”—to whom we gave no such commandment— it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who will also report the same things by word of mouth. For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well.

Farewell.

So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter. When they had read it, they rejoiced over its encouragement. Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words. And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles.

However, it seemed good to Silas to remain there. Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also.

Then after some days Paul said to Barnabas, “Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing.” Now Barnabas was determined to take with them John called Mark. But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work. Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus; but Paul chose Silas and departed, being commended by the brethren to the grace of God. And he went through Syria and Cilicia, strengthening the churches.

Meditation: Here we see how the Church, even from its earliest days, has ever been a place of strife and contention. Even with the holy Apostles of the Lord present to guide her, she is troubled by the threat of schism, as here the dispute rages over whether the Gentiles should be made to keep the law of Moses. For here were men torn between their old Pharisaic customs and the way of Christ, even as the Pharisees in the Gospel also opposed Christ. Now, alas, their conflict tears at the holy convocation and threatens the unity of the Church. But consider the substance of this conflict: these men were saying, Unless you are circumcised, ye cannot be saved. Yet the very reverse was true, namely, circumcision cannot save you! So the conflict is between faith and works of the law. The Apostles must therefore insist on faith, for to insist on works of the law for salvation is putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear. The Church has never been free from this false claim that faith alone can save no one, yet the truth is that it is only faith that can save.

Psalm 18

Reading: Acts 16:1–40 or 16:1–5

Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek. He was well spoken of by the brethren who were at Lystra and Iconium. Paul wanted to have him go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek. And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem. So the churches were strengthened in the faith, and increased in number daily.

Now when they had gone through Phrygia and the region of Galatia, they were forbidden by the Holy Spirit to preach the word in Asia. After they had come to Mysia, they tried to go into Bithynia, but the Spirit did not permit them. So passing by Mysia, they came down to Troas. And a vision appeared to Paul in the night. A man of Macedonia stood and pleaded with him, saying, “Come over to Macedonia and help us.” Now after he had seen the vision, immediately we sought to go to Macedonia, concluding that the Lord had called us to preach the gospel to them.

Therefore, sailing from Troas, we ran a straight course to Samothrace, and the next day came to Neapolis, and from there to Philippi, which is the foremost city of that part of Macedonia, a colony. And we were staying in that city for some days. And on the Sabbath day we went out of the city to the riverside, where prayer was customarily made; and we sat down and spoke to the women who met there. Now a certain woman named Lydia heard us. She was a seller of purple from the city of Thyatira, who worshiped God. The Lord opened her heart to heed the things spoken by Paul. And when she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” So she persuaded us.

Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune-telling. This girl followed Paul and us, and cried out, saying, “These men are the servants of the Most High God, who proclaim to us the way of salvation.” And this she did for many days.

But Paul, greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” And he came out that very hour. But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities.

And they brought them to the magistrates, and said, “These men, being Jews, exceedingly trouble our city; and they teach customs which are not lawful for us, being Romans, to receive or observe.” Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. Having received such a charge, he put them into the inner prison and fastened their feet in the stocks.

But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were loosed. And the keeper of the prison, awaking from sleep and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself. But Paul called with a loud voice, saying, “Do yourself no harm, for we are all here.”

Then he called for a light, ran in, and fell down trembling before Paul and Silas. And he brought them out and said, “Sirs, what must I do to be saved?”

So they said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” Then they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household.

And when it was day, the magistrates sent the officers, saying, “Let those men go.”

So the keeper of the prison reported these words to Paul, saying, “The magistrates have sent to let you go. Now therefore depart, and go in peace.”

But Paul said to them, “They have beaten us openly, uncondemned Romans, and have thrown us into prison. And now do they put us out secretly? No indeed! Let them come themselves and get us out.”

And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans. Then they came and pleaded with them and brought them out, and asked them to depart from the city. So they went out of the prison and entered the house of Lydia; and when they had seen the brethren, they encouraged them and departed.

Meditation: Now, in spite of his own insistence that circumci­sion is not of the faith, Paul circumcises Timothy. Why? Timothy’s mother was a Jewish woman who believed, but his father was Greek. Here Paul does not reject, but affirms the law of Moses, in the place where Timothy’s pagan father had rejected it. For when at the council he and all the Apostles had rejected the requirement that the Gentiles be circumcised, Moses had not been thereby rejected. Rather, this was an affirmation that Moses had been fulfilled in Christ. So now, in a context where Moses and Christ are both rejected (by Timothy’s father), Paul must affirm Moses in order to preach Christ as Moses fulfilled. So context determines Paul’s course of action. To be all things to all men was for Paul not therefore to avoid offending unbe­liev­ers, as is commonly thought; on the contrary, it was precise­ly to offend the sub­stance of their unbelief! In one place Paul must offend the circumcised, in order that circumcision of heart, namely faith, may be exalted; in another, he must offend the pagan father, in order that the heavenly Father might be exalted.

Psalm 18

Reading: Acts 17:1–15 or 17:5–9

Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, “These who have turned the world upside down have come here too. Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king—Jesus.” And they troubled the crowd and the rulers of the city when they heard these things. So when they had taken security from Jason and the rest, they let them go.

Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men. But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds. Then immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there. So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed.

Meditation: See how the Jews continue to oppose the Apostles, even as they had opposed Christ Himself, and for the same reason:envy. They gather some of the evil men from the marketplace, for they, being evil, cannot attract the pious; they assault the house ofJason (“heal­er”), for they, being diseased, cannot heal; they attack the brethren whom they, being opposed to God, cannot gain for themselves. But behold the reason this is so, out of their own mouths: These have turned the world upside down, that is, have put down the mighty from their seats and exalted them of low degree. And as Jesus Himself had once turned the money changers’ tables upside down, so now the Apostles in His name have gone forth to overturn all the world by their Gospel, according to the word of David, Thou wilt save the afflicted people; but wilt bring down high looks. By preach­ing the world is turned upside down! The mighty are felled, the lowly are raised, the hungry are filled, the rich are sent empty away. Well does St. Peter therefore exhort, saying Humble yourselves under the mighty hand of God, that He may exalt you in due time.

Psalm 18

Reading: Acts 18:1–28 or 18:1–8

After these things Paul departed from Athens and went to Corinth. And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome); and he came to them. So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers. And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks.

When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. But when they opposed him and blasphemed, he shook his garments and said to them, “Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.” And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.

Now the Lord spoke to Paul in the night by a vision, “Do not be afraid, but speak, and do not keep silent; for I am with you, and no one will attack you to hurt you; for I have many people in this city.” And he continued there a year and six months, teaching the word of God among them.

When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat, saying, “This fellow persuades men to worship God contrary to the law.”

And when Paul was about to open his mouth, Gallio said to the Jews, “If it were a matter of wrongdoing or wicked crimes, O Jews, there would be reason why I should bear with you. But if it is a question of words and names and your own law, look to it yourselves; for I do not want to be a judge of such matters.” And he drove them from the judgment seat. Then all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things.

So Paul still remained a good while. Then he took leave of the brethren and sailed for Syria, and Priscilla and Aquila were with him. He had his hair cut off at Cenchrea, for he had taken a vow. And he came to Ephesus, and left them there; but he himself entered the synagogue and reasoned with the Jews. When they asked him to stay a longer time with them, he did not consent, but took leave of them, saying, “I must by all means keep this coming feast in Jerusalem; but I will return again to you, God willing.” And he sailed from Ephesus.

And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch. After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples.

Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ.

Meditation: Paul now comes to Corinth and makes tents. How fitting that he should be called Tentmaker, for this is also the result of his preaching: tents are made! For Christ has made His tent among us, that is, has become flesh and dwelt among us, in fulfillment of the tabernacle built through Moses; so now, as Christ is preached, tents are made, that is, churches of the Incarnate One spring up. Some will attack these “tents,” for a tent is no palace, as David also acknowledged; others will enter them as a royal priest­hood, by Baptism and faith. So do we find Jews who opposed and blas­phemed, whom Paul rejects, saying, Your blood be upon your own heads, for he will not sprinkle them with the blood of Christ; yet we also find other Jews, Justus and Crispus, believing, one with a house beside the syna­gogue, and the other, the synagogue’s chief ruler. These and others believed, and were baptized, that is, sprinkled with Christ. And as a tent is sup­ported by a wooden frame, so does the cross support the Church; but the message of the cross is foolishness to those who are perishing, ­but to us who are being saved it is the power of God.

Psalm 18

Reading: Acts 19:1–41 or 19:1–8

And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples he said to them, “Did you receive the Holy Spirit when you believed?”

So they said to him, “We have not so much as heard whether there is a Holy Spirit.”

And he said to them, “Into what then were you baptized?”

So they said, “Into John’s baptism.”

Then Paul said, “John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus.”

When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. Now the men were about twelve in all.

And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. But when some were hardened and did not believe, but spoke evil of the Way before the multitude, he departed from them and withdrew the disciples, reasoning daily in the school of Tyrannus. And this continued for two years, so that all who dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.

Now God worked unusual miracles by the hands of Paul, so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them. Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, “We exorcise you by the Jesus whom Paul preaches.” Also there were seven sons of Sceva, a Jewish chief priest, who did so.

And the evil spirit answered and said, “Jesus I know, and Paul I know; but who are you?”

Then the man in whom the evil spirit was leaped on them, overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. This became known both to all Jews and Greeks dwelling in Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified. And many who had believed came confessing and telling their deeds. Also, many of those who had practiced magic brought their books together and burned them in the sight of all. And they counted up the value of them, and it totaled fifty thousand pieces of silver. So the word of the Lord grew mightily and prevailed.

When these things were accomplished, Paul purposed in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, “After I have been there, I must also see Rome.” So he sent into Macedonia two of those who ministered to him, Timothy and Erastus, but he himself stayed in Asia for a time.

And about that time there arose a great commotion about the Way. For a certain man named Demetrius, a silversmith, who made silver shrines of Diana, brought no small profit to the craftsmen. He called them together with the workers of similar occupation, and said: “Men, you know that we have our prosperity by this trade. Moreover you see and hear that not only at Ephesus, but throughout almost all Asia, this Paul has persuaded and turned away many people, saying that they are not gods which are made with hands. So not only is this trade of ours in danger of falling into disrepute, but also the temple of the great goddess Diana may be despised and her magnificence destroyed, whom all Asia and the world worship.”

Now when they heard this, they were full of wrath and cried out, saying, “Great is Diana of the Ephesians!” So the whole city was filled with confusion, and rushed into the theater with one accord, having seized Gaius and Aristarchus, Macedonians, Paul’s travel companions. And when Paul wanted to go in to the people, the disciples would not allow him. Then some of the officials of Asia, who were his friends, sent to him pleading that he would not venture into the theater. Some therefore cried one thing and some another, for the assembly was confused, and most of them did not know why they had come together. And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander motioned with his hand, and wanted to make his defense to the people. But when they found out that he was a Jew, all with one voice cried out for about two hours, “Great is Diana of the Ephesians!”

And when the city clerk had quieted the crowd, he said: “Men of Ephesus, what man is there who does not know that the city of the Ephesians is temple guardian of the great goddess Diana, and of the image which fell down from Zeus? Therefore, since these things cannot be denied, you ought to be quiet and do nothing rashly. For you have brought these men here who are neither robbers of temples nor blasphemers of your goddess. Therefore, if Demetrius and his fellow craftsmen have a case against anyone, the courts are open and there are proconsuls. Let them bring charges against one another. But if you have any other inquiry to make, it shall be determined in the lawful assembly. For we are in danger of being called in question for today’s uproar, there being no reason which we may give to account for this disorderly gathering.” And when he had said these things, he dismissed the assembly.

Meditation: Why does Paul baptize some who say they were only baptized into John’s baptism? Did not John’s Baptism forgive sins? Certainly so! Did it not thereby grant life? Certainly, for where there is forgiveness of sins, there is also life and salvation. Why, then, does Paul now baptize them? Certainly not to disparage John the forerunner of Christ, nor to deny the power of his Baptism, wherein indeed Christ Himself stood, hearing the voice of His Father, and seeing the Spirit descend! But how is it that these disciples did not know that there is a Holy Spirit? Or why did Paul have to inform them of the One coming after John, namely Christ Jesus? Evidently whoever claimed to have baptized them into John’s Baptism (it certainly could not have been John himself) did not preach to them this Gospel. So then, were they truly baptized into John’s Baptism? Here the Apostle baptizes them at once, to lay this question to rest. And now also, to ensure that there would be preaching in their midst—inasmuch as those who are baptized are always entitled to it—he laid hands on these twelve, that the apostolic preaching tradition of the Twelve apostles might accompany their Baptism. Now they will themselves begin to administer it, and properly, to others.

Psalm 18

Reading: Acts 20:1–38 or 20:7–12

After the uproar had ceased, Paul called the disciples to himself, embraced them, and departed to go to Macedonia. Now when he had gone over that region and encouraged them with many words, he came to Greece and stayed three months. And when the Jews plotted against him as he was about to sail to Syria, he decided to return through Macedonia. And Sopater of Berea accompanied him to Asia—also Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. These men, going ahead, waited for us at Troas. But we sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where we stayed seven days.

Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight. There were many lamps in the upper room where they were gathered together. And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead. But Paul went down, fell on him, and embracing him said, “Do not trouble yourselves, for his life is in him.” Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed. And they brought the young man in alive, and they were not a little comforted.

Then we went ahead to the ship and sailed to Assos, there intending to take Paul on board; for so he had given orders, intending himself to go on foot. And when he met us at Assos, we took him on board and came to Mitylene. We sailed from there, and the next day came opposite Chios. The following day we arrived at Samos and stayed at Trogyllium. The next day we came to Miletus. For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost.

From Miletus he sent to Ephesus and called for the elders of the church. And when they had come to him, he said to them: “You know, from the first day that I came to Asia, in what manner I always lived among you, serving the Lord with all humility, with many tears and trials which happened to me by the plotting of the Jews; how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house, testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Christ. And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there, except that the Holy Spirit testifies in every city, saying that chains and tribulations await me. But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.

“And indeed, now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. Therefore I testify to you this day that I am innocent of the blood of all men. For I have not shunned to declare to you the whole counsel of God. Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.

“So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. I have coveted no one’s silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive.’ ”

And when he had said these things, he knelt down and prayed with them all. Then they all wept freely, and fell on Paul’s neck and kissed him, sorrowing most of all for the words which he spoke, that they would see his face no more. And they accompanied him to the ship.

Meditation: Here the Church at Philippi is seen in the midst of the Divine Service, with Paul as the preacher, where they are gathered together to break bread, that is, partake in the Blessed Sacrament. The service is a high feast, for there were many lamps; indeed every celebration of the Holy Sacrament is the Lamb’s High Feast. See, this liturgy transpires in the upper room, like unto the upper room where Jesus had first institut­ed the Supper (of which this is a continuation, the unending Feast). So what happens? A certain young man sat in a window, for the Sacrament is verily the window between this world and the eternal Kingdom, wherein we join with angels and archangels and all the company of heaven. So it is that this young man falls asleep, falls from the third story, and dies. But faith itself experiences this in the Supper, participating in the death of Christ. To receive Christ here is to be joined to Him in His death and three-day “fall” into the grave. Yet behold, the man is then raised by Paul, in token of the blessed resurrection awaiting all who partake in faith.

Psalm 9

Reading: St. Luke 15:1-10

Then all the tax collectors and the sinners drew near to Him to hear Him. And the Pharisees and scribes complained, saying, “This Man receives sinners and eats with them.” So He spoke this parable to them, saying:

“What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep which was lost!’ I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance.

“Or what woman, having ten silver coins, if she loses one coin, does not light a lamp, sweep the house, and search carefully until she finds it? And when she has found it, she calls her friends and neighbors together, saying, ‘Rejoice with me, for I have found the piece which I lost!’ Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents.”

Meditation: This man receives sinners and eats with them. This is the Gospel: Christ came to receive sinners—to bring them back to Paradise lost through sin—and to eat with them, to feast at the unending Supper in which He Himself is Host and Guest. See what sort eat with Him, namely sinners who have no inherent claim of righteousness; while they who think they are righteous in themselves are unwelcome. See, Jesus is the man who leaves ninety-nine sheep in the wilderness, where nothing grows, indi­cating judgment on these proud and self-righteous (of which there are many); He seeks instead the one lost sheep until He finds it, indicating His desire for the repentance of one sinner. This sheep He lays on His shoulders: He carries the one who does not walk, who hangs about His neck in comforted trust. Such is the mission not only of Christ, but of His Church, as of a woman who sweeps the house (with the broom of the Gospel) for her lost coin. See what great value this little silver piece has to her! She calls her friends and neighbors, angels and archangels and all the company of heaven, to rejoice with her.

Psalm 9

Reading: Acts 21:1–39 or 21:8–15

Now it came to pass, that when we had departed from them and set sail, running a straight course we came to Cos, the following day to Rhodes, and from there to Patara. And finding a ship sailing over to Phoenicia, we went aboard and set sail. When we had sighted Cyprus, we passed it on the left, sailed to Syria, and landed at Tyre; for there the ship was to unload her cargo. And finding disciples, we stayed there seven days. They told Paul through the Spirit not to go up to Jerusalem. When we had come to the end of those days, we departed and went on our way; and they all accompanied us, with wives and children, till we were out of the city. And we knelt down on the shore and prayed. When we had taken our leave of one another, we boarded the ship, and they returned home.

And when we had finished our voyage from Tyre, we came to Ptolemais, greeted the brethren, and stayed with them one day. On the next day we who were Paul’s companions departed and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him. Now this man had four virgin daughters who prophesied. And as we stayed many days, a certain prophet named Agabus came down from Judea. When he had come to us, he took Paul’s belt, bound his own hands and feet, and said, “Thus says the Holy Spirit, So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.’ ”

Now when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem. Then Paul answered, “What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.”

So when he would not be persuaded, we ceased, saying, “The will of the Lord be done.”

And after those days we packed and went up to Jerusalem. Also some of the disciples from Caesarea went with us and brought with them a certain Mnason of Cyprus, an early disciple, with whom we were to lodge.

And when we had come to Jerusalem, the brethren received us gladly. On the following day Paul went in with us to James, and all the elders were present. When he had greeted them, he told in detail those things which God had done among the Gentiles through his ministry. And when they heard it, they glorified the Lord. And they said to him, “You see, brother, how many myriads of Jews there are who have believed, and they are all zealous for the law; but they have been informed about you that you teach all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs. What then? The assembly must certainly meet, for they will hear that you have come. Therefore do what we tell you: We have four men who have taken a vow. Take them and be purified with them, and pay their expenses so that they may shave their heads, and that all may know that those things of which they were informed concerning you are nothing, but that you yourself also walk orderly and keep the law. But concerning the Gentiles who believe, we have written and decided that they should observe no such thing, except that they should keep themselves from things offered to idols, from blood, from things strangled, and from sexual immorality.”

Then Paul took the men, and the next day, having been purified with them, entered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them.

Now when the seven days were almost ended, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, crying out, “Men of Israel, help! This is the man who teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place.” (For they had previously seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.)

And all the city was disturbed; and the people ran together, seized Paul, and dragged him out of the temple; and immediately the doors were shut. Now as they were seeking to kill him, news came to the commander of the garrison that all Jerusalem was in an uproar. He immediately took soldiers and centurions, and ran down to them. And when they saw the commander and the soldiers, they stopped beating Paul. Then the commander came near and took him, and commanded him to be bound with two chains; and he asked who he was and what he had done. And some among the multitude cried one thing and some another.

So when he could not ascertain the truth because of the tumult, he commanded him to be taken into the barracks. When he reached the stairs, he had to be carried by the soldiers because of the violence of the mob. For the multitude of the people followed after, crying out, “Away with him!”

Then as Paul was about to be led into the barracks, he said to the commander, “May I speak to you?”

He replied, “Can you speak Greek? Are you not the Egyptian who some time ago stirred up a rebellion and led the four thousand assassins out into the wilderness?”

But Paul said, “I am a Jew from Tarsus, in Cilicia, a citizen of no mean city; and I implore you, permit me to speak to the people.”

Meditation: Philip the evangelist has four virgin daughters, who prophesied, tokens of the Church, that virgin and pure Bride of Christ, whose four Gospels (evangels) are to be preached abroad to the four corners of the earth. But in the apostolic preaching Christ Himself goes to the ends of the earth; thus we find the history and passion of Christ repeated not only in the preaching of His Gospel, but even in the persecution of those who are sent forth in His name. See how Paul is warned by his people not to go up to Jerusalem, even as Christ Himself used to be warned by His disciples not to go there. See also how Paul declares, in the courage of faith, I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. For Paul this would be the highest honor heaven could bestow, in effect to follow the Via Dolorosa, the way of Christ’s sorrows, in the very holy city where Christ Himself suffered. For Paul knows Christ crucified, and hence desires to show the loyalty of his most holy baptismal faith, by suffering for that blessed name which is above every name.

Psalm 9

Reading: Acts 21:40–22:29 or 22:22–29

So when he had given him permission, Paul stood on the stairs and motioned with his hand to the people. And when there was a great silence, he spoke to them in the Hebrew language, saying,

“Brethren and fathers, hear my defense before you now.” And when they heard that he spoke to them in the Hebrew language, they kept all the more silent.

Then he said: “I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our fathers’ law, and was zealous toward God as you all are today. I persecuted this Way to the death, binding and delivering into prisons both men and women, as also the high priest bears me witness, and all the council of the elders, from whom I also received letters to the brethren, and went to Damascus to bring in chains even those who were there to Jerusalem to be punished.

“Now it happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me. And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’ So I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’

“And those who were with me indeed saw the light and were afraid, but they did not hear the voice of Him who spoke to me. So I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Arise and go into Damascus, and there you will be told all things which are appointed for you to do.’ And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus.

“Then a certain Ananias, a devout man according to the law, having a good testimony with all the Jews who dwelt there, came to me; and he stood and said to me, ‘Brother Saul, receive your sight.’ And at that same hour I looked up at him. Then he said, The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. For you will be His witness to all men of what you have seen and heard. And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.’

“Now it happened, when I returned to Jerusalem and was praying in the temple, that I was in a trance and saw Him saying to me, Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me.’ So I said, ‘Lord, they know that in every synagogue I imprisoned and beat those who believe on You. And when the blood of Your martyr Stephen was shed, I also was standing by consenting to his death, and guarding the clothes of those who were killing him.’ Then He said to me, ‘Depart, for I will send you far from here to the Gentiles.’ ”

And they listened to him until this word, and then they raised their voices and said, “Away with such a fellow from the earth, for he is not fit to live!” Then, as they cried out and tore off their clothes and threw dust into the air, the commander ordered him to be brought into the barracks, and said that he should be examined under scourging, so that he might know why they shouted so against him. And as they bound him with thongs, Paul said to the centurion who stood by, “Is it lawful for you to scourge a man who is a Roman, and uncondemned?”

When the centurion heard that, he went and told the commander, saying, “Take care what you do, for this man is a Roman.”

Then the commander came and said to him, “Tell me, are you a Roman?”

He said, “Yes.”

The commander answered, “With a large sum I obtained this citizenship.”

And Paul said, “But I was born a citizen.”

Then immediately those who were about to examine him withdrew from him; and the commander was also afraid after he found out that he was a Roman, and because he had bound him.

Meditation: Paul’s own ministry now follows the same pattern as that of Christ his Lord and Master: the Jews cry, away with such a fellow, and call for his death, even as they had done against Christ. The commander binds him in response to the outcry and tumult of the people, even as Pilate for fear of a riot had bound Christ. Then he interrogates him, even as Pilate had questioned Christ. Are you a Roman? he asks, as Pilate had similarly asked Jesus what His office was (Are you a king?); and Paul, like Jesus, answers,Yes. Then the commander, hearing Paul’s reply, like Pilate at Christ’s reply,was afraid. So does Paul imitate Christ especially by imitating His suffering and persecu­tion, not fearing his enemies, but rather trusting that God maintains his right and his cause. The very pattern of his suffering is the same as Christ’s. So Paul, bound by the commander’s binding, is fearless and the commander fears. For Paul freely and willingly suffers for Christ, knowing that in the train of Christ who suffered, he shall also, through faith, be raised with Him and vindicated against all his enemies.

Psalm 9

Reading: Acts 22:30–23:35 or 23:6–11

The next day, because he wanted to know for certain why he was accused by the Jews, he released him from his bonds, and commanded the chief priests and all their council to appear, and brought Paul down and set him before them.

Then Paul, looking earnestly at the council, said, “Men and brethren, I have lived in all good conscience before God until this day.” And the high priest Ananias commanded those who stood by him to strike him on the mouth. Then Paul said to him, “God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law?”

And those who stood by said, “Do you revile God’s high priest?”

Then Paul said, “I did not know, brethren, that he was the high priest; for it is written, You shall not speak evil of a ruler of your people.’ ”

But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!”

And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. For Sadducees say that there is no resurrection—and no angel or spirit; but the Pharisees confess both. Then there arose a loud outcry. And the scribes of the Pharisees’ party arose and protested, saying, “We find no evil in this man; but if a spirit or an angel has spoken to him, let us not fight against God.”

Now when there arose a great dissension, the commander, fearing lest Paul might be pulled to pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks.

But the following night the Lord stood by him and said, “Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome.”

And when it was day, some of the Jews banded together and bound themselves under an oath, saying that they would neither eat nor drink till they had killed Paul. Now there were more than forty who had formed this conspiracy. They came to the chief priests and elders, and said, “We have bound ourselves under a great oath that we will eat nothing until we have killed Paul. Now you, therefore, together with the council, suggest to the commander that he be brought down to you tomorrow, as though you were going to make further inquiries concerning him; but we are ready to kill him before he comes near.”

So when Paul’s sister’s son heard of their ambush, he went and entered the barracks and told Paul. Then Paul called one of the centurions to him and said, “Take this young man to the commander, for he has something to tell him.” So he took him and brought him to the commander and said, “Paul the prisoner called me to him and asked me to bring this young man to you. He has something to say to you.”

Then the commander took him by the hand, went aside, and asked privately, “What is it that you have to tell me?”

And he said, “The Jews have agreed to ask that you bring Paul down to the council tomorrow, as though they were going to inquire more fully about him. But do not yield to them, for more than forty of them lie in wait for him, men who have bound themselves by an oath that they will neither eat nor drink till they have killed him; and now they are ready, waiting for the promise from you.”

So the commander let the young man depart, and commanded him, “Tell no one that you have revealed these things to me.”

And he called for two centurions, saying, “Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea at the third hour of the night; and provide mounts to set Paul on, and bring him safely to Felix the governor.” He wrote a letter in the following manner:

Claudius Lysias,

To the most excellent governor Felix:

Greetings.

This man was seized by the Jews and was about to be killed by them. Coming with the troops I rescued him, having learned that he was a Roman. And when I wanted to know the reason they accused him, I brought him before their council. I found out that he was accused concerning questions of their law, but had nothing charged against him deserving of death or chains. And when it was told me that the Jews lay in wait for the man, I sent him immediately to you, and also commanded his accusers to state before you the charges against him.

Farewell.

Then the soldiers, as they were commanded, took Paul and brought him by night to Antipatris. The next day they left the horsemen to go on with him, and returned to the barracks. When they came to Caesarea and had delivered the letter to the governor, they also presented Paul to him. And when the governor had read it, he asked what province he was from. And when he understood that he was from Cilicia, he said, “I will hear you when your accusers also have come.” And he commanded him to be kept in Herod’s Praetorium.

Meditation: Here Paul, like Gideon of old against the Midian­ites, turns his enemies against each other, Pharisees against Sadducees. For Sadducees say that there is no resurrection—and no angel nor spirit; but the Pharisees confess both. Thus when Paul declares that he is a Pharisee and confesses the resurrection of the dead, there is an uproar. As Jesus once asked, if Satan is divided against himself, how can his kingdom stand? Recall now that it was also (believing) Pharisees who had earlier caused dissension in the apostolic council at Jerusalem, over the question of circumcision. Now the Pharisaic spirit is itself thwarted, by Sadducees, and thus God in poetic justice turns their devices upon their own heads. See the spirit of the Pharisee, which insists on circumcision for salvation, thus rejecting salvation by faith alone, now finding its own faith rejected by others, the substance of whose faith is even more meager than its own. Thus the heathen are sunk down in the pit that they made; in the net which they hid is their own foot taken.

Psalm 9

Reading: Acts 24:1–27 or 24:22–27

Now after five days Ananias the high priest came down with the elders and a certain orator named Tertullus. These gave evidence to the governor against Paul.

And when he was called upon, Tertullus began his accusation, saying: “Seeing that through you we enjoy great peace, and prosperity is being brought to this nation by your foresight, we accept it always and in all places, most noble Felix, with all thankfulness. Nevertheless, not to be tedious to you any further, I beg you to hear, by your courtesy, a few words from us. For we have found this man a plague, a creator of dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. He even tried to profane the temple, and we seized him, and wanted to judge him according to our law. But the commander Lysias came by and with great violence took him out of our hands, commanding his accusers to come to you. By examining him yourself you may ascertain all these things of which we accuse him.” And the Jews also assented, maintaining that these things were so.

Then Paul, after the governor had nodded to him to speak, answered: “Inasmuch as I know that you have been for many years a judge of this nation, I do the more cheerfully answer for myself, because you may ascertain that it is no more than twelve days since I went up to Jerusalem to worship. And they neither found me in the temple disputing with anyone nor inciting the crowd, either in the synagogues or in the city. Nor can they prove the things of which they now accuse me. But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets. I have hope in God, which they themselves also accept, that there will be a resurrection of the dead, both of the just and the unjust. This being so, I myself always strive to have a conscience without offense toward God and men.

“Now after many years I came to bring alms and offerings to my nation, in the midst of which some Jews from Asia found me purified in the temple, neither with a mob nor with tumult. They ought to have been here before you to object if they had anything against me. Or else let those who are here themselves say if they found any wrongdoing in me while I stood before the council, unless it is for this one statement which I cried out, standing among them, Concerning the resurrection of the dead I am being judged by you this day.’ ”

But when Felix heard these things, having more accurate knowledge of the Way, he adjourned the proceedings and said, “When Lysias the commander comes down, I will make a decision on your case.” So he commanded the centurion to keep Paul and to let him have liberty, and told him not to forbid any of his friends to provide for or visit him.

And after some days, when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him concerning the faith in Christ. Now as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, “Go away for now; when I have a convenient time I will call for you.” Meanwhile he also hoped that money would be given him by Paul, that he might release him. Therefore he sent for him more often and conversed with him.

But after two years Porcius Festus succeeded Felix; and Felix, wanting to do the Jews a favor, left Paul bound.

Meditation: Now Felix hears Paul; that is, governor hears his subject. But whose office is truly greater? For the judgment of Felix is of this world, whereas Paul’s word is from heaven. Therefore as he reasoned about righteousness, self-control, and the judgment to come, Felix was afraid. Yea, well does David exhort, saying, Be wise now therefore, O ye kings: be instructed, ye judges of the earth. For Felix would have no power over Paul were it not granted from above, as was the case also when Pilate sat in jurisdiction over Christ. Yet, though he tremble, he still will not submit himself to the judgment of God, instead telling Paul, Go away for now; when I have a convenient time, I will call for you. So Felix remains seated above, and will not submit himself to the preaching of Paul: when I have a convenient time, he says! O Felix! When shall this be? Now is the day of salva­tion! But Felix has no desire for the things of God, and is quite blind to the greatness of the heavenly ambassador before him in bonds. Well does David pray, Put them in fear, O Lord: that the nations may know themselves to be but men.

Psalm 9

Reading: Acts 25:1–27 or 25:22–27

Now when Festus had come to the province, after three days he went up from Caesarea to Jerusalem. Then the high priest and the chief men of the Jews informed him against Paul; and they petitioned him, asking a favor against him, that he would summon him to Jerusalem—while they lay in ambush along the road to kill him. But Festus answered that Paul should be kept at Caesarea, and that he himself was going there shortly. “Therefore,” he said, “let those who have authority among you go down with me and accuse this man, to see if there is any fault in him.”

And when he had remained among them more than ten days, he went down to Caesarea. And the next day, sitting on the judgment seat, he commanded Paul to be brought. When he had come, the Jews who had come down from Jerusalem stood about and laid many serious complaints against Paul, which they could not prove, while he answered for himself, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended in anything at all.”

But Festus, wanting to do the Jews a favor, answered Paul and said, “Are you willing to go up to Jerusalem and there be judged before me concerning these things?”

So Paul said, “I stand at Caesar’s judgment seat, where I ought to be judged. To the Jews I have done no wrong, as you very well know. For if I am an offender, or have committed anything deserving of death, I do not object to dying; but if there is nothing in these things of which these men accuse me, no one can deliver me to them. I appeal to Caesar.”

Then Festus, when he had conferred with the council, answered, “You have appealed to Caesar? To Caesar you shall go!”

And after some days King Agrippa and Bernice came to Caesarea to greet Festus. When they had been there many days, Festus laid Paul’s case before the king, saying: “There is a certain man left a prisoner by Felix, about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him. To them I answered, ‘It is not the custom of the Romans to deliver any man to destruction before the accused meets the accusers face to face, and has opportunity to answer for himself concerning the charge against him.’ Therefore when they had come together, without any delay, the next day I sat on the judgment seat and commanded the man to be brought in. When the accusers stood up, they brought no accusation against him of such things as I supposed, but had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive. And because I was uncertain of such questions, I asked whether he was willing to go to Jerusalem and there be judged concerning these matters. But when Paul appealed to be reserved for the decision of Augustus, I commanded him to be kept till I could send him to Caesar.”

Then Agrippa said to Festus, “I also would like to hear the man myself.”

“Tomorrow,” he said, “you shall hear him.”

So the next day, when Agrippa and Bernice had come with great pomp, and had entered the auditorium with the commanders and the prominent men of the city, at Festus’ command Paul was brought in. And Festus said: “King Agrippa and all the men who are here present with us, you see this man about whom the whole assembly of the Jews petitioned me, both at Jerusalem and here, crying out that he was not fit to live any longer. But when I found that he had committed nothing deserving of death, and that he himself had appealed to Augustus, I decided to send him. I have nothing certain to write to my lord concerning him. Therefore I have brought him out before you, and especially before you, King Agrippa, so that after the examination has taken place I may have something to write. For it seems to me unreasonable to send a prisoner and not to specify the charges against him.”

Meditation: Festus, who at Caesarea had replaced Felix as governor of Judea, now grants to Agrippa the opportunity to hear Paul, before Paul is sent to Caesar. So Agrippa and Bernice come with great pomp into the place of hearing. Now Agrippa was the great-grandson of Herod the Great, who had slain the Holy Inno­cents in Bethle­hem; Bernice was his sister with whom he had been living incestu­ously. Great pomp! Outward show this is, hiding inward decadence. And Paul is brought forth in bonds. Outward poverty this is, hiding inward greatness which adheres to the office of this apostle of Christ. Yet Festus knows something is amiss, for he tells Agrippa that he has found in Paul nothing deserving of death, in manner reminiscent of Pilate, who, when the people cried for Jesus’ crucifixion, likewise objected, saying, Why, what evil has He done?Why, similarly, do the Jews want Paul’s death? Clearly, on account of the name of Christ, of whom he is an ambassador in bonds.

Psalm 9

Reading: Acts 26:1–32 or 26:1, 22–32

Then Agrippa said to Paul, “You are permitted to speak for yourself.”

So Paul stretched out his hand and answered for himself: “I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, especially because you are expert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently.

“My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made by God to our fathers. To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews. Why should it be thought incredible by you that God raises the dead?

“Indeed, I myself thought I must do many things contrary to the name of Jesus of Nazareth. This I also did in Jerusalem, and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them. And I punished them often in every synagogue and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities.

“While thus occupied, as I journeyed to Damascus with authority and commission from the chief priests, at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me. And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.’ So I said, ‘Who are You, Lord?’ And He said, ‘I am Jesus, whom you are persecuting. But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.’

“Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance. For these reasons the Jews seized me in the temple and tried to kill me. Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come— that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles.”

Now as he thus made his defense, Festus said with a loud voice, “Paul, you are beside yourself! Much learning is driving you mad!”

But he said, “I am not mad, most noble Festus, but speak the words of truth and reason. For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. King Agrippa, do you believe the prophets? I know that you do believe.”

Then Agrippa said to Paul, “You almost persuade me to become a Christian.”

And Paul said, “I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains.”

When he had said these things, the king stood up, as well as the governor and Bernice and those who sat with them; and when they had gone aside, they talked among themselves, saying, “This man is doing nothing deserving of death or chains.”

Then Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.” 

Meditation: Why does King Agrippa think Paul mad? Surely, the words he speaks are unlike anything Agrippa has ever heard: that the Christ would suffer, etc. What? This is written in Moses and the prophets? Earthly kings like Agrippa receive homage; why should heavenly receive stripes and crucifixion? And that Christ would rise from the dead? Resurrection is certainly an honor­able end, even if unbelievable to Agrippa, but for such a dishon­ored king? So Agrippa reasons that Paul is mad. But Paul is not mad. Faith is surely more sane than all earthly reason: The words of truth and reason. So now we see Paul exchanging roles with his interrogator; now he, with the heavenly authority of his apostolic office of preacher of the Word, questions Agrippa: Do you believe the prophets? But he does not charge Agrippa with madness, though he shows him that it is less than reasonable to believe the prophets and not to believe Christ. Still, his office is not to pass judgment on him, but to invite him to believe; for this is the task of the preaching office he holds.

O God, the nations have come into Your inheritance;
Your holy temple they have defiled;
They have laid Jerusalem in heaps.
The dead bodies of Your servants
They have given as food for the birds of the heavens,
The flesh of Your saints to the beasts of the earth.
Their blood they have shed like water all around Jerusalem,
And there was no one to bury them.
We have become a reproach to our neighbors,
A scorn and derision to those who are around us.

How long, LORD?
Will You be angry forever?
Will Your jealousy burn like fire?
Pour out Your wrath on the nations that do not know You,
And on the kingdoms that do not call on Your name.
For they have devoured Jacob,
And laid waste his dwelling place.

Oh, do not remember former iniquities against us!
Let Your tender mercies come speedily to meet us,
For we have been brought very low.
Help us, O God of our salvation,
For the glory of Your name;
And deliver us, and provide atonement for our sins,
For Your name’s sake!
Why should the nations say,
“Where is their God?”
Let there be known among the nations in our sight
The avenging of the blood of Your servants which has been shed.

Let the groaning of the prisoner come before You;
According to the greatness of Your power
Preserve those who are appointed to die;
And return to our neighbors sevenfold into their bosom
Their reproach with which they have reproached You, O Lord.

So we, Your people and sheep of Your pasture,
Will give You thanks forever;
We will show forth Your praise to all generations.

Psalm 79

Reading: St. Luke 6:36–42

Therefore be merciful, just as your Father also is merciful.

“Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you.”

And He spoke a parable to them: “Can the blind lead the blind? Will they not both fall into the ditch? A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher. And why do you look at the speck in your brother’s eye, but do not perceive the plank in your own eye? Or how can you say to your brother, ‘Brother, let me remove the speck that is in your eye,’ when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother’s eye.

Meditation: How is your Father merciful? By being your Father; for there is only one Son of God, and therefore only One who can rightly claim God as Father; yet He bids you to step into His place, and call God your Father here. This is mercy, that the miserable (such as we all are) should be so privileged, to think of God the Father Almighty as if they were the only Son of God Himself! Truly, He has forgiven us, in that we may stand in relation to God as if we were Christ Himself. So also shall we then become Christ to our neighbor: as Christ has bid us to stand in His place, which is what faith believes, so now are we bidden to bid our neighbor to stand in our place, that is, to love him as ourself. So does the Christian heart have faith toward God and love toward the neighbor. He who sees the speck in his brother’s eye without seeing the plank in his own is truly blind; but he who by faith casts the plank out of his own eye may then by love pull the speck out of his brother’s eye, that is, in both cases, by forgiveness and mercy. Believe in mercy and your plank is removed; bestow mercy and your neighbor’s speck is removed.

Psalm 79

Reading: Acts 27:1–44 or 27:40–44 

And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment. So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us. And the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care. When we had put to sea from there, we sailed under the shelter of Cyprus, because the winds were contrary. And when we had sailed over the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. There the centurion found an Alexandrian ship sailing to Italy, and he put us on board.

When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of Crete off Salmone. Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea.

Now when much time had been spent, and sailing was now dangerous because the Fast was already over, Paul advised them, saying, “Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives.” Nevertheless the centurion was more persuaded by the helmsman and the owner of the ship than by the things spoken by Paul. And because the harbor was not suitable to winter in, the majority advised to set sail from there also, if by any means they could reach Phoenix, a harbor of Crete opening toward the southwest and northwest, and winter there.

When the south wind blew softly, supposing that they had obtained their desire, putting out to sea, they sailed close by Crete. But not long after, a tempestuous head wind arose, called Euroclydon. So when the ship was caught, and could not head into the wind, we let her drive. And running under the shelter of an island called Clauda, we secured the skiff with difficulty. When they had taken it on board, they used cables to undergird the ship; and fearing lest they should run aground on the Syrtis Sands, they struck sail and so were driven. And because we were exceedingly tempest-tossed, the next day they lightened the ship. On the third day we threw the ship’s tackle overboard with our own hands. Now when neither sun nor stars appeared for many days, and no small tempest beat on us, all hope that we would be saved was finally given up.

But after long abstinence from food, then Paul stood in the midst of them and said, “Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss. And now I urge you to take heart, for there will be no loss of life among you, but only of the ship. For there stood by me this night an angel of the God to whom I belong and whom I serve, saying, ‘Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.’ Therefore take heart, men, for I believe God that it will be just as it was told me. However, we must run aground on a certain island.”

Now when the fourteenth night had come, as we were driven up and down in the Adriatic Sea, about midnight the sailors sensed that they were drawing near some land. And they took soundings and found it to be twenty fathoms; and when they had gone a little farther, they took soundings again and found it to be fifteen fathoms. Then, fearing lest we should run aground on the rocks, they dropped four anchors from the stern, and prayed for day to come. And as the sailors were seeking to escape from the ship, when they had let down the skiff into the sea, under pretense of putting out anchors from the prow, Paul said to the centurion and the soldiers, “Unless these men stay in the ship, you cannot be saved.” Then the soldiers cut away the ropes of the skiff and let it fall off.

And as day was about to dawn, Paul implored them all to take food, saying, “Today is the fourteenth day you have waited and continued without food, and eaten nothing. Therefore I urge you to take nourishment, for this is for your survival, since not a hair will fall from the head of any of you.” And when he had said these things, he took bread and gave thanks to God in the presence of them all; and when he had broken it he began to eat. Then they were all encouraged, and also took food themselves. And in all we were two hundred and seventy-six persons on the ship. So when they had eaten enough, they lightened the ship and threw out the wheat into the sea.

When it was day, they did not recognize the land; but they observed a bay with a beach, onto which they planned to run the ship if possible. And they let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they hoisted the mainsail to the wind and made for shore. But striking a place where two seas met, they ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves.

And the soldiers’ plan was to kill the prisoners, lest any of them should swim away and escape. But the centurion, wanting to save Paul, kept them from their purpose, and commanded that those who could swim should jump overboard first and get to land, and the rest, some on boards and some on parts of the ship. And so it was that they all escaped safely to land.

Meditation: Now Paul and his company en route to Rome endure peril at sea, even as the very Church herself is imperiled by the persecutions which have fallen upon her. The winds are contrary, unlike the wind and Spirit at Pentecost, when the Church grew and flourished by the thousand. Such is Christian life itself, in which trials come threatening. But Paul gives a word of comfort to the seafarers, even as the Gospel means to give comfort to all the hearers. So were the hearersall encouraged. But then trouble becomes even more threatening, for the soldiers’ plan was to kill the prisoners. And this counsel comes when the ship runs aground and breaks asunder at the place where two seas met: indeed, two worlds are met here, the world of faith and the world of unbelief, imperiling the Church. But the centurion, wanting to save Paul, kept them from their purpose, and in spite of the peril, no one aboard the ship perished, even as Paul had prom­ised. For the word of the Lord endures forever, and thus accord­ing to that word, the Lord preserved those that were appointed to die. Perils threaten, but the promise is sure.

Psalm 79

Reading: Acts 28:1–31 or 28:1–6

Now when they had escaped, they then found out that the island was called Malta. And the natives showed us unusual kindness; for they kindled a fire and made us all welcome, because of the rain that was falling and because of the cold. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. So when the natives saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer, whom, though he has escaped the sea, yet justice does not allow to live.” But he shook off the creature into the fire and suffered no harm. However, they were expecting that he would swell up or suddenly fall down dead. But after they had looked for a long time and saw no harm come to him, they changed their minds and said that he was a god.

In that region there was an estate of the leading citizen of the island, whose name was Publius, who received us and entertained us courteously for three days. And it happened that the father of Publius lay sick of a fever and dysentery. Paul went in to him and prayed, and he laid his hands on him and healed him. So when this was done, the rest of those on the island who had diseases also came and were healed. They also honored us in many ways; and when we departed, they provided such things as were necessary.

After three months we sailed in an Alexandrian ship whose figurehead was the Twin Brothers, which had wintered at the island. And landing at Syracuse, we stayed three days. From there we circled round and reached Rhegium. And after one day the south wind blew; and the next day we came to Puteoli, where we found brethren, and were invited to stay with them seven days. And so we went toward Rome. And from there, when the brethren heard about us, they came to meet us as far as Appii Forum and Three Inns. When Paul saw them, he thanked God and took courage.

Now when we came to Rome, the centurion delivered the prisoners to the captain of the guard; but Paul was permitted to dwell by himself with the soldier who guarded him.

And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: “Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans, who, when they had examined me, wanted to let me go, because there was no cause for putting me to death. But when the Jews spoke against it, I was compelled to appeal to Caesar, not that I had anything of which to accuse my nation. For this reason therefore I have called for you, to see you and speak with you, because for the hope of Israel I am bound with this chain.”

Then they said to him, “We neither received letters from Judea concerning you, nor have any of the brethren who came reported or spoken any evil of you. But we desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere.”

So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening. And some were persuaded by the things which were spoken, and some disbelieved. So when they did not agree among themselves, they departed after Paul had said one word: “The Holy Spirit spoke rightly through Isaiah the prophet to our fathers, saying,

Go to this people and say:
“Hearing you will hear, and shall not understand;
And seeing you will see, and not perceive;
For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them.” ’

“Therefore let it be known to you that the salvation of God has been sent to the Gentiles, and they will hear it!” And when he had said these words, the Jews departed and had a great dispute among themselves.

Then Paul dwelt two whole years in his own rented house, and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him.

Meditation: Here on the island of Malta the barbarous people are kinder to Paul than his own people the Jews. Receiving him they receive Christ’s ambassador, and so they kindled a fire because of the cold and rainy conditions on the island, token of the heavenly fire of Pentecost kindled now in their midst against the cold of unbelief. So Paul lays wood on the fire, a token of the wooden cross which he preaches; and from the fire comes forth a serpent to attack him, a token of the devil who ceaselessly attacks this preacher. The witnesses were expecting him to succumb to the venom of this serpent, even as those who behold the suffering of the Church and her preachers expect that they shall succumb to the Evil One; but Paul shook off the beast into the fire, and suffered no harm. See, the viper, here called a beast, another name of the Foe, is shaken off into the fire, even as the Foe himself shall be consumed in the Judgment. For the faithful this means release from sin and the condemnation of death and hell, even as Paul now heals one sick of a fever and dysentery ,and then others, who also came and were healed.

Psalm 79

Reading: Romans 1:1–15 or 1:1–6,11–15

Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God which He promised before through His prophets in the Holy Scriptures, concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, among whom you also are the called of Jesus Christ;

To all who are in Rome, beloved of God, called to be saints:

Grace to you and peace from God our Father and the Lord Jesus Christ.

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, making request if, by some means, now at last I may find a way in the will of God to come to you. For I long to see you, that I may impart to you some spiritual gift, so that you may be established— that is, that I may be encouraged together with you by the mutual faith both of you and me.

Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. I am a debtor both to Greeks and to barbarians, both to wise and to unwise. So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.

Meditation: What is the spiritual gift which Paul desires to impart to the Romans? Paul refers to the grace and apostleship which he himself had received from the resurrected Christ, for obedience to the faith among all nations, that is, that he might by preaching to the Gentiles bring the faith to them. This is the purpose of his apostleship, to preach Christ, that faith might come to those who hear. So Paul declares, I am ready to preach the gospel to you who are in Rome also. But the spiritu­al gift he desires to give them is, as he says, so that you may be established. How is the faith established? Paul the mission­ary desires that the Church in Rome be more than a mission post: this is done when Rome receives her own preacher. Such a fine spiritual gift this would be: the establishment of the Church in that place with her own shepherd, that they, as God’s people and sheep of His pasture, may give Him thanks forever. So does Paul also desire to receive an offering from them (some fruit among you, he calls it), in order that the Church may continue to be established and spread to all generations.

Psalm 79

Reading: Romans 1:16–32 or 1:16–22 

For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things.

Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.

For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.

And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them.

Meditation: The Gospel is the power of God to salvation for everyone who believes, says Paul, because in it the righteous­ness of God is revealed from faith to faith, since the preaching of the faith produces faith. And this is because the wrath of God is revealed from heaven against all men, namely, in the same Gospel. There we see that the pouring out of His wrath upon the heathen, of which the Psalmist speaks, is fulfilled in the cross. Christ, expelled in His crucifixion from the holy city, is thereby become Substitute for all the heathen; the wrath of God against them is there revealed, namely, that it was poured out on Him. This is why God has not poured out His wrath upon all the nations, even though He knows that all men are without excuse, since creation itself is His self-expression. Why did God permit them to continue? Out of His clemency and mercy, for His wrath was turned away. Instead, He gave them up to uncleanness (which is the reason for the gross indecency seen in them), in order that there may still be hope of their becoming cleansed by the Gospel, the power of God to salvation.

Psalm 79

Reading: Romans 2:1–29 or 2:17–29

Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth against those who practice such things. And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who “will render to each one according to his deeds”: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God.

For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law (for not the hearers of the law are just in the sight of God, but the doers of the law will be justified; for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves, who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them) in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.

Indeed you are called a Jew, and rest on the law, and make your boast in God, and know His will, and approve the things that are excellent, being instructed out of the law, and are confident that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law. You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? You who say, “Do not commit adultery,” do you commit adultery? You who abhor idols, do you rob temples? You who make your boast in the law, do you dishonor God through breaking the law? For “the name of God is blasphemed among the Gentiles because of you,” as it is written.

For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision. Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision? And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law? For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.

Meditation: To the Jews Paul preaches the very law in which they boast. They suppose that by doing outwardly the things that the law requires they shall be saved: they are members of the commu­nity of the circumcised, which, to them, is enough. So Paul strikes with the very law by which they thought they were safe: have you stolen, committed adultery, committed sacrilege? If you have not kept the law, it is no good to you unless you see that Christ is the end of the law; for though you be circumcised or in any way prepared outwardly, yet inwardly sin clings to the heart and is not cut off. But Christ is our Circumcision, who was cut off out of the land of the living; therefore by faith in Him are we delivered, and our sins purged away for His name’s sake. Faith is the true, inward, spiritual circumcision. This is demonstrated by the very fact that the Gentiles now believe without the external sign of circumcision. For the nameJewwill not save, but the name of Christ. This is received by Baptism which, by washing away sins, purifies and circumcises the heart in the true faith.

Psalm 79

Reading: Romans 3:1–31 or 3:20–31

What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles of God. For what if some did not believe? Will their unbelief make the faithfulness of God without effect? Certainly not! Indeed, let God be true but every man a liar. As it is written:

“That You may be justified in Your words,
And may overcome when You are judged.”

But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) Certainly not! For then how will God judge the world?

For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner? And why not say, “Let us do evil that good may come”?—as we are slanderously reported and as some affirm that we say. Their condemnation is just.

What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin.

As it is written:

“There is none righteous, no, not one;
There is none who understands;
There is none who seeks after God.
They have all turned aside;
They have together become unprofitable;
There is none who does good, no, not one.”
“Their throat is an open tomb;
With their tongues they have practiced deceit”;
“The poison of asps is under their lips”;
“Whose mouth is full of cursing and bitterness.”
“Their feet are swift to shed blood;
Destruction and misery are in their ways;
And the way of peace they have not known.”
“There is no fear of God before their eyes.”

Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.

But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.

Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. Therefore we conclude that a man is justified by faith apart from the deeds of the law. Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, since there is one God who will justify the circumcised by faith and the uncircumcised through faith. Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.

Meditation: The righteousness of God, says Paul, is though faith in Jesus Christ, to all and on all who believe. For faith in Jesus Christ is the faith which says that He is our propitiation by His blood, through faith. The advantage of being a Jew is that the Jew is at least familiar with sin, uncleanness, propitiation, blood, sacrifice. In the temple ritual Christ Himself was hidden: Christ the lamb, Christ the sacrifice, Christ the priest. The Jews knew well the ritual by which the blood of sacrifice was sprinkled first upon the altar and then upon them, by the priest. The Gospel now makes clear the meaning and the end of this ritual: the true altar is the cross, the lamb is Christ upon the cross, the priest is Christ in the Holy Ministry (which administers Him to the people), the lamb’s blood is the holy chalice of Christ’s own blood, to be received in faith, for everlasting cleansing and salvation. This faith does not make the law of Moses void, therefore; on the contrary, through the preaching of this faith we establish the law, that is, proclaim Christ as the revelation of what was hidden there.

Hear my voice, O God, in my meditation;
Preserve my life from fear of the enemy.
Hide me from the secret plots of the wicked,
From the rebellion of the workers of iniquity,
Who sharpen their tongue like a sword,
And bend their bows to shoot their arrows—bitter words,
That they may shoot in secret at the blameless;
Suddenly they shoot at him and do not fear.

They encourage themselves in an evil matter;
They talk of laying snares secretly;
They say, “Who will see them?”
They devise iniquities:
“We have perfected a shrewd scheme.”
Both the inward thought and the heart of man are deep.

But God shall shoot at them with an arrow;
Suddenly they shall be wounded.
So He will make them stumble over their own tongue;
All who see them shall flee away.
All men shall fear,
And shall declare the work of God;
For they shall wisely consider His doing.

The righteous shall be glad in the LORD, and trust in Him.
And all the upright in heart shall glory.

Psalm 64

Reading: St. Luke 5:1–11 

So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets. Then He got into one of the boats, which was Simon’s, and asked him to put out a little from the land. And He sat down and taught the multitudes from the boat.

When He had stopped speaking, He said to Simon, “Launch out into the deep and let down your nets for a catch.”

But Simon answered and said to Him, “Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.” And when they had done this, they caught a great number of fish, and their net was breaking. So they signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. When Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord!”

For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid. From now on you will catch men.” So when they had brought their boats to land, they forsook all and followed Him.

Meditation: Simon and his fellow fishermen will now become fishers of men, as Jesus says. So may the Gospel itself be illustrated by the events which transpire here. These men have toiled all night and caught nothing. So also, the remnant of Israel has been fraught with disappointment all their night of watchfulness for the Messiah’s kingdom. But now they are washing their nets, as also John has been baptizing to prepare the way for Christ. And now Christ Himself comes, and sits down in one of their boats to teach, even as He had just sat down to teach on the previous day, in the synagogue, announcing the fulfillment of that for which the prophets had long waited. So they catch a great multitude of fish, even as great multitudes of people pressed about Him to hear the word of God. But then the nets break, prophetic of the strife which will soon beset Jesus and His followers. Now both boats must bring the catch to shore, even as both the synagogue and the Gentiles will now be joined together in this new testament. Yet still the ships begin to sink, even as both must be baptized into the death of Christ.

Psalm 64

Reading: Romans 4:1–25 or 4:16–25

What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness.” Now to him who works, the wages are not counted as grace but as debt.

But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:

“Blessed are those whose lawless deeds are forgiven,
And whose sins are covered;
Blessed is the man to whom the LORD shall not impute sin.”

Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised.

For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. For if those who are of the law are heirs, faith is made void and the promise made of no effect, because the law brings about wrath; for where there is no law there is no transgression.

Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all (as it is written, “I have made you a father of many nations”) in the presence of Him whom he believed—God, who gives life to the dead and calls those things which do not exist as though they did; who, contrary to hope, in hope believed, so that he became the father of many nations, according to what was spoken, “So shall your descendants be.” And not being weak in faith, he did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb. He did not waver at the promise of God through unbelief, but was strengthened in faith, giving glory to God, and being fully convinced that what He had promised He was also able to perform. And therefore “it was accounted to him for righteousness.”

Now it was not written for his sake alone that it was imputed to him, but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of our offenses, and was raised because of our justification.

Meditation: Abraham believed God, where sight was denied. For Sarah was well beyond the child-bearing years; shall she indeed have a son, being old? But God had promised Abraham that he would be the father of a multitude. Therefore Abraham casts all reason and sight away, and believes: he, contrary to hope, in hope believed. Though he was a hundred years old, and Sarah barren, yet he did not waver, but was strengthened in faith, giving glory to God. For he held fast to this, that God is true, and would do this thing. So was Isaac at length born, token of the promised Christ, who would come from the same fragile line. Fragile, for it was not just this once, but continually that this line would suffer the threat of annihilation, until finally Christ would come. But what then? He, last of the line, is crucified. Yet must faith believe still, as ever, in the face of apparent despair, hoping against hope. So God raised up Jesus our Lord from the dead, because God is true. And this, because of our justification, that is, to vindicate this faith, this stalwart, stubborn, unmovable hope against hope.

Psalm 64

Reading: Romans 5:1–6:2 or 5:17–21

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.

For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned— (For until the law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.)

Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.

Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more, so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.

What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it?

Meditation: By the one man’s offense death reigned. That is, sin came through Adam to all men. Herein is the reason for all the wickedness in the world: all the workers of iniquity encourage themselves in an evil matter because Adam was so encouraged; they say, Who shall see them? because Adam also thought he could hide from God. All sin arises from the sin of Adam. But if this is true (which it is), much more is it true that the grace of the one Man, Jesus Christ, abounded to many. How many? As many as there are sinners, children of Adam. For all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing: by the righteousness of one, of Christ, the free gift came to all men. For what end? Resulting in justification of life. What, then, of the wicked who refuse this life? They are excluded, for God shall shoot at them with an arrow; suddenly shall they be wounded. These shall no more be called “men,” children of Adam, but of the devil. For Adam believed in Him who was to come; therefore he who fell was restored by grace, by the righteousness of the Second Adam. So also all true children of Adam.

Psalm 64

Reading: Romans 6:12–18

Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. For sin shall not have dominion over you, for you are not under law but under grace.

What then? Shall we sin because we are not under law but under grace? Certainly not! Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness.

Meditation: Sin shall not have dominion over you, because by Christ, the Second Adam, dominion has been given to you over all things. This is as God had intended for the first Adam, saying to him who was newly created, Have dominion. But Adam fell, giving sin dominion over him and all his offspring. So was he slave rather than master, until freed by the Gospel of the Lord and Master Jesus Christ; for a Master (dominus) is one who has dominion. So the grace of God in Christ is this, that He, by dying for the sin of Adam, released Adam from sin’s dominion, since God had declared that he by sin must die. So also, by rising from the dead, Christ restored to Adam his once lost dominion. The dominion of sin is broken, even as sin had once broken Adam’s dominion. This is the substance of our most holy faith, by which also we are freed from obedience to the lust of sin. For from the knowledge that sin’s dominion has been broken comes also the knowledge that Adam’s dominion has been restored; and from this faith all holy desires, all good counsels, and all just works proceed.

Psalm 64

Reading: Romans 7:1–25 or 7:1–6

Or do you not know, brethren (for I speak to those who know the law), that the law has dominion over a man as long as he lives? For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband. So then if, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though she has married another man. Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God. For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death. But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter.

What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, “You shall not covet.” But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. I was alive once without the law, but when the commandment came, sin revived and I died. And the commandment, which was to bring life, I found to bring death. For sin, taking occasion by the commandment, deceived me, and by it killed me. Therefore the law is holy, and the commandment holy and just and good.

Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful. For we know that the law is spiritual, but I am carnal, sold under sin. For what I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do. If, then, I do what I will not to do, I agree with the law that it is good. But now, it is no longer I who do it, but sin that dwells in me. For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. For the good that I will to do, I do not do; but the evil I will not to do, that I practice. Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me.

I find then a law, that evil is present with me, the one who wills to do good. For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! Who will deliver me from this body of death? I thank God—through Jesus Christ our Lord!

So then, with the mind I myself serve the law of God, but with the flesh the law of sin.

Meditation: The commandments of God bind a man to obedience for as long as he lives, in the very same way as they bind a wife to her husband for as long as he lives. Now everyone agrees that if a wife’s husband should die, there is nothing which could deny her the freedom to marry another, for the wedding vow does not bind husband and wife beyond the grave, but only “until death parts us.” In the same way, the holy Church has been freed, by death, from her first husband, namely, the law. For in the death of Christ is the death of the law, since He died to sin. There­fore the holy Church was freed to marry another. Whom has she married? Him who was raised from the dead. So she is free from the law and bound to her new Husband, to Christ, the Bride­groom from on high. Therefore she is free from the law, so the law has no dominion over her, and cannot justly accuse her. Behold, the law is dead! Have we sinned? Indeed we daily sin much, and indeed deserve nothing but punishment. But see what mercy there is for all who are in Christ: the law is dead, and the Spirit by which Christ arose, and by which we live, is free from it.

Psalm 64

Reading: Romans 2:1–29 or 2:1–6

Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth against those who practice such things. And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who “will render to each one according to his deeds”: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God.

For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law (for not the hearers of the law are just in the sight of God, but the doers of the law will be justified; for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves, who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them) in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.

Indeed you are called a Jew, and rest on the law, and make your boast in God, and know His will, and approve the things that are excellent, being instructed out of the law, and are confident that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law. You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? You who say, “Do not commit adultery,” do you commit adultery? You who abhor idols, do you rob temples? You who make your boast in the law, do you dishonor God through breaking the law? For “the name of God is blasphemed among the Gentiles because of you,” as it is written.

For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision. Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision? And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law? For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.

Meditation: Freedom from the law means freedom from judgment. Therefore one who judges another is not free from the law, since in judging he shows that he desires to be under the law. But this is folly, since the law condemns all. Judge your neighbor and you have judged also yourself. Is condemning your neighbor worth your own condemnation? See how the blind leading the blind falls into the pit with him! Or why search out iniqui­ties? Do you wish to have your own sought out as well? For God shall shoot at them with an arrow; suddenly shall they be woun­ded. Rather, let us live by mercy, that is, by His goodness, forbearance, and longsuf­fering. To know this for one’s self is also to know it for one’s neighbors. When the Lord did not condemn the sinful Simon (who said, Depart from me, for I am a sinful man), He thereby taught him not to condemn his sinful neigh­bors. So it is that God will render to each man according to his deeds, for the heart that knows mercy also knows how to be merciful, while the hardened heart, not knowing mercy, is also merci­less.

Psalm 64

Reading: Romans 13:1–7

Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil. Therefore you must be subject, not only because of wrath but also for conscience’ sake. For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.

Meditation: It is for Christ’s sake that children of God render taxes, customs, fear, and honor to whom these are due. God has set up His hierarchy on earth, which is earthly government: for there is no authority except from God, and the governor is God’s minister. All this is contained in the Fourth Commandment, Honor thy father and thy mother. For God is Father, but He also gives earthly fa­thers; and the Holy Church is Mother, but there are also earthly moth­ers. These authorities exist not only in the home, however; they also exist throughout the land. Blessed Martin Luther speaks of fathers in blood and fathers in office. But all authority, whether in the home, in the world, or in the Church, is from God, and therefore to honor those in authority is to honor God Himself. The faith­ful of God, mindful of these things, will surely know how to fear and honor God as Giver of all good things, for they will see Him in the lawmaker and the judge, in the policeman and the hangman, in the reverend fathers of the Church, and in the parents He gives in the home. These too are the works and doing of God, for the good of His people.

To You I will cry, O LORD my Rock:
Do not be silent to me,
Lest, if You are silent to me,
I become like those who go down to the pit.
Hear the voice of my supplications
When I cry to You,
When I lift up my hands toward Your holy sanctuary.

Do not take me away with the wicked
And with the workers of iniquity,
Who speak peace to their neighbors,
But evil is in their hearts.
Give them according to their deeds,
And according to the wickedness of their endeavors;
Give them according to the work of their hands;
Render to them what they deserve.
Because they do not regard the works of the LORD,
Nor the operation of His hands,
He shall destroy them
And not build them up.

Blessed be the LORD,
Because He has heard the voice of my supplications!
The LORD is my strength and my shield;
My heart trusted in Him, and I am helped;
Therefore my heart greatly rejoices,
And with my song I will praise Him.

The LORD is their strength,
And He is the saving refuge of His anointed.
Save Your people,
And bless Your inheritance;
Shepherd them also,
And bear them up forever.

Psalm 28

Reading: St. Matthew 5:20–26

For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.

“You have heard that it was said to those of old, You shall not murder, and whoever murders will be in danger of the judgment.’ But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire. Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. Assuredly, I say to you, you will by no means get out of there till you have paid the last penny.

Meditation: How shall your righteousness exceed that of the scribes and Pharisees? Surely not if it is an outward righteous­ness, for outwardly they were the most righteous of all, whom Jesus called whitewashed tombs, outwardly clean and pure, al­though inwardly full of unclean­ness and dead men’s bones. So your righteousness must be an inward righteousness, the righ­teousness of faith whereby we cry, The Lord is my strength and my shield; my heart trusted in him, and I am helped. Otherwise we shall perish, being sinful by nature. For the law says more than simply, Thou shalt not kill. Only be angry with your brother, or revile him, and you have already killed him! Jesus’ interpreta­tion of the law makes it far more pene­trating and dreadful than it appears. This law is indeed your adversary, which would deliver you to the Judge, which is Christ Him­self, and the Judge to the officer, which is Satan, and the officer to the prison, which is hell. It would, that is, unless you agreed with its accusations and despaired of your righ­teousness, being saved, fed, and lifted up forever in the works of the Lord Christ.

Psalm 28

Reading: Romans 14:1–15:3 or 14:13–23

Receive one who is weak in the faith, but not to disputes over doubtful things. For one believes he may eat all things, but he who is weak eats only vegetables. Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him. Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.

One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks. For none of us lives to himself, and no one dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written:

“As I live, says the LORD,
Every knee shall bow to Me,
And every tongue shall confess to God.”

So then each of us shall give account of himself to God. Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way.

I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. Therefore do not let your good be spoken of as evil; for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. For he who serves Christ in these things is acceptable to God and approved by men.

Therefore let us pursue the things which make for peace and the things by which one may edify another. Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.

We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to edification. For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me.”

Meditation: When would eating meat or drinking wine cause the weak brother to stumble? Only if he were a devout Jew who knew that the Levites who served the temple were forbidden from certain tokens of unclean­ness. The Apostle thus counsels patient dealing with Jews who, being devout, were well-trained in the rituals of pre-Christian ceremony. Those were not false rituals; rather, they have been fulfilled in Christ; so these weak broth­ers must learn first of Christ’s fulfillment of Mosaic ritual, lest they misinter­pret freedom from it as rebel­lion. But what now of other weak brothers, who previous­ly had altogeth­er false notions of piety? Behold, here it is incum­bent upon the faithful not to offend the weakness of a misguid­ed con­science which supposes that true righ­teousness is like that of the Phari­sees, which is exter­nal and false. So in one case, absti­nence prevents stumbling, but in another, absti­nence causes it! For all must serve to exalt faith in Christ, and not works of the law; hence one who loves his brother will neither wish him to despise Moses nor to be in bondage to him, for whatever is not of faith is sin.

Psalm 28

Reading: Romans 15:14–33 or 15:24–29

Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit. Therefore I have reason to glory in Christ Jesus in the things which pertain to God. For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient— in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ. And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation, but as it is written:

“To whom He was not announced, they shall see;
And those who have not heard shall understand.” 

For this reason I also have been much hindered from coming to you. But now no longer having a place in these parts, and having a great desire these many years to come to you, whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. But now I am going to Jerusalem to minister to the saints. For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.

Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, that I may come to you with joy by the will of God, and may be refreshed together with you. Now the God of peace be with you all. Amen.

Meditation: As Jerusalem once received the Gentiles into the faith, so now the Apostle comes to these Gentiles of Rome in order to collect from them and from all the Gentile converts from one end of the Sea to the other, that is, all the way to Spain, a contri­bution to return to Jerusalem. The saints at Jerusalem suffer at the hands of their persecutors, and would by the offering be comforted both materi­ally and spiritual­ly, receiving the encourage­ment of their fellow saints. See, they once learned to extend the Gospel to the Gentile world; so now, the Gentile world in turn will through this collection extend their thanks to their mother church, and gladly return the encourage­ment and comfort of the Gospel once so freely given to them. For so it is among saints. There is neither Jew nor Greek, but all are one in Christ. This is the fullness of the blessing of the gospel of Christ, that in Him the breach in creation is healed, as all nations are baptized in His name. For all who cry unto Him, their Rock, all who call upon His name, are His people and inheri­tance. As God is one, so are His people one.

Psalm 28

Reading: Romans 16:1–27 or 16:17–20

I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also.

Greet Priscilla and Aquila, my fellow workers in Christ Jesus, who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. Likewise greet the church that is in their house.

Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ. Greet Mary, who labored much for us. Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.

Greet Amplias, my beloved in the Lord. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord.

Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord. Greet Rufus, chosen in the Lord, and his mother and mine. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.

Greet one another with a holy kiss. The churches of Christ greet you.

Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. For your obedience has become known to all. Therefore I am glad on your behalf; but I want you to be wise in what is good, and simple concerning evil. And the God of peace will crush Satan under your feet shortly.

The grace of our Lord Jesus Christ be with you. Amen.

Timothy, my fellow worker, and Lucius, Jason, and Sosipater, my countrymen, greet you.

I, Tertius, who wrote this epistle, greet you in the Lord.

Gaius, my host and the host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother. The grace of our Lord Jesus Christ be with you all. Amen.

Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began but now made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for obedience to the faith— to God, alone wise, be glory through Jesus Christ forever. Amen.

Meditation: Who are those who cause divisions and offenses contrary to the doctrine which you learned? Whoever would oppose the doctrine of the Gospel, thus attacking the unity of the faith, which faith is one because God Himself is one. So David, speaking for all Israel, prays, saying, Unto thee will I cry, O Lord, my rock; be not silent tome. He prays as one person even though he is praying for all the people, since all confess one faith and one God. There­fore everyone who teaches con­trary to the doctrine of the Gospel makes a divi­sion of the faith, which is most grievous; so the Apostle says that these must be avoided. But see what happens now: there is a division of another kind. For as Israel of old was to be sepa­rate from the heathen nations, so the Church must avoid those who plant mis­chief and destroy the unity of the Gospel. So we find this irony at work, that if the doctrine of the Gospel is not divided and separated from evil doctrines, then the unity of the faith will be divided. So let us give the devil’s lies no place along­side the truth of Christ, who alone is our strength and shield.

Psalm 28

Reading: I Corinthians 1:10–31 or 1:18–25

Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

I thank God that I baptized none of you except Crispus and Gaius, lest anyone should say that I had baptized in my own name. Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written:

“I will destroy the wisdom of the wise,
And bring to nothing the understanding of the prudent.”

Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.

For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence. But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption— that, as it is written, “He who glories, let him glory in the LORD.”

Meditation: As he had said to the Romans, so now the Apostle says to the Corinthians that he desires their unity in the one faith. There is but one cross, and one Christ, who, being cruci­fied, has joined even heaven and earth together into one. But He is a stum­bling block to the Jews who require a sign, because they would not receive the sign of Jonah; for as Jonah was raised from his depths on the third day and thence went and preached to Gentiles, so the risen Christ sent His preachers to the Gen­tiles. Yet to the Gentiles who require wisdom, He on the other hand is foolishness, because they would not receive the wisdom of God. For God’s wisdom, by appear­ing as foolish in the cross, confounds and fools the wisdom of this world. Thus both the sign and the wisdom of faith are in the cross, which neither self-made Jews nor Gentiles will find, but which faith re­ceives. So Paul preach­es Christ cruci­fied. How foolish this is; yet how wise! How weak He ap­pears; yet how strong! Yea, wiser and stronger than men. Let faith ever behold the Cruci­fied on His cross, in whose weakness and folly are the strength and wisdom of God.

Psalm 28

Reading: I Corinthians 2:1–16 or 2:1–8

And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and Him crucified. I was with you in weakness, in fear, and in much trembling. And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God.

However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing. But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory.

But as it is written:

“Eye has not seen, nor ear heard,
Nor have entered into the heart of man
The things which God has prepared for those who love Him.”

But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God.

These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual. But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. But he who is spiritual judges all things, yet he himself is rightly judged by no one. For “who has known the mind of the LORD that he may instruct Him?” But we have the mind of Christ.

Meditation: The wisdom of God is spoken in a mystery, and is a hidden wisdom, which God ordained before the ages for our glory. For the wisdom of this world, which is not hidden, is a false wisdom which leads to death. Such fine wisdom that is, by which Eve fell to the Serpent, Esau sold his birth­right, Pharaoh pursued Israel into the Red Sea, and David slew Uriah for his wife! So the Apostle came to these wise Corinthians speaking foolishness, the fool­ishness of Christ and Him crucified, lest they cling still to the wisdom of this world, whose end is destruction. Would they have mocked him? Indeed, had they clung to their own wisdom. But they received him, having ears to hear. There­fore they must admit that their faith came through the foolish words he spoke to them, and not by their own wisdom, reason, or strength. For man in his wicked­ness regards not the words of the Lord, nor the operation of His hands, and therefore God shall destroy them, and not build them up. Where­with? With the hidden mystery of the Gospel, whose foolish­ness shames their wisdom, and whose weakness shames their strength.

Psalm 28

Reading: I Corinthians 4:6–5:5 or 4:10–16

Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other. For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?

You are already full! You are already rich! You have reigned as kings without us—and indeed I could wish you did reign, that we also might reign with you! For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men. We are fools for Christ’s sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored! To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless. And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now.

I do not write these things to shame you, but as my beloved children I warn you. For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. Therefore I urge you, imitate me. For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church.

Now some are puffed up, as though I were not coming to you. But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power. For the kingdom of God is not in word but in power. What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?

It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles—that a man has his father’s wife! And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you. For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.

Meditation: St. Paul warns the Corinthians against the folly of being attracted to what is attractive on earth. See, he tells them, we Apostles ourselves are not attractive! We are fools, weak, despised, hungry, thirsty, naked, buffeted, reviled, persecuted, defamed, and made as the filth of the world. Now will you receive us? Only true faith, born of God, would receive such foolish appearing men, since faith rests not in appearanc­es but in the words of their Gospel. For though these are truly the noblest and greatest of all men, being ambassadors of the Most High God and Lord Jesus Christ, yet they appear as ragged and destitute paupers! Such an impenetrable disguise they wear! Who would recognize them? Only those whose faith is in the hidden mystery of the Gospel. This repels all the proud and self-assured, brings down the mighty from their seats, and renders to the workers of iniquity what they deserve. Only those who in the meekness of faith behold these cloaked angels, whose strength lies in the words they preach and not in their appear­ance of strength, will receive the help and salvation of the Lord.

Oh, clap your hands, all you peoples!
Shout to God with the voice of triumph!
For the LORD Most High is awesome;
He is a great King over all the earth.
He will subdue the peoples under us,
And the nations under our feet.
He will choose our inheritance for us,
The excellence of Jacob whom He loves.

God has gone up with a shout,
The LORD with the sound of a trumpet.
Sing praises to God, sing praises!
Sing praises to our King, sing praises!
For God is the King of all the earth;
Sing praises with understanding.

God reigns over the nations;
God sits on His holy throne.
The princes of the people have gathered together,
The people of the God of Abraham.
For the shields of the earth belong to God;
He is greatly exalted.

Psalm 47

Reading: St. Mark 8:1–9

In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, “I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar.”

Then His disciples answered Him, “How can one satisfy these people with bread here in the wilderness?”

He asked them, “How many loaves do you have?”

And they said, “Seven.”

So He commanded the multitude to sit down on the ground. And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude. They also had a few small fish; and having blessed them, He said to set them also before them. So they ate and were filled, and they took up seven large baskets of leftover fragments. Now those who had eaten were about four thousand. And He sent them away,

Meditation: See how Jesus, whose mercies are new every morning, has compassion on this multitude: three days they fasted with Him, and now their fast is broken when He feeds them bread. So also the holy Church fasts in spirit with Jesus, in confessing His cruci­fixion, death, and burial, until her fast is broken likewise on the third day, that is, on Sunday the Lord’s day, when she feasts on the Bread of Life. This is why the Holy Sacrament is the Feast of every Sunday, a perpetual celebra­tion of the resur­rection of our Lord. Seven loaves multiplied into enough for 4,000, when the Lord spoke and gave them to His disciples to distrib­ute. Likewise the Church re­ceives more than seven mere loaves, when the Lord speaks and His ministers dis­tribute the Blessed Sacra­ment. She like­wise receives enough, for she receives the Loaf which is Christ Him­self. Since eight is a number greater than seven, so she receives this Loaf every eighth day, that is, every Sunday. For Sunday is both the third day and the eighth day: both the day of resurrec­tion and the beginning of a new week, signifying a new cre­ation through the Bread of Life.

Psalm 47

Reading: I Corinthians 5:9–6:20 or 6:9–14

I wrote to you in my epistle not to keep company with sexually immoral people. Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.

For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore “put away from yourselves the evil person.”

Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more, things that pertain to this life? If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? But brother goes to law against brother, and that before unbelievers!

Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? No, you yourselves do wrong and cheat, and you do these things to your brethren! Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.

All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any. Foods for the stomach and the stomach for foods, but God will destroy both it and them. Now the body is not for sexual immorality but for the Lord, and the Lord for the body. And God both raised up the Lord and will also raise us up by His power.

Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not! Or do you not know that he who is joined to a harlot is one body with her? For “the two,” He says, “shall become one flesh.” But he who is joined to the Lord is one spirit with Him.

Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.

Meditation: The vices which the Apostle catalogs here all have one thing in common: all pertain to the gratification of evil lusts. So he warns the people of God against the same: they will not inherit the kingdom of God. And, he adds, suchweresome of you! Not, suchare, but suchwere. What then happened to you? You were washed, sancti­fied, and justified in the name of the Lord Jesus, and by the Spirit of our God. So does Baptism grant new life, being not simple water only, but a washing in the name of the Father, Son, and Holy Ghost. Now a washing is a cleansing, so the one bap­tized is purified by faith, from his sins and evil lusts. By Baptism he is now reck­oned as holy, sancti­fied before God, that is, justified not in his own name, but in the name of the Lord Jesus the Righteous. This is the inheri­tance He has chosen for us, the excellency of Jacob whom He loved. So Paul shows the folly of returning to the lusts of fallen nature. It was these, which give no inheritance at all, which ren­dered you unclean in the first place. But Baptism is a transfer of body and soul to the new kingdom of Christ, through His name.

Psalm 47

Reading: I Corinthians 7:1–40 or 7:1–9

Now concerning the things of which you wrote to me:

It is good for a man not to touch a woman. Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. Let the husband render to his wife the affection due her, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. But I say this as a concession, not as a commandment. For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that.

But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.

Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.

But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy. But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace. For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?

But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches. Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. Let each one remain in the same calling in which he was called. Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. For he who is called in the Lord while a slave is the Lord’s freedman. Likewise he who is called while free is Christ’s slave. You were bought at a price; do not become slaves of men. Brethren, let each one remain with God in that state in which he was called.

Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy. I suppose therefore that this is good because of the present distress—that it is good for a man to remain as he is: Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you.

But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none, those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess, and those who use this world as not misusing it. For the form of this world is passing away.

But I want you to be without care. He who is unmarried cares for the things of the Lord—how he may please the Lord. But he who is married cares about the things of the world—how he may please his wife. There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband. And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction.

But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry. Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well. So then he who gives her in marriage does well, but he who does not give her in marriage does better.

A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord. But she is happier if she remains as she is, according to my judgment—and I think I also have the Spirit of God.

Meditation: Marriage is a great mystery, as the Apostle acknowl­edges else­where, wherein is pictured Christ and His Bride, the Church. It is for this reason especially that the husband should render to his wife the affection due her, and likewise also the wife to her husband. For marriage is meant to provide a living, divinely ordained illustration of the heavenly reality. Christ loves the Church, so husbands must love their wives; the Church loves Christ, so wives must love their husbands. This love must be physical, for Christ is incar­nate and His Church is the earthly dwelling of the Holy Spirit. The wife does not have authority over her own body, but the husband does, not merely in the earthly but in the heavenly marriage, where the Church must follow the divine authority of her pastors, representatives of Christ. So also, the husband does not have authori­ty over his own body, but the wife does, not merely in the earthly but in the heavenly mar­riage: the pastor must follow the author­ity of the Bride, all that is noble and Chris­tian in the tradi­tion of the One Holy Church, in dealing with the matters of his own parish.

Psalm 47

Reading: I Corinthians 8:1–13

Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies. And if anyone thinks that he knows anything, he knows nothing yet as he ought to know. But if anyone loves God, this one is known by Him.

Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.

However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled. But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse.

But beware lest somehow this liberty of yours become a stumbling block to those who are weak. For if anyone sees you who have knowledge eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? And because of your knowledge shall the weak brother perish, for whom Christ died? But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.

Meditation: There was a pagan custom in Corinth, according to which such things as regular funeral rites involved the idola­trous ritual of the Roman Empire. Christian people who found themselves pressured into partaking in such things needed the Apostle’s guidance. So also do we, living similarly in a culture which in many respects is given to idolatry, need to heed this guidance. Here he declares there is only one true God, and only one true Lord: only Christ is true, who alone is also God, one with the Father, and it is He through whom are all things, and through whom we live. So therefore no idol receives the false worship addressed to Him, since idols have no true exis­tence as gods. Yet it is incumbent upon the faithful, for the sake of love, to avoid the appearance of giving worship to idols, since the uninformed might be led astray. So true worship in spirit and truth avoids any suggestion of unity with the spirits of this world. So let the Church’s worship—her music, her prayers, and her high Feast—be godly, bearing no resemblance to them, as St. John also declares, saying, Keep yourselves from idols.

Psalm 47

Reading: I Corinthians 9:1–23 or 9:19–23

Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord? If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord.

My defense to those who examine me is this: Do we have no right to eat and drink? Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? Or is it only Barnabas and I who have no right to refrain from working? Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock?

Do I say these things as a mere man? Or does not the law say the same also? For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it oxen God is concerned about? Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope. If we have sown spiritual things for you, is it a great thing if we reap your material things? If others are partakers of this right over you, are we not even more?

Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ. Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel.

But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void. For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel! For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship. What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel.

For though I am free from all men, I have made myself a servant to all, that I might win the more; and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. Now this I do for the gospel’s sake, that I may be partaker of it with you.

Meditation: To the Jews the Apostle became a Jew, and to the Gentiles (those without law) he became a Gentile. Summing this up, he declares: To the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. Note, however, that he does not say, “to the strong I became as strong.” So in becoming all things, yet he will not become strong, but only weak. To become all things is to submit to all things, for love endures all things. Paul’s will­ingness to endure affliction for the sake of the Gospel testifies to weak and strong alike that he is truly the servant of the Crucified. Indeed martyrdom itself is the great­est such testimony: it shames the proud, who have nothing resem­bling such sublime dignity, and it encourages the weak, who see in patient endurance the quiet resolve of a confi­dent faith. Willing to be weak, he demonstrates that he truly believes what he cannot yet see, that God shall subdue the people under us. In this way the Apostle hopes to save some, who see in him the same Holy Spirit as was in Christ in His Passion.

Psalm 47

Reading: I Corinthians 10:14–33 or 10:14–22

Therefore, my beloved, flee from idolatry. I speak as to wise men; judge for yourselves what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread.

Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar? What am I saying then? That an idol is anything, or what is offered to idols is anything? Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons. Or do we provoke the Lord to jealousy? Are we stronger than He?

All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. Let no one seek his own, but each one the other’s well-being.

Eat whatever is sold in the meat market, asking no questions for conscience’ sake; for “the earth is the LORD’s, and all its fullness.”

If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience’ sake. But if anyone says to you, “This was offered to idols,” do not eat it for the sake of the one who told you, and for conscience’ sake; for “the earth is the LORD’s, and all its fullness.” “Conscience,” I say, not your own, but that of the other. For why is my liberty judged by another man’s conscience? But if I partake with thanks, why am I evil spoken of for the food over which I give thanks?

Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense, either to the Jews or to the Greeks or to the church of God, just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.

Meditation: Communion means a joining together of two things into one: co- and -union. What two things are joined into one, in the Sacrament? The cup (that is, the wine in the cup) is joined together with the blood of Christ to become one thing; and the bread which we break is joined together with the body of Christ to become one thing, as these words say. And so, eating and drinking this, we eat and drink­ Christ Himself. See what a mystery is here! Who can explain it? But we bend the knee and believe what we cannot explain here, that this is not mere bread and wine, but a commu­nion: now it is the Bread of Life and Eternal Drink, for it is Christ! Christ in the cele­brant’s hands, Christ in the mouth, Christ on the tongue. So therefore, by this eating and drinking, those who partake in this Sacra­ment become bonded and joined to Him, and also to one another. This is why it is necessary that no idola­ter partake, for Christ has no company with idols, and will consume and destroy them. Are we stronger than He? Certainly not; therefore faith alone, faith which flees from idolatry, is worthy to partake.

Psalm 47

Reading: I Corinthians 11:1–22 or 11:1–10

Imitate me, just as I also imitate Christ.

Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you. But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonors his head. But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered. For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. For man is not from woman, but woman from man. Nor was man created for the woman, but woman for the man. For this reason the woman ought to have a symbol of authority on her head, because of the angels. Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord. For as woman came from man, even so man also comes through woman; but all things are from God.

Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered? Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering. But if anyone seems to be contentious, we have no such custom, nor do the churches of God.

Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it. For there must also be factions among you, that those who are approved may be recognized among you. Therefore when you come together in one place, it is not to eat the Lord’s Supper. For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk. What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you.

Meditation: The woman was created for the man, as it is written in the book of Genesis. This is a mystery, wherein is pictured the creation of the Church for Christ. For the Church was created to be Christ’s beloved Bride, even as Eve was created to be a bride for Adam. And the two became one flesh, even as the Church and Christ become one flesh in the Holy Sacrament. See how Christ becomes husband to His Bride: He gives Himself for her, clothes her in the pure garments of His righteousness, and joins Himself to her. Should she not, therefore, honor and obey Him who loves her so? So also does very creation itself, in the mystery of the sexes, reflect this truth. This is why woman is the weaker vessel, and why man should honor her for it, as Christ blessed the Church. So also, this is why woman ought to have authority on her head, the authority of her husband. Though the words “symbol of” do not appear in the origi­nal, the wearing of hats was once a noble custom symbol­izing this, for the willing­ness of a woman to wear a hat was a mark of the Church’s willing submis­sion to the authori­ty of Christ who gave Himself for her.

Great is the LORD, and greatly to be praised
In the city of our God,
In His holy mountain.
Beautiful in elevation,
The joy of the whole earth,
Is Mount Zion on the sides of the north,
The city of the great King.
God is in her palaces;
He is known as her refuge.

For behold, the kings assembled,
They passed by together.
They saw it, and so they marveled;
They were troubled, they hastened away.
Fear took hold of them there,
And pain, as of a woman in birth pangs,
As when You break the ships of Tarshish
With an east wind.

As we have heard,
So we have seen
In the city of the LORD of hosts,
In the city of our God:
God will establish it forever.

We have thought, O God, on Your lovingkindness,
In the midst of Your temple.
According to Your name, O God,
So is Your praise to the ends of the earth;
Your right hand is full of righteousness.
Let Mount Zion rejoice,
Let the daughters of Judah be glad,
Because of Your judgments.

Walk about Zion,
And go all around her.
Count her towers;
Mark well her bulwarks;
Consider her palaces;
That you may tell it to the generation following.
For this is God,
Our God forever and ever;
He will be our guide
Even to death.

Psalm 48

Reading: St. Matthew 7:15–23

“Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them.

“Not everyone who says to Me, Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’

Meditation: Christ is truly the Good Tree who bears good fruit: on the tree of the cross, were not His own arms raised like the limbs of a tree, and did not water and blood come forth as fruits from Him then? Does He not give His people of His own body and blood to eat and drink? But what, then, are bad trees? False prophets do not hold forth these Blessed Sacraments, fruits of the Good Tree for the remission of sins; but will offer instead the fruits of death. Yet how can a prophet be known except by his prophecy? Thus to be wary of false prophets is to be wary of their words: they will not exalt the Good Tree and hold forth His Good Fruit, but will replace Him with themselves, speaking lies of a false salvation, replacing His blessed words with their own, while saying unto Him, Lord, Lord, in the presence of their betrayed and deceived hearers. But woe to them, for in that dayHe will say to them,I never knew you; depart from Me, you who practice lawlessness! For it is lawless to preach anyone but Christ the Tree of Life as the atonement for sin, or to hold forth anything but His Good Fruit as the Feast of Salvation.

Psalm 48

Reading: I Corinthians 12:12–31 or 12:27–31

For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. For in fact the body is not one member but many.

If the foot should say, “Because I am not a hand, I am not of the body,” is it therefore not of the body? And if the ear should say, “Because I am not an eye, I am not of the body,” is it therefore not of the body? If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, where would the body be?

But now indeed there are many members, yet one body. And the eye cannot say to the hand, “I have no need of you”; nor again the head to the feet, “I have no need of you.” No, much rather, those members of the body which seem to be weaker are necessary. And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.

Now you are the body of Christ, and members individually. And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret? But earnestly desire the best gifts. And yet I show you a more excellent way.

Meditation: See what God has appointed in the Church, all for the unity of the body of Christ: first Apostles, second proph­ets, third teachers. These, which have as their purpose the oversight, the procla­mation, and the teaching of the Gospel, are therefore the highest gifts, since the Gospel is the power of God unto salvation. The list continues with the next item: miracles, presumably serving to verify the apostle­ship and the genuineness of the Church; and then, as in a final category, the gifts (charis­mata). Since this is an early epistle, it is difficult to know what is meant by these terms, since the termi­nology of the Church was not yet standard, but they may well have designated duties of a diaconate meant to assist the preachers of the Gospel. So each part is meant for the good of the others. The Corin­thians’ vainglory led to disor­der among them, so the Apostle tells them that they are one body, and that this is the body of Christ. But Christ gave Himself for all, that they who live should not live for themselves. Anyone who boasts of spiritual gifts must always be met with the same admoni­tion.

Psalm 48

Reading: I Corinthians 14:1–40 or 14:26–40

Pursue love, and desire spiritual gifts, but especially that you may prophesy. For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. But he who prophesies speaks edification and exhortation and comfort to men. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.

But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching? Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? For if the trumpet makes an uncertain sound, who will prepare for battle? So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air. There are, it may be, so many kinds of languages in the world, and none of them is without significance. Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me. Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel.

Therefore let him who speaks in a tongue pray that he may interpret. For if I pray in a tongue, my spirit prays, but my understanding is unfruitful. What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding. Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say “Amen” at your giving of thanks, since he does not understand what you say? For you indeed give thanks well, but the other is not edified.

I thank my God I speak with tongues more than you all; yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue.

Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature.

In the law it is written:

“With men of other tongues and other lips
I will speak to this people;
And yet, for all that, they will not hear Me,”

says the Lord.

Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe. Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind? But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you.

How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God. Let two or three prophets speak, and let the others judge. But if anything is revealed to another who sits by, let the first keep silent. For you can all prophesy one by one, that all may learn and all may be encouraged. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion but of peace, as in all the churches of the saints.

Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church.

Or did the word of God come originally from you? Or was it you only that it reached? If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord. But if anyone is ignorant, let him be ignorant.

Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. Let all things be done decently and in order.

Meditation: The Corinthians were engaging in some novel practic­es not edifying to the Church, but causing confu­sion. Yet God, says the Apostle, is not the author of confu­sion but of peace. How can disorder be peaceful? Or how can impropriety bring peace? This is how Paul ad­dresses the Corinthian claims of new manifesta­tions of the Spirit: Did the word of God come originally from you? Or was it you only that it reached? Certainly not! So also today, it is not a healthy thing to bring novelty and change to the church­es, in the name of the Spirit. The Spirit gives newness of life, but this is not to be misinter­pret­ed as a break from what is noble and good in the Church’s tradi­tion, since all that the Church has received has been given by prior genera­tions. What, then, are we to make of all the new things which arise in our generation? Claims of new gifts, novel ceremo­nies, or even (as was evi­dently also attempted even in Corinth) women preach­ers? Consider the Apos­tle’s reply to all this: If anyone is ignorant, let him be ignorant. Decency and order require respect for the Church of all times.

Psalm 48

Reading: I Corinthians 15:58–16:24 or 16:13–24

Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.

Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. But if it is fitting that I go also, they will go with me.

Now I will come to you when I pass through Macedonia (for I am passing through Macedonia). And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go. For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits.

But I will tarry in Ephesus until Pentecost. For a great and effective door has opened to me, and there are many adversaries.

And if Timothy comes, see that he may be with you without fear; for he does the work of the Lord, as I also do. Therefore let no one despise him. But send him on his journey in peace, that he may come to me; for I am waiting for him with the brethren.

Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.

Watch, stand fast in the faith, be brave, be strong. Let all that you do be done with love.

I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints— that you also submit to such, and to everyone who works and labors with us.

I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. For they refreshed my spirit and yours. Therefore acknowledge such men.

The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house. All the brethren greet you.

Greet one another with a holy kiss.

The salutation with my own hand—Paul’s.

If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come!

The grace of our Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Amen.

Meditation: See how the Apostle counts the Church as one. Though he speaks of the household of Stephanas, and of the churches of Asia, and of all the brethren, yet he speaks of unity. For there is one faith: Stand fast in the faith, he says. Therefore there are not really many churches, even though he says “churches”; for though they are many, yet they are one. One, that is, in the one faith, and in love, as he says, Let all that you do be done with love. So then, love is the bond of unity between the faithful. Thus he speaks of greetings: The churches of Asia greet you, etc. For these greetings express the unity of faith and love. So also, the holy kiss was to signify oneness of mouth, since in a kiss two mouths become one. Unity in Chris­tian love is unity of mouth, that is, unity of faith and its confes­sion. And what of those who will not share this unity and confession? These also have no share in the love of the faith­ful, the love of Christ, and are condemned for refusing to join in unity of confession and love, as the Apostle declares, If anyone does not love the Lord Jesus Christ, let him be ac­cursed.

Psalm 48

Reading: II Corinthians 1:1–24 or 1:1–11

Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother,

To the church of God which is at Corinth, with all the saints who are in all Achaia:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation.

For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many.

For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you. For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end (as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus.

And in this confidence I intended to come to you before, that you might have a second benefit— to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea. Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No? But as God is faithful, our word to you was not Yes and No. For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not Yes and No, but in Him was Yes. For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee.

Moreover I call God as witness against my soul, that to spare you I came no more to Corinth. Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand.

Meditation: The sufferings of Christ abound in us, declares the Apostle. As Christ suffered once for all, now all who suffer for Him are one in His sufferings. So does the Church, which is the body of Christ, remember His sufferings, not only in thought but in life; not only in recollection but in the experience of her own affliction. For he says, We were burdened beyond measure, above strength, so that we despaired even of life. And this, not because he had forgotten Christ, but because he knew Christ, who also cried out that He was forsaken. As did Christ, so do His faithful ones experience forsakenness and affliction unto death. Yet they also are then comforted, even as Christ was raised from the dead. Paul says, We had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead. As the dying cannot trust themselves, so must they trust in Him who is the resurrection from the dead. The affliction and consolation of some saints consoles also others, when they see in them the continuation of the suffering of Christ, whom God raised from the dead.

Psalm 48

Reading: II Corinthians 2:1–3:3 or 2:5–11

But I determined this within myself, that I would not come again to you in sorrow. For if I make you sorrowful, then who is he who makes me glad but the one who is made sorrowful by me?

And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, having confidence in you all that my joy is the joy of you all. For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you.

But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him. For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, lest Satan should take advantage of us; for we are not ignorant of his devices.

Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened to me by the Lord, I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia.

Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.

Do we begin again to commend ourselves? Or do we need, as some others, epistles of commendation to you or letters of commendation from you? You are our epistle written in our hearts, known and read by all men; clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart.

Meditation: St. Paul’s counsel to the Corinthians regarding the penitent sinner is clear: You ought to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. For if the verdict of Christ’s forgiveness has been granted, how can not the members of Christ also forgive? Who are they to withhold from the penitent what Christ does not withhold? So ought the people of Christ to regard one another in love. Whoever has received Holy Absolution must also enjoy the privi­lege of acceptance into the family of faith. Whom God forgives let also the faithful forgive, not begrudging forgiveness from the heart, lest Satan should take advantage of us; for we are not ignorant of his devices. What are his devic­es? When enmity, strife, jealousy, and the like are planted in the heart, such a heart is soon wrenched from the love of God in Christ. No matter what the degree or the type of offense; the one who has turned from it, he whom Christ by the word of Absolution has re­ceived again, must also be fully received by the rest as one of them. Otherwise they themselves shall stand condemned.

Psalm 48

Reading: II Corinthians 6:11–7:16 or 6:11–18

O Corinthians! We have spoken openly to you, our heart is wide open. You are not restricted by us, but you are restricted by your own affections. Now in return for the same (I speak as to children), you also be open.

Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever? And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said:

“I will dwell in them
And walk among them.
I will be their God,
And they shall be My people.”

Therefore

“Come out from among them
And be separate, says the Lord.
Do not touch what is unclean,
And I will receive you.”
“I will be a Father to you,
And you shall be My sons and daughters,
Says the LORD Almighty.”

Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

Open your hearts to us. We have wronged no one, we have corrupted no one, we have cheated no one. I do not say this to condemn; for I have said before that you are in our hearts, to die together and to live together. Great is my boldness of speech toward you, great is my boasting on your behalf. I am filled with comfort. I am exceedingly joyful in all our tribulation.

For indeed, when we came to Macedonia, our bodies had no rest, but we were troubled on every side. Outside were conflicts, inside were fears. Nevertheless God, who comforts the downcast, comforted us by the coming of Titus, and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more.

For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while. Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter. Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you.

Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all. For if in anything I have boasted to him about you, I am not ashamed. But as we spoke all things to you in truth, even so our boasting to Titus was found true. And his affections are greater for you as he remembers the obedience of you all, how with fear and trembling you received him. Therefore I rejoice that I have confidence in you in everything.

Meditation: Where leniency is confused with mercy, both the law and the Gospel suffer. So while on the one hand, mercy must be given to the penitent, yet on the other, the impenitent must be excluded. For the Apostle says, What accord has Christ with Belial? And, citing the prophet Isaiah, he again declares, Come out from among them and be separate, says the Lord. But how is this consis­tent with love, which bears all things? Here a clear distinction must be made between faith and love. For love indeed does not seek its own, or insist on its own way; but faith does. And since love rejoices in the truth, therefore there is no contradiction between love and faith. So it is in love that the Church must not abide being yoked with unbelievers. It is in love that she separates herself from them, and will not join them at the altar and eat with them. For what communion has light with darkness? For light, which is divine mercy, cannot be confused with darkness, because God separated the light from the darkness, and saw the light, that it was good. Without such good separation of the light, all would be darkness.

Save me, O God, by Your name,
And vindicate me by Your strength.
Hear my prayer, O God;
Give ear to the words of my mouth.
For strangers have risen up against me,
And oppressors have sought after my life;
They have not set God before them.

Behold, God is my helper;
The Lord is with those who uphold my life.
He will repay my enemies for their evil.
Cut them off in Your truth.

I will freely sacrifice to You;
I will praise Your name, O LORD, for it is good.
For He has delivered me out of all trouble;
And my eye has seen its desire upon my enemies.

Psalm 54

Reading: St. Luke 16:1–9

He also said to His disciples: “There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods. So he called him and said to him, ‘What is this I hear about you? Give an account of your stewardship, for you can no longer be steward.’

“Then the steward said within himself, ‘What shall I do? For my master is taking the stewardship away from me. I cannot dig; I am ashamed to beg. I have resolved what to do, that when I am put out of the stewardship, they may receive me into their houses.’

“So he called every one of his master’s debtors to him, and said to the first, ‘How much do you owe my master?’ And he said, ‘A hundred measures of oil.’ So he said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘And how much do you owe?’ So he said, ‘A hundred measures of wheat.’ And he said to him, ‘Take your bill, and write eighty.’ So the master commended the unjust steward because he had dealt shrewdly. For the sons of this world are more shrewd in their generation than the sons of light.

“And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home.

Meditation: Why labor for that which does not endure? Rather, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home. This is a curious saying, for elsewhere Jesus says, You cannot serve God and mammon. Then what use is unrighteous mammon? Only this, that it can be used to make friends, that is, eternal friends who shall receive you into an everlasting home. For unrighteous mammon is the goods of this earth. The shrewd steward used these goods for his own benefit when he lost his employment. Oil and wheat became instruments of help for him when the days of his stewardship were over. So also do these earthly elements aid the faithful when pressed into heavenly use. Oil is used for anoint­ing, in connection with Baptism; and wheat for bread, for the Holy Sacrament. Even the money used to purchase them and to support those who administer them is thus given a holy use. So do these unrighteous mammon become aids to salvation when conse­crated by the word of God, for those who have the Sacraments shall have an eternal home when the earthly fails.

Psalm 54

Reading: II Corinthians 8:1–24 or 8:1–9

Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia: that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality. For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing, imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints. And not only as we had hoped, but they first gave themselves to the Lord, and then to us by the will of God. So we urged Titus, that as he had begun, so he would also complete this grace in you as well. But as you abound in everything—in faith, in speech, in knowledge, in all diligence, and in your love for us—see that you abound in this grace also.

I speak not by commandment, but I am testing the sincerity of your love by the diligence of others. For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.

And in this I give advice: It is to your advantage not only to be doing what you began and were desiring to do a year ago; but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have. For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have.

For I do not mean that others should be eased and you burdened; but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack—that there may be equality. As it is written, “He who gathered much had nothing left over, and he who gathered little had no lack.”

But thanks be to God who puts the same earnest care for you into the heart of Titus. For he not only accepted the exhortation, but being more diligent, he went to you of his own accord. And we have sent with him the brother whose praise is in the gospel throughout all the churches, and not only that, but who was also chosen by the churches to travel with us with this gift, which is administered by us to the glory of the Lord Himself and to show your ready mind, avoiding this: that anyone should blame us in this lavish gift which is administered by us— providing honorable things, not only in the sight of the Lord, but also in the sight of men.

And we have sent with them our brother whom we have often proved diligent in many things, but now much more diligent, because of the great confidence which we have in you. If anyone inquires about Titus, he is my partner and fellow worker concerning you. Or if our brethren are inquired about, they are messengers of the churches, the glory of Christ. Therefore show to them, and before the churches, the proof of your love and of our boasting on your behalf.

Meditation: The poor at Jerusalem were in great need, so part of the reason for Paul’s journey was to take a collection for them. These poor were held in highest regard by the Apostle, for they were suffering on account of their stead­fast faith, even as Christ Himself had suffered at Jerusalem on account of His Gospel. Therefore the Macedonians, in giving alms for them at great cost to themselves, were proving thereby that they too held the faithful poor in high regard. Thus now he encourag­es also Corinth, not by commandment, but, he says,Testing the sincerity of your love by the diligence of others. The evidence of the Macedonians’ faith was seen in their own selfless expres­sion of love for the faith­ful poor; even as Christ Himself was selfless: who, though He was rich, yet for your sakes He became poor, that you through His poverty might become rich. Now His riches are not earthly but heavenly; therefore who will hoard earthly riches? He can hardly desire also the heaven­ly.

Psalm 54

Reading: II Corinthians 9:1–15 or 9:1–8

Now concerning the ministering to the saints, it is superfluous for me to write to you; for I know your willingness, about which I boast of you to the Macedonians, that Achaia was ready a year ago; and your zeal has stirred up the majority. Yet I have sent the brethren, lest our boasting of you should be in vain in this respect, that, as I said, you may be ready; lest if some Macedonians come with me and find you unprepared, we (not to mention you!) should be ashamed of this confident boasting. Therefore I thought it necessary to exhort the brethren to go to you ahead of time, and prepare your generous gift beforehand, which you had previously promised, that it may be ready as a matter of generosity and not as a grudging obligation.

But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver. And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work. As it is written:

“He has dispersed abroad,
He has given to the poor;
His righteousness endures forever.”

Now may He who supplies seed to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness, while you are enriched in everything for all liberality, which causes thanksgiving through us to God. For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God, while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel of Christ, and for your liberal sharing with them and all men, and by their prayer for you, who long for you because of the exceeding grace of God in you. Thanks be to God for His indescribable gift!

Meditation: God loves a cheerful giver, says the Apostle. Who is a cheerful giver? Abel gave the firstborn of his flock, Abraham gave cakes to God, Solomon gave the Beautiful temple. These gave not simply for the joy of the giving, but for the joy of knowing the One to whom they gave. For what kind of giving can bring cheer for its own sake, unless it be selfish giving, meant only for the expecta­tion of a greater return? Yet to sacrifice for the poor, for the sake of Christ who became poor, this is done in the good cheer of faith in Him, as the angel wished good cheer to poor shep­herds, whereupon they left their flocks to find Christ in His poverty, with His poor mother. But these Corinthians, who had already made their intentions known to help the Jerusalem poor, had not yet done so. Now was the time, as Paul prepared to come to them; for unless their inten­tions were carried through, there would be no proof that they even existed in the first place.

Psalm 54

Reading: II Corinthians 10:1–18 or 10:1–7

Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ—who in presence am lowly among you, but being absent am bold toward you. But I beg you that when I am present I may not be bold with that confidence by which I intend to be bold against some, who think of us as if we walked according to the flesh. For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, and being ready to punish all disobedience when your obedience is fulfilled.

Do you look at things according to the outward appearance? If anyone is convinced in himself that he is Christ’s, let him again consider this in himself, that just as he is Christ’s, even so we are Christ’s. For even if I should boast somewhat more about our authority, which the Lord gave us for edification and not for your destruction, I shall not be ashamed— lest I seem to terrify you by letters. “For his letters,” they say, “are weighty and powerful, but his bodily presence is weak, and his speech contemptible.” Let such a person consider this, that what we are in word by letters when we are absent, such we will also be in deed when we are present.

For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise. We, however, will not boast beyond measure, but within the limits of the sphere which God appointed us—a sphere which especially includes you. For we are not overextending ourselves (as though our authority did not extend to you), for it was to you that we came with the gospel of Christ; not boasting of things beyond measure, that is, in other men’s labors, but having hope, that as your faith is increased, we shall be greatly enlarged by you in our sphere, to preach the gospel in the regions beyond you, and not to boast in another man’s sphere of accomplishment.

But “he who glories, let him glory in the LORD.” For not he who commends himself is approved, but whom the Lord commends.

Meditation: St. Paul declares himself to be at war here, speaking of our warfare, and weapons. Against whom? Against some, says he, who think of us as if we walked according to the flesh. Who are these? Strangers are risen up against me, and oppressors seek after my soul; they have not set God before them, says David. Recall how Adam, when he fell into sin, walked according to the flesh, when he, being deceived by the devil, did not set God before him, but hid himself. So has all flesh become as grass, which withers and fades. But we have been saved by the name of God, and in Him who is the resurrection; therefore we no longer walk according to the flesh, even though we are in the flesh. For we are at war against the flesh. But what weapons does Paul use? He uses only the words of God, which are mighty in God for pulling down strong­holds. So do not doubt that His mere words can do such great things; do not look at things according to the outward appear­ance. He who looks at outward appearance shall not see the inward might of God, who casts down every high thing by the humility of Christ and the simplicity of His Gospel.

Psalm 54

Reading: II Corinthians 11:1–18 or 11:1–6

Oh, that you would bear with me in a little folly—and indeed you do bear with me. For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ. For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!

For I consider that I am not at all inferior to the most eminent apostles. Even though I am untrained in speech, yet I am not in knowledge. But we have been thoroughly manifested among you in all things.

Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge? I robbed other churches, taking wages from them to minister to you. And when I was present with you, and in need, I was a burden to no one, for what I lacked the brethren who came from Macedonia supplied. And in everything I kept myself from being burdensome to you, and so I will keep myself. As the truth of Christ is in me, no one shall stop me from this boasting in the regions of Achaia. Why? Because I do not love you? God knows!

But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast. For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.

I say again, let no one think me a fool. If otherwise, at least receive me as a fool, that I also may boast a little. What I speak, I speak not according to the Lord, but as it were, foolishly, in this confidence of boasting. Seeing that many boast according to the flesh, I also will boast.

Meditation: What is a chaste virgin, but a maiden who is pre­pared only for her husband? This is what the Apostle desires the Corinthians to be. For he says, I have betrothed you to one husband. Therefore the Church is a virgin Bride for the Bride­groom who was also virgin-born. And as virginity is purity, so also, as Christ is pure, must His Bride be pure. But wherein is her purity? In Christ, through whom she came into exis­tence. For as Eve came from Adam, so also the Church comes from Christ; as Eve was bone of Adam’s bone, the bone of Adam’s side, so also the Church is created in water and blood, the Holy Sacraments from Christ’s side. And only thus is she pure and virgin, prepared only for Him. But now false apostles have arisen, even as the Serpent arose in Eden, to deceive the woman. And as she was deceived and listened to the Serpent’s voice rather than the voice of her husband, so now does Paul fear that the virgin Bride of Christ will be deceived again by the Serpent’s heirs. So he warns of another Jesus, a different spirit, and a different gospel, that the Church may not be deceived as Eve was.

Psalm 54

Reading: II Corinthians 12:19–13:13 or 13:2–6

Again, do you think that we excuse ourselves to you? We speak before God in Christ. But we do all things, beloved, for your edification. For I fear lest, when I come, I shall not find you such as I wish, and that I shall be found by you such as you do not wish; lest there be contentions, jealousies, outbursts of wrath, selfish ambitions, backbitings, whisperings, conceits, tumults; lest, when I come again, my God will humble me among you, and I shall mourn for many who have sinned before and have not repented of the uncleanness, fornication, and lewdness which they have practiced.

This will be the third time I am coming to you. “By the mouth of two or three witnesses every word shall be established.” I have told you before, and foretell as if I were present the second time, and now being absent I write to those who have sinned before, and to all the rest, that if I come again I will not spare— since you seek a proof of Christ speaking in me, who is not weak toward you, but mighty in you. For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you.

Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified. But I trust that you will know that we are not disqualified.

Now I pray to God that you do no evil, not that we should appear approved, but that you should do what is honorable, though we may seem disqualified. For we can do nothing against the truth, but for the truth. For we are glad when we are weak and you are strong. And this also we pray, that you may be made complete. Therefore I write these things being absent, lest being present I should use sharpness, according to the authority which the Lord has given me for edification and not for destruction.

Finally, brethren, farewell. Become complete. Be of good comfort, be of one mind, live in peace; and the God of love and peace will be with you.

Greet one another with a holy kiss.

All the saints greet you.

Meditation: Examine yourselves, says the Apostle, as to whether you are in the faith. And again he says, Test yourselves. How is this done? Consider his prior words: Though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you. What, then, is the mark of faith? Is it not recog­nition that the strength of God is seen in weakness, the weakness of the cross? Who despises weakness? Such a one is not in the faith. Who cherishes Christ? Must he not also cherish weakness, then? So Paul boasts before the Corinthians, not of his strength, but of his weakness. Will they scoff at his weakness? They cannot scoff, if they are in the faith, for the faith does not despise weakness. For when weakness in the flesh is evident, then the spirit may the more boldly cry out to God, Judge me by thy strength. For when they are weak, then they are strong in Him. So also let us glory in the weakness of the cross of Christ, and in the simplicity of preachers who like Paul will do nothing among us but preach and administer the Holy Sacra­ments.

Psalm 54

Reading: Galatians 1:1–24 or 1:3–12

Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead), and all the brethren who are with me,

To the churches of Galatia:

Grace to you and peace from God the Father and our Lord Jesus Christ, who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father, to whom be glory forever and ever. Amen.

I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.

For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.

But I make known to you, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.

For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it. And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers.

But when it pleased God, who separated me from my mother’s womb and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus.

Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days. But I saw none of the other apostles except James, the Lord’s brother. (Now concerning the things which I write to you, indeed, before God, I do not lie.)

Afterward I went into the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea which were in Christ. But they were hearing only, “He who formerly persecuted us now preaches the faith which he once tried to destroy.” And they glorified God in me.

Meditation: As it was in Corinth, so also were the Galatians troubled by false preachers. For wherever Truth flourishes, there also will falsehood arise to war against it. So Paul wages war against it, saying, Even if we, or an angel from heaven, preach any other gospel, let him be accursed. Twice he affirms t­his and so binds himself, resolutely placing himself beneath his Gospel, and no one above it, for the Gospel is Christ. So let us place ourselves beneath this Gospel and cling to Christ who alone removes the curse. For where this Gospel is not, even if an angel from heaven be there, there is a curse, even the curse of everlasting damnation. And what is this Gospel? Grace to you and peace from God the Father and our Lord Jesus Christ, this is the Gospel. For the grace of God is freely given to remove the curse, and the peace of God is the result of the curse’s removal, as the angels of Bethlehem sang. Through whom? Through Christ, as he says here, not saying simply “from God the Father,” but at once adding “ and our Lord Jesus Christ.” For He became a curse that we might be freed from the curse, and the Garden restored.

Give ear to my prayer, O God,
And do not hide Yourself from my supplication.
Attend to me, and hear me;
I am restless in my complaint, and moan noisily,
Because of the voice of the enemy,
Because of the oppression of the wicked;
For they bring down trouble upon me,
And in wrath they hate me.

My heart is severely pained within me,
And the terrors of death have fallen upon me.
Fearfulness and trembling have come upon me,
And horror has overwhelmed me.
So I said, “Oh, that I had wings like a dove!
I would fly away and be at rest.
Indeed, I would wander far off,
And remain in the wilderness.

I would hasten my escape
From the windy storm and tempest.”

Destroy, O Lord, and divide their tongues,
For I have seen violence and strife in the city.
Day and night they go around it on its walls;
Iniquity and trouble are also in the midst of it.
Destruction is in its midst;
Oppression and deceit do not depart from its streets.
For it is not an enemy who reproaches me;
Then I could bear it.
Nor is it one who hates me who has exalted himself against me;
Then I could hide from him.
But it was you, a man my equal,
My companion and my acquaintance.
We took sweet counsel together,
And walked to the house of God in the throng.

Let death seize them;
Let them go down alive into hell,
For wickedness is in their dwellings and among them.

As for me, I will call upon God,
And the LORD shall save me.
Evening and morning and at noon
I will pray, and cry aloud,
And He shall hear my voice.
He has redeemed my soul in peace from the battle that was against me,
For there were many against me.
God will hear, and afflict them,
Even He who abides from of old.

Because they do not change,
Therefore they do not fear God.

He has put forth his hands against those who were at peace with him;
He has broken his covenant.
The words of his mouth were smoother than butter,
But war was in his heart;
His words were softer than oil,
Yet they were drawn swords.

Cast your burden on the LORD,
And He shall sustain you;
He shall never permit the righteous to be moved.

But You, O God, shall bring them down to the pit of destruction;

Bloodthirsty and deceitful men shall not live out half their days;
But I will trust in You.

Psalm 55

Reading: St. Luke 19:41–48

Now as He drew near, He saw the city and wept over it, saying, “If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation.”

Then He went into the temple and began to drive out those who bought and sold in it, saying to them, “It is written, My house is a house of prayer,’ but you have made it a den of thieves.’ ”

And He was teaching daily in the temple. But the chief priests, the scribes, and the leaders of the people sought to destroy Him, and were unable to do anything; for all the people were very attentive to hear Him.

Meditation: Why does Jesus weep? Over Jerusalem, who will not believe, for they did not know the things that make for peace. What are the things that make for her peace? He Himself is the Peacemaker, who was teaching daily in the temple. So also today in the preach¬ing of Christ is peace announced between God and man, as angels sang at Christ’s birth, saying, Peace on earth! Christ is our Peace, and we, receiv¬ing Him, have peace with God. Yet the chief priests, the scribes, and the leaders of the people sought to destroy Him, the Peace¬maker; hence they cannot have peace, and Jesus weeps. So does Jesus weep in His Church today over those who would silence the preaching of Christ our Peace, for truly He weeps with those who weep. Yet He will not always weep, for days will come upon you when your enemies will build an embankment, etc. So was Jerusalem destroyed by Rome some forty years later, and so also shall God destroy, in His Day, all the enemies of the cross and of Christ our Peace. For wherever Christ is preached and they will not believe, to them also does He declare, You did not know the time of your visitation.

Psalm 55

Reading: Galatians 2:1–21 or 2:11–21

Then after fourteen years I went up again to Jerusalem with Barnabas, and also took Titus with me. And I went up by revelation, and communicated to them that gospel which I preach among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain. Yet not even Titus who was with me, being a Greek, was compelled to be circumcised. And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.

But from those who seemed to be something—whatever they were, it makes no difference to me; God shows personal favoritism to no man—for those who seemed to be something added nothing to me. But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. They desired only that we should remember the poor, the very thing which I also was eager to do.

Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.

But when I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, “If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews? We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.

“But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not! For if I build again those things which I destroyed, I make myself a transgressor. For I through the law died to the law that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.”

Meditation: So firmly does Paul believe that all, even angels of heaven, must be subject to the Gospel, that he opposes Peter to his face. For Peter here stood in error, prefer¬ring the circum-cised Jews to the uncircumcised Gentiles. There¬fore even Peter, Prince of all the Apostles and first among them, stands rebuked under this Gospel, which declares that a man is not justified by the works of the law but by faith in Jesus Christ. Now if even the great Peter is beneath the authority of the Gospel, surely everyone else must be! But what is this Gospel that is greater than Peter? That Christ was cruci¬fied, and became weak and despised for us. So Peter and everyone must fall beneath Him, and become cruci¬fied with Christ. For He is our righteousness. So faith discards circumcision, laws, works, angels, Peter, and heaven itself, and clings only to Him who was crucified. But if we cling to the Crucified, shall we not also suffer? For who are we to chafe under affliction, if He, for us, did not? So then, the life which I now live in the flesh I live by faith in the Son of God. Not by works, but by faith do I live, willing even to suffer.

Psalm 55

Reading: Galatians 3:1–14 or 1–8

O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? Have you suffered so many things in vain—if indeed it was in vain?

Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith?— just as Abraham “believed God, and it was accounted to him for righteousness.” Therefore know that only those who are of faith are sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.” So then those who are of faith are blessed with believing Abraham.

For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.” But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.” Yet the law is not of faith, but “the man who does them shall live by them.”

Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.

Meditation: See how the Galatians became foolish: they began in the Spirit, but now suppose that they are now being made perfect by the flesh. They began, that is, in the faith worked through Baptism, but soon gained (false) security instead by ¬circumcision of the flesh. For circumcision was fulfilled in Christ who was Himself cut off and cursed, having become a curse for us in His crucifixion. Thus anyone who fails to see that circumcision (or any part of the law) is fulfilled in Christ does not give place to Christ. Even Abraham himself, the father of all the circumcised, had no such misconceptions about circumcision, for it is written, Abraham believed God, and it was accounted to him for righteousness. So let Christ be your circumcision, the cutting off of your sinful flesh; see in Him the cursed flesh removed; count the Crucified as your cleansing. For as in circumcision blood is shed, so in Christ’s redemption blood was shed; as in circumcision the useless is removed, so in the cross the curse was removed; and as in circumcision the wound is washed clean, so in Baptism those who are Christ’s own are washed and made new.

Psalm 55

Reading: Galatians 4:8–20

But then, indeed, when you did not know God, you served those which by nature are not gods. But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage? You observe days and months and seasons and years. I am afraid for you, lest I have labored for you in vain.

Brethren, I urge you to become like me, for I became like you. You have not injured me at all. You know that because of physical infirmity I preached the gospel to you at the first. And my trial which was in my flesh you did not despise or reject, but you received me as an angel of God, even as Christ Jesus. What then was the blessing you enjoyed? For I bear you witness that, if possible, you would have plucked out your own eyes and given them to me. Have I therefore become your enemy because I tell you the truth?

They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them. But it is good to be zealous in a good thing always, and not only when I am present with you. My little children, for whom I labor in birth again until Christ is formed in you, I would like to be present with you now and to change my tone; for I have doubts about you.

Meditation: The Galatians, once pagan Gentiles without the law, have now become so enamored with the law as to have forgotten Christ, who is the end of the law. Paul sees the irony in this, for he finds these foolish Galatians clinging to the very things he once discarded. So he says, I urge you to become like me, for I became like you. O Galatians! I have been freed from a false dedication to days and months and seasons and years. For circumcision has now given place to Baptism, Passover to Easter, and the old Pentecost offerings to the new Pentecost and descent of the Holy Spirit. And you would prefer those things to their end, which is Christ? Brethren, become like me: freed from all works of the law, having Christ instead. So let your calendar be new, and let the observance days give place to that which they portray: Christ Himself, our Daystar from on high, our Sun of Righteousness. Let months or the moon give place to that which it portrays: as the moon reflects the sun, so does every apostle and preacher reflect Christ, and ought be received as an angel of God, even as Christ Jesus. Let seasons give place to the acceptable season, when Christ redeemed the world; and let years give place to the everlasting year of salvation in His blessed name.

Psalm 55

Reading: Galatians 5:1–15 or 5:7–12

Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. For we through the Spirit eagerly wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.

You ran well. Who hindered you from obeying the truth? This persuasion does not come from Him who calls you. A little leaven leavens the whole lump. I have confidence in you, in the Lord, that you will have no other mind; but he who troubles you shall bear his judgment, whoever he is.

And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased. I could wish that those who trouble you would even cut themselves off!

For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. For all the law is fulfilled in one word, even in this: “You shall love your neighbor as yourself.” But if you bite and devour one another, beware lest you be consumed by one another!

Meditation: The Apostle uses strong language to oppose the false teachers who have been turning the hearts of the Galatians away from Christ, being especially enraged that someone has evidently been claiming his support in the teaching of circumcision as necessary for salvation. He does not even know who is doing this, but knows that he shall bear his judgment. For this is taking the blessed name of Christ in vain, when one preaches the law and circumcision as though Christ were not the fulfillment and end of it. Let all take heed, then: no preaching of the law without its fulfillment can be tolerated in the Church of God. Indeed the very reason St. Paul suffered was that he was considered to have rejected such a religion of works of the law, by which he once lived, and by which his persecutors still lived. Whoever still commands circumcision rejects Christ who is our Circumcision. Thus let such preachers cut themselves off! For such preachers are in truth already emasculated, being no true ambassadors of the Man Jesus Christ. The offense of the cross has ceased wherever the Crucified is not seen as our own circumcision and cutting off of our sin and curse; therefore let the offense stand, and let the preachers proclaim only Christ crucified.

Psalm 55

Reading: Galatians 6:11–18

See with what large letters I have written to you with my own hand! As many as desire to make a good showing in the flesh, these would compel you to be circumcised, only that they may not suffer persecution for the cross of Christ. For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh. But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.

And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.

From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus.

Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

Meditation: Here the Apostle reserves the most concise terms for his defense in summary against the Judaizers: From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus. So for him neither circumcision nor uncircumcision avails anything. He replaces marks of circumcision with the marks of the Lord Jesus. What are these? These are his stripes, his wounds, his sufferings for the sake of Christ and His Gospel. To be marked thus is to be blessed, as Jesus Himself had once said, Blessed are you when they revile and persecute you for My sake. So let all the faithful of God desire these marks rather than the marks of outward obedience to the law. Which are better marks to have, those of a follower of the law, or those of a follower of Christ? The former marks are only outward, and gain only the rewards of esteem in the sight of deceived men; the latter, the marks of persecution and suffering for Christ’s sake, these boast of the cross of our Lord Jesus Christ. For the way of Christ cannot be the way of boasting in obedience to the law, else what purpose would the cross have served? Rather, His way is the way of the cross, as He also declared: If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.

Psalm 55

Reading: Ephesians 6:1–9

Children, obey your parents in the Lord, for this is right. “Honor your father and mother,” which is the first commandment with promise: “that it may be well with you and you may live long on the earth.”

And you, fathers, do not provoke your children to wrath, but bring them up in the training and admonition of the Lord.

Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, as to Christ; not with eyeservice, as men-pleasers, but as bondservants of Christ, doing the will of God from the heart, with goodwill doing service, as to the Lord, and not to men, knowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free.

And you, masters, do the same things to them, giving up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him.

Meditation: Why is it right for children to obey their parents? Because this obedience, as the Apostle says here, is in the Lord. What does this mean? Parents themselves are in the Lord, that is, in His stead. Fathers serve in the stead of our Father in heaven; mothers serve in the stead of the Church, who, as St. Paul says elsewhere, is the mother of us all. So must parents understand their responsibility as representatives. Thus fathers are not to provoke their children, for this would misrepresent our Father in heaven who is merciful and gracious, longsuffering and plenteous in mercy and truth. Rather, children must be brought up in the training and admonition of the Lord, that is, especially with a solemn awareness of His mercy through their own expression of it. So also must children see their parents as the heavenly gifts they are: to disobey them is to spurn God, to honor them is to honor God. To be an obedient child to them is to be in the stead of Christ, who is Himself the Son of the Father, being obedient unto the death of the cross, and of the Blessed Virgin, to whom also He was subject. For true obedience, whether to parents, or to other masters under God, is really obedience to Christ, as it says here: be obedient . . . as to Christ.

Let God arise,
Let His enemies be scattered;
Let those also who hate Him flee before Him.
As smoke is driven away,
So drive them away;
As wax melts before the fire,
So let the wicked perish at the presence of God.
But let the righteous be glad;
Let them rejoice before God;
Yes, let them rejoice exceedingly.

Sing to God, sing praises to His name;
Extol Him who rides on the clouds,
By His name YAH,
And rejoice before Him.

A father of the fatherless, a defender of widows,
Is God in His holy habitation.
God sets the solitary in families;
He brings out those who are bound into prosperity;
But the rebellious dwell in a dry land.

O God, when You went out before Your people,
When You marched through the wilderness,

The earth shook;
The heavens also dropped rain at the presence of God;
Sinai itself was moved at the presence of God, the God of Israel.
You, O God, sent a plentiful rain,
Whereby You confirmed Your inheritance,
When it was weary.
Your congregation dwelt in it;
You, O God, provided from Your goodness for the poor.

The Lord gave the word;
Great was the company of those who proclaimed it:
“Kings of armies flee, they flee,
And she who remains at home divides the spoil.
Though you lie down among the sheepfolds,
You will be like the wings of a dove covered with silver,
And her feathers with yellow gold.”
When the Almighty scattered kings in it,
It was white as snow in Zalmon.

A mountain of God is the mountain of Bashan;
A mountain of many peaks is the mountain of Bashan.
Why do you fume with envy, you mountains of many peaks?
This is the mountain which God desires to dwell in;
Yes, the LORD will dwell in it forever.

The chariots of God are twenty thousand,
Even thousands of thousands;
The Lord is among them as in Sinai, in the Holy Place.
You have ascended on high,
You have led captivity captive;
You have received gifts among men,
Even from the rebellious,
That the LORD God might dwell there.

Blessed be the Lord,
Who daily loads us with benefits,
The God of our salvation!

Our God is the God of salvation;
And to GOD the Lord belong escapes from death.

But God will wound the head of His enemies,
The hairy scalp of the one who still goes on in his trespasses.
The Lord said, “I will bring back from Bashan,
I will bring them back from the depths of the sea,
That your foot may crush them in blood,
And the tongues of your dogs may have their portion from your enemies.”

They have seen Your procession, O God,
The procession of my God, my King, into the sanctuary.
The singers went before, the players on instruments followed after;
Among them were the maidens playing timbrels.
Bless God in the congregations,
The Lord, from the fountain of Israel.
There is little Benjamin, their leader,
The princes of Judah and their company,
The princes of Zebulun and the princes of Naphtali.

Your God has commanded your strength;
Strengthen, O God, what You have done for us.
Because of Your temple at Jerusalem,
Kings will bring presents to You.
Rebuke the beasts of the reeds,
The herd of bulls with the calves of the peoples,
Till everyone submits himself with pieces of silver.
Scatter the peoples who delight in war.
Envoys will come out of Egypt;
Ethiopia will quickly stretch out her hands to God.

Sing to God, you kingdoms of the earth;
Oh, sing praises to the Lord,

To Him who rides on the heaven of heavens, which were of old!
Indeed, He sends out His voice, a mighty voice.
Ascribe strength to God;
His excellence is over Israel,
And His strength is in the clouds.
O God, You are more awesome than Your holy places.
The God of Israel is He who gives strength and power to His people.

Blessed be God!

Psalm 68

Reading: St. Luke 18:9–14

Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess.’ And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

Meditation: Behold this Pharisee, how good he looks: he prays aloud, in the temple, he thanks God!, he fasts twice a week, and gives tithes of all that he possesses. How could anyone look better? From this parable we learn that none of these things look impressive to God, however, for God beholds the inward, secret things. God sees the heart, that it is foul and sinful. Thus the tax collector’s condition is the better one, for he knows and acknowledges this, whereas the Pharisee does not. The tax collector stands afar off, knowing his unworthiness; he would not raise his eyes to heaven in haughtiness, as the Psalmist who prays, saying, Lord, my heart is not haughty, nor mine eyes lofty. Rather, he beats his breast, in token that he is worthy to be beaten, even crucified, for his own sin; yet he also pleads for mercy, as all the faithful of God must do, knowing the One crucified for sinners. So he went down to his house justified, as all the faithful go into the house of God through the righteousness of the Just One; for to humble oneself is to place one beneath the Him whose humiliation was for sinners. And as Christ was exalted, so shall the faithful be at last.

Psalm 68

Reading: Ephesians 6:18–24

Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints— and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.

But that you also may know my affairs and how I am doing, Tychicus, a beloved brother and faithful minister in the Lord, will make all things known to you; whom I have sent to you for this very purpose, that you may know our affairs, and that he may comfort your hearts.

Peace to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all those who love our Lord Jesus Christ in sincerity. Amen.

Meditation: Behold how aware the Apostle is that utterance is a gift. The preaching of the Gospel is a work of the Spirit of God, as is also every confession of the faith. This is why we frequently pray with David, saying, O Lord, open thou my lips; and my mouth shall shew forth thy praise. As the mouth is opened to speak, so also is it made bold to speak, by the same Spirit. See how stubborn is this Apostle: he is in chains, that is, imprisoned, persecuted; yet he still calls himself an ambassador, for that is truly what he is, being made apostle by the Lord Jesus Himself. To what is this stubbornness owed? To the Spirit alone, whose task it is to cause the preaching of the Gospel to sound forth. The making known of the mystery of the Gospel is itself a mystery. As Jesus said: You cannot tell where the wind comes from and where it goes. So is everyone who is born of the Spirit. The mystery hidden for long ages in the figures and types of the Scriptures is now made known by the Spirit, by whom Christ Himself was conceived and born of the Virgin Mary. Who can explain this birth? Who can explain the faith? Both are heavenly births, and both from the Spirit, who opened the Virgin’s womb and who opens the lips of the faithful to speak.

Psalm 68

Reading: Philippians 1:1–2:4 or 1:12–21

Paul and Timothy, bondservants of Jesus Christ,

To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:

Grace to you and peace from God our Father and the Lord Jesus Christ.

I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy, for your fellowship in the gospel from the first day until now, being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ; just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace. For God is my witness, how greatly I long for you all with the affection of Jesus Christ.

And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God.

But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear.

Some indeed preach Christ even from envy and strife, and some also from goodwill: The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the gospel. What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.

For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death. For to me, to live is Christ, and to die is gain. But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better. Nevertheless to remain in the flesh is more needful for you. And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again.

Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, and not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God. For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, having the same conflict which you saw in me and now hear is in me.

Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.

Meditation: The Apostle boasts of his chains, because this is the way of the cross. Behold how Christ boasted that He would be crucified, and how the Church has therefore counted His cross as His glory, shameful though it was to sight. Thus the eyes of the faithful are trained to regard things which the world despises as great and glorious. Not only does this apply to the crucifixion of our Lord, but also to our own suffering in Him. So Paul boasts, and so do all the faithful learn to boast: the more they will suffer for the sake of Christ and His Gospel, the more occasion will they have to boast, for they do not boast in themselves but in Him; and not in strength but in weakness. Even in death will they then have occasion to boast, as St. Paul does here, saying, To live is Christ, and to die is gain. What is gained by suffering and death? In these the Apostle magnifies Christ who suffered and died, for thus it is written, Precious in the sight of the Lord is the death of His saints. The crown of life, which Christ gained when He was raised the third day, shall be given to all the faithful who thus regard Christ and boast in His suffering, and who can yet say amid their own suffering, My soul magnifies the Lord.

Psalm 68

Reading: Philippians 2:19–30 or 2:19–24

But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state. For I have no one like-minded, who will sincerely care for your state. For all seek their own, not the things which are of Christ Jesus. But you know his proven character, that as a son with his father he served with me in the gospel. Therefore I hope to send him at once, as soon as I see how it goes with me. But I trust in the Lord that I myself shall also come shortly.

Yet I considered it necessary to send to you Epaphroditus, my brother, fellow worker, and fellow soldier, but your messenger and the one who ministered to my need; since he was longing for you all, and was distressed because you had heard that he was sick. For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. Therefore I sent him the more eagerly, that when you see him again you may rejoice, and I may be less sorrowful. Receive him therefore in the Lord with all gladness, and hold such men in esteem; because for the work of Christ he came close to death, not regarding his life, to supply what was lacking in your service toward me.

Meditation: St. Paul desires to send Timothy to the Philippians, confident of his own episcopal authority to do so. So is this same authority exercised in the sending forth of all preachers by their peers. This is for the benefit of the Church according to her need for preachers and the comfort they bring. The Apostle refers to himself as a father with regard to Timothy, in that as a son with his father he served with me in the gospel. Thus did the ancient address of a preacher as father arise, and persists in certain circles to the present day. For the ministers of the Gospel must always be sent, that is, they must not preach on their own authority or appoint themselves as preachers; rather, they serve in the stead of the One who sent them: God, who is Father, Son, and Holy Spirit. Even in the Apostle’s own service in this office we see how earnestly he desires the well-being of this church, and to come to them himself; this desire itself is also a reflection of the desire of Christ to come down from heaven to redeem the fallen world. So does the Church live from grace: the grace by which Christ came, and the grace by which He continually provides her with her preachers, that she may hear and believe.

Psalm 68

Reading: Philippians 3:1–11

Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe.

Beware of dogs, beware of evil workers, beware of the mutilation! For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.

But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if, by any means, I may attain to the resurrection from the dead.

Meditation: Behold how St. Paul has occasion to boast: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee, etc. If anyone has occasion to boast in the law, it is he. Yet he counts it all as rubbish. He has discarded everything he had by which he used to boast, clinging instead to the excellence of the knowledge of Christ Jesus. For Benjamin was the most favored, youngest son of Israel, yet Christ is the Son of God who said of Him, This is My beloved Son, in whom I am well pleased. So let all count as rubbish any status they may have gained on earth, no matter whether inherited or achieved; better than all is the knowledge of Christ, who is the only-begotten Son of God. Such a view requires faith, for whereas all earthly occasions to boast are seen, the inheritance of faith is unseen and hidden. So the Apostle also warns against those who would boast, calling them evil workers, the mutilation, meaning those who persist in preaching circumcision. By this they discard Christ who alone is good, as the Psalmist declares, Thou art good and doest good. Thus St. Paul is willing to know the fellowship of His sufferings, being conformed to His death, for he lives by this faith alone.

Psalm 68

Reading: Philippians 4:1–3

Therefore, my beloved and longed-for brethren, my joy and crown, so stand fast in the Lord, beloved.

I implore Euodia and I implore Syntyche to be of the same mind in the Lord. And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the Book of Life.

Meditation: When the Apostle encourages the Philippians to stand fast in the Lord, he means for them to follow his own example. His stubbornness in clinging to the words of the truth is manifested by his chains and imprisonment; such stubbornness testifies to the truth of his confession of faith; to this same resolve he now encourages them. It is always, however, in the Lord that they must stand, for it is Christ who through His Gospel gives this stubbornness and resolve. Specifically does he implore Euodia and Syntyche, presumably deaconesses, and then also does he urge the church to help them in their service. Then he mentions Clement by name, whom tradition recognizes as the one who would later become bishop of Rome. To stand fast, therefore, is not only to be stalwart in confessing the faith, but in supporting those who labor in the faith; these, according to the Apostle’s words, are his fellow workers, whose names are in the Book of Life. The ministrations even of those who assist in the work of the Gospel are highly to be regarded, therefore, and also as manifestations of the grace of God toward His people.

Psalm 68

Reading: Philippians 4:8–23 or 4:8–13

Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you.

But I rejoiced in the Lord greatly that now at last your care for me has flourished again; though you surely did care, but you lacked opportunity. Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me.

Nevertheless you have done well that you shared in my distress. Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. For even in Thessalonica you sent aid once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God. And my God shall supply all your need according to His riches in glory by Christ Jesus. Now to our God and Father be glory forever and ever. Amen.

Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you, but especially those who are of Caesar’s household.

The grace of our Lord Jesus Christ be with you all. Amen.

Meditation: St. Paul calls here for meditation on good things, knowing that all good comes from God who is good and does good. Most especially, however, does he bid the Philippians to imitate what they see in him. What do they see in him? They see one who has suffered for Christ, and who can yet say, I have learned in whatever state I am, to be content. It is in fact the very privilege of suffering for Christ that has taught him this contentment; to be stripped of good things is to have greater occasion to cling alone to the One who is good. See how much he has gained through his suffering: he can now say with confidence: I can do all things through Christ who strengthens me. Therefore it is good to meditate on good things, but it is better to meditate on the Giver of all good. Do you wish to be content? Seek to gain the secret of contentment, which is found in the mystery of Christ and His Gospel. How does one seek this? By learning to regard by faith the things of Christ which are lowly and despised in the eyes of men, that in knowing these, one may know the one thing needful, which shall not be taken away. Herein is contentment, treasures in heaven where moth and rust do not corrupt, and where thieves do not break through and steal.

Make haste, O God, to deliver me!
Make haste to help me, O LORD!

Let them be ashamed and confounded
Who seek my life;
Let them be turned back and confused
Who desire my hurt.
Let them be turned back because of their shame,
Who say, “Aha, aha!”

Let all those who seek You rejoice and be glad in You;
And let those who love Your salvation say continually,
“Let God be magnified!”

But I am poor and needy;
Make haste to me, O God!
You are my help and my deliverer;
O LORD, do not delay.

Psalm 70

Reading: St. Mark 7:31–37

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him. And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue. Then, looking up to heaven, He sighed, and said to him, “Ephphatha,” that is, “Be opened.”

Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it. And they were astonished beyond measure, saying, “He has done all things well. He makes both the deaf to hear and the mute to speak.”

Meditation: Consider this deaf man: because he cannot hear, he has an impediment in his speech. So also, all who cannot hear the words of God will have an impediment in their speech, that is, in their confession of faith. For faith comes by hearing, and hearing by the word of God. But what does Jesus do for this man? He takes him aside from the multitude, even as one is taken aside still today for Baptism. Behold now how the things which occur in Baptism are so very like what happens to this man: first Jesus put His fingers into the man’s ears; just as the Spirit of God (which Holy Scripture names elsewhere also as the Finger of God) comes first to the ears in the hearing of the Gospel words connected with Baptism. Next, Jesus spat and touched his tongue, as also in Baptism, there is water from Jesus’ mouth (sanctified by His word), which is applied to the faithful. And this Baptism touches also the lips, for by the faith given here the Lord prepares the lips and the mouth to show forth His praise. Finally Jesus speaks: Ephphatha, that is, Be opened, and the ears are opened, the impediment of the tongue is loosed, and the man speaks plainly. In Baptism too, by Jesus’ word the ears are opened, the tongue is loosed, one begins to confess the faith.

Psalm 70

Reading: Colossians 2:1–23 or 2:1–10

For I want you to know what a great conflict I have for you and those in Laodicea, and for as many as have not seen my face in the flesh, that their hearts may be encouraged, being knit together in love, and attaining to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ, in whom are hidden all the treasures of wisdom and knowledge.

Now this I say lest anyone should deceive you with persuasive words. For though I am absent in the flesh, yet I am with you in spirit, rejoicing to see your good order and the steadfastness of your faith in Christ.

As you therefore have received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving.

Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him, who is the head of all principality and power.

In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.

So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ. Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.

Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations— “Do not touch, do not taste, do not handle,” which all concern things which perish with the using—according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

Meditation: The Apostle’s desire is that the people would attain to all riches of the full assurance of understanding, to the knowledge of the mystery of God, both of the Father and of Christ. What, then, is the mystery of God, or why is the knowledge of Him referred to here as a mystery? In this we behold the nature of the Gospel, that it is not comprehensible to the natural mind. Since it is a mystery, therefore it must be uncovered, revealed, made known. See how necessary is the preaching of the Gospel, by which alone the mystery of Christ is made known. And what is this mystery? That in Him dwells all the fullness of the Godhead bodily. It is marvelous enough to say that in the Babe in the manger dwells all, all the fullness of the Godhead. More marvelous still is the adverb which follows: bodily! See, in the flesh of this Child, this Boy, this Man, this Crucified One. Here is where the Godhead in all its fullness may be found. Behold the mystery: who would think to find God here, a suffering, wounded Victim of crucifixion? None but those to whom the mystery is revealed in the Gospel which declares exactly this truth, that we may learn where the fullness of the Godhead is: in Christ, in His body, and therefore also, especially for us, in the Holy Supper.

Psalm 70

Reading: Colossians 3:1–4:18 or 4:16–18

If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with Him in glory.

Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. Because of these things the wrath of God is coming upon the sons of disobedience, in which you yourselves once walked when you lived in them.

But now you yourselves are to put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth. Do not lie to one another, since you have put off the old man with his deeds, and have put on the new man who is renewed in knowledge according to the image of Him who created him, where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.

Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

Wives, submit to your own husbands, as is fitting in the Lord.

Husbands, love your wives and do not be bitter toward them.

Children, obey your parents in all things, for this is well pleasing to the Lord.

Fathers, do not provoke your children, lest they become discouraged.

Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. But he who does wrong will be repaid for what he has done, and there is no partiality.

Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.

Continue earnestly in prayer, being vigilant in it with thanksgiving; meanwhile praying also for us, that God would open to us a door for the word, to speak the mystery of Christ, for which I am also in chains, that I may make it manifest, as I ought to speak.

Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to answer each one.

Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.

Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him), and Jesus who is called Justus. These are my only fellow workers for the kingdom of God who are of the circumcision; they have proved to be a comfort to me.

Epaphras, who is one of you, a bondservant of Christ, greets you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. For I bear him witness that he has a great zeal for you, and those who are in Laodicea, and those in Hierapolis. Luke the beloved physician and Demas greet you. Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house.

Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea. And say to Archippus, “Take heed to the ministry which you have received in the Lord, that you may fulfill it.”

This salutation by my own hand—Paul. Remember my chains. Grace be with you. Amen.

Meditation: Careful attention to the closing words of the Apostle here shows us that the practice of an oral reading of these apostolic epistles is a tradition which began in apostolic times, and by apostolic direction. From this we learn that the primary meaning of the reading of an apostolic epistle is not a reading with the eyes, but an oral reading, that the ears may hear it. This is one of the central ingredients in the Divine Service, therefore, this reading of the memoirs of the Apostles, that is, of the New Testament epistles. St. Paul knew that the words he wrote were not his own, but from the Lord, and therefore he insisted on their public reading. Moreover in this very context a certain Archippus was told to take heed to the ministry which you have received in the Lord, that you may fulfill it. Therefore the ministry is fulfilled expressly by the attention given to the public reading of the Sacred Scriptures. Paul also signs the epistle with his own hand, that none may doubt its authenticity (and that, implicitly, the Church may be warned against fraudulent epistles which have no such imprimatur), and bids the church, Remember my chains: for these are also significant marks of authenticity, that he is stubborn enough about the truth to suffer so for it.

Psalm 70

Reading: I Thessalonians 1:1–10

Paul, Silvanus, and Timothy,

To the church of the Thessalonians in God the Father and the Lord Jesus Christ:

Grace to you and peace from God our Father and the Lord Jesus Christ.

We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father, knowing, beloved brethren, your election by God. For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake.

And you became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, so that you became examples to all in Macedonia and Achaia who believe. For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but also in every place. Your faith toward God has gone out, so that we do not need to say anything. For they themselves declare concerning us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come.

Meditation: Our gospel, says the Apostle, did not come to you in word only, but also in power, and in the Holy Spirit. By this we learn that in words of the Gospel the Holy Spirit’s divine power is always imbedded. So these Thessalonians received the word in much affliction; the affliction they endured testified to their convictions. To believe that Christ is good when evil is at hand, that is a more convincing faith. So even to those in other regions, Macedonia and Achaia, the evidence of the Thessalonians’ faith was evident: How you turned to God from idols to serve the living and true God. For faith in idols cannot see the hidden God, and therefore could not comprehend faithfulness in the face of affliction. Yet true faith believes what it cannot now see: that Christ, who was raised from the dead, delivers us from the wrath to come. How does He deliver us? By the hidden power of the Spirit in Baptism, for John the Baptist once referred to Baptism in these very terms, and St. Paul elsewhere also refers to the resurrection of Christ from the dead in connection with Baptism, saying, We were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.

Psalm 70

Reading: I Thessalonians 2:1–20 or 2:1–12

For you yourselves know, brethren, that our coming to you was not in vain. But even after we had suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict. For our exhortation did not come from error or uncleanness, nor was it in deceit.

But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts. For neither at any time did we use flattering words, as you know, nor a cloak for covetousness—God is witness. Nor did we seek glory from men, either from you or from others, when we might have made demands as apostles of Christ. But we were gentle among you, just as a nursing mother cherishes her own children. So, affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us. For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God.

You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe; as you know how we exhorted, and comforted, and charged every one of you, as a father does his own children, that you would walk worthy of God who calls you into His own kingdom and glory.

For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Judeans, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost.

But we, brethren, having been taken away from you for a short time in presence, not in heart, endeavored more eagerly to see your face with great desire. Therefore we wanted to come to you—even I, Paul, time and again—but Satan hindered us. For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy.

Meditation: The Apostle spoke the Gospel of God in much conflict, he says here. That is, for speaking it he and his companions were spitefully treated at Philippi. Yet he continued to speak. To Thessalonica he came, in spite of ill-treatment at Philippi, and in spite of the knowledge that for continuing to speak he could expect continual ill-treatment. His steadfastness in speaking is testimony to his conviction: so clear was it that he came not as pleasing men, but God who tests our hearts; for men pleasers do not get such troubles from men. So St. Paul says that he did not use flattering words; such would not be God’s words, for God’s words do not flatter but first condemn men, that they might then also comfort them with the Gospel. The Thessalonians’ reception of the Apostle then was clearly a reception of this Gospel. They did not accept flattery, for he did not give it; thus they received the comfort of the Gospel which is foreign to those who prefer flattery. So also must every Christian prefer the Gospel over flattery, receiving it with meekness, the meekness of contrition and faith.

Psalm 70

Reading: I Thessalonians 3:1–13 or 3:1–7

Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith, that no one should be shaken by these afflictions; for you yourselves know that we are appointed to this. For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know. For this reason, when I could no longer endure it, I sent to know your faith, lest by some means the tempter had tempted you, and our labor might be in vain.

But now that Timothy has come to us from you, and brought us good news of your faith and love, and that you always have good remembrance of us, greatly desiring to see us, as we also to see you— therefore, brethren, in all our affliction and distress we were comforted concerning you by your faith. For now we live, if you stand fast in the Lord.

For what thanks can we render to God for you, for all the joy with which we rejoice for your sake before our God, night and day praying exceedingly that we may see your face and perfect what is lacking in your faith?

Now may our God and Father Himself, and our Lord Jesus Christ, direct our way to you. And may the Lord make you increase and abound in love to one another and to all, just as we do to you, so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints.

Meditation: The afflictions of the Apostle carry the danger of shaking the faith of his converts, who might well ask, If the Apostle is true, why does he suffer so? Why do men say, as they said to David, Aha, aha!? So does faith wrestle with God, as did Israel himself, beset continually with the afflictions of an evil world which we know Christ has overcome. So Paul sends Timothy to them with the reminder: You yourselves know that we are appointed to this. The suffering of these Apostles, indeed the suffering of the Church herself, is appointed by Him whose own suffering was likewise appointed. Was it not necessary that Christ suffer and be raised? So also is the suffering of His people necessary, that they may become poor and needy even as Christ Himself was, crying to Him who is their Help and Deliverer. The encouragement that Paul received in return from Timothy was that they had indeed remembered this, and that they were not offended by his weakness and suffering. So the Thessalonians’ acceptance of the Apostle serves to encourage all the faithful to receive Christ and His messengers in spite of their weak appearance.

Psalm 70

Reading: I Thessalonians 4:8–12

Therefore he who rejects this does not reject man, but God, who has also given us His Holy Spirit.

But concerning brotherly love you have no need that I should write to you, for you yourselves are taught by God to love one another; and indeed you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, that you increase more and more; that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands, as we commanded you, that you may walk properly toward those who are outside, and that you may lack nothing.

Meditation: Concerning brotherly love the Apostle here encourages the Thessalonians to increase more and more. That is, especially now toward all the brethren who are in all Macedonia; and then more and more, that is, to the whole Christian Church. It is as if he would say, You love one another, which is good; so love the whole Church, which is better. For the Holy Spirit by which the Apostle here speaks is also the giver of the bond of unity in the faith, which bond is love. In this bond the Church shares a common confession of faith. Such faith is expressed in the gentleness of love by which, he says, You aspire to lead a quiet life, to mind your own business, and to work with your own hands. Faith, being confident only in God, pertains only to the things of God; hence love, by which faith works, does not fret over or engage in the business of others. It is not truly love, then, which intrudes unwelcomed into the lives of others (even if it be in the name of evangelism or church growth!). For true love, born of faith, knows that it is God who orders all things for the good of His Church, and hence is gentle and of a quiet spirit in all things.

O God, why have You cast us off forever?
Why does Your anger smoke against the sheep of Your pasture?
Remember Your congregation, which You have purchased of old,
The tribe of Your inheritance, which You have redeemed—
This Mount Zion where You have dwelt.
Lift up Your feet to the perpetual desolations.
The enemy has damaged everything in the sanctuary.
Your enemies roar in the midst of Your meeting place;
They set up their banners for signs.
They seem like men who lift up
Axes among the thick trees.
And now they break down its carved work, all at once,
With axes and hammers.
They have set fire to Your sanctuary;
They have defiled the dwelling place of Your name to the ground.
They said in their hearts,
“Let us destroy them altogether.”
They have burned up all the meeting places of God in the land.

We do not see our signs;
There is no longer any prophet;
Nor is there any among us who knows how long.
O God, how long will the adversary reproach?
Will the enemy blaspheme Your name forever?
Why do You withdraw Your hand, even Your right hand?
Take it out of Your bosom and destroy them.
For God is my King from of old,
Working salvation in the midst of the earth.
You divided the sea by Your strength;
You broke the heads of the sea serpents in the waters.
You broke the heads of Leviathan in pieces,
And gave him as food to the people inhabiting the wilderness.
You broke open the fountain and the flood;
You dried up mighty rivers.
The day is Yours, the night also is Yours;
You have prepared the light and the sun.
You have set all the borders of the earth;
You have made summer and winter.

Remember this, that the enemy has reproached, O LORD,
And that a foolish people has blasphemed Your name.
Oh, do not deliver the life of Your turtledove to the wild beast!
Do not forget the life of Your poor forever.
Have respect to the covenant;
For the dark places of the earth are full of the haunts of cruelty.
Oh, do not let the oppressed return ashamed!
Let the poor and needy praise Your name.

Arise, O God, plead Your own cause;
Remember how the foolish man reproaches You daily.
Do not forget the voice of Your enemies;
The tumult of those who rise up against You increases continually.

Psalm 74

Reading: St. Luke 10:23–37

Then He turned to His disciples and said privately, “Blessed are the eyes which see the things you see; for I tell you that many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it.”

And behold, a certain lawyer stood up and tested Him, saying, “Teacher, what shall I do to inherit eternal life?”

He said to him, “What is written in the law? What is your reading of it?”

So he answered and said, “ ‘You shall love the LORD your God with all your heart, with all your soul, with all your strength, and with all your mind,’ and your neighbor as yourself.’ ”

Meditation: Who is my neighbor? That depends upon where you see yourself in this parable. If you are wounded and naked (before God), then the Samaritan will be your neighbor. Jesus Himself was called a Nazarene, for He was brought up in Nazareth, which is in Samaria. So Jesus, our Good Samaritan, has come to us, who were stripped of our clothing, that is, naked and ashamed, unable to stand before God. Now the Law cannot help us, even as the priest and Levite would not help; but Christ does: He had compassion, and bandaged our wounds in His mercy; He poured in oil and wine, that is, washed us in Holy Baptism (which was in earliest times associated with the anointing with oil), and poured the wine of the holy blood of Christ into us in the Blessed Sacrament of the Altar. So also, He has brought us to His Inn, that is, His Holy Christian Church, where He charges the innkeeper (the pastor), saying, Take care of him, having given him two denarii, that is, provision for these two Sacraments; with a promise encouraging that pastor to be faithful, saying, When I come again, I will repay you, which will happen at the Last Day.

Psalm 74

Reading: I Thessalonians 5:12–28 or 5:12–16

And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work’s sake. Be at peace among yourselves.

Now we exhort you, brethren, warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all.

Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you.

Do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good. Abstain from every form of evil.

Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. He who calls you is faithful, who also will do it.

Brethren, pray for us.

Greet all the brethren with a holy kiss.

I charge you by the Lord that this epistle be read to all the holy brethren.

The grace of our Lord Jesus Christ be with you. Amen.

Meditation: To recognize those who are over you in the Lord is to honor them for the sake of their office. For the pastor has been charged by Christ to take care of you (like the innkeeper in the Good Samaritan parable), and therefore you will do well to recognize that this is his calling under God. What is their charge? To admonish you, says the Apostle. What is their admonishment? Here he makes it clear by extending the task to the Thessalonians themselves: Warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. This is also the task, most specifically (and authoritatively) of the pastor: he warns with the law, he comforts and upholds with the Gospel and its Sacraments, and he is patient, for he stands in the stead of Christ, who is Himself longsuffering, and plentous in mercy and truth, as David says. To pursue what is good, then, is most especially to seek to gain from the pastor the gifts of Christ; and in having these, to find continual comfort in the Gospel and mercy of Christ, knowing what it means to rejoice always.

Psalm 74

Reading: I Timothy 1:1–20 or 1:12–17

Paul, an apostle of Jesus Christ, by the commandment of God our Savior and the Lord Jesus Christ, our hope,

To Timothy, a true son in the faith:

Grace, mercy, and peace from God our Father and Jesus Christ our Lord.

As I urged you when I went into Macedonia—remain in Ephesus that you may charge some that they teach no other doctrine, nor give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith. Now the purpose of the commandment is love from a pure heart, from a good conscience, and from sincere faith, from which some, having strayed, have turned aside to idle talk, desiring to be teachers of the law, understanding neither what they say nor the things which they affirm.

But we know that the law is good if one uses it lawfully, knowing this: that the law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, for fornicators, for sodomites, for kidnappers, for liars, for perjurers, and if there is any other thing that is contrary to sound doctrine, according to the glorious gospel of the blessed God which was committed to my trust.

And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus. This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.

This charge I commit to you, son Timothy, according to the prophecies previously made concerning you, that by them you may wage the good warfare, having faith and a good conscience, which some having rejected, concerning the faith have suffered shipwreck, of whom are Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme.

Meditation: Every Christian may draw comfort from this faithful saying: Christ Jesus came into the world to save sinners, of whom I am chief. See, he does not say, I was chief: though his former way of life is proof of his sinfulness, yet he knows this sinfulness still clings to him. So the faithful saying is not only Christ came for sinners, but also, I am chief. For although St. Paul says, I obtainred mercy because I did it ignorantly in unbelief, still he calls himself chief. For he is well aware of the peril of his own sinfulness. While it is possible for some who fall from faith to be restored (consider David, Solomon, and St. Peter), yet there is also the ever present danger of a knowing blasphemy which makes such repentance impossible. For the Scriptures declare that it is impossible for those who were once enlightened, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. So it is good to know oneself, as the Apostle does here, that one may learn vigilance against the devil, as well as the ever present need for Christ Jesus who came for sinners.

Psalm 74

Reading: I Timothy 2:1–15 or 2:8–15

Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth. For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time, for which I was appointed a preacher and an apostle—I am speaking the truth in Christ and not lying—a teacher of the Gentiles in faith and truth.

I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but, which is proper for women professing godliness, with good works. Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.

Meditation: Women are to learn in silence with all submission. Why? Because Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. So let all women learn from the error of Eve, that by speaking (to the Serpent) where she ought to have been silent, she fell. And let all men learn from the error of Adam, that by listening to Eve instead of to God, he fell; Eden’s tragedy occurred by an inversion of the order of creation. So let the order be set aright: let Christ (the Second Adam) have authority over the Church (the second Eve); let the men pray everywhere, lifting up holy hands, that is, let the priestly duties be done by pastors who are men, in token of their likeness to the Man Jesus Christ; let the lifting up of their hands be in token of His crucifixion; and let women refuse to do such things, in token of their likeness to the Church and Bride of Christ, in submission to Him; for she (that is, Eve and all her daughters) will be saved in childbearing, which is to say, in that Holy Virgin Birth of our Lord, to which all childbearing bears resemblance.

Psalm 74

Reading: I Timothy 3:1–16 or 3:14–16

This is a faithful saying: If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.

Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, holding the mystery of the faith with a pure conscience. But let these also first be tested; then let them serve as deacons, being found blameless. Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things. Let deacons be the husbands of one wife, ruling their children and their own houses well. For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

These things I write to you, though I hope to come to you shortly; but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth. And without controversy great is the mystery of godliness:

God was manifested in the flesh,
Justified in the Spirit,
Seen by angels,
Preached among the Gentiles,
Believed on in the world,
Received up in glory.

Meditation: Since the Church is the pillar and ground of the truth, therefore the word of God sounds forth and is confessed there. So now the Apostle gives her a primitive creed to confess, which has served as a pattern and justification for her later creeds. And for this creed he gives a rationale: great is the mystery of godliness. Since the faith is a mystery, therefore the Church must learn to confess only according to the words of the faith given to her, for without these she could not confess the truth: God was manifested in the flesh; that is, the incarnation of God is the heart of the mystery, and of our salvation; justified in the spirit; that is, raised from the dead by the power of His divine nature; seen by angels, not only at His resurrection, but upon His ascension to the right hand of the Father, where the angels ever see Him; preached among the Gentiles, that is, from the day of Pentecost forward; believed on in the world; for by this preaching the Church has ever lived, by grace; and received up in glory; for the glory of His ascension is especially seen in the vindication of His humble Gospel as its preaching continues in every generation.

Psalm 74

Reading: I Timothy 4:1–16 or 4:12–16

Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; for it is sanctified by the word of God and prayer.

If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed. But reject profane and old wives’ fables, and exercise yourself toward godliness. For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come. This is a faithful saying and worthy of all acceptance. For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe. These things command and teach.

Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. Till I come, give attention to reading, to exhortation, to doctrine. Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership. Meditate on these things; give yourself entirely to them, that your progress may be evident to all. Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.

Meditation: Here the duties of the pastor are clearly set forth: first, exemplary conduct in love, in spirit, in faith, in purity. For no openly disgraceful or shameful conduct should be permitted among pastors, lest the people’s faith be offended. Second, attention to reading, that is, to the public reading of the Scriptures as the basis from which all preaching and teaching must arise (which is why the readings always precede the sermon). Third, to exhortation, that is, to apostolic preaching, which, having its roots in the synagogue, is to continue in the churches by this divine direction. Finally, to doctrine, that is, to the teaching or catechesis of the faith. Then he says, Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership; by this we see not only that ordination is a divine rite by which the divine gift of the office is given, but also that neglect of reading, exhortation, and doctrine would be neglect of the office itself. So he says give yourself entirely to these things. Therefore every pastor who does so does well, and every church with such a pastor is indeed blessed.

Psalm 74

Reading: I Timothy 5:1–25 or 5:17–21

Do not rebuke an older man, but exhort him as a father, younger men as brothers, older women as mothers, younger women as sisters, with all purity.

Honor widows who are really widows. But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God. Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day. But she who lives in pleasure is dead while she lives. And these things command, that they may be blameless. But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man, well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work.

But refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry, having condemnation because they have cast off their first faith. And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not. Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully. For some have already turned aside after Satan. If any believing man or woman has widows, let them relieve them, and do not let the church be burdened, that it may relieve those who are really widows.

Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. For the Scripture says, “You shall not muzzle an ox while it treads out the grain,” and, “The laborer is worthy of his wages.” Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear.

I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality. Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure.

No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.

Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later. Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.

Meditation: Here we see that elders, that is, ordained pastors, who rule well ought to be counted worthy of double honor. In this we see two things: first, that they who are Christ’s representatives in the Church therefore by divine right bear the authority of the word, by which they rule. Second, that those who do so well are to be honored doubly: once for their holding of the office, and again for their faithfulness in bearing it, in likeness to Christ. For as Christ is to receive honor and praise, so are His servants to be given honor, since it is He who has sent them. But the Apostle likens them to oxen here, lowly beasts who tread out the grain, since they in their humble service provide the Bread of Life to the people; yet as oxen are not to be muzzled but permitted to eat of that grain, so do pastors themselves feast on Christ, and must be given adequate provision that they may do so. For it says, The laborer is worthy of his wages, and that the faithful elders labor in the word and doctrine.

How lovely is Your tabernacle,
O LORD of hosts!
My soul longs, yes, even faints
For the courts of the LORD
My heart and my flesh cry out for the living God.

Even the sparrow has found a home,
And the swallow a nest for herself,
Where she may lay her young—
Even Your altars, O LORD of hosts,
My King and my God.
Blessed are those who dwell in Your house;
They will still be praising You.

Blessed is the man whose strength is in You,
Whose heart is set on pilgrimage.
As they pass through the Valley of Baca,
They make it a spring;
The rain also covers it with pools.
They go from strength to strength;
Each one appears before God in Zion.

O LORD God of hosts, hear my prayer;
Give ear, O God of Jacob!

O God, behold our shield,
And look upon the face of Your anointed.

For a day in Your courts is better than a thousand
I would rather be a doorkeeper in the house of my God
Than dwell in the tents of wickedness.
For the LORD God is a sun and shield;
The LORD will give grace and glory;
No good thing will He withhold
From those who walk uprightly.

O LORD of hosts,
Blessed is the man who trusts in You!

Psalm 84

Reading: St. Luke 17:11–19

Now it happened as He went to Jerusalem that He passed through the midst of Samaria and Galilee. Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off. And they lifted up their voices and said, “Jesus, Master, have mercy on us!”

So when He saw them, He said to them, “Go, show yourselves to the priests.” And so it was that as they went, they were cleansed.

And one of them, when he saw that he was healed, returned, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks. And he was a Samaritan.

So Jesus answered and said, “Were there not ten cleansed? But where are the nine? Were there not any found who returned to give glory to God except this foreigner?” And He said to him, “Arise, go your way. Your faith has made you well.”

Meditation: Let the example of these lepers help us. They stood afar off because they knew of their uncleanness, even as we all should know of the uncleanness of our hearts. Yet they still were bold to cry for mercy, even as we all should be bold to do the same, letting our Kyries (“Lord, have mercy”) be full of faith; for they did as Jesus asked, going to show themselves to the priests before they even had evidence of His help, for it says that as they went, they were cleansed. So too let every Christian be confident of Jesus’ help before seeing evidence of it, for we live by faith, and not by sight. But let us take above all the example of the one leper who returned. Now that he is cleansed he no longer stands afar off, but at once draws near, falling down on his face at His feet, giving Him thanks. Even though cleansed, still he prostrates himself before the Incarnate One here, in recognition of His majesty. So also let every Christian recognize His majesty, especially at the altar where we receive His cleansing. Ten were cleansed, one returned; so also let our release from bondage to the law (the Ten Commandments) come by the one true faith.

Psalm 84

Reading: I Timothy 6:1–21 or 6:3–10

Let as many bondservants as are under the yoke count their own masters worthy of all honor, so that the name of God and His doctrine may not be blasphemed. And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved. Teach and exhort these things.

If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself.

Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness. Fight the good fight of faith, lay hold on eternal life, to which you were also called and have confessed the good confession in the presence of many witnesses. I urge you in the sight of God who gives life to all things, and before Christ Jesus who witnessed the good confession before Pontius Pilate, that you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing, which He will manifest in His own time, He who is the blessed and only Potentate, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power. Amen.

Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.

O Timothy! Guard what was committed to your trust, avoiding the profane and idle babblings and contradictions of what is falsely called knowledge— by professing it some have strayed concerning the faith.

Grace be with you. Amen.

Meditation: False preachers may appear holy, but in fact are proud, knowing nothing, obsessed with disputes, full of envy, strife, reviling, evil suspicions, etc. From their falsehood such things are spread among their hearers. Therefore from such withdraw yourself. But to whom shall you flee? To Christ and His Holy Supper, which is the mystery of godliness. Even the term sacrament comes from the Latin sacramentum, a translation of the Greek mysterion. So then godliness itself comes from the Sacrament; this is its benefit, since, in that it confers the forgiveness of sins, so also it confers true godliness upon those who receive it. Knowing this, then, one may also know true contentment; thus the Apostle declares that godliness with contentment is great gain, unlike the selfish ambitions of the false preachers. What good is their greed? We brought nothing into this world, and it is certain we can carry nothing out. Thus, having food and clothing, with these we shall be content, especially with the food of the Holy Supper, and the attendant clothing of the godliness of Christ.

Psalm 84

Reading: II Timothy 1:1–18 or 1:1–7

Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus,

To Timothy, a beloved son:

Grace, mercy, and peace from God the Father and Christ Jesus our Lord.

I thank God, whom I serve with a pure conscience, as my forefathers did, as without ceasing I remember you in my prayers night and day, greatly desiring to see you, being mindful of your tears, that I may be filled with joy, when I call to remembrance the genuine faith that is in you, which dwelt first in your grandmother Lois and your mother Eunice, and I am persuaded is in you also. Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands. For God has not given us a spirit of fear, but of power and of love and of a sound mind.

Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the gospel according to the power of God, who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel, to which I was appointed a preacher, an apostle, and a teacher of the Gentiles. For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.

Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus. That good thing which was committed to you, keep by the Holy Spirit who dwells in us.

This you know, that all those in Asia have turned away from me, among whom are Phygellus and Hermogenes. The Lord grant mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chain; but when he arrived in Rome, he sought me out very zealously and found me. The Lord grant to him that he may find mercy from the Lord in that Day—and you know very well how many ways he ministered to me at Ephesus.

Meditation: Timothy has become St. Paul’s beloved son, though the Apostle never married. And Eunice is Timothy’s mother, though her husband is not mentioned. How very like our Lord Christ is Timothy, then, for Christ from eternity is the beloved Son of the Father, and also the Son of the Blessed Virgin; so it is to Timothy’s genuine faith that Paul refers in calling him his son. Not only so, but also to his holy ordination, as the Apostle declares here: I remind you to stir up the gift of God which is in you through the laying on of my hands. As Christ Himself was declared to be the beloved Son of God at His Baptism, so Timothy is declared the Apostle’s beloved son by virtue of his ordination. For in that Sacrament the gift of God was given him and is in him. What gift? The Holy Orders he received to preach and to administer the Blessed Sacraments. How, then, shall Timothy stir up the gift except by preaching and administering the Sacraments? Let no preacher through fear withhold these gifts, for God has not given us a spirit of fear, but of power and of love and of a sound mind, namely, the mind of Christ.

Psalm 84

Reading: II Timothy 2:1–26 or 2:1–13

You therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. You therefore must endure hardship as a good soldier of Jesus Christ. No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier. And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. The hardworking farmer must be first to partake of the crops. Consider what I say, and may the Lord give you understanding in all things.

Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel, for which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained. Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.
This is a faithful saying:

For if we died with Him,
We shall also live with Him.
If we endure,
We shall also reign with Him.
If we deny Him,
He also will deny us.
If we are faithless,
He remains faithful;
He cannot deny Himself.

Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers. Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. But shun profane and idle babblings, for they will increase to more ungodliness. And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some. Nevertheless the solid foundation of God stands, having this seal: “The Lord knows those who are His,” and, “Let everyone who names the name of Christ depart from iniquity.”

But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work. Flee also youthful lusts; but pursue righteousness, faith, love, peace with those who call on the Lord out of a pure heart. But avoid foolish and ignorant disputes, knowing that they generate strife. And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.

Meditation: How foreign to the modern ear are the words of the Apostle: Endure hardship as a good soldier, etc.; or again, the Gospel is, he says, that for which I suffer trouble as an evildoer, even to the point of chains. Why is it that the good and faithful preachers Paul and Timothy must suffer and endure affliction? Surely, on the one hand because the world is evil, and as evil men persecuted Christ, so do they persecute His preachers, as He Himself often said they would. But surely also because as Christ was persecuted and slain for the redemption of the world, His preachers bear in their bodies His image especially well when they too are persecuted and slain. They not only proclaim Him with their words, but by their suffering for His sake. In this they are proven to be genuine. And if we endure, he says, we shall also reign with Him. For as Christ was raised and vindicated, so also shall all His preachers, indeed all their faithful hearers likewise be raised and vindicated. Let those hearers be encouraged in the Gospel, then, when they consider both the sufferings of Christ and the afflictions of His Church and her faithful preachers.

Psalm 84

Reading: Titus 1:1–16 or 1:1–5

Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect and the acknowledgment of the truth which accords with godliness, in hope of eternal life which God, who cannot lie, promised before time began, but has in due time manifested His word through preaching, which was committed to me according to the commandment of God our Savior;

To Titus, a true son in our common faith:

Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.

For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you— if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-minded, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict.

For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain. One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith, not giving heed to Jewish fables and commandments of men who turn from the truth. To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled. They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.

Meditation: Pay heed now to what the Apostle says: God has in due time manifested His word; this is like what the Epistle to the Hebrews declares, saying, God has in these last days spoken to us by His Son. But behold what St. Paul here says about how God manifested His word: through preaching. See how highly he regards the preaching of the Gospel; it is the very means by which God speaks to us. And see next how it is that preachers come: they are appointed by God Himself, for the Apostle says here that this preaching was committed to me according to the commandment of God our Savior. For how shall they preach unless they be sent? It is the commandment of God our Savior; whom the Apostle also designates here as Jesus Christ our Savior, thus highlighting Jesus’ divinity. And then it was St. Paul who says to Titus here, I left you in Crete, that you should set in order the things that are lacking; and it is Titus who then is charged to appoint elders in every city as I commanded you. For Christ appoints preachers through other preachers, whom He first appointed as Apostles. And in this way He manifested His word.

Psalm 84

Reading: Titus 2:1–10

But as for you, speak the things which are proper for sound doctrine: that the older men be sober, reverent, temperate, sound in faith, in love, in patience; the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things— that they admonish the young women to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed.

Likewise, exhort the young men to be sober-minded, in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility, sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you.

Exhort bondservants to be obedient to their own masters, to be well pleasing in all things, not answering back, not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.

Meditation: Titus is now instructed to speak the things which are proper for sound doctrine. What are these? Specific instructions for men and women, older and younger, husbands and wives, in accordance with their callings in life, instructions which pertain to chaste and decent lives in word and deed. For those who believe and are enlightened in the doctrine of the Gospel should also have learned the secret of contentment; and, being content, ought to behave as contented, not in strife, quarreling, and things not becoming contentment. So also we see among the exhortations here reverence, love, discretion, chastity, obedience, soberness, and fidelity. These things are not in themselves the doctrine of the Gospel (indeed, they are the true meaning of the law); but they adorn the doctrine of God our Savior in all things, as they are indications of the contentment and devotion of a genuine faith. And since the Apostle speaks in connection with the various callings in life, he therefore indicates that these are divine callings; God has placed each one in his station, and it is there that by sobriety and fidelity he lives according to the Gospel.

Psalm 84

Reading: Titus 2:15–3:3

Speak these things, exhort, and rebuke with all authority. Let no one despise you.

Remind them to be subject to rulers and authorities, to obey, to be ready for every good work, to speak evil of no one, to be peaceable, gentle, showing all humility to all men. For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another.

Meditation: Here the Apostle commands respect for authority, both by those who bear it and by those who are subject to it. For to Titus he charges, Rebuke with all authority, and of Titus’ hearers he expects submission and obedience to rulers and authorities. This is because there is no authority except from God, and the authorities that exist are appointed by God. The sin of Adam was in essence disobedience against authority, for Adam lusted after his own gain, and sought to be like God, therefore he was foolish, disobedient, living in malice and envy, hateful and hating; and it is therefore not surprising to find Adam’s offspring living in the same way; but to be regenerate, to be washed, is to return to the purity of obedience in which Adam was created. Hence the Apostle encourages the preacher Titus to preach in such a way as to bring regeneration, from which will also come the kind of obedient behavior as was first seen in Eden. In addition, regenerate hearts are peaceable and gentle, for they live not according to the strife ridden fallen world, but by faith in the Second Adam, who is Husband to His Church, in a new Paradise.

Bow down Your ear, O LORD, hear me;
For I am poor and needy.
Preserve my life, for I am holy;
You are my God;
Save Your servant who trusts in You!
Be merciful to me, O Lord,
For I cry to You all day long.
Rejoice the soul of Your servant,
For to You, O Lord, I lift up my soul.
For You, Lord, are good, and ready to forgive,
And abundant in mercy to all those who call upon You.

Give ear, O LORD, to my prayer;
And attend to the voice of my supplications.
In the day of my trouble I will call upon You,
For You will answer me.

Among the gods there is none like You, O Lord;
Nor are there any works like Your works.
All nations whom You have made
Shall come and worship before You, O Lord,
And shall glorify Your name.
For You are great, and do wondrous things;
You alone are God.

Teach me Your way, O LORD;
I will walk in Your truth;
Unite my heart to fear Your name.
I will praise You, O Lord my God, with all my heart,
And I will glorify Your name forevermore.
For great is Your mercy toward me,
And You have delivered my soul from the depths of Sheol.

O God, the proud have risen against me,
And a mob of violent men have sought my life,
And have not set You before them.
But You, O Lord, are a God full of compassion, and gracious,
Longsuffering and abundant in mercy and truth.

Oh, turn to me, and have mercy on me!
Give Your strength to Your servant,
And save the son of Your maidservant.
Show me a sign for good,
That those who hate me may see it and be ashamed,
Because You, LORD, have helped me and comforted me.

Psalm 86

Reading: St. Matthew 6:24–34

“No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.

“Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? Look at the birds of the air, for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? Which of you by worrying can add one cubit to his stature?

“So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?

“Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things shall be added to you. Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.

Meditation: Look at the birds of the air, who are fed by your heavenly Father. What are they fed? Birds eat seeds, as Jesus declares in His parable of the sower: Some seed fell by the wayside; and the birds came and devoured them. Therefore if we would become like the birds we would desire what Christ sows, which is the word of God. The birds do not sow, for Christ is the Sower; they do not reap, for the angels are the reapers; they do not gather, for the Harvest is yet to come. And you are of more value than they, for Christ has bought you with the price of His own lifeblood. Or again, consider the lilies: with what are they arrayed? With flowers; though they are found among thorns, as it is said of the Bride of Solomon’s song, A lily among thorns. To be like a lily is to be clothed in beauty; as is the Church, the Bride of Christ, clothed in the baptismal garment of His righteousness. So the lilies do not toil nor spin, for Christ gives His good freely. And all flesh is grass, which today is, and tomorrow is thrown into the oven; therefore be not of little faith, but full of faith, for it is only the clothing of Christ which shall abide.

Psalm 86

Reading: Titus 3:8–15

This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.

But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless. Reject a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned.

When I send Artemas to you, or Tychicus, be diligent to come to me at Nicopolis, for I have decided to spend the winter there. Send Zenas the lawyer and Apollos on their journey with haste, that they may lack nothing. And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.

All who are with me greet you. Greet those who love us in the faith.

Grace be with you all. Amen.

Meditation: The Apostle declares not once but twice that the people must maintain good works. For these things are good and profitable to men. This is because whoever will not do good must be unregenerate, and nothing which is unregenerate can profit. As he says elsewhere, everything that does not proceed from faith is sin. Therefore a divisive man is at length to be rejected, for he is warped and sinning, being self condemned. He condemns himself by his evil deeds, whereby he shows that he is unregenerate; unless he turns from evil for mercy, according to the Psalmist who says, Thou, Lord, art good, and ready to forgive. Otherwise he is condemned. For as Jesus said, You cannot serve God and mammon. So it is that condemnation of the wicked is sealed by the wicked works that they do; and so also, that the faith of the faithful is demonstrated by the works that they do. No one can say that he loves God if he hates his neighbor, as St. James declares, saying also that faith without works is dead. For true faith is alive and active; and though faith alone gains salvation, yet faith is never alone.

Psalm 86

Reading: Philemon 1:25 or 10, 17

I appeal to you for my son Onesimus, whom I have begotten while in my chains,

If then you count me as a partner, receive him as you would me.

The grace of our Lord Jesus Christ be with your spirit. Amen.

Meditation: The Apostle refers to Onesimus as my son, whom I have begotten while in my chains; this Onesimus was formerly Philemon’s slave, whom the latter evidently once sent to St. Paul, since he says, here, I am sending him back. So this slave was to have been slave to the Apostle, who was himself in chains. But on hearing his preaching, Onesimus believed, and so was freed from bondage to sin and death. Not only so, but was evidently also ordained into the ministry by the Apostle, for he says, I wished to keep him with me, that he might minister to me; and again, encourages Philemon by saying, Receive him as you would me. Now if St. Paul is to be received as an ambassador of Christ, should not also Onesimus be thus received? How then might O¬nesimus have ministered to him? Perhaps by hearing his confession, inasmuch as even Apostles need confessors to whom to confess their sins and from whom to receive absolution. So as the Apostle is prisoner indeed, but of Jesus Christ, so also now is Onesimus slave indeed, but likewise, of Jesus Christ. For every preacher is bound to Him and required to be faithful.

Psalm 86

Reading: Hebrews 1:1–14 or 1:1–4

God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

For to which of the angels did He ever say:

“You are My Son,
Today I have begotten You”?

And again:

“I will be to Him a Father,
And He shall be to Me a Son”?

But when He again brings the firstborn into the world, He says:

“Let all the angels of God worship Him.”

And of the angels He says:

“Who makes His angels spirits
And His ministers a flame of fire.”

But to the Son He says:

“Your throne, O God, is forever and ever;
A scepter of righteousness is the scepter of Your kingdom.
You have loved righteousness and hated lawlessness;
Therefore God, Your God, has anointed You
With the oil of gladness more than Your companions.”

And:

“You, LORD, in the beginning laid the foundation of the earth,
And the heavens are the work of Your hands.
They will perish, but You remain;
And they will all grow old like a garment;
Like a cloak You will fold them up,
And they will be changed.
But You are the same,
And Your years will not fail.”

But to which of the angels has He ever said:

“Sit at My right hand,
Till I make Your enemies Your footstool”?

Are they not all ministering spirits sent forth to minister for those who will inherit salvation?

Meditation: Adam was created in the image of God, but Christ is the image of God; for Adam was created in the image of the One who was to come, that is, in the image of Christ, who is God; Christ is the brightness of His glory and the express image of His person. The pattern of man’s creation in the image of God is not only that he was created without sin, but that he was created in the very likeness of the Incarnate One. For this is the way in which God worked toward His people of old: at various times and in various ways He spoke to the fathers by the prophets. He foretold, that is, in different ways, that He was Himself coming to visit His people. In different ways, because in one case He speaks words of prediction, and in another, recounts the holy history which He Himself designed to be a preview of the things to come. The creation of Adam is only one of such previews. But all are fulfilled in Christ, who is the Second Adam, Noah, Abraham, Enoch, Moses, Elijah, David, and Solomon; indeed, He is the one appointed Heir of all things, through whom also He made the worlds; and in His most excellent name have we been washed.

Psalm 86

Reading: Hebrews 2:5–3:6 or 2:5–10

For He has not put the world to come, of which we speak, in subjection to angels. But one testified in a certain place, saying:

“What is man that You are mindful of him,
Or the son of man that You take care of him?
You have made him a little lower than the angels;
You have crowned him with glory and honor,
And set him over the works of Your hands.
You have put all things in subjection under his feet.”

For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him. But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.

For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, saying:

“I will declare Your name to My brethren;
In the midst of the assembly I will sing praise to You.”

And again:

“I will put My trust in Him.”

And again:

“Here am I and the children whom God has given Me.”

Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage. For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.

Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus, who was faithful to Him who appointed Him, as Moses also was faithful in all His house. For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. For every house is built by someone, but He who built all things is God. And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward, but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.

Meditation: Here the Apostle argues from the Psalms that all the Scriptures reach their fulfillment in Jesus Christ. For in the second Psalm it is said, What is man that You are mindful of him? and, You have made him a little lower than the angels, and again, You have put all things in subjection under his feet. Now who could know, excepting one who has Christ the Key to the Scriptures, that these refer to His incarnation? But he points out the obvious, that we do not yet see all things put under Him, an indication here that there must be more to this than meets the eye; and then he clearly declares that it refers first of all to Christ Himself: We see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor. He knows this because he sees Christ in all the Scriptures. So here, a little lower than the angels indicates the little while of Christ’s humiliation, wherein He subjected Himself in all humility to the death of the cross. And why? That He, by the grace of God, might taste death for everyone. So then, for everyone, that is, for man, He did all this, that all things might at the last be put under our feet.

Psalm 86

Reading: Hebrews 4:14–5:14 or 5:5–10

Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins. And no man takes this honor to himself, but he who is called by God, just as Aaron was.

So also Christ did not glorify Himself to become High Priest, but it was He who said to Him:

“You are My Son,
Today I have begotten You.”

As He also says in another place:

“You are a priest forever
According to the order of Melchizedek”;

who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him, called by God as High Priest “according to the order of Melchizedek,” of whom we have much to say, and hard to explain, since you have become dull of hearing.

For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.

Meditation: Christ, since He was a Son, the eternal Son of the Father, learned obedience by the things which He suffered. Now how can He who knows all things learn something? Or how can He who was without sin learn obedience as though it were something He did not already know? His learning of obedience was His own experience of affliction and vehement cries and tears; this is an holy mystery, that He not only stooped in humiliation, but that the degree to which He stooped was beyond our imagination. In this way He gained salvation, then: He became the author of eternal salvation to all who obey Him; He whose obedience was faith toward His Father now gains from His faithful the obedience of their faith toward Him; and as their own experiences contain afflictions like unto His own, so do they, through their own experience of suffering, learn this obedience. For the testing of faith produces patience, as St. James also declares; so too, the degree to which the faithful willingly endure affliction, persecution, and martyrdom is also beyond the imagination of the fallen world.

Psalm 86

Reading: Hebrews 6:1–20 or 6:1–12

Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. And this we will do if God permits.

For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.

For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned.

But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises.

For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, “Surely blessing I will bless you, and multiplying I will multiply you.” And so, after he had patiently endured, he obtained the promise. For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.

This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.

Meditation: Now the Apostle wishes to go on, that is, to leave the discussion of the elementary principles of Christ, and to go on to perfection. What does this mean? Surely not to leave the Gospel to concentrate more fervently on the commandments; for no law ever gave life; nor can any law bring perfection; rather, through the law comes the knowledge of death. Indeed he preaches here the law in such a way, as to threaten eternal death, saying, It is impossible for those who were once enlightened, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance. For although many faithful have fallen and been restored, yet none who have come so far forward in the faith, if they fall away, can be restored. Therefore it is incumbent upon these Hebrews to press on to perfection. What perfection? The kind which shows diligence to the full assurance of hope until the end. This is the perfection of faith and patience, the patience produced by trials and affliction. Thus the going on of which he speaks is a going on to the perfect patience which is gained only by suffering for Christ.

O LORD, God of my salvation,
I have cried out day and night before You.
Let my prayer come before You;
Incline Your ear to my cry.

For my soul is full of troubles,
And my life draws near to the grave.
I am counted with those who go down to the pit;
I am like a man who has no strength,
Adrift among the dead,
Like the slain who lie in the grave,
Whom You remember no more,
And who are cut off from Your hand.

You have laid me in the lowest pit,
In darkness, in the depths.
Your wrath lies heavy upon me,
And You have afflicted me with all Your waves.

You have put away my acquaintances far from me;
You have made me an abomination to them;
I am shut up, and I cannot get out;
My eye wastes away because of affliction.

LORD, I have called daily upon You;
I have stretched out my hands to You.
Will You work wonders for the dead?
Shall the dead arise and praise You?

Shall Your lovingkindness be declared in the grave?
Or Your faithfulness in the place of destruction?
Shall Your wonders be known in the dark?
And Your righteousness in the land of forgetfulness?

But to You I have cried out, O LORD,
And in the morning my prayer comes before You.
LORD, why do You cast off my soul?
Why do You hide Your face from me?
I have been afflicted and ready to die from my youth;
I suffer Your terrors;
I am distraught.
Your fierce wrath has gone over me;
Your terrors have cut me off.
They came around me all day long like water;
They engulfed me altogether.
Loved one and friend You have put far from me,
And my acquaintances into darkness.

Psalm 88

Reading: St. Luke 7:11–17

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd. And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow. And a large crowd from the city was with her. When the Lord saw her, He had compassion on her and said to her, “Do not weep.” Then He came and touched the open coffin, and those who carried him stood still. And He said, “Young man, I say to you, arise.” So he who was dead sat up and began to speak. And He presented him to his mother.

Then fear came upon all, and they glorified God, saying, “A great prophet has risen up among us”; and, “God has visited His people.” And this report about Him went throughout all Judea and all the surrounding region.

Meditation: Behold how Life and death contend, for each has its procession here: a large crowd was with Jesus, and a large crowd from the city was with the dead man being carried out. Here the Lord of life is seen in triumph over the lord of death, therefore. See what anguish Satan has visited upon this poor widow, whom grief has now visited twice, both in the death of her husband and in the death of her only son, and how very helpless she is in her distress. Yet when the Lord saw her, He had compassion on her; for truly, it is because of compassion that the Lord, seeing also the sorry helpless state of His poor people, has come to us all in His holy incarnation. Now see what results: He stops the procession, touching the open coffin, and raises the dead. Now the widow is given ten times more joy than she has ever known. See how good He is, who likewise speaks comforting words of the Gospel to His people today, stopping also among us the procession of death as well, for we through faith in Him shall likewise be raised and live eternally with Him.

Psalm 88

Reading: Hebrews 7:1–28 or 7:1–10

For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,” without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.

Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better. Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him.

Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? For the priesthood being changed, of necessity there is also a change of the law. For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.

For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. For He testifies:

“You are a priest forever
According to the order of Melchizedek.”

For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.

And inasmuch as He was not made priest without an oath (for they have become priests without an oath, but He with an oath by Him who said to Him:

“The LORD has sworn
And will not relent,
‘You are a priest forever
According to the order of Melchizedek’ ”),

by so much more Jesus has become a surety of a better covenant.

Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.

For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

Meditation: Why did Abraham give Melchizedek a tithe? For Abraham is the father of a multitude, but who is Melchizedek? Behold, he has no lineage at all; so beyond all contradiction the lesser is blessed by the better. Why? Surely, because he was more like our Christ than Abraham, even though Christ is the Seed of the latter. For the inheritance of heavenly reward is not by lineage or rank, but rather through Christ alone. So the true children of Abraham are not his blood-relatives, even though Christ Himself is the Seed of Abraham. Rather, they are the relatives of Melchizedek, that is, they are like Melchizedek, and so also like Christ. For as Melchizedek is without father and mother, so Christ has no earthly father and declares those who hear His word and keep it are His mother and sister and brother; and as Melchizedek has neither beginning of days nor end of life, like Christ who is the Alpha and Omega, so also those who are in Christ shall live forever in Him who was before the worlds were made. And as Melchizedek means “king of peace”, so Christ our Melchizedek bestows peace through His Gospel, and not through earthly lineage or rank.

Psalm 88

Reading: Hebrews 8:1–13 or 8:1–6

Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer. For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, “See that you make all things according to the pattern shown you on the mountain.” But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises.

For if that first covenant had been faultless, then no place would have been sought for a second. Because finding fault with them, He says: “Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah— not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the LORD. For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, ‘Know the LORD,’ for all shall know Me, from the least of them to the greatest of them. For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.”

In that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.

Meditation: Christ as High Priest must take His seat in heaven and not on earth, for if He were seated on earth, He would not be a priest, since earthly priests offer gifts according to the law, according to the pattern shown to Moses on the mountain. Therefore He has ascended on high and given gifts to men, according to that which is above the earth. See, He gives gifts not only to God but to men. Now the Levitical priests did likewise, for they not only sacrificed, but sprinkled the blood of the sacrifices on the people, and the people also ate of the meat. Yet the earthly is a copy and shadow of the heavenly; therefore the heavenly sacrifice which the Levitical sacrifices portrayed is greater, being offered on the cross with His own precious blood, and then sprinkled and given to His people to eat and drink. So He must sit not on earth but in heaven, so that by this heavenly authority He may send forth those who will give His gifts to men in His stead.

Psalm 88

Reading: Hebrews 9:1–10

Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people’s sins committed in ignorance; the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience— concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.

Meditation: What was the meaning of the tabernacle under the first covenant? Surely, as the first covenant was to be fulfilled in the second, so too the first tabernacle and that which it contained also find their fulfillment in the second, that is, in Christ. So therefore what can the lampstand, table, and showbread signify, but the Word of Christ, the Altar of Christ, and the Sacrament upon the Altar? For there was also a veil behind, in token that behind the preaching of the Gospel, and behind the Altar and its Sacrament are also an unseen reality, namely the presence of the Most High. For within the veil was the ark with its the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant. These are the very elements which demonstrated and confirmed the presence of God among His people in the wilderness. And though unseen, these were precious gold, as also in the Sacrament: what is unseen is the precious body and blood of Christ. What is unseen within the veil is also a censor, as also in the Sacrament, what is unseen is that the prayers of the Holy Liturgy accompanying the celebration of the Sacrament truly ascend before the throne of grace. Truly, the worship of Israel teaches well the truth of the mystery of the Divine Presence that accompanies Divine Worship.

Psalm 88

Reading: Hebrews 9:16–28

For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives. Therefore not even the first covenant was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant which God has commanded you.” Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.

Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another— He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.

Meditation: Where there is a testament, there must also of necessity be the death of the testator. So it was that Christ said that He must suffer many things and be crucified. For surely we are the heirs of Christ our Testator. For He has willed and bequeathed to us eternal riches, which are His by right. And where did He will it to us? Consider His words This is the new testament in my blood, which He spoke when instituting the Holy Supper. For He became flesh in order to redeem flesh; and this He did by shedding His blood. For Christ was offered to bear the sins of many. So what is the inheritance, then? Is it not Life? For the blood is the life, as Moses said; and therefore the blood of Christ, in whom all the fullness of the Godhead dwells bodily, must be the Life of God. See how great is the inheritance which Christ has bequeathed to us: the Testator died and shed His blood—and in that blood is proof of His death—whereupon He gives His blood to His heirs to drink, that they, by drinking, might be taking in the Life of God.

Psalm 88

Reading: Hebrews 10:1–34 or 10:1–10

For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins.

Therefore, when He came into the world, He said:

“Sacrifice and offering You did not desire,
But a body You have prepared for Me.
In burnt offerings and sacrifices for sin
You had no pleasure.
Then I said, ‘Behold, I have come—
In the volume of the book it is written of Me—
To do Your will, O God.’ ”

Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law), then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. By that will we have been sanctified through the offering of the body of Jesus Christ once for all.

And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool. For by one offering He has perfected forever those who are being sanctified.

But the Holy Spirit also witnesses to us; for after He had said before,

“This is the covenant that I will make with them after those days, says the LORD: I will put My laws into their hearts, and in their minds I will write them,” then He adds, “Their sins and their lawless deeds I will remember no more.” Now where there is remission of these, there is no longer an offering for sin.

Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.

For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The LORD will judge His people.” It is a fearful thing to fall into the hands of the living God.

But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven.

Meditation: The body of Jesus Christ was offered once for all, to which the former sacrifices testified, as it is written, in the volume of the book it is written of me. Now a volume suggests the want of a second; there the book must have two volumes to be complete. So there must be two volumes to the Scriptures in order for them to be complete, an Old and a New. For the New is the Revelation of the accomplishment of that which the Old established. So the New recalls the Old, and says, In the volume of the book it is written of me, me. So the sacrifices were incomplete in themselves, being a testimony to that which was to come. But now that Christ has come as the perfect Sacrifice, the performance of the Old sacrifices is no longer required, being completed. Yet their testimony remains, for they still testify for us of Christ; yea, now even better than before, inasmuch as we know their fulfillment. So their testimony is called the Old Testament, since it is about the Testament established in Moses but not yet enacted by the death of Christ. Now that Christ is come, what is required is another, new testimony, namely, that He fulfills the Old. Therefore the new testimony is called the New Testament, being the apostolic testimony about Christ and the New Testament in His blood.

Psalm 88

Reading: Hebrews 11:1–7

Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony.

By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.

By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks.

By faith Enoch was taken away so that he did not see death, “and was not found, because God had taken him”; for before he was taken he had this testimony, that he pleased God. But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.

By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.

Meditation: The Apostle knows of Abel’s faith by virtue of the fact that his sacrifice was accepted whereas Cain’s was not. So his sacrifice was more excellent than Cain’s, and was that because it was accompanied by faith. What did Abel believe? God had said to his parents that the woman’s Seed shall bruise the Serpent’s head, though the Serpent would bruise His heel; and therein is seen the truth that there must be an offering. For the Serpent’s head must be bruised if Eden is ever to be restored, but in order that the Serpent’s head might be bruised, there must come also the bruising of the woman’s Seed. Therefore the Seed must submit to sacrifice, to bruising. So which offering is greater, a grain offering or a sacrificial offering? Surely the latter, for the former requires work, whereas the latter requires death. And so not only Abel’s lamb was killed, but Abel himself! Here is the substance of things hoped for, then, that work will not suffice, but only sacrificial death. So also Enoch had the testimony. What testimony? Behold Abel and his offering. So Enoch, trusting, did not see death. Neither do any who, seeing no merit in the work of Cain, instead trust Christ our Sacrifice, and even die with Him like Abel. But such death is no death, as the Apostle says, dying, and behold, we live.

Righteous are You, O LORD,
And upright are Your judgments.
Your testimonies, which You have commanded,
Are righteous and very faithful.
My zeal has consumed me,
Because my enemies have forgotten Your words.
Your word is very pure;
Therefore Your servant loves it.
I am small and despised,
Yet I do not forget Your precepts.
Your righteousness is an everlasting righteousness,
And Your law is truth.
Trouble and anguish have overtaken me,
Yet Your commandments are my delights.
The righteousness of Your testimonies is everlasting;
Give me understanding, and I shall live.

Psalm 119:137–144

Reading: St. Luke 14:1–11

Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely. And behold, there was a certain man before Him who had dropsy. And Jesus, answering, spoke to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath?”

But they kept silent. And He took him and healed him, and let him go. Then He answered them, saying, “Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?” And they could not answer Him regarding these things.

So He told a parable to those who were invited, when He noted how they chose the best places, saying to them: “When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him; and he who invited you and him come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest place. But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit at the table with you. For whoever exalts himself will be humbled, and he who humbles himself will be exalted.”

Meditation: Consider the feast to which the faithful have been invited: is not the Holy Sacrament the High Feast of heaven? Now since this is so, it behooves them to sit down in the lowest place, which is to say, to come with no thought of merit or worthiness. For then when the more honorable one comes, namely Christ Himself, there will be no shame. For is it not shameful that men should parade about in their own honor and merit? And particularly in the presence of Christ, for He it is who alone is truly honorable and meritorious. Now this was the very error of the Pharisees, who thought themselves most honorable and thought Christ dishonorable. So when He healed the man of dropsy on the Sabbath, they were surely indignant, for in doing so He was taking the place of honor to which He alone is entitled, and they were put to shame, for their laws would have forbidden the very good which was done. So let all beware of pride, which will at length bring shame in the presence of the Most High, and learn humility and a knowledge of unworthiness, at which is received well the gracious gift of highest honor at His Feast. For in the Sacrament, penitent sinners are truly awarded the highest honor that heaven can bestow.

Psalm 119:137–144

Reading: Hebrews 11:17–40 or 11:17–21

By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, “In Isaac your seed shall be called,” concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.

By faith Isaac blessed Jacob and Esau concerning things to come.

By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.

By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones.

By faith Moses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s command.

By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward.

By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible. By faith he kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them.

By faith they passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned.

By faith the walls of Jericho fell down after they were encircled for seven days. By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace.

And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets: who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens. Women received their dead raised to life again.

Others were tortured, not accepting deliverance, that they might obtain a better resurrection. Still others had trial of mockings and scourgings, yes, and of chains and imprisonment. They were stoned, they were sawn in two, were tempted, were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented— of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth.

And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us.

Meditation: Abraham’s willingness to offer his son was more than a mere dedication to the will of God, as even the pagans demonstrate when they sacrifice their children. For Abraham knew that God had promised that he would be the father of a multitude, as his name Abraham also indicates, and also that it was through Isaac that his Seed would be called. This he had learned when he saw that Isaac was born according to promise even though Sarah was well beyond the childbearing years. So he had learned that with God nothing shall be impossible; that faith must know he will not lie. So therefore if this same God instructed him to sacrifice his son through whom the promise must come, therefore Abraham had to conclude that God would—that God must—also raise him from the dead. So in Isaac is a type of the coming One and His sacrifice and resurrection. And when Isaac himself blessed first the younger son Jacob over his own preferred son Esau, surely we also recognize in Jacob a type of the coming One who was first humbled and then vindicated over His brothers, the Jews, by His resurrection. And when Joseph blessed first Ephraim the younger with his right hand and Manasseh with his left, he crossed his arms. For faith knows that by the cross of our Lord the last are made first, and the first, last.

Psalm 119:137–144

Reading: Hebrews 12:1–17 or 12:1–7

Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin. And you have forgotten the exhortation which speaks to you as to sons:

“My son, do not despise the chastening of the LORD,
Nor be discouraged when you are rebuked by Him;
For whom the LORD loves He chastens,
And scourges every son whom He receives.”

If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.

Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed.

Pursue peace with all people, and holiness, without which no one will see the Lord: looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled; lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears.

Meditation: What is the chastening of the Lord? Consider Christ and His chastening. For what sone is there whom a father does not chasten? Yet earthly fathers chasten sons for their own sins, while the Eternal Father chastened His Son for the sin of the world. Was He not holy and well-pleasing to His Father? So His chastening was not because He guilty of sin, but because He in obedience became the world’s sin-bearer. So also all the faithful, of whose faith Jesus is the author and finisher. They too are chastened, and not for their own sins. Indeed, they are to lay aside every weight and the sin which so easily ensnares, that is, to be confident that their troubles are not due to their own errors. Rather, their chastening is in the likeness of Christ’s own chastening, that they their legitimacy as sons might be evident. So they suffer at the hands of hostile men who despise them for the truth of their Gospel, even as Christ Himself suffered. And this is so even if it is not to the point of bloodshed; for Christ too suffered even in ways not amounting yet to bloodshed. Did He not suffer even when His enemies maligned Him? As it is written, I am small and despised; and again, trouble and anguish have taken hold on me. So then, to run with endurance is to follow the way of the cross wherever it leads.

Psalm 119:137–144

Reading: Hebrews 13:1–25 or 13:1–8

Let brotherly love continue. Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels. Remember the prisoners as if chained with them—those who are mistreated—since you yourselves are in the body also.

Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.

Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never leave you nor forsake you.” So we may boldly say:

“The LORD is my helper;
I will not fear.
What can man do to me?”

Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct. Jesus Christ is the same yesterday, today, and forever. Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them.

We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach. For here we have no continuing city, but we seek the one to come. Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. But do not forget to do good and to share, for with such sacrifices God is well pleased.

Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.

Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. But I especially urge you to do this, that I may be restored to you the sooner.

Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.

And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly.

Greet all those who rule over you, and all the saints. Those from Italy greet you.

Grace be with you all. Amen.

Meditation: What is brotherly love? Did not Jesus call His Apostles His brethren? Surely, therefore, it is love of the apostolic brotherhood. That is, when a pastor is first sent to a church, he is a stranger to them. Yet some, namely Abraham and Sarah, have entertained strangers who turned out to be angels, a manifestation of the Triune God. Now the faithful pastor is also an angel, for angel means “messenger”, of the Gospel, that is, the Evangel, which means “good news”. And as marriage is to be held honorable and the bed undefiled, so also in the Church, the marriage between Christ’s servant and His people is to be undefiled by idolatry and covetousness. In short, says the Apostle, remember those who rule over you, who have spoken the word of God to you. For their rule is precisely the rule of the word of God; their preaching of the word of God is the authoritative preaching of Christ Himself, and their teaching likewise Christ’s own catechesis. Is not Christ Lord? Surely therefore the lordship of His preachers must also be recognized; yet also that it is lordship in which, like Christ Himself, they stand among His people as One who serves, for as He Himself said, the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.

Psalm 119:137–144

Reading: James 1:1–15 or 1:2–12

James, a bondservant of God and of the Lord Jesus Christ,

To the twelve tribes which are scattered abroad:

Greetings.

My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing. If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.

Let the lowly brother glory in his exaltation, but the rich in his humiliation, because as a flower of the field he will pass away. For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.

Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.

Meditation: The trials of faith oppress the faithful, testing their faith. This is by God’s design, producing patience, which must have its perfect work. What is the perfect work of patience? Surely it is the work of Christ, for what other work could be called perfect? So trials at length bring patience to its perfect work, which is to say, when the faithful suffer persecution and affliction, they learn internally of the perfect work of Christ, who likewise was persecuted and afflicted. For faith which experiences trial is perfected in being made like the Christ which is its object. To know the sufferings of Christ is not only to know them in heart and mind, but also in the wounds of the faithful. Now if this perfecting has not yet occurred, that is, if anyone lacks wisdom, let him ask God. For God gives wisdom, that is, Christ who is the Wisdom of God, freely. But He gives it with a cross and suffering, so one who receives this Wisdom must also have confidence in the word of God. If he doubts God’s faithfulness, he will like a wave of the sea, tossed by the wind. Even Peter was tossed when he attempted to walk on the sea but doubted Christ and looked instead at the perils. So too, when the faithful are persecuted, let them not doubt, but firmly believe, that Christ will not renege on His promise to His people.

Psalm 119:137–144

Reading: James 2:1–13 or 2:9–13

My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, “You sit here in a good place,” and say to the poor man, “You stand there,” or, “Sit here at my footstool,” have you not shown partiality among yourselves, and become judges with evil thoughts?

Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? Do they not blaspheme that noble name by which you are called?

If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well; but if you show partiality, you commit sin, and are convicted by the law as transgressors. For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.

Meditation: It is imperative that favoritism not be shown in the church, which is as much sin as adultery and murder. Indeed, if the faithful in the church are cast aside, then spiritual adultery against them is committed, and if they should lose faith as a result, spiritual murder has taken place. Moreover, behavior among the faithful (and especially among the pastors) must be such because judgment shall be by the law of liberty. But what is the law of liberty? Is it not the law fulfilled by Christ, which is the Gospel? For this is the freedom He has given, namely that He has fulfilled the law that we might be freed from its curse. But in doing this He showed mercy to those to whom mercy was not due. For how can anyone deserve mercy? Mercy is for the miserable, as the very term indicates. Now this means that those who have been shown mercy have received it because God did not show favoritism in their case, but received to Himself the unworthy. So therefore, to anyone who has received mercy there remains this necessity, that he show mercy; else he shows that he does not value the mercy he himself has received. For mercy begets mercy, and thus, mercy triumphs over judgment.

Psalm 119:137–144

Reading: James 2:14–26 or 2:1–21

What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, “Depart in peace, be warmed and filled,” but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, if it does not have works, is dead.

But someone will say, “You have faith, and I have works.” Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe—and tremble! But do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works when he offered Isaac his son on the altar? Do you see that faith was working together with his works, and by works faith was made perfect? And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. You see then that a man is justified by works, and not by faith only.

Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?

For as the body without the spirit is dead, so faith without works is dead also.

Meditation: Here St. James makes clear that faith must be genuine, else it is no faith at all. And genuine faith does good, even as God Himself does good, as the Psalmist also says, Thou art good and doest good. This is why he says that faith without works is dead. Now in saying this he is not denying that faith alone justifies before God, but rather that the works which faith invariably does are the evidence of that faith. Thus all hypocrisy shall be exposed, since faith without works is dead, that is, is no faith at all. But then there will come some who say, You have faith, and I have works, for they will think that the outward works they do will suffice for faith; so James answers them by saying that true works are that which show faith; in other words, works must be genuine as well; they must spring from faith, else they are no works at all. The great example of this is Abraham who did his work because he believed that God would raise his son from the dead; and whose faith was therefore not idle, but responded well to the command of God. This is the nature of genuine faith.

I was glad when they said to me,
“Let us go into the house of the LORD.”
Our feet have been standing
Within your gates, O Jerusalem!

Jerusalem is built
As a city that is compact together,
Where the tribes go up,
The tribes of the LORD,
To the Testimony of Israel,
To give thanks to the name of the LORD.
For thrones are set there for judgment,
The thrones of the house of David.

Pray for the peace of Jerusalem:
“May they prosper who love you.
Peace be within your walls,
Prosperity within your palaces.”
For the sake of my brethren and companions,
I will now say, “Peace be within you.”
Because of the house of the LORD our God
I will seek your good.

Psalm 122

Reading: St. Matthew 22:34–46

But when the Pharisees heard that He had silenced the Sadducees, they gathered together. Then one of them, a lawyer, asked Him a question, testing Him, and saying, “Teacher, which is the great commandment in the law?”

Jesus said to him, “‘You shall love the LORD your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.”

While the Pharisees were gathered together, Jesus asked them, saying, “What do you think about the Christ? Whose Son is He?”

They said to Him, “The Son of David.”

He said to them, “How then does David in the Spirit call Him ‘Lord,’ saying:

‘The LORD said to my Lord,
“Sit at My right hand,
Till I make Your enemies Your footstool” ’?

If David then calls Him ‘Lord,’ how is He his Son?” And no one was able to answer Him a word, nor from that day on did anyone dare question Him anymore.

Meditation: Here Jesus says that the second great commandment is like the first; that is, the love of the neighbor is like the love of God. How can this be? If loving the neighbor is like loving God, then surely the neighbor must in some respect be like God. So let us consider the neighbor, who is our flesh and blood. Is there not a Neighbor who is not only like God, but who is God? For Christ Himself is both God and man; therefore to love Him is truly both to love God and to love the neighbor, since He has become our Neighbor. But the Pharisees did not receive Him, and therefore He questioned them. Whose son is Christ? The Son of David and also the Lord of David, that is, the God of David. This is our Jesus, who is both God and man in one Person, and who therefore is become my neighbor. How much better a question was His than theirs! For theirs pertained to the law, which commands our love for God and the neighbor, whereas the Gospel is this, that He who is the Son and Lord of David, shows His love toward us.

Psalm 122

Reading: James 3:1–18 or 3:1–10

My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. Indeed, we put bits in horses’ mouths that they may obey us, and we turn their whole body. Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. Even so the tongue is a little member and boasts great things.

See how great a forest a little fire kindles! And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell. For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. But no man can tame the tongue. It is an unruly evil, full of deadly poison. With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so. Does a spring send forth fresh water and bitter from the same opening? Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh.

Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom. But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil thing are there. But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without partiality and without hypocrisy. Now the fruit of righteousness is sown in peace by those who make peace.

Meditation: Consider the tongue: it was created that it might be used for speech. But is not speech a divine thing? Was it not God who first spoke, in Creation? Therefore we see in speech the gift of a divine thing given to man, in likeness of the Word become flesh. But all have fallen and sinned. Therefore the tongue is a poor likeness of Christ the Word, being, rather, a fire, a world of iniquity. For is not Christ alone the Tongue of God? Therefore how very needful is His word, without which we cannot be saved. And as the tongue is like a ship’s rudder, a little member boasting great things, so does the Tongue of God become a little member, submitting to the silence of a lamb that is led to slaughter, to crucifixion and to death, in order that He, being raised from the dead, might give tongues of fire to His Holy Apostolate, that they might preach the truth of the Gospel to the fallen and sinful man, that they might again bless our God and Father, and by such faith be saved.

Psalm 122

Reading: James 4:1–5:6 or 4:1–6

Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures. Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. Or do you think that the Scripture says in vain, “The Spirit who dwells in us yearns jealously”?

But He gives more grace. Therefore He says:

“God resists the proud,
But gives grace to the humble.”

Therefore submit to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up.

Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?

Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit”; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, “If the Lord wills, we shall live and do this or that.” But now you boast in your arrogance. All such boasting is evil.

Therefore, to him who knows to do good and does not do it, to him it is sin.

Come now, you rich, weep and howl for your miseries that are coming upon you! Your riches are corrupted, and your garments are moth-eaten. Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days. Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth. You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter. You have condemned, you have murdered the just; he does not resist you.

Meditation: Why does St. James refer to those who fight as well as to those who lust as adulterers and adulteresses? Against whom is this adultery committed? Since the word comes from ad ulter which means, “to another,” therefore the greatest of all adulteries is that which turns one from the heavenly Bridegroom, which is Christ. But if such a one is guilty of adultery, would it not be as adulteress against the Son of Man? For one who turns from the worship of Christ is as an unfaithful bride. Then who is an adulterer, that is, and unfaithful husband? Surely this would then be an unfaithful pastor, who is supposed to be one standing in for Christ. So let all flee from earthly lust, whether as preachers or hearers, lest they become as adulterers or adulteresses. For true faith does not lust after such pleasures as the earth can give, but rather, desires only Christ, the true Bridegroom, and the Church, His true Bride.

Psalm 122

Reading: James 5:12–20

But above all, my brethren, do not swear, either by heaven or by earth or with any other oath. But let your “Yes” be “Yes,” and your “No,” “No,” lest you fall into judgment.

Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months. And he prayed again, and the heaven gave rain, and the earth produced its fruit.

Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.

Meditation: Here are instructions for the Church and her ministers. She must be confident in the power of the Gospel, not thinking she needs to be bolstered by anything more than the Yes of her confession of faith and the No of her renunciation of the devil. She must in this confidence pray, knowing that even in suffering all will be well in Christ, who is the Truth and the Life; she must ever sing the Psalms, or the Holy Liturgy (which consists in Psalms), even in cheerful days, mindful of the unseen perils ever present; she must desire the elders (that is, the pastors) of the Church to visit her when sick or nearing death, that she may receive the unction and balm of mercy in their anointing (for the anointing of oil, does it not bespeak Baptism’s promise?). For the prayer of faith is the prayer of a righteous man, which is surely the prayer of Christ Himself. This will surely be rewarded, and the sick will be saved: shall they not rise again in the resurrection at the Last Day, as Martha also knew? And when the pastors anoint, or bless, or lay on hands for absolution, does this not forgive sins? And where there is forgiveness of sins, is there not also life and salvation?

Psalm 122

Reading: I Peter 3:1–7

Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, when they observe your chaste conduct accompanied by fear. Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel— rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God. For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands, as Sarah obeyed Abraham, calling him lord, whose daughters you are if you do good and are not afraid with any terror.

Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered.

Meditation: The submission of wives to husbands is surely a likeness of the submission of the Church to Christ, for the Church is Bride and Christ is Bridegroom. Therefore consider Sarah: she called her husband lord, saying, After I have grown old, shall I have pleasure, my lord being old also? Now this she said as she laughed at the promise of a son. Verily, she imperiled herself by her laughter, for the LORD knew it, though she denied it. Yet she was saved through childbearing, that is, she was saved from her sin, since she was faithfully submissive to the lordship of Abraham, and conceived a child through him. For Abraham was surely in the stead of God, being the father of a multitude, as his name signifies. So also, the Church is saved from her sin, being submissive in faith to the lordship of Christ, in whom, like Abraham, one can see the Father. And so must every wife and husband submit to the divine order in which Christ is Head and Lord, without which no one can be saved.

Psalm 122

Reading: I Peter 3:15–22

But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear; having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed. For it is better, if it is the will of God, to suffer for doing good than for doing evil.

For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, by whom also He went and preached to the spirits in prison, who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.

Meditation: Christ was put to death in the flesh, for He had taken upon Himself mortality that He might bring immortality to light through the Gospel, and that we might bear the image of the heavenly Man. And how did He bring immortality to light? Surely, by rising again from the dead, as St. Peter declares, saying, He was made alive by the Spirit, that is, by His own divine nature. For Christ has raised Himself, as He said, Destroy this temple, and in three days I will raise it. And He who is the Resurrection also pronounced judgment upon the spirits now in prison, that is, in hell, who were disobedient in the days of Noah. Recall how Noah was mocked by all his enemies; consider him now, vindicated by Christ Himself the greater Noah. For as Noah saved his family in the ark buoyed above the destructive waters, so Christ has saved His family of faithful ones, in His holy Church, buoyed atop the waters of Baptism which have destroyed sin, death, and hell. And so shall Christ’s return in glory vindicate all who are His own against those who have persisted in their enmity against them and against Him.

Psalm 122

Reading: I Peter 5:1–5

The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock; and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.

ikewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for

“God resists the proud,
But gives grace to the humble.”

Meditation: Pastors will do well to remember the meaning of the term pastor, for it means shepherd. Now as shepherd do not lord it over their flocks, neither ought pastors lord it over the flock of God. For their lordship must be like Christ’s own lordship, for Christ did not come to be served but to serve and to give His life a ransom for many. So also must pastors serve in the stead of Christ, ever giving to His flock: for they must wash them (in Baptism), comfort them (in preaching), and feed them (at the Altar). Thus they shall be examples to the flock. Examples of what? Surely, examples of Christ the Chief Shepherd, as if to say, See, dearly beloved, it is Christ who is washing, comforting, defending, and feeding you here in my ministry.

I will bless the LORD at all times;
His praise shall continually be in my mouth.
My soul shall make its boast in the LORD;
The humble shall hear of it and be glad.
Oh, magnify the LORD with me,
And let us exalt His name together.

I sought the LORD, and He heard me,
And delivered me from all my fears.
They looked to Him and were radiant,
And their faces were not ashamed.
This poor man cried out, and the LORD heard him,
And saved him out of all his troubles.
The angel of the LORD encamps all around those who fear Him,
And delivers them.

Oh, taste and see that the LORD is good;
Blessed is the man who trusts in Him!
Oh, fear the LORD, you His saints!
There is no want to those who fear Him.
The young lions lack and suffer hunger;
But those who seek the LORD shall not lack any good thing.

Come, you children, listen to me;
I will teach you the fear of the LORD.
Who is the man who desires life,
And loves many days, that he may see good?
Keep your tongue from evil,
And your lips from speaking deceit.
Depart from evil and do good;
Seek peace and pursue it.

The eyes of the LORD are on the righteous,
And His ears are open to their cry.
The face of the LORD is against those who do evil,
To cut off the remembrance of them from the earth.

The righteous cry out, and the LORD hears,
And delivers them out of all their troubles.
The LORD is near to those who have a broken heart,
And saves such as have a contrite spirit.

Many are the afflictions of the righteous,
But the LORD delivers him out of them all.
He guards all his bones;
Not one of them is broken.
Evil shall slay the wicked,
And those who hate the righteous shall be condemned.
The LORD redeems the soul of His servants,
And none of those who trust in Him shall be condemned.

Psalm 34

Reading: St. Matthew 9:1–8

So He got into a boat, crossed over, and came to His own city. Then behold, they brought to Him a paralytic lying on a bed. When Jesus saw their faith, He said to the paralytic, “Son, be of good cheer; your sins are forgiven you.”

And at once some of the scribes said within themselves, “This Man blasphemes!”

But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? For which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Arise and walk’? But that you may know that the Son of Man has power on earth to forgive sins”—then He said to the paralytic, “Arise, take up your bed, and go to your house.” And he arose and departed to his house.

Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.

Meditation: Behold how very like Baptism is the healing of this paralytic. He is carried on a bed by others, even as infants are carried forth to the font. Jesus then forgives his sins, as He also does in Baptism. And what next? He heals his paralysis, and he rises and goes to his house. Now this too may be compared to Baptism, for where there is forgiveness of sins, there is also life and salvation. Thus all who are baptized may take comfort and confidence from this truth, that they have not only received therein the forgiveness of sins, but also the guarantee of that which must follow: complete restoration and soundness of health and life, in the resurrection of the just. For at that day, they too shall rise and go to their house, as Jesus said elsewhere, In My Father’s house are many mansions. But some saw blasphemy here. For who can forgive sins or grant life but God? Yet here we see, in the healing of this man, that God is indeed the one doing this, that this Man is true God; not only so, but God in the flesh; so also does He give to men, that is, to those men whom He ordains into His stead, the same power. For God has given such power to men.

Psalm 34

Reading: I John 1:1–10

That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life— the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us— that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. And these things we write to you that your joy may be full.

This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.

If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us.

Meditation: What is that which was from the beginning? Behold, the Apostle says it is that which we have heard. What is heard, but the Word? And the Word was from the beginning, as he also says in the opening of his Gospel, In the beginning was the Word. And in that Gospel he then says that the Word became flesh, even as here he also says, Which we have seen with our eyes, which we have looked upon, and our hands have handled. The Word became flesh, so that we might receive and behold Him in the flesh. For this is the holy Gospel, that God spoke in the beginning, and that His Word which proceeded forth from Him, which is also the eternal God (for God is one and indivisible), has joined Himself to us. What was that Word that was heard in the beginning? God said, Let there be light. And so it is that Christ, the Incarnate Word, Himself says, I am the light of the world, as the same is declared here: God is light and in Him is no darkness at all. For this light is Christ, who enlightens the darkened heart with His mercy. Therefore let us walk in the light, that is, walk in Christ, cling to Him, and follow Him.

Psalm 34

Reading: I John 2:1–17 or 2:1–11

My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.

Now by this we know that we know Him, if we keep His commandments. He who says, “I know Him,” and does not keep His commandments, is a liar, and the truth is not in him. But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. He who says he abides in Him ought himself also to walk just as He walked.

Brethren, I write no new commandment to you, but an old commandment which you have had from the beginning. The old commandment is the word which you heard from the beginning. Again, a new commandment I write to you, which thing is true in Him and in you, because the darkness is passing away, and the true light is already shining.

He who says he is in the light, and hates his brother, is in darkness until now. He who loves his brother abides in the light, and there is no cause for stumbling in him. But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes.

I write to you, little children,
Because your sins are forgiven you for His name’s sake.
I write to you, fathers,
Because you have known Him who is from the beginning.
I write to you, young men,
Because you have overcome the wicked one.
I write to you, little children,
Because you have known the Father.
I have written to you, fathers,
Because you have known Him who is from the beginning.
I have written to you, young men,
Because you are strong, and the word of God abides in you,
And you have overcome the wicked one.

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever.

Meditation: To know that we know Him is to be confident that we are no pretenders. For there are many pretenders, who say, I know Him, but do not keep His commandments. Now as all of His commandments are fulfilled by love, therefore one who has no love does not truly know Him. For God is love: the Father loves the Son, and the Son loves the Father. The shining of the true light, then, is the proclamation of this Christ who demonstrated His love to His Father by obedience unto death, to be the propitiation for our sins, and not for ours only but also for the whole world, as the Lamb of God who takes away the sin of the world (as is sung at the Holy Sacrament). See how the light shines! How Christ loves the Father! This love is stronger than death, and by the brightness of its shining (by preaching and the Sacrament), the darkness of hearts is dispersed, and men are enlightened. For this love is itself also God (since God is one and indivisible); this love is the Holy Spirit, shed abroad in the hearts of those enlightened by it. Then they too love the Father and the Son (faithful even unto death), being rooted in the Divine Love, which is the Spirit.

Psalm 34

Reading: I John 5:1–3

Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who begot also loves him who is begotten of Him. By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome.

Meditation: We need to know that we love not only God Himself, but also the children of God, because there are many pretenders, who say they do but in fact do not, like Cain, who brought God an offering but then slew his brother for envy. But what of us? Are we genuine? Would we ourselves, we who are of the same sinful nature as Cain, have loved Abel? Thus the Apostle writes, By this we know that we love the children of God, when we love God and keep His commandments (similarly to his earlier words, By this we know that we know Him, if we keep His commandments). But His commandment is that we should believe on the name of His Son Jesus Christ and love one another. This is fulfilled by Baptism in the name of this Jesus who is the Christ. To embrace the faith, being baptized, is to embrace and love Christ Himself, therefore. To embrace and love Christ is most especially to receive Him in the Holy Supper, according to His commandment, This do. To love God and His children is to partake in the Sacrament, where we with all the children of God join Abel, whose offering was in likeness to the Lamb of God.

Psalm 34

Reading: I John 5:10–21

He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son. And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.

Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.

If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to death.

We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him.

We know that we are of God, and the whole world lies under the sway of the wicked one.

And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.

Little children, keep yourselves from idols. Amen.

Meditation: What is the difference between sin leading to death and sin not leading to death? The answer has to do with whether or not one has the Son of God. For he says, He who has the Son has life; he who does not have the Son of God does not have life. Therefore one who does not have the Son of God has no life, but rather has sin which leads to death. But one who has the Son, though he has sin (for all unrighteousness is sin), yet he has also life; for Christ said, I am the life. Such a one is also called one born of God, that is, having received the life born from the baptismal font. From the font comes also the confidence that if we ask anything according to His will, He hears us. For Christ must hear when His name (which has been received in Baptism) is called upon. And since only this faith, born of Baptism, has the name of Christ upon which to call, therefore the Apostle calls the Church little children, that they might remain as newly baptized infants, and says also, Keep yourselves from idols, that they might be wary against trusting any other name.

Psalm 34

Reading: II John 1:13 or 7, 11

For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist.

for he who greets him shares in his evil deeds.

The children of your elect sister greet you. Amen.

Meditation: Here the Apostle gives a warning for all to take to heart: not only to beware of deceivers, but that many deceivers have gone out into the world. Not only, that is, that this may be found; they shall be found. And who are they? They do not confess Jesus Christ as coming in the flesh. See, they may profess to know Him, or even to preach Him, but not as coming in the flesh. For many say that Christ is God, but deny that God was born of Mary or was crucified. But there is no other God than this Man, who was contained within His mother’s womb, found in a manger or on the cross, or (in the Holy Supper) on the altar. But there are many deceivers who will quickly deny this, which is the doctrine of Christ. Yet now the Apostle speaks a harsh word: Whoever transgresses and does not abide in the doctrine of Christ does not have God. See how serious a matter it is to believe faithfully in the Incarnate One. Indeed, if anyone comes to you and does not bring this doctrine, do not receive him into your house (that is, your church) nor greet him, that is, do not commune with him, nor count him as your brother in the faith.

Psalm 34

Reading: III John 1:14 or 9 12

I wrote to the church, but Diotrephes, who loves to have the preeminence among them, does not receive us.

Demetrius has a good testimony from all, and from the truth itself. And we also bear witness, and you know that our testimony is true.

but I hope to see you shortly, and we shall speak face to face.

Peace to you. Our friends greet you. Greet the friends by name.

Meditation: Here the Apostle speaks of one who loves to have the preeminence, that is, to take a seat of honor and have himself honored by men. How is St. John able to make this judgment? See, he speaks of malicious words, words which are evil. For the faithful must learn to discern the difference between the Gospel and evil words, which are lies, contrary to the word of Christ who said, I am the truth. Moreover, this evil man not only speaks lies, but acts in accordance with them: He does not receive the brethren, and forbids those who wish to, putting them out of the church. Not only so, but his evil works are done within the church, from which he wrongfully puts some out, in his own desire for preeminence. So the Apostle must now become froward toward the froward, marking this evildoer and mentioning him by name: Diotrephes, that the faithful may also mark and avoid him. For to believe Christ is both to reject the lies of evil men and to imitate what is good and, contrary to the works of Diotrephes, to receive the brethren in the unity of the faith. So let the faithful of God exercise such love toward one another.

I will extol You, my God, O King;
And I will bless Your name forever and ever.
Every day I will bless You,
And I will praise Your name forever and ever.
Great is the LORD, and greatly to be praised;
And His greatness is unsearchable.

One generation shall praise Your works to another,
And shall declare Your mighty acts.
I will meditate on the glorious splendor of Your majesty,
And on Your wondrous works.
Men shall speak of the might of Your awesome acts,
And I will declare Your greatness.
They shall utter the memory of Your great goodness,
And shall sing of Your righteousness.

The LORD is gracious and full of compassion,
Slow to anger and great in mercy.
The LORD is good to all,
And His tender mercies are over all His works.

All Your works shall praise You, O LORD,
And Your saints shall bless You.
They shall speak of the glory of Your kingdom,
And talk of Your power,
To make known to the sons of men His mighty acts,
And the glorious majesty of His kingdom.
Your kingdom is an everlasting kingdom,
And Your dominion endures throughout all generations.

The LORD upholds all who fall,
And raises up all who are bowed down.
The eyes of all look expectantly to You,
And You give them their food in due season.
You open Your hand
And satisfy the desire of every living thing.

The LORD is righteous in all His ways,
Gracious in all His works.
The LORD is near to all who call upon Him,
To all who call upon Him in truth.
He will fulfill the desire of those who fear Him;
He also will hear their cry and save them.
The LORD preserves all who love Him,
But all the wicked He will destroy.
My mouth shall speak the praise of the LORD,
And all flesh shall bless His holy name
Forever and ever.

Psalm 145

Reading: St. Matthew 22:1–14

And Jesus answered and spoke to them again by parables and said: “The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come. Again, he sent out other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding.” ’ But they made light of it and went their ways, one to his own farm, another to his business. And the rest seized his servants, treated them spitefully, and killed them. But when the king heard about it, he was furious. And he sent out his armies, destroyed those murderers, and burned up their city. Then he said to his servants, ‘The wedding is ready, but those who were invited were not worthy. Therefore go into the highways, and as many as you find, invite to the wedding.’ So those servants went out into the highways and gathered together all whom they found, both bad and good. And the wedding hall was filled with guests.

“But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. So he said to him, ‘Friend, how did you come in here without a wedding garment?’ And he was speechless. Then the king said to the servants, ‘Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.’

“For many are called, but few are chosen.”

Meditation: God is the king of all the earth, says the Psalmist. So here we learn that He arranged a marriage for his son. Who is the Son of God? He, according to this parable, is One who marries a Bride, and to whose marriage servants of God call those invited; but the invitations of those servants are treated lightly, until finally some seize the servants and kill them. So does the martyrdom of the Apostles serve to demonstrate the fact that Jesus is the Son of God. And what happened to their murderers? The king, furious, sent out his armies, destroyed those murderers, and burned up their city. So also, then, the destruction of Jerusalem by the armies of Rome in A.D. 70 also serves to demonstrate the true identity of Jesus. And from this we see too why the Gospel is sent forth to all nations: the servants were sent out now into the highways to invite as many as they find. Yet even so, no one may come to the feast (the Holy Sacrament) without a wedding garment, that is, without baptismal regeneration, lest he be condemned to the outer darkness, where there will be no feast, but empty mouths whose teeth gnash amid weeping.

Psalm 145

Reading: St. Mark 4:1–41 or 4:35–41

And again He began to teach by the sea. And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea. Then He taught them many things by parables, and said to them in His teaching:

“Listen! Behold, a sower went out to sow. And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it. Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth. But when the sun was up it was scorched, and because it had no root it withered away. And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop. But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred.”

And He said to them, “He who has ears to hear, let him hear!”

But when He was alone, those around Him with the twelve asked Him about the parable. And He said to them, “To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that

Seeing they may see and not perceive,
And hearing they may hear and not understand;
Lest they should turn,
And their sins be forgiven them.’ ”

And He said to them, “Do you not understand this parable? How then will you understand all the parables? The sower sows the word. And these are the ones by the wayside where the word is sown. When they hear, Satan comes immediately and takes away the word that was sown in their hearts. These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time. Afterward, when tribulation or persecution arises for the word’s sake, immediately they stumble. Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful. But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit: some thirtyfold, some sixty, and some a hundred.”

Also He said to them, “Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light. If anyone has ears to hear, let him hear.”

Then He said to them, “Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him.”

And He said, “The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come.”

Then He said, “To what shall we liken the kingdom of God? Or with what parable shall we picture it? It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade.”

And with many such parables He spoke the word to them as they were able to hear it. But without a parable He did not speak to them. And when they were alone, He explained all things to His disciples.

On the same day, when evening had come, He said to them, “Let us cross over to the other side.” Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him. And a great windstorm arose, and the waves beat into the boat, so that it was already filling. But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, “Teacher, do You not care that we are perishing?”

Then He arose and rebuked the wind, and said to the sea, “Peace, be still!” And the wind ceased and there was a great calm. But He said to them, “Why are you so fearful? How is it that you have no faith?” And they feared exceedingly, and said to one another, “Who can this be, that even the wind and the sea obey Him!”

Meditation: How can Christ sleep amid a storm? So did the disciples wonder, whose cries to Him were so like those of the Psalmist: Teacher, do you not care that we are perishing? As though they would say with David, How long wilt thou forget me, O Lord? forever? Yet their cries do not conclude as David does, saying, But I have trusted in thy mercy; my heart shall rejoice, etc. So Jesus must rebuke them: How is it that you have no faith? For although faith must experience the tempests of life, and be sorely troubled by them, yet it dare never forget the power that Christ has to command obedience even of the wind and the sea. For Christian life itself is lived in the sea, that is, from the font of Baptism, daily drowning therein, through much affliction, that we may learn also the joy of resurrection and life in the word of Christ, Peace, be still!, as He also said to His disciples at His resurrection (when again He awoke from sleep), saying, Peace be with you, and as He says even again in the Divine Service when the celebrant turns to the people and blesses them with peace. For with the word of Christ the wind ceases, and the Spirit gives a great calm.

Psalm 145

Reading: St. Luke 1:1–35 or 13:18–21

Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed.

There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the division of Abijah. His wife was of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. But they had no child, because Elizabeth was barren, and they were both well advanced in years.

So it was, that while he was serving as priest before God in the order of his division, according to the custom of the priesthood, his lot fell to burn incense when he went into the temple of the Lord. And the whole multitude of the people was praying outside at the hour of incense. Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him.

But the angel said to him, “Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. And you will have joy and gladness, and many will rejoice at his birth. For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother’s womb. And he will turn many of the children of Israel to the Lord their God. He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.”

And Zacharias said to the angel, “How shall I know this? For I am an old man, and my wife is well advanced in years.”

And the angel answered and said to him, “I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings. But behold, you will be mute and not able to speak until the day these things take place, because you did not believe my words which will be fulfilled in their own time.”

And the people waited for Zacharias, and marveled that he lingered so long in the temple. But when he came out, he could not speak to them; and they perceived that he had seen a vision in the temple, for he beckoned to them and remained speechless.

So it was, as soon as the days of his service were completed, that he departed to his own house. Now after those days his wife Elizabeth conceived; and she hid herself five months, saying, “Thus the Lord has dealt with me, in the days when He looked on me, to take away my reproach among people.”

Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And having come in, the angel said to her, “Rejoice, highly favored one, the Lord is with you; blessed are you among women!”

But when she saw him, she was troubled at his saying, and considered what manner of greeting this was. Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”

Then Mary said to the angel, “How can this be, since I do not know a man?”

And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.

Meditation: Behold the mustard seed, how very small; yet a man buried it in the ground, for he knew it would grow. In the same way God gave His Son into crucifixion and burial: how very small He was in His humiliation, yet God willed His crucifixion, for He knew what the outcome would be; and as the mustard seed grew and became a large tree, so Christ arose from the grave, and drew all men to Himself by sending forth His preachers with the tidings of Himself, who suffered and rose from the dead. And as the birds of the air nested in the branches of the tree, so do the Gentiles, the nations of the world, receive their nest and home in Christ, and in the wood of His holy cross. Yea, they also eat the fruit of that cross, for the Holy Sacraments came forth from His side as blood and water when He was crucified and pierced. So now behold also the leaven which the woman took and hid, even as the Church in faith knows that the bread she employs for use in the Holy Supper, being leavened with the words of Christ, is now filled with Him, being His body and blood for the remission of sins. Thus and so does the faith flourish, by the grace of God.

Psalm 145

Reading: St. Matthew 13:31–58 or 13:44–46

Another parable He put forth to them, saying: “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches.”

Another parable He spoke to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened.”

All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying:

“I will open My mouth in parables;
I will utter things kept secret from the foundation of the world.”

Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, “Explain to us the parable of the tares of the field.”

He answered and said to them: “He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!

“Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and for joy over it he goes and sells all that he has and buys that field.

“Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it.

“Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth.”

Jesus said to them, “Have you understood all these things?”

They said to Him, “Yes, Lord.”

Then He said to them, “Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old.”

Now it came to pass, when Jesus had finished these parables, that He departed from there. When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, “Where did this Man get this wisdom and these mighty works? Is this not the carpenter’s son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? And His sisters, are they not all with us? Where then did this Man get all these things?” So they were offended at Him.

But Jesus said to them, “A prophet is not without honor except in his own country and in his own house.” Now He did not do many mighty works there because of their unbelief.

Meditation: Behold the treasure hidden in a field: who finds it? A man who then hid it again. Is this not like Christ Himself, who is hidden in the world, for His glory is not manifested—indeed, on one occasion we are told that He hid Himself—and who is then crucified, dead, and buried. Who buried Him? Was it not God Himself, whose will it was that He suffer and die? And what next? The man bought the field for the value of its hidden treasure. In the same way God gained the world for the value of Christ who was buried therein. See how much it cost! All that He had, for all that He had was in Christ, who was crucified. Yet the return was the redemption of the world. Or again, consider the merchant who finds a pearl of great price: here now is Christ Himself, who comes to find His Church, which to Him is worth all that He had, which is why He was willing to suffer, that is, to give it all and to hold nothing back, all that He may purchase her to be His own, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but holy and blameless, made like unto Himself by virtue of the payment He gave for her.

Psalm 145

Reading: St. Matthew 16:13–20

When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?”

So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.”

He said to them, “But who do you say that I am?”

Simon Peter answered and said, “You are the Christ, the Son of the living God.”

Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

Then He commanded His disciples that they should tell no one that He was Jesus the Christ.

Meditation: Who do you say that Jesus is? Simon Peter replied, You are the Christ, the Son of the living God. This fulfills the word of the prophet Hosea, saying, In the place where it was said to them, ‘You are not My people,’ there it shall be said to them, ‘You are the sons of the living God.’ For Israel was called out of Egypt, as Hosea said, I called my son out of Egypt. But now we see Jesus, who was likewise called out of Egypt, in His infancy, likewise led into the wilderness, where He contended with the devil, and likewise tested by God. But He, unlike Israel of old, passed that test. For He fulfilled all that Israel was meant to be, and therefore is the true Israel, the obedient Son. This Peter recognizes, so Jesus calls him blessed, because flesh and blood did not reveal this to him, but Jesus’ Father who is in heaven. And since Peter was first to make this bold confession, therefore he becomes the rock (petra) upon which Christ begins to build His Church. For with the heart one believes, and with the mouth one confesses; and since this confessional faith is worked by God alone, therefore the gates of Hades shall not prevail.

Psalm 145

Reading: II Corinthians 3:10–4:18 or 3:12–18

For even what was made glorious had no glory in this respect, because of the glory that excels. For if what is passing away was glorious, what remains is much more glorious.

Therefore, since we have such hope, we use great boldness of speech— unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away. But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. But even to this day, when Moses is read, a veil lies on their heart. Nevertheless when one turns to the Lord, the veil is taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.

Therefore, since we have this ministry, as we have received mercy, we do not lose heart. But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God. But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them. For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake. For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us. We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed— always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body. For we who live are always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh. So then death is working in us, but life in you.

And since we have the same spirit of faith, according to what is written, “I believed and therefore I spoke,” we also believe and therefore speak, knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you. For all things are for your sakes, that grace, having spread through the many, may cause thanksgiving to abound to the glory of God.

Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day. For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal.

Meditation: Moses’ face was veiled, for it shone with the glory of God. This was also written to teach us, upon whom the end of the ages has come. For Christ, who is greater than Moses, was likewise veiled, and the shining of His divine majesty was likewise hidden; yet only to those who are perishing. What is the veil? It is blindness of the mind, as the Apostle says here. For they read the Old Testament, yet they do not see Christ there. So let us see Christ there! Where we see Moses, let us see Christ, whom Moses indeed called a prophet like me. Where we see the veil, let us see the hiddenness of Christ’s glory (for we live by faith). Yea, whatever we see in the Scriptures, let us find Christ there, for He Himself said, They testify of Me. So let our faces be unveiled, that we might behold as in a mirror the glory of the Lord. Now a mirror reflects the face of the one looking at it. Thus let us look at ourselves also according to faith, and see (that is, believe) that we are being transformed into the same image (as Christ is) from glory to glory. For He became flesh, in order that we might become divine, in Him.

Psalm 145

Reading: II Corinthians 5:1–21 or 5:1–8

For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven, if indeed, having been clothed, we shall not be found naked. For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life. Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee.

So we are always confident, knowing that while we are at home in the body we are absent from the Lord. For we walk by faith, not by sight. We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord.

Therefore we make it our aim, whether present or absent, to be well pleasing to Him. For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences.

For we do not commend ourselves again to you, but give you opportunity to boast on our behalf, that you may have an answer for those who boast in appearance and not in heart. For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you. For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.

Therefore, from now on, we regard no one according to the flesh. Even though we have known Christ according to the flesh, yet now we know Him thus no longer. Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.

Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God. For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

Meditation: What is our earthly house? Is it not our flesh? As Christ called His own body the true temple, so let us see our bodies as tents. Yet these bodies are to be destroyed, being mortal. So let us enter the true temple of God, a house not made with hands, eternal in the heavens. This temple is the body of Christ, into which we gain entrance by faith. Our bodies, our tents, are passing away; thus we groan, earnestly desiring to be clothed with our habitation which is from heaven. This heavenly habitation, the body of Christ, is our eternal clothing. Yet in this habitation we have already been clothed, as it says, Having been clothed. Have we not been clothed, in Holy Baptism? For God also has given us the Spirit as a guarantee. The guarantee of the Spirit is Baptism itself, by which we are confident. Have you been baptized? So sure may you be that you have received the Spirit. But this baptismal garb is unseen; for we walk by faith, not by sight. And since this is so, we are well pleased rather to be absent from the body and to be present with the Lord.

Lord, You have been our dwelling place in all generations.
Before the mountains were brought forth,
Or ever You had formed the earth and the world,
Even from everlasting to everlasting, You are God.

You turn man to destruction,
And say, “Return, O children of men.”
For a thousand years in Your sight
Are like yesterday when it is past,
And like a watch in the night.
You carry them away like a flood;
They are like a sleep.
In the morning they are like grass which grows up:
In the morning it flourishes and grows up;
In the evening it is cut down and withers.

For we have been consumed by Your anger,
And by Your wrath we are terrified.
You have set our iniquities before You,
Our secret sins in the light of Your countenance.
For all our days have passed away in Your wrath;
We finish our years like a sigh.
The days of our lives are seventy years;
And if by reason of strength they are eighty years,
Yet their boast is only labor and sorrow;
For it is soon cut off, and we fly away.
Who knows the power of Your anger?
For as the fear of You, so is Your wrath.
So teach us to number our days,
That we may gain a heart of wisdom.

Return, O LORD!
How long?
And have compassion on Your servants.
Oh, satisfy us early with Your mercy,
That we may rejoice and be glad all our days!
Make us glad according to the days in which You have afflicted us,
The years in which we have seen evil.
Let Your work appear to Your servants,
And Your glory to their children.
And let the beauty of the LORD our God be upon us,
And establish the work of our hands for us;
Yes, establish the work of our hands.

Psalm 90

Reading: St. John 4:46–54

So Jesus came again to Cana of Galilee where He had made the water wine. And there was a certain nobleman whose son was sick at Capernaum. When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death. Then Jesus said to him, “Unless you people see signs and wonders, you will by no means believe.”

The nobleman said to Him, “Sir, come down before my child dies!”

Jesus said to him, “Go your way; your son lives.” So the man believed the word that Jesus spoke to him, and he went his way. And as he was now going down, his servants met him and told him, saying, “Your son lives!”

Then he inquired of them the hour when he got better. And they said to him, “Yesterday at the seventh hour the fever left him.” So the father knew that it was at the same hour in which Jesus said to him, “Your son lives.” And he himself believed, and his whole household.

This again is the second sign Jesus did when He had come out of Judea into Galilee.

Meditation: The nobleman here implores Jesus to come down and heal his son. In this we see that he believed Jesus had power to do it, yet also that he required Jesus to be present in order for Him to exercise His power. How very unlike a certain centurion who at another time, when Jesus offered to come to his house to heal his servant, expressed confidence that Jesus need not do so, but could heal from afar, saying, Only speak a word, and my servant will be healed, and confessing his unworthiness to have Jesus in his house. So this nobleman’s faith is weak; as he confessed, Sir, come down before my child dies! As if he would say, Yes, Lord, my faith is weak! Help my unbelief! So what happens? Jesus now speaks the word of His power: Go your way; your son lives. And by this word not only is the nobleman’s son healed (at the very hour when Jesus spoke the word, as he was later to discover), but also this nobleman is given a greater faith, like the faith of that centurion. For now the man believed the word that Jesus spoke to him, and he went his way. So does the word of Christ, even today, produce great faith.

Psalm 90

Reading: Ephesians 1:1–23 or 1:3–14

Paul, an apostle of Jesus Christ by the will of God,

To the saints who are in Ephesus, and faithful in Christ Jesus:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He made us accepted in the Beloved.

In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which He made to abound toward us in all wisdom and prudence, having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth—in Him. In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, that we who first trusted in Christ should be to the praise of His glory.

In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.

Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, do not cease to give thanks for you, making mention of you in my prayers: that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.

And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all.

Meditation: See how abundant is the grace of Christ: not only does He work our redemption through His blood; He also predestined us to adoption as sons. For Christ is not only the propitiation for our sins; He also grants us the faith to believe it. And this because He has predetermined that we would believe it. Why did He do this? In love, says the Apostle. When did He do this? Before the foundation of the world. So safe in Him are we! For He made known to us the mystery of His will. And what is this mystery? that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth. Here is the mystery: the fullness of the times has come, in that we in Christ have become His new and eternal creation, that is, citizens of the new heaven and earth. For we have been gathered into Him, being sealed with the Holy Spirit of promise, that is, baptized in His name. For in Baptism is the Holy Spirit of promise, who is the guarantee of our inheritance. Are you baptized? Then you have this guarantee to believe, that Christ has indeed chosen you.

Psalm 90

Reading: Ephesians 2:1–22 or 2:1–10

And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.

But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus, that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus. For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.

Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. And He came and preached peace to you who were afar off and to those who were near. For through Him we both have access by one Spirit to the Father.

Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.

Meditation: Here it is clear that the new creation is as completely the work of God as was the first. For in the beginning God created Adam out of dust. And now again in Christ, He made you alive, who were dead in trespasses and sins. Christ was Himself dead in trespasses and sins, namely the sins of the world, when He rose from the dead. But the resurrection of our Lord was not only His alone, but also the rebirth of all creation. So therefore all who are in Christ, being baptized in His holy name, have been joined also to His work: as He was raised from the dead, so also He raised us up together with Him; and as He ascended to the right hand of power, so also He made us sit together with Him in the heavenly places. So in Christ have we died, been raised, and ascended to the divine throne. This, then, is grace; that from start to finish He has saved us. For by grace you have been saved through faith, and that (namely that faith by which you believe) not of yourselves; it is the gift of God. It is indeed the new creation of God. We are His workmanship, twice: created once and now anew, to walk in the good works prepared by the One who is good.

Psalm 90

Reading: Ephesians 4:7–21 or 4:7–16

But to each one of us grace was given according to the measure of Christ’s gift. Therefore He says:

“When He ascended on high,
He led captivity captive,
And gave gifts to men.”

(Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things.)

And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ— from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness.

But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus:

Meditation: What are the gifts of Christ to His people? Here they are listed: first, apostles, second, prophets, third, evangelists, and finally pastors and teachers, that is, ministers who feed and instruct. And why has He given these gifts? The reasons are also listed: first, for the equipping of the saints, second, for the work of ministry, and third, for the edifying of the body of Christ. For saints are equipped by the word of God which these ministers preach; and they are ministered unto by the ministers’ holy work of administering the Sacraments; and so are they built up, through the Gospel and the Sacraments, as the body of Christ. And so is the unity of the faith attained, when we become, by the faith which this Gospel gives, one body, a perfect man, the New Adam, the body of Christ our Lord, upon which we feed. So then, by preaching and the Sacraments we shall no longer be tossed to and fro and carried about with every wind of doctrine. Rather, speaking the truth in love, (in the Holy Liturgy, the Divine Service) we shall grow up in Him who is the head—Christ.

Psalm 90

Reading: Ephesians 4:29–32

Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you.

Meditation: What is a corrupt word? Is it not a word contrary to Christ, who is the Truth? Therefore corrupt words are not only lies but all false teaching, coming from the devil who is the father of lies. Such words are not fitting for those who belong to Christ. Rather, let what is good for necessary edification come out of your mouth, that it may impart grace to the hearers. Now the hearers are those present during the Divine Service; and therefore the words which ought to come out of your mouth, are they not the divine liturgy, which is the sung word of God? So then this liturgy of the faithful is to be sung by all, with faith, lest you grieve the Holy Spirit of God. See, He is grieved when the liturgy is neglected or spurned. And when it is used, that is, when the words of the faith are sung, Baptism is recalled, through which, by the Spirit, you were sealed for the day of redemption. Behold, in hope for that Day of the Lord which is to come, the Divine Service brings us to its gates, and dispels (by the word of God) all bitterness, wrath, anger, clamor, and evil speaking. And the kind, tenderhearted forgiveness of God shall abound.

Psalm 90

Reading: Ephesians 5:10–14

finding out what is acceptable to the Lord. And have no fellowship with the unfruitful works of darkness, but rather expose them. For it is shameful even to speak of those things which are done by them in secret. But all things that are exposed are made manifest by the light, for whatever makes manifest is light. Therefore He says:

“Awake, you who sleep,
Arise from the dead,
And Christ will give you light.”

Meditation: In the beginning, God said, Let there be light, and God saw the light, that it was good. But He did not call the darkness good; rather, He divided the light from the darkness. So let us also learn to divide light from darkness, that is, to have no fellowship with the unfruitful works of darkness, but rather expose them. How are they exposed? By light; which is the Gospel of Christ, for in Him was life, and the life was the light of men. So the Gospel exposes the darkness: it shows us Christ, how He suffered for the sin of the world, being betrayed into the hands of the wicked, and, the Evangelist tells us, There was darkness over all the land. But Christ arose from death, and angels announced His resurrection with the rising of the sun on Easter morning. So let us turn from all evil and its attendant darkness and cling to our risen Christ; for by Baptism we are joined to His death and resurrection, and thus the Apostle here calls to mind this early baptismal hymn: Awake, you who sleep, arise from the dead, and Christ will give you light. For as Christ slept in the grave and awoke, so do all who are baptized, who believe in His name.

Psalm 90

Reading: Ephesians 5:22–33

Wives, submit to your own husbands, as to the Lord. For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body. Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.

Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church. For we are members of His body, of His flesh and of His bones. “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” This is a great mystery, but I speak concerning Christ and the church. Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband.

Meditation: How is marriage a great mystery? Behold now the truth behind marriage: Christ and the church. See, the husband is head of the wife, as also Christ is head of the church; and again, wives are to be subject to their own husbands in everything, as also the church is subject to Christ. For the true heavenly marriage, of which every earthly marriage is but a dim image, is the marriage between Christ the Bridegroom, and the Church His Bride. For as He loved the church and gave Himself for her, that He might sanctify and cleanse her by Holy Baptism; so also husbands ought to love their own wives as their own bodies (for the Church is the body of Christ). And as Christ gives His name to His Church in Baptism, so the husband gives his name to his bride in marriage. Or again, as the Church honors Christ, so ought wives to honor their husbands. And as Adam rejoiced over Eve, saying, This is now bone of my bones and flesh of my flesh, so may the response of the Church and Bride of the Second Adam rejoice in return, saying, We are members of His body, of His flesh and of His bones; especially as we receive His body in the Holy Sacrament.

Out of the depths I have cried to You, O LORD;
Lord, hear my voice!
Let Your ears be attentive
To the voice of my supplications.

If You, LORD, should mark iniquities,
O Lord, who could stand?
But there is forgiveness with You,
That You may be feared.

I wait for the LORD, my soul waits,
And in His word I do hope.
My soul waits for the Lord
More than those who watch for the morning—
Yes, more than those who watch for the morning.

O Israel, hope in the LORD;
For with the LORD there is mercy,
And with Him is abundant redemption.
And He shall redeem Israel
From all his iniquities.

Psalm 130

Reading: St. Matthew 18:23–35

Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ Then the master of that servant was moved with compassion, released him, and forgave him the debt.

“But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry, and delivered him to the torturers until he should pay all that was due to him.

“So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.”

Meditation: See how much this servant owed his master: ten thousand talents, abundantly more than a servant could pay though he work a lifetime for it. Yet his master forgave the debt. Now see how little his fellow servant owed him: a hundred denarii, a meager sum, which in comparison to ten thousand talents cannot even be measured. So the servant who refused to forgive was quite clearly not mindful of the tremendous benefit he had received in being relieved of his own debt; and for this reason his master recalled him and sent him to the torturers. The message is clear: the forgiveness of sins has been won at a great price, abundantly more than any man could pay in a lifetime. Who is he that cannot forgive his fellow man, then? Only one who is not mindful of this truth. Faith knows that abundance of mercy is required, and so cries for mercy out of the depths. Surely one mindful of this will have no trouble forgiving all his neighbor’s debts to him, which are not worthy to be compared to the debt of which he has himself been relieved. It is only unbelief, then, which cannot forgive; since faith knows forgiveness well.

Psalm 130

Reading: St. Matthew 18:1–22 or 7–18

At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?”

Then Jesus called a little child to Him, set him in the midst of them, and said, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me.

“But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!

“If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire.

“Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. For the Son of Man has come to save that which was lost.

“What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

“Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.

“Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

“Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them.”

Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?”

Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven.

Meditation: Here Jesus instructs His disciples in order that they may know how to minister to His people, which is the office for which they are being trained. Now in this we see included the necessity of rebuking the erring: If your brother sins against you, go and tell him, etc. But there also is a necessity of due process of law, in the event that he will not hear you. For in the event of error which refuses correction, there arises the need of removal: If your hand or foot causes you to sin, cut it off, etc. Yet removal is serious, and therefore it must be carried out with great care, lest unnecessary or mistaken amputation occur. Thus the presence of witnesses is fitting, and even of hearing the amen of the whole church to applications of the ban. So we see two truths operative: on the one hand, it is better for you to enter into life less a member than that the whole body be cast into the everlasting fire; on the other hand, if the ban should be wrongly applied, this would cause one of these little ones who believe in Me to sin; and therefore with regard to one who does so, it would be better for him if a millstone were hung around his neck, etc.

Psalm 130

Reading: St. Mark 9:33–50 or 9:33–37

Then He came to Capernaum. And when He was in the house He asked them, “What was it you disputed among yourselves on the road?” But they kept silent, for on the road they had disputed among themselves who would be the greatest. And He sat down, called the twelve, and said to them, “If anyone desires to be first, he shall be last of all and servant of all.” Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them, “Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me.”

Now John answered Him, saying, “Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us.”

But Jesus said, “Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me. For he who is not against us is on our side. For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward.

“But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched— where

Their worm does not die
And the fire is not quenched.’

And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched— where

Their worm does not die
And the fire is not quenched.’

And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire— where

Their worm does not die
And the fire is not quenched.’

“For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another.”

Meditation: See how the disciples are silent when Jesus questions them here, for they are ashamed, as was the man at the wedding feast in Jesus’ parable who came in not having on a wedding garment. But silence is not fitting when it is time for the confession of sins, as David also says, When I kept silence, my bones waxed old, and again, I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. O disciples! Be not silent, but confess! But to confess is to admit unworthiness to be greatest among you. Yet this is the truth, which is why Jesus says, If anyone desires to be first, he shall be last of all and servant of all. For the first shall be last. No one among the disciples is worthy to be first; therefore he who strives to be first shall be the greatest fool, being the more ignorant of his true state before God. So Jesus takes a little child and sets him in the midst, in order that they might become as newly born children, returning by childlike faith to the font of Holy Baptism from which they were born anew.

Psalm 130

Reading: St. Luke 17:20–37 or 17:20–32

Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, “The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you.”

Then He said to the disciples, “The days will come when you will desire to see one of the days of the Son of Man, and you will not see it. And they will say to you, ‘Look here!’ or ‘Look there!’ Do not go after them or follow them. For as the lightning that flashes out of one part under heaven shines to the other part under heaven, so also the Son of Man will be in His day. But first He must suffer many things and be rejected by this generation. And as it was in the days of Noah, so it will be also in the days of the Son of Man: They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. Likewise as it was also in the days of Lot: They ate, they drank, they bought, they sold, they planted, they built; but on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Even so will it be in the day when the Son of Man is revealed.

“In that day, he who is on the housetop, and his goods are in the house, let him not come down to take them away. And likewise the one who is in the field, let him not turn back. Remember Lot’s wife. Whoever seeks to save his life will lose it, and whoever loses his life will preserve it. I tell you, in that night there will be two men in one bed: the one will be taken and the other will be left. Two women will be grinding together: the one will be taken and the other left. Two men will be in the field: the one will be taken and the other left.”

And they answered and said to Him, “Where, Lord?”

Meditation: The kingdom of God does not come with observation, says Jesus. For it is a kingdom of faith in what is unseen. Where is the kingdom, then? The kingdom of God is within you, He says. That is, through Baptism you have become a new creation in this new kingdom. So do not look here or look there, as the false prophets will bid you to do; rather, live by faith in what is hidden, revealed only by the Gospel. For faith is the substance of things not seen, as the Apostle also declares. But at the Last Day we shall see; for as the lightning that flashes out of one part under heaven shines to the other part under heaven, so also the Son of Man will be in His day. And this will fulfill the word of the Psalmist, saying, The lightnings lightened the world: the earth trembled and shook. So let us tremble even now, and revere the holy name as we await our redemption. Remember Lot’s wife: she looked back, she did not live by faith; thus she was condemned to be a pillar of salt, token of all from whom the water of Baptism is withdrawn. For the greater separation of the good from the evil will come at the Harvest, the Day of the Lord.

Psalm 130

Reading: Romans 8:24–39 or 8:24–30

For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? But if we hope for what we do not see, we eagerly wait for it with perseverance.

Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.

And we know that all things work together for good to those who love God, to those who are the called according to His purpose. For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

What then shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall bring a charge against God’s elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written:

“For Your sake we are killed all day long;
We are accounted as sheep for the slaughter.”

Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Meditation: Here again we see that hope and sight are not found together, for why does one still hope for what he sees? But our hope is in Christ, whose glory is yet to be revealed in us. So it is that the Spirit also helps in our weaknesses. How so? With groanings which cannot be uttered. Behold, even all creation groans in travail, but its groaning also cannot be heard, as the Psalmist says, There is no speech. For we do not know what we should pray for as we ought, being without the benefit of glory revealed to sight. So we wait, in the confidence that as we wait, the Spirit makes intercession for the saints according to the will of God. So good He is, that He does not even leave the matter of intercession to us, but works it Himself, as is especially seen in the divine liturgy, wherein with angels and archangels and all the company of heaven we magnify His glorious name, evermore praising Him. Thus in this fallen life we wait by faith, knowing that all things work together for good to those who love God, for in “all things” is understood “all creation.” If all creation joins the Spirit in groaning for our redemption, surely the faithful have no reason to be afraid.

Psalm 130

Reading: St. Mark 12:1–12

Then He began to speak to them in parables: “A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to vinedressers and went into a far country. Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers. And they took him and beat him and sent him away empty-handed. Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated. And again he sent another, and him they killed; and many others, beating some and killing some. Therefore still having one son, his beloved, he also sent him to them last, saying, ‘They will respect my son.’ But those vinedressers said among themselves, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’ So they took him and killed him and cast him out of the vineyard.

“Therefore what will the owner of the vineyard do? He will come and destroy the vinedressers, and give the vineyard to others. Have you not even read this Scripture:

The stone which the builders rejected
Has become the chief cornerstone.
This was the LORD’s doing,
And it is marvelous in our eyes’?”

And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them. So they left Him and went away.

Meditation: A man planted a vineyard with a hedge, and leased it to vinedressers, who then were found to be wicked. These are the scribes and Pharisees, who do not bring forth good fruit from that vineyard. Thus is answered the Psalmist’s longing question: Why hast thou then broken down the vineyard’s hedges? It was because there was no fruit. And this even though God sent servants to the vineyard, which were His prophets, whom the vinedressers persecuted and killed. And then at last He sent His Son. What then? They furiously raged together against the Lord and against His Anointed. Why? Out of envy, as Pilate was also aware. So they cast Him out: outside the walls of Jerusalem He was crucified. What next? He will come and destroy the vinedressers, and give the vineyard to others. So it was that in A.D. 70, Jerusalem was destroyed by the armies of Rome, as the Gospel was going out into all the world, and Gentiles were received into the new vineyard. For the stone which the builders refused is become the head stone of the corner, the corner of the wall leading back one way to the Jewish heritage, and leading ahead another way to the Gentile inclusion.

Psalm 130

Reading: St. Matthew 25:14–30 or 14–19, 26–30

“For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey. Then he who had received the five talents went and traded with them, and made another five talents. And likewise he who had received two gained two more also. But he who had received one went and dug in the ground, and hid his lord’s money. After a long time the lord of those servants came and settled accounts with them.

“So he who had received five talents came and brought five other talents, saying, ‘Lord, you delivered to me five talents; look, I have gained five more talents besides them.’ His lord said to him, ‘Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’ He also who had received two talents came and said, ‘Lord, you delivered to me two talents; look, I have gained two more talents besides them.’ His lord said to him, Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.’

“Then he who had received the one talent came and said, ‘Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.’

“But his lord answered and said to him, ‘You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. So take the talent from him, and give it to him who has ten talents.

For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.’

Meditation: Here is a parable about investment. The servant with five talents made another five, the one with two made two, but the one with one buried and hid it. So also, the five books of Moses must be used to find Christ; in this way they are doubled in value; and again, the two testaments of the Scriptures must be used to find Christ; in this way they are doubled in value, as Jesus Himself declares, saying, Search the Scriptures; they testify of Me. So what of the one talent? It is like our one Christ, who likewise was buried and hid in the tomb; but not only so: for He was raised from the dead. Thus He is vindicated against His enemies who crucified Him. See then from this parable what shall happen to them, who crucified Him and sent Him to burial: they shall be condemned as wicked and lazy, what they did have shall be taken from them, and they shall be cast into the outer darkness, far from Christ who is the Light of the world. Thus let all search the Scriptures to find Christ there, employing them for great gain, as the faithful servants did with their talents, while the wicked who do not seek Christ shall be cast out.

LORD, You have been favorable to Your land;
You have brought back the captivity of Jacob.
You have forgiven the iniquity of Your people;
You have covered all their sin.

You have taken away all Your wrath;
You have turned from the fierceness of Your anger.

Restore us, O God of our salvation,
And cause Your anger toward us to cease.
Will You be angry with us forever?
Will You prolong Your anger to all generations?
Will You not revive us again,
That Your people may rejoice in You?
Show us Your mercy, LORD,
And grant us Your salvation.

I will hear what God the LORD will speak,
For He will speak peace
To His people and to His saints;
But let them not turn back to folly.
Surely His salvation is near to those who fear Him,
That glory may dwell in our land.

Mercy and truth have met together;
Righteousness and peace have kissed.
Truth shall spring out of the earth,
And righteousness shall look down from heaven.
Yes, the LORD will give what is good;
And our land will yield its increase.
Righteousness will go before Him,
And shall make His footsteps our pathway.

Psalm 85

Reading: St. Matthew 22:15–22

Then the Pharisees went and plotted how they might entangle Him in His talk. And they sent to Him their disciples with the Herodians, saying, “Teacher, we know that You are true, and teach the way of God in truth; nor do You care about anyone, for You do not regard the person of men. Tell us, therefore, what do You think? Is it lawful to pay taxes to Caesar, or not?”

But Jesus perceived their wickedness, and said, “Why do you test Me, you hypocrites? Show Me the tax money.”

So they brought Him a denarius.

And He said to them, “Whose image and inscription is this?”

They said to Him, “Caesar’s.”

And He said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” When they had heard these words, they marveled, and left Him and went their way.

Meditation: Now the Pharisees plotted how they might entangle Him in His talk. What folly! For how can the Truth be bound or entangled? What fellowship has Truth with lies? For He said, I am the Truth. But they will not have Him, therefore they are, as He says, hypocrites, pretenders, who are in fact allied with the father of lies. So rather than succeeding in entangling Him, they find themselves entangled, as David also says: Their sword shall enter into their own heart. So He asks them, Why do you test Me? By testing Him they indicate their allegiance with Satan, who also tested Him, in the wilderness. And whose image is on the coin? Caesar’s, not God’s. Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s. But if to Caesar the coin bearing Caesar’s image ought to be given, what ought then to be given to God? Is not Christ the image of God? And therefore, does it not behoove Christ to be offered to God, to suffer and be crucified, as a sweet-smelling savor and aroma to God? For in His cross, mercy and truth are met together, that God might be just and the justifier of the one who has faith.

Psalm 85

Reading: I Corinthians 3:1–23 or 3:1–9

And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able; for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not carnal?

Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? I planted, Apollos watered, but God gave the increase. So then neither he who plants is anything, nor he who waters, but God who gives the increase. Now he who plants and he who waters are one, and each one will receive his own reward according to his own labor.

For we are God’s fellow workers; you are God’s field, you are God’s building. According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. If anyone’s work which he has built on it endures, he will receive a reward. If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.

Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are.

Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise. For the wisdom of this world is foolishness with God. For it is written, “He catches the wise in their own craftiness”; and again, “The LORD knows the thoughts of the wise, that they are futile.” Therefore let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come—all are yours. And you are Christ’s, and Christ is God’s.

Meditation: Babes require milk, and older children solid food. What is milk? Is it not the word of God, as Peter also says: as newborn babes, desire the pure milk of the word. And why? That you may grow thereby. So the Apostle treated the Corinthians as babes, that is, as the newly baptized neophytes that they were, feeding on the Gospel. But now he chides them, for they must be weaned from milk to solid food, as the Psalmist declares, My soul is even as a weaned child. See, they need not only the Gospel, but also solid food. What does this mean? Here we see the necessity of obtaining a deeper faith, resting on solid food, that is, on sacramental food. Is not the Holy Supper solid food? But what else is it? Is it not the elements of Christ’s suffering? Therefore he who partakes also expresses a willingness to suffer for Christ. Envy, strife, and divisions, these are tokens of childish behavior among those who ought to have grown to maturity. These indicate a failure to digest well the solid food of the Sacrament. To digest this food well is to take up one’s cross and follow Him, to be filled with the suffering of Christ.

Psalm 85

Reading: St. Matthew 19:16–30 or 19:16–26

Let no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool that he may become wise. For the wisdom of this world is foolishness with God. For it is written, “He catches the wise in their own craftiness”; and again, “The LORD knows the thoughts of the wise, that they are futile.” Therefore let no one boast in men. For all things are yours: whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come—all are yours. And you are Christ’s, and Christ is God’s.

Then Jesus said to His disciples, “Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”

When His disciples heard it, they were greatly astonished, saying, “Who then can be saved?”

But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.”

Then Peter answered and said to Him, “See, we have left all and followed You. Therefore what shall we have?”

So Jesus said to them, “Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life. But many who are first will be last, and the last first.

Meditation: Why did this man call Jesus good? If he believes that he must do something to inherit eternal life, how can he call the benefactor good? For an inheritance is a gift, and therefore not something earned, and if it be given only for the earning of it, then the benefactor could not be called good. So herein is the mercy of God, that He is good, and gives mercy freely; and here we see the Incarnate God. But He must show this man how futile is his quest, so He refers him to the commandments. Yet he claims to have kept them. But why, then, can he not follow Jesus’ command and invitation here? Surely, because he does not believe Jesus is good, or able to provide treasure in heaven. So he went away sorrowful, clinging rather to his great possessions. But if the rich cannot enter the kingdom, who can? With men this is impossible, but with God all things are possible. So with God it is possible for a camel to go through the eye of a needle, or even for all the fullness of God to dwell in Christ bodily.

Psalm 85

Reading: St. Luke 14:12–15

Then He also said to him who invited Him, “When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. But when you give a feast, invite the poor, the maimed, the lame, the blind. And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.”

Now when one of those who sat at the table with Him heard these things, he said to Him, “Blessed is he who shall eat bread in the kingdom of God!”

Meditation: When you give a feast, invite the poor. Was not Christ Himself poor? For the Apostle declares that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich. So you are rich in Him; but shall you favor the rich, then? May it never be, for it was His poverty that has provided your riches. So he who is rich toward God does not need to entertain those who will repay him; that is, he does not need to trouble himself about the riches of this life, for they cannot repay the eternal riches bestowed. With faith toward God, then, comes love and liberality toward the neighbor, which does not see in the neighbor a means of gain, since all has already been gained through mercy. Therefore blessed is he who shall eat bread in the kingdom of God. For the divine riches are obtained at the eternal unending Feast of heaven. There, at the altar, in the Holy Sacrament, Christ the Blessed Poor invites His people, that they might feast with Him who is the Bread of Life. There is the gate of the kingdom, the entrance to the resurrection of the just, for with angels and archangels and all the company of heaven we laud His name.

Psalm 85

Reading: St. Mark 13:1–37 or 13:24–27

Now when one of those who sat at the table with Him heard these things, he said to Him, “Blessed is he who shall eat bread in the kingdom of God!”

Now as He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, “Tell us, when will these things be? And what will be the sign when all these things will be fulfilled?”

And Jesus, answering them, began to say: “Take heed that no one deceives you. For many will come in My name, saying, ‘I am He,’ and will deceive many. But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles. These are the beginnings of sorrows.

“But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before rulers and kings for My sake, for a testimony to them. And the gospel must first be preached to all the nations. But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit. Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name’s sake. But he who endures to the end shall be saved.

“So when you see the abomination of desolation,’ spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down into the house, nor enter to take anything out of his house. And let him who is in the field not go back to get his clothes. But woe to those who are pregnant and to those who are nursing babies in those days! And pray that your flight may not be in winter. For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be. And unless the Lord had shortened those days, no flesh would be saved; but for the elect’s sake, whom He chose, He shortened the days.

“Then if anyone says to you, ‘Look, here is the Christ!’ or, ‘Look, He is there!’ do not believe it. For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect. But take heed; see, I have told you all things beforehand.

“So when you see the abomination of desolation,’ spoken of by Daniel the prophet, standing where it ought not” (let the reader understand), “then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down into the house, nor enter to take anything out of his house. And let him who is in the field not go back to get his clothes. But woe to those who are pregnant and to those who are nursing babies in those days! And pray that your flight may not be in winter. For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be. And unless the Lord had shortened those days, no flesh would be saved; but for the elect’s sake, whom He chose, He shortened the days.

“Then if anyone says to you, ‘Look, here is the Christ!’ or, ‘Look, He is there!’ do not believe it. For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect. But take heed; see, I have told you all things beforehand.

“Now learn this parable from the fig tree: When its branch has already become tender, and puts forth leaves, you know that summer is near. So you also, when you see these things happening, know that it is near—at the doors! Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away.

“But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Take heed, watch and pray; for you do not know when the time is. It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch. Watch therefore, for you do not know when the master of the house is coming—in the evening, at midnight, at the crowing of the rooster, or in the morning— lest, coming suddenly, he find you sleeping. And what I say to you, I say to all: Watch!”

Meditation: Behold the signs that the end of the age is at hand: The sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken. Here we recall the dream of Joseph, in which the sun and moon and stars, that is, his father, mother, and brothers, bowed down to him. So then in these are comprehended the whole people of Israel. But what happened to them? In A.D. 70, Jerusalem was utterly destroyed and left desolate, and God withdrew from that nation. See how the sun, moon, and stars fell! And what also happened? Behold, He sent out His angels and gather together His elect from the four winds, from the farthest part of the earth to the farthest part of heaven. Who are His angels? Are they not His messengers? His Apostles and their successors? Did they not go forth into all the world to preach the Gospel to every creature? But what does this indicate? See, it means that the Son of man is exalted on high, in the clouds with great power and glory, from whence He shall come again to judge the living and the dead.

Psalm 85

Reading: Romans 9:1–23 or 9:14–23

“But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Take heed, watch and pray; for you do not know when the time is. It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch. Watch therefore, for you do not know when the master of the house is coming—in the evening, at midnight, at the crowing of the rooster, or in the morning— lest, coming suddenly, he find you sleeping. And what I say to you, I say to all: Watch!”

“But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Take heed, watch and pray; for you do not know when the time is. It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch. Watch therefore, for you do not know when the master of the house is coming—in the evening, at midnight, at the crowing of the rooster, or in the morning— lest, coming suddenly, he find you sleeping. And what I say to you, I say to all: Watch!”

What shall we say then? Is there unrighteousness with God? Certainly not! For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” So then it is not of him who wills, nor of him who runs, but of God who shows mercy. For the Scripture says to the Pharaoh, “For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.” Therefore He has mercy on whom He wills, and whom He wills He hardens.

You will say to me then, “Why does He still find fault? For who has resisted His will?” But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, “Why have you made me like this?” Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?

What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory,

Meditation: There is not unrighteousness with God. But there would be, if he were to have predestined some to eternal death without regard to their own fault. Yet this is what some were evidently contending against the Apostle, saying, Why does He still find fault? For who has resisted His will? But how does he respond? O man, who are you to reply against God? See what fault there is in man! Even in the very inclination to reply so to God there is fault! Is it unjust of Him to show mercy? Certainly not, for it is given freely. But is it unjust to show wrath? Certainly not, for God endured with much longsuffering the vessels of wrath prepared for destruction. Now it does not say, prepared beforehand for destruction, as it does in the case of the elect, whom, it says, He had prepared beforehand for glory. Thus whom He predestines, He predestines to life; but whom He condemns, He first endures with much longsuffering. Who is to blame for their condemnation? Certainly not God, who is rich both in mercy and truth. So it is the nature of man to call God unjust; but it is the nature of faith to recognize rather His goodness.

Psalm 85

Reading: Romans 10:1–21 or 10:10–17

Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.

For Moses writes about the righteousness which is of the law, “The man who does those things shall live by them.” But the righteousness of faith speaks in this way, “Do not say in your heart, ‘Who will ascend into heaven?’ ” (that is, to bring Christ down from above) or, “ ‘Who will descend into the abyss?’ ” (that is, to bring Christ up from the dead). But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says, “Whoever believes on Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For “whoever calls on the name of the LORD shall be saved.”

How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written:

“How beautiful are the feet of those who preach the gospel of peace,

Who bring glad tidings of good things!”

But they have not all obeyed the gospel. For Isaiah says, “LORD, who has believed our report?” So then faith comes by hearing, and hearing by the word of God.

But I say, have they not heard? Yes indeed:

“Their sound has gone out to all the earth,
And their words to the ends of the world.”

But I say, did Israel not know? First Moses says:

“I will provoke you to jealousy by those who are not a nation,
I will move you to anger by a foolish nation.”

But Isaiah is very bold and says:

“I was found by those who did not seek Me;
I was made manifest to those who did not ask for Me.”

But to Israel he says:

“All day long I have stretched out My hands
To a disobedient and contrary people.”

Meditation: The heart believes, the mouth confesses. How so? By the ear, which hears. For the Apostle declares that whoever calls on the name of the Lord shall be saved. But how does one hear the name of the Lord, that he may call upon it? A preacher is required: How shall they hear without a preacher? he says. See, even the Bible is not enough! For the Bible does not preach, but rather, is to be preached. For God did not send a Bible, but His only begotten Son, who is the Word made flesh. And as Christ Himself wrote nothing, but only preached, so He did not intend that the name of the Lord be learned merely by reading it on a page, but by those who, baptized in this name, hear it preached aloud. So a preacher is required. But whence come the preachers? They are sent, for how shall they preach unless they are sent? So those who preach without the call and ordination of God are no true preachers at all, and are not to be heeded. For Christ sends forth His preachers, saying Baptize all nations in the name of the Father and of the Son and of the Holy Spirit. So the baptized faithful who have ears to hear shall be saved.

Oh come, let us sing to the LORD!
Let us shout joyfully to the Rock of our salvation.
Let us come before His presence with thanksgiving;
Let us shout joyfully to Him with psalms.
For the LORD is the great God,
And the great King above all gods.
In His hand are the deep places of the earth;
The heights of the hills are His also.
The sea is His, for He made it;
And His hands formed the dry land.

Oh come, let us worship and bow down;
Let us kneel before the LORD our Maker.
For He is our God,
And we are the people of His pasture,
And the sheep of His hand.

Today, if you will hear His voice:
“Do not harden your hearts, as in the rebellion,
As in the day of trial in the wilderness,
When your fathers tested Me;
They tried Me, though they saw My work.
For forty years I was grieved with that generation,
And said, ‘It is a people who go astray in their hearts,
And they do not know My ways.’
So I swore in My wrath,
‘They shall not enter My rest.’ ”

Psalm 95

Reading: St. Matthew 9:18–26

While He spoke these things to them, behold, a ruler came and worshiped Him, saying, “My daughter has just died, but come and lay Your hand on her and she will live.” So Jesus arose and followed him, and so did His disciples.

And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. For she said to herself, “If only I may touch His garment, I shall be made well.” But Jesus turned around, and when He saw her He said, “Be of good cheer, daughter; your faith has made you well.” And the woman was made well from that hour.

When Jesus came into the ruler’s house, and saw the flute players and the noisy crowd wailing, He said to them, “Make room, for the girl is not dead, but sleeping.” And they ridiculed Him. But when the crowd was put outside, He went in and took her by the hand, and the girl arose. And the report of this went out into all that land.

Meditation: A woman here had a flow of blood for twelve years, even as the twelve tribes of Israel had a flow of the blood of sacrifices until the coming of Christ. But now the woman came from behind and touched the hem of His garment and her flow stopped, even as now the faithful of Israel, coming from behind, that is, from the prophets looking forward, at last touch the Christ they saw shrouded in the garments of the prophets’ preaching. The flow stops because of its fulfillment in the blood of Christ. Now there is also a girl whom Jesus raises, even as He brings to life all those who had no faith at all, being dead in trespasses and sins. But both are now called daughters: for now both the expectant faithful and those reborn to the faith are daughters of the King, all glorious within. To the faithful therefore this is a promise of reward for patience; while to those dead this is a call to life and salvation. And the report of this went out into all that land: that Christ has power over all blood and death. Verily, through His own blood and death is this so.

Psalm 95

Reading: Romans 11:1–33 or 11:25–33

I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, “LORD, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”? But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” Even so then, at this present time there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.

What then? Israel has not obtained what it seeks; but the elect have obtained it, and the rest were blinded. Just as it is written:

“God has given them a spirit of stupor,
Eyes that they should not see
And ears that they should not hear,
To this very day.”

And David says:

“Let their table become a snare and a trap,
A stumbling block and a recompense to them.
Let their eyes be darkened, so that they do not see,
And bow down their back always.”

I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness!

For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles, I magnify my ministry, if by any means I may provoke to jealousy those who are my flesh and save some of them. For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead?

For if the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches. And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree, do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you.

You will say then, “Branches were broken off that I might be grafted in.” Well said. Because of unbelief they were broken off, and you stand by faith. Do not be haughty, but fear. For if God did not spare the natural branches, He may not spare you either. Therefore consider the goodness and severity of God: on those who fell, severity; but toward you, goodness, if you continue in His goodness. Otherwise you also will be cut off. And they also, if they do not continue in unbelief, will be grafted in, for God is able to graft them in again. For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a cultivated olive tree, how much more will these, who are natural branches, be grafted into their own olive tree?

For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved, as it is written:

“The Deliverer will come out of Zion,
And He will turn away ungodliness from Jacob;
For this is My covenant with them,
When I take away their sins.”

Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable. For as you were once disobedient to God, yet have now obtained mercy through their disobedience, even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. For God has committed them all to disobedience, that He might have mercy on all.

Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!

Meditation: All Israel will be saved, says the Apostle. What, then, is the Church, but the Israel of God, as he also says elsewhere? For although Christ left desolate the house of Jerusalem, yet not that He would void His promise to Jacob, that is, to Israel. Rather, the inclusion of the Gentiles fills up the void left by the disobedient among the Jews: You were once disobedient to God, yet have now obtained mercy through their disobedience, according to Christ’s own parable of the wedding feast to which guests came who were not at first invited. But does this consign the Jews to inescapable damnation? Certainly not, for the grace of God is offered to all alike (since there is no difference); thus He says, Through the mercy shown you they also may obtain mercy. For God is more gracious than we might have supposed (how unsearchable are his judgments!). Behold, even St. Paul himself, a Jew, gained the mercy to believe and be saved. God has committed all to disobedience, that He might have mercy on all; that is, no one is saved by merit; all have sinned; all who are saved are saved by mercy alone.

Psalm 95

Reading: II Thessalonians 1:11–2:17 or 2:3–12

Therefore we also pray always for you that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.

Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.

Do you not remember that when I was still with you I told you these things? And now you know what is restraining, that he may be revealed in his own time. For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way. And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming. The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness.

But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle.

Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace, comfort your hearts and establish you in every good word and work.

Meditation: Where is the man of sin? He sits as God in the temple of God, showing himself that he is God. Therefore the man of sin is found among the people of God. Why is he there? That he might deceive some among them. How are they deceived? By mistaking him for God whom they wish to honor and adore. For God will send them strong delusion, that they should believe the lie. Why is it God’s desire to do this? Because they did not receive the love of the truth, that they might be saved. See how treacherous a thing it is to regard lightly the preaching of the Gospel! God’s response to those who do so is to delude them, to harden them, to consign them to blindness and death. So then who is the man of sin? Surely, it is one who sits among the faithful, who appears, behaves, and even preaches (in part) as though he were true, but who by this appearance shall deceive many. One may wish to pass this judgment against certain men within the Church, but to determine for all time who this might be would have the effect of lessening the need for perpetual vigilance, of believing the truth, which is the Holy Gospel.

Psalm 95

Reading: II Thessalonians 3:1–18 or 3:1–6

Finally, brethren, pray for us, that the word of the Lord may run swiftly and be glorified, just as it is with you, and that we may be delivered from unreasonable and wicked men; for not all have faith.

But the Lord is faithful, who will establish you and guard you from the evil one. And we have confidence in the Lord concerning you, both that you do and will do the things we command you.

Now may the Lord direct your hearts into the love of God and into the patience of Christ.

But we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us. For you yourselves know how you ought to follow us, for we were not disorderly among you; nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day, that we might not be a burden to any of you, not because we do not have authority, but to make ourselves an example of how you should follow us.

For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread.

But as for you, brethren, do not grow weary in doing good. And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother.

Now may the Lord of peace Himself give you peace always in every way. The Lord be with you all.

The salutation of Paul with my own hand, which is a sign in every epistle; so I write.

The grace of our Lord Jesus Christ be with you all. Amen.

Meditation: See how vigilance against evil is obtained: by grace. For it is something which God must grant, which is why it is to be sought by prayer. For who prays for what he can obtain by merit? And so it is clear that the hearts staid on Christ are so by His grace alone, as it is said, May the Lord direct your hearts into the love of God and into the patience of Christ. For no one directs his own heart this way. So too, in the name of God is the strength of vigilance found, which is to say, by the strength of Baptism in His name. And there is great peril in thinking otherwise, for there are many deceivers spread abroad, which is why the Apostle here warns in the name of our Lord Jesus Christ, calling to mind the faithful tradition handed down through Baptism in His name. Anyone who walks disorderly and not according to the tradition is to be avoided. See how highly he regards tradition! The faith itself is something handed down, as Christ gave to the Apostles and they gave to the churches to pass on from generation to generation. For it is through the tradition of faith that the grace of God is obtained.

Psalm 95

Reading: II Timothy 3:1–17

But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away! For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was.

But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra—what persecutions I endured. And out of them all the Lord delivered me. Yes, and all who desire to live godly in Christ Jesus will suffer persecution. But evil men and impostors will grow worse and worse, deceiving and being deceived. But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.

Meditation: The last days have clearly come. For the signs of them listed here are clearly all among us: Men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, etc. How did the Apostle know that this would come to pass? Surely he received it from Christ; for had not Christ Himself said it? As the days of Noah were, so also will the coming of the Son of Man be. Thus we know that the last days are upon us; for as it was then, so it is now, and as the floods came suddenly, so shall the end come suddenly. And as then many were deceived and only a few, that is, eight souls, were saved alive aboard the ark, so also now, Christ’s own little Easter flock find themselves among many deceived. For among the godless there are some having a form of godliness but denying its power. Behold how the form of godliness deceives many; but what is its power? In the word of the Holy Gospel.

Psalm 95

Reading: II Timothy 4:1–22 or 4:1–8

I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.

For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.

Be diligent to come to me quickly; for Demas has forsaken me, having loved this present world, and has departed for Thessalonica—Crescens for Galatia, Titus for Dalmatia. Only Luke is with me. Get Mark and bring him with you, for he is useful to me for ministry. And Tychicus I have sent to Ephesus. Bring the cloak that I left with Carpus at Troas when you come—and the books, especially the parchments.

Alexander the coppersmith did me much harm. May the Lord repay him according to his works. You also must beware of him, for he has greatly resisted our words.

At my first defense no one stood with me, but all forsook me. May it not be charged against them.

But the Lord stood with me and strengthened me, so that the message might be preached fully through me, and that all the Gentiles might hear. Also I was delivered out of the mouth of the lion. And the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever. Amen!

Greet Prisca and Aquila, and the household of Onesiphorus. Erastus stayed in Corinth, but Trophimus I have left in Miletus sick.

Do your utmost to come before winter.

Eubulus greets you, as well as Pudens, Linus, Claudia, and all the brethren.

The Lord Jesus Christ be with your spirit. Grace be with you. Amen.

Meditation: To Timothy the preacher the Apostle here gives strict admonition: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For he knows that it is only the preaching of the word which can convert, bring, and keep the faithful of God. But the deception of those who would contend otherwise is no small thing, since by this deception there will be hearers who will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers. How is the preacher to fight such deception? By the word which he preaches: by the very sound doctrine which they will not endure. So it will come to pass that there will be those who, hearing the preacher’s Gospel, will turn their ears away from the truth, and be turned aside to fables. This is therefore why the Apostle says here not only that the preacher must preach, but that he must also endure afflictions. And in his very endurance he will also portray Christ, who likewise endured afflictions, to his hearers. In this way St. Paul himself fought the good fight.

Psalm 95

Reading: St. Matthew 24:1–14

Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. And Jesus said to them, “Do you not see all these things? Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down.”

Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?”

And Jesus answered and said to them: “Take heed that no one deceives you. For many will come in My name, saying, ‘I am the Christ,’ and will deceive many. And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes in various places. All these are the beginning of sorrows.

“Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake. And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold. But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.

Meditation: See how clear it is that the end is near! Christ’s own words describe the state of affairs as we know it in our day: Lawlessness will abound, and the love of many will grow cold. But what else? Nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes in various places. But why should these be signs of the end? All these, He says, are the beginning of sorrows. Surely, then, they are indications of creation itself groaning in travail. The new creation, long kept within the womb of the Holy Church, is ready to spring forth amid new heavens and a new earth. Indeed, the Head of this new creation, Christ Himself, has already come into view, being raised from the dead, as the first fruits of them that sleep. So as the world now thrashes and turns in her misery, let us regard these signs as indications of the imminence of her deliverance, as when any mother is soon to give birth. For he who endures to the end shall be saved, that is, shall enter into His rest, the rest which rejoices in the knowledge of the newly born.

In You, O LORD, I put my trust;
Let me never be ashamed;
Deliver me in Your righteousness.
Bow down Your ear to me,
Deliver me speedily;
Be my rock of refuge,
A fortress of defense to save me.

For You are my rock and my fortress;
Therefore, for Your name’s sake,
Lead me and guide me.
Pull me out of the net which they have secretly laid for me,
For You are my strength.
Into Your hand I commit my spirit;
You have redeemed me, O LORD God of truth.

I have hated those who regard useless idols;
But I trust in the LORD.
I will be glad and rejoice in Your mercy,
For You have considered my trouble;
You have known my soul in adversities,
And have not shut me up into the hand of the enemy;
You have set my feet in a wide place.

Have mercy on me, O LORD, for I am in trouble;
My eye wastes away with grief,
Yes, my soul and my body!
For my life is spent with grief,
And my years with sighing;
My strength fails because of my iniquity,
And my bones waste away.
I am a reproach among all my enemies,
But especially among my neighbors,
And am repulsive to my acquaintances;
Those who see me outside flee from me.
I am forgotten like a dead man, out of mind;
I am like a broken vessel.
For I hear the slander of many;
Fear is on every side;
While they take counsel together against me,
They scheme to take away my life.

But as for me, I trust in You, O LORD;
I say, “You are my God.”
My times are in Your hand;
Deliver me from the hand of my enemies,
And from those who persecute me.
Make Your face shine upon Your servant;
Save me for Your mercies’ sake.
Do not let me be ashamed, O LORD, for I have called upon You;
Let the wicked be ashamed;
Let them be silent in the grave.
Let the lying lips be put to silence,
Which speak insolent things proudly and contemptuously against the righteous.

Oh, how great is Your goodness,
Which You have laid up for those who fear You,
Which You have prepared for those who trust in You
In the presence of the sons of men!
You shall hide them in the secret place of Your presence
From the plots of man;
You shall keep them secretly in a pavilion
From the strife of tongues.

Blessed be the LORD,
For He has shown me His marvelous kindness in a strong city!
For I said in my haste,
“I am cut off from before Your eyes”;
Nevertheless You heard the voice of my supplications
When I cried out to You.

Oh, love the LORD, all you His saints!
For the LORD preserves the faithful,
And fully repays the proud person.
Be of good courage,
And He shall strengthen your heart,
All you who hope in the LORD.

Psalm 31

Reading: St. Matthew 24:15–28

Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?”

And Jesus answered and said to them: “Take heed that no one deceives you. For many will come in My name, saying, ‘I am the Christ,’ and will deceive many. And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences, and earthquakes in various places. All these are the beginning of sorrows.

“Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake. And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold. But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.

Meditation: Daniel’s prophetic words had made it clear: From the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days. Now this is 3 ½ years; and if in fulfillment we multiply these years by 10, we arrive at 35 years, which, from Jesus’ crucifixion (in fulfillment of the daily sacrifice) at about A.D. 35, brings one to A.D. 70. And behold, in that year Rome’s armies surrounded Jerusalem, which is why He gave this warning: Let those who are in Judea flee to the mountains, etc. And Jerusalem was destroyed, and all her inhabitants slain, yea, great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. For in that Day the end of all things was foreseen, or rather, begun. There are the first parts of the Day of the Lord’s judgment, in token that that Day shall fully come to pass in its time. But unless those days were shortened, no flesh would be saved; but for the elect’s sake those days were shortened, that is, the end of all things began at that time, but was not completed; so that in the hiatus, all the elect (that is, we) might be grafted in.

Psalm 31

Reading: St. Matthew 24:29–51 or 24:29–31

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.

“But of that day and hour no one knows, not even the angels of heaven, but My Father only. But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be. Then two men will be in the field: one will be taken and the other left. Two women will be grinding at the mill: one will be taken and the other left. Watch therefore, for you do not know what hour your Lord is coming. But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.

“Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season? Blessed is that servant whom his master, when he comes, will find so doing. Assuredly, I say to you that he will make him ruler over all his goods. But if that evil servant says in his heart, ‘My master is delaying his coming,’ and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites. There shall be weeping and gnashing of teeth.

Meditation: Immediately after the tribulation of those days, Jesus said. What days? The days of the destruction of Jerusalem, the beginning of the end of all things, of which Jesus had been speaking up till now; but what happens next? The sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Now this is the language of Ezekiel and Daniel, and again of the book of Revelation; that is, figurative language, in which heavenly bodies designate earthly things: see, the Jewish nation was no more after this, that special nation of God, recipient of His grace for hundreds of years, now is no longer. Next the sign of the Son of Man in heaven, that is, the sign that the Son of man is seated there at the right hand of God. What sign? He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. Who are these angels, and what their trumpet? Behold, they are the preachers going forth into all the world to preach the Gospel to every creature, and their trumpet is their Gospel, by which the elect are gathered. This preaching is the sign: Christ reigns, and shall return in glory.

Psalm 31

Reading: St. Matthew 22:23–33

The same day the Sadducees, who say there is no resurrection, came to Him and asked Him, saying: “Teacher, Moses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother. Now there were with us seven brothers. The first died after he had married, and having no offspring, left his wife to his brother. Likewise the second also, and the third, even to the seventh. Last of all the woman died also. Therefore, in the resurrection, whose wife of the seven will she be? For they all had her.”

Jesus answered and said to them, “You are mistaken, not knowing the Scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven. But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is not the God of the dead, but of the living.” And when the multitudes heard this, they were astonished at His teaching.

Meditation: What fools the Sadducees are, who study much! But they have not Christ, who is the Key to the Scriptures, so He says, You are mistaken, not knowing the Scriptures nor the power of God, for to know the Scriptures is to know the power of God. So they ask of seven brothers who all married the same bride, and whose she will be in the resurrection; in this way they seek to do battle by words against the truth of God. But the heavenly incarnate Word answers them with truth, condemning their folly, and the folly of anyone who would argue against Him who is the Truth. For indeed in the Church there are, as it were, seven brothers who all married the same Bride, that is, pastors of all the churches, designated in the book of Revelation by seven churches. But their pastors are called angels, even as Christ here says that these seven brothers will be like angels of God. Which of these will be husband to the Bride, in the resurrection? Behold, all shall be one in that Day; yea, all shall be one in Him who is Himself one God, the triune God of Abraham (father of a multitude), Isaac (his faithful son), and Jacob, which is Israel and the Holy Church, created by the Spirit. Not the God of the dead, but of the living, eternally.

Psalm 31

Reading: I Corinthians 15:11–58 or 15:42–52

Therefore, whether it was I or they, so we preach and so you believed.

Therefore, whether it was I or they, so we preach and so you believed.

But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death. For “He has put all things under His feet.” But when He says “all things are put under Him,” it is evident that He who put all things under Him is excepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.

Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead? And why do we stand in jeopardy every hour? I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily. If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, “Let us eat and drink, for tomorrow we die!”

Do not be deceived: “Evil company corrupts good habits.” Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame.

But someone will say, “How are the dead raised up? And with what body do they come?” Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain. But God gives it a body as He pleases, and to each seed its own body.

All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of animals, another of fish, and another of birds.

There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory.

So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, “The first man Adam became a living being.” The last Adam became a life-giving spirit.

However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust; the second Man is the Lord from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.

But someone will say, “How are the dead raised up? And with what body do they come?” Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain. But God gives it a body as He pleases, and to each seed its own body.

All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of animals, another of fish, and another of birds.

There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory.

So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, “The first man Adam became a living being.” The last Adam became a life-giving spirit.

However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust; the second Man is the Lord from heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed— in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: “Death is swallowed up in victory.”

“O Death, where is your sting?
O Hades, where is your victory?”

The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.

Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.

Meditation: The body is sown, says the Apostle here; sown, as a seed is sown. This is Christian burial; and just as seeds sprout and are changed into living vegetation, so this mortal must put on immortality. Just as seeds appear to be without life until they spring from their bed, so does the body of the Christian who has fallen asleep appear to be without life until it springs forth at the Last Day. There is a natural body, and there is a spiritual body; now the two are the same body, but entirely changed from one into the other, like a seed into the stalk: I tell you a mystery: We shall all be changed. Who? We, who attend with faithfulness to the Holy Mystery of the Altar, the body and blood of Christ. For He too was sown as a seed, but raised out of the garden where His tomb was hewn, for He is the Second Man, the Lord of heaven. And whereas the first man was cast out of the Garden of Eden, the Second gains entrance into that Garden and Paradise, as He said to the thief on the cross, Today you will be with Me in Paradise. Now this great Paradise shall be seen by all the faithful on the Day when the trumpet will sound, and the dead are raised. For the trumpet, token of the Gospel, is most fittingly that which shall hail the Day of Christ.

Psalm 31

Reading: Hebrews 3:7–4:13 or 3:12–4:1

Therefore, as the Holy Spirit says:

“Today, if you will hear His voice,
Do not harden your hearts as in the rebellion,
In the day of trial in the wilderness,
Where your fathers tested Me, tried Me,
And saw My works forty years.
Therefore I was angry with that generation,
And said, ‘They always go astray in their heart,
And they have not known My ways.’
So I swore in My wrath,
‘They shall not enter My rest.’ ”

Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, while it is said:

“Today, if you will hear His voice,
Do not harden your hearts as in the rebellion.”

For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who did not obey? So we see that they could not enter in because of unbelief.

Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. For we who have believed do enter that rest, as He has said:

“So I swore in My wrath,
‘They shall not enter My rest,’ ”

although the works were finished from the foundation of the world. For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”; and again in this place: “They shall not enter My rest.”

Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said:

“Today, if you will hear His voice,
Do not harden your hearts.”

For if Joshua had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His.

Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.

Meditation: An evil heart is an unbelieving heart; an unbelieving heart is not an honest and good heart, for in it the word of God has not grown up and yielded fruit. Therefore the Apostle encourages the Church, saying, Beware, and, Exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. This daily exhortation takes place in the Holy Liturgy of the Church, where we sing the words of God to one another, as in the Te Deum, saying, day by day we magnify Thee. And shall not each day be called “today” until the Last Day? For they shall need no light of the sun, for the Lord God gives them light, saying, I, Jesus, am the Bright and Morning Star. This is His voice; hear it today, and you shall also behold Him on the Day of days. Rebel against it, and you shall become like those who sinned, whose corpses fell in the wilderness. For life itself is a wilderness, until that Day. What then? As Israel finally entered the promised land of their rest, so shall all the faithful enter the promised land of eternal Sabbath, a land flowing forever with milk and honey, in Him who is our Rest. For the Sabbath day is truly fulfilled in Christ Himself, who said, I will give you rest.

Psalm 31

Reading: Hebrews 11:8–16

By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God.

By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised. Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude—innumerable as the sand which is by the seashore.

These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland. And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.

Meditation: By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. By faith we also go to the place to which we were called, that is, to the heavenly country. Were we not called there? Did not Holy Baptism call us, by the name of God? For Baptism is indeed the divine call of heaven to His eternal kingdom, through which this faith is given and sealed. So also, by faith Abraham dwelt in a foreign country; yea, by faith we also dwell in a foreign country, according to the words of the Psalmist, I am a stranger in the earth. For we have here no abiding city. And Abraham dwelt in tents with Isaac and Jacob, the heirs. So also we dwell in tents, as heirs of Abraham. For the promised Seed of Abraham is Christ, and we who have been baptized have put on Christ, so we are the heirs. What are these tents? These are the bodies of the faithful, temples of the Holy Ghost (for where faith is, there is the Holy Ghost). Thus, by faith Sarah herself also conceived and bore a child when she was past the age; as also do we, by faith, receive strength to conceive and bear the Christ in our hearts by faith. For we, like the Blessed Virgin herself, are those whom Sarah’s life foretold.

Psalm 31

Reading: Hebrews 12:18–29

For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore. (For they could not endure what was commanded: “And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow.” And so terrifying was the sight that Moses said, “I am exceedingly afraid and trembling.”)

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.

See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, whose voice then shook the earth; but now He has promised, saying, “Yet once more I shake not only the earth, but also heaven.” Now this, “Yet once more,” indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain.

Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. For our God is a consuming fire.

Meditation: If the children of Israel, and Moses himself, were exceedingly afraid and trembling at the mountain of God, how much more should we have reverence and godly fear. For you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels. How have you come? Behold, this is the language of the Holy Supper, which is, to him who approaches in faith, indeed the city of the living God. For there we sing with angels and archangels and all the company of heaven; there we stand at the very gates, where the King of Glory comes in; there we hear the angels cry one to another, saying, Holy, holy, holy is the Lord of Hosts. Indeed, there is no more sacred and holy place in all the world, no place more worthy of holy fear, for our God is a consuming fire, who sits there on the altar. There is His blood, the blood of sprinkling that speaks better things than that of Abel, for Christ is our Greater Abel, who offered Himself, a Lamb without blemish. For He is the Stone which the builders refused, which has become the Headstone of the corner, the One in whom now both Jews and Gentiles, as two walls joined at the corner, by faith shall enter the city of God.

Be merciful to me, O God, for man would swallow me up;
Fighting all day he oppresses me.
My enemies would hound me all day,
For there are many who fight against me, O Most High.

Whenever I am afraid,
I will trust in You.
In God (I will praise His word),
In God I have put my trust;
I will not fear.
What can flesh do to me?

All day they twist my words;
All their thoughts are against me for evil.
They gather together,
They hide, they mark my steps,
When they lie in wait for my life.
Shall they escape by iniquity?
In anger cast down the peoples, O God!

You number my wanderings;
Put my tears into Your bottle;
Are they not in Your book?
When I cry out to You,
Then my enemies will turn back;
This I know, because God is for me.
In God (I will praise His word),
In the LORD (I will praise His word),
In God I have put my trust;
I will not be afraid.
What can man do to me?

Vows made to You are binding upon me, O God;
I will render praises to You,
For You have delivered my soul from death.
Have You not kept my feet from falling,
That I may walk before God
In the light of the living?

Psalm 56

Reading: St. Matthew 25:31–46

“When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. And He will set the sheep on His right hand, but the goats on the left. Then the King will say to those on His right hand, ‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.’

“Then the righteous will answer Him, saying, ‘Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You a stranger and take You in, or naked and clothe You? Or when did we see You sick, or in prison, and come to You?’ And the King will answer and say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.’

“Then He will also say to those on the left hand, Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels: for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.’

“Then they also will answer Him, saying, ‘Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?’ Then He will answer them, saying, ‘Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.’ And these will go away into everlasting punishment, but the righteous into eternal life.”

Meditation: On the Last Day Christ will sit, for He is Judge Eternal; it will be on a throne, for He is King of kings; and the throne will be of His glory, for He is the Incarnate God. And He shall thus judge the living and the dead as a shepherd divides His sheep from the goats, for He is the Good Shepherd, and we His sheep. So the sheep on His right shall be blessed, but those on His left shall be damned. This is because He will not recognize all as sheep. Now sheep and goats are similar in many ways, but not to the eye of the Shepherd. He recognizes the sheep as sheep because He was hungry and they gave Him food, etc., while He does not know the goats, because they did not feed Him, etc. See, He was watching all along! But they did not see Him watching, for both those on the right and on the left replied, saying, when? But the righteous, though they did not see Him, yet they alone recognized Him in the least of His brethren. But who are His brethren? He says, these, these My brethren. Which are these? Are they not His disciples, to whom He is speaking here? Thus His brethren are His Apostles and their successors, the preachers of the Gospel. Whoever sees Christ in them shall be blessed.

Psalm 56

Reading: I Peter 1:1–12

“When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. And He will set the sheep on His right hand, but the goats on the left. Then the King will say to those on His right hand, ‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.’

“Then the righteous will answer Him, saying, ‘Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You a stranger and take You in, or naked and clothe You? Or when did we see You sick, or in prison, and come to You?’ And the King will answer and say to them, ‘Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.’

“Then He will also say to those on the left hand, Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels: for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.’

“Then they also will answer Him, saying, ‘Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?’ Then He will answer them, saying, ‘Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.’ And these will go away into everlasting punishment, but the righteous into eternal life.”

Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time.

In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, receiving the end of your faith—the salvation of your souls.

Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow. To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.

Meditation: See what it means to be elect: it means to be the recipient of divine blessings from the Holy Trinity. For it says, first, that the inheritance we have received is due to the foreknowledge of God the Father: just as Christ His Son was slain before the foundation of the world, so also, those who are in Christ were elect in His Father before the foundation of the world, and thus the inheritance is incorruptible and undefiled and does not fade away. Second, it says that this inheritance was in sanctification of the Spirit: the Spirit brought us to the sanctification of faith, and we are kept by the power of God through faith. Third, it says that the sprinkling of the blood of Jesus Christ, who is the eternal Son, is the price of this precious inheritance, more precious than gold that perishes. This is why such genuine faith does not fade, for it is worked from start to finish by Father, Son, and Holy Spirit. Moreover, it is through the preaching of the Gospel that this precious faith is delivered, which preaching is also worked by the Holy Spirit sent from heaven. Such faith, being from the eternal God, is itself eternal, which is why it is said that the end of your faith is the salvation of your souls.

Psalm 56

Reading: I Peter 1:13–2:10 or 1:22–2:3

Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ; as obedient children, not conforming yourselves to the former lusts, as in your ignorance; but as He who called you is holy, you also be holy in all your conduct, because it is written, “Be holy, for I am holy.”

And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear; knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.

Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever, because

“All flesh is as grass,
And all the glory of man as the flower of the grass.
The grass withers,
And its flower falls away,
But the word of the LORD endures forever.”

Now this is the word which by the gospel was preached to you.

Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby, if indeed you have tasted that the Lord is gracious.

Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. Therefore it is also contained in the Scripture,

“Behold, I lay in Zion
A chief cornerstone, elect, precious,
And he who believes on Him will by no means be put to shame.”

Therefore, to you who believe, He is precious; but to those who are disobedient,

“The stone which the builders rejected
Has become the chief cornerstone,”

and

“A stone of stumbling
And a rock of offense.”

They stumble, being disobedient to the word, to which they also were appointed.

But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.

Meditation: As newborn babes desire and receive milk from the mother’s breast, so must the people of God receive the milk of the word from the breast of the Holy Church. For, as St. Paul also says, the Church is the mother of us all; therefore her holy breasts must be her sacred places from which the word sounds forth. Attentive hearers therefore are truly living as those brought forth from her womb, that is, from Baptism, ought to live. And what does it mean to taste that the Lord is gracious, but to taste this holy milk, as it is written, Taste and see that the Lord is good. Is not tasting receiving with the mouth? Behold in this the most wonderful way to feed on the milk of the word, then, namely, to receive the Holy Sacrament, which is a visible and tangible word, at the Holy Altar. Behold what manner of mother we have in the Church: a virgin mother, like unto the Blessed Virgin, who, like her, gives birth to her children by the Holy Spirit alone. Obedient children of this Holy Virgin Mother will therefore rejoice on receiving such blessed nurture as she provides, and will also recognize here the true home of our Father in heaven, as it is written, He maketh the barren woman to keep house, and to be a joyful mother of children.

Psalm 56

Reading: I Peter 4:1–7

Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God. For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you. They will give an account to Him who is ready to judge the living and the dead. For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

But the end of all things is at hand; therefore be serious and watchful in your prayers.

Meditation: The mind of Christ, with which His people are to be armed, is one which was willing to suffer in the flesh, in pure obedience to the Father; therefore as Christ did not flee from His own persecution, neither may we flee when men revile us and persecute and say all manner of evil against us falsely. But someone might ask, Why do they do so? Answer: They think it strange that we no longer run with them in the same flood of dissipation. So they are pricked in conscience by the repentance they see in us, and so they speak evil of us. Did they not do the same to Christ? Was it not out of envy that they delivered Him? Who are we to expect that we ought to be exempt from similar treatment? Do we not follow Him who was crucified? Did He not bid us to take up our cross and follow Him? For the Gospel is indeed preached to those who are dead, that is, who have no life in themselves, in order that it might bring them out of death into life by the resurrection of Christ from the dead. Since this is so, why should it bring sorrow to be judged according to men in the flesh? Behold, they are dead, but we live! And we ourselves have died to sin, that we might live unto righteousness, oblivious to their judgment and evil-speaking.

Psalm 56

Reading: I Peter 4:12–19

Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you; but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy. If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.

For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? Now

“If the righteous one is scarcely saved,
Where will the ungodly and the sinner appear?”

Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.

Meditation: The beloved of God might indeed be inclined to think it strange if they are treated roughly by the world. They mean the world no harm; yea, rather, they mean the world only good, that is, the mercy of God. Their daily prayers for the world are surely heard by our merciful God, and may even be said to be the reason God gives daily sustenance and support to the world. See how much the world owes the Christians! So why are they reproached, then? See, it is for the name of Christ! And this is why they ought not think it strange when made to endure the fiery trial of the world’s scorn. Did not Christ also bear the world’s scorn? Thus to bear the world’s scorn for the name of Christ is truly to partake in the very sufferings of Christ. See how very closely united are the Christians to their dear Lord: they even feel in their own bodies the pain of His crucifixion, for that is truly what it is that they are feeling when they bear suffering for His sacred name. It is this knowledge which gives courage amid the suffering of scorn, for what could be greater than unity with Christ? And must not unity with Christ also be unity with His sufferings? For as a Christ who does not suffer is no Christ, so also a Church devoid of affliction is no Church.

Psalm 56

Reading: II Peter 1:1–15

Simon Peter, a bondservant and apostle of Jesus Christ,

To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ:

Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.

Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.

For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth. Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me. Moreover I will be careful to ensure that you always have a reminder of these things after my decease.

Meditation: The promises which have been given to us are exceedingly great and precious, for this reason: through these one becomes partaker of the divine nature. This is unity with the Triune God. For as thoroughly as Christ bound Himself to our flesh, so thoroughly are we therefore bound to His divinity. And it is upon this truth that the Apostle now builds, as it were, His tabernacle of faith, encouraging the adding of virtue to faith, virtue of the kind to which knowledge is also added, namely the knowledge of Christ. For this knowledge also has self-control added to it, the single-mindedness of faith staid on its unity with the divine nature. This is because brotherly kindness is added to this self-control, the kindness first seen in our Lord Jesus Himself who offered Himself for us all; and this kind of kindness is truly the best kind of love, seen first in His compassionate heart. Those who are diligently attentive to this promise thereby make their call and election sure, for it is in the promise that the guarantee of election is also found. To think thus is truly to be one with the Holy Church and Bride of Christ, which, being pure like Christ and virgin like His mother, is surely not barren, bearing much fruit.

Psalm 56

Reading: II Peter 2:1–22 or 2:1–11

But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed. By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber.

For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment; and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly; and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly; and delivered righteous Lot, who was oppressed by the filthy conduct of the wicked (for that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds)— then the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment, and especially those who walk according to the flesh in the lust of uncleanness and despise authority. They are presumptuous, self-willed. They are not afraid to speak evil of dignitaries, whereas angels, who are greater in power and might, do not bring a reviling accusation against them before the Lord.

But these, like natural brute beasts made to be caught and destroyed, speak evil of the things they do not understand, and will utterly perish in their own corruption, and will receive the wages of unrighteousness, as those who count it pleasure to carouse in the daytime. They are spots and blemishes, carousing in their own deceptions while they feast with you, having eyes full of adultery and that cannot cease from sin, enticing unstable souls. They have a heart trained in covetous practices, and are accursed children. They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness; but he was rebuked for his iniquity: a dumb donkey speaking with a man’s voice restrained the madness of the prophet.

These are wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever.

For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who live in error. While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage. For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: “A dog returns to his own vomit,” and, “a sow, having washed, to her wallowing in the mire.”

Meditation: Consider Noah, one of eight people alone against the corruption of the whole ancient world. As Noah preached righteousness, so the preachers of the Gospel today preach righteousness, the righteousness of faith in Christ. For though eight were saved, yet Noah was at the head of the ark, being its preacher, even as Christ who is at the head of the Church, having been raised on Sunday the eighth day, preaches His own eternal righteousness to her, that she might be saved from the corruption of the world in which she languishes. So also Lot, alone with his family against the filthy conduct of the wicked, tormenting his soul from day to day by seeing and hearing their lawless deeds, is likened unto Christ with His Church. For Lot is here called righteous, which tells us that he is our figure of Christ. And though Lot alone is named here, yet we know that his family was with him in the midst of an evil generation. So also, as Christ alone is righteous in all the evil world, yet His family is likewise with Him, which family we are by faith. Yet as the flood removed Noah’s family from the drowning world, and as angels removed Lot’s family from Sodom aflame, so Baptism removes Christ’s family from the world whose destruction is appointed.

My heart is overflowing with a good theme;

I recite my composition concerning the King;

My tongue is the pen of a ready writer.

You are fairer than the sons of men;

Grace is poured upon Your lips;

Therefore God has blessed You forever.

Gird Your sword upon Your thigh, O Mighty One,

With Your glory and Your majesty.

And in Your majesty ride prosperously because of truth, humility, and righteousness;

And Your right hand shall teach You awesome things.

Your arrows are sharp in the heart of the King’s enemies;

The peoples fall under You.

Your throne, O God, is forever and ever;

A scepter of righteousness is the scepter of Your kingdom.

You love righteousness and hate wickedness;

Therefore God, Your God, has anointed You

With the oil of gladness more than Your companions.

All Your garments are scented with myrrh and aloes and cassia,

Out of the ivory palaces, by which they have made You glad.

Kings’ daughters are among Your honorable women;

At Your right hand stands the queen in gold from Ophir.

Listen, O daughter,

Consider and incline your ear;

Forget your own people also, and your father’s house;

So the King will greatly desire your beauty;

Because He is your Lord, worship Him.

And the daughter of Tyre will come with a gift;

The rich among the people will seek your favor.

The royal daughter is all glorious within the palace;

Her clothing is woven with gold.

She shall be brought to the King in robes of many colors;

The virgins, her companions who follow her, shall be brought to You.

With gladness and rejoicing they shall be brought;

They shall enter the King’s palace.

Instead of Your fathers shall be Your sons,

Whom You shall make princes in all the earth.

I will make Your name to be remembered in all generations;

Therefore the people shall praise You forever and ever.

Psalm 45

Reading: St. Matthew 25:1–13

“Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept.

“And at midnight a cry was heard: ‘Behold, the bridegroom is coming; go out to meet him!’ Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise answered, saying, ‘No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.’ And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.

“Afterward the other virgins came also, saying, Lord, Lord, open to us!’ But he answered and said, ‘Assuredly, I say to you, I do not know you.’

“Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming.

Meditation: Ten virgins appear holy and righteous, for virginity signifies holiness. All appear outwardly to be keeping the Ten Commandments, yet as Moses’ books, the Torah, are five in number, so there are five who keep the Torah inwardly, being a new creation, while five keep it only outwardly. Moreover, all had lamps with which to meet the bridegroom, and a lamp signifies the word of God, as David says, Thy word is a lamp. And all went forth to meet the bridegroom, even as those who are present at the altar have gone forth to meet Christ our Bridegroom in the Holy Supper. But only five of these were wise, that is, held Christ the Wisdom of God in their hearts by faith. So only five had oil in their vessels with their lamps. Now as oil signifies Baptism, so the presence of oil in the lamp signifies the holy life of faith which springs from Baptism. See, the five fools may well have had oil in their lamps, but not in their vessels! So also, to have once been given the new life in Baptism is one thing, but to live therein is another.

Psalm 45

Reading: II Peter 3:1–18 or 3:1–9

Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder), that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior, knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.” For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water, by which the world that then existed perished, being flooded with water. But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.

But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.

Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder), that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior, knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.” For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water, by which the world that then existed perished, being flooded with water. But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.

But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.

Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless; and consider that the longsuffering of our Lord is salvation—as also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures.

You therefore, beloved, since you know this beforehand, beware lest you also fall from your own steadfastness, being led away with the error of the wicked; but grow in the grace and knowledge of our Lord and Savior Jesus Christ.

To Him be the glory both now and forever. Amen.

Meditation: In the last days scoffers will come, says St. Peter. How will they scoff? They will mock the promise of the Christ’s coming. So already we hear scoffers who claim to speak for God, who not only mock Christ’s promised return, but question the first coming of Him who is God of gods and Lord of lords. They willfully forget that by the word of God the heavens and earth were made: willfully, meaning that their forgetfulness is born of their own evil will; for if they are able to forget that they have a Creator, then surely they may also be free to forget about any word said to be from Him, and blindly and ignorantly go their way. But we know that it is by His word that the heavens and earth have not only been made but are now being preserved. It is by His promise that all things are preserved in existence. Now the same word also promises the Day of the Lord. So when they ask, Where is His coming? we reply, It is in the promise: the Day of the Lord will come as a thief! As the devil stole earth from God in the beginning, so will the Lord steal it back, and justly, on the Day of His Judgment. For as in the beginning God spoke and it was so, so also does God still speak, and it will be so. For God alone is true.

Psalm 45

Reading: Jude 1:25 or 1–9

Jude, a bondservant of Jesus Christ, and brother of James,

To those who are called, sanctified by God the Father, and preserved in Jesus Christ:

Mercy, peace, and love be multiplied to you.

Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.

But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe. And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day; as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.

Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries. Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, “The Lord rebuke you!”

Meditation: Certain men have crept in unnoticed, says St. Jude. Crept in where? Crept in among the saints to whom he writes, those who are called, sanctified by God the Father, and preserved in Jesus Christ. But certain men have crept in unnoticed. Now Jude exposes them, saying that they are the ones who turn the grace of God into lewdness and deny the only Lord God and our Lord Jesus Christ. Now since he says that the only Lord is God, and also that Jesus Christ is our Lord, surely he is saying that Jesus Christ is the only Lord God, come in the flesh. Whoever rejects this befouls the grace of God, for the grace of God is this, that God has come in the flesh to be our Salvation. Whoever rejects this makes God’s grace a lewdness, that is, a wantonness, immorality, or lasciviousness; in short, everything evil. For what could be more evil than to replace the Gospel with lies and rejection of our Incarnate God? Thus St. Jude exhorts the Church to contend earnestly for the faith which was once for all delivered to the saints. This is the faith taught in the Sacred Scriptures; it is the only true faith, since Jesus Christ is the only Lord, come in the flesh.

Psalm 45

Reading: I John 2:18–29 or 2:18–23

Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.

But you have an anointing from the Holy One, and you know all things. I have not written to you because you do not know the truth, but because you know it, and that no lie is of the truth.

Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son. Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.

Therefore let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. And this is the promise that He has promised us—eternal life.

These things I have written to you concerning those who try to deceive you. But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him.

And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming. If you know that He is righteous, you know that everyone who practices righteousness is born of Him.

Meditation: St. John here declares that it is the last hour; therefore there cannot be another hour, another age coming after this one. Now that Christ has come, we await His return in the last hour. And as the Antichrist comes at the last hour, so, he says here, many antichrists have already come! Each one manifests Antichrist, denying that Jesus is the Christ, thus also denying both the Father and the Son. For as Christ has sent out preachers of the Gospel to manifest Himself, saying, He who hears you hears Me, thus also those who hear the preachers of Antichrist hear Antichrist himself. And he is called Antichrist because he is against Christ, opposed to Christ. Now as Christ is the Incarnate One, so the Antichrist’s opposition to Christ is in his false portrayal of Christ as not being incarnate. Whoever claims to have God without the incarnate Christ has instead the spirit of antichrist. Whoever denies Christ denies also the Father. The truth consists not merely in God as some indefinite deity, but in Christ, the Incarnate God. Our defense against Antichrist is therefore the incarnate Christ, who comes to us in His Gospel and Holy Sacrament.

Psalm 45

Reading: I John 3:1–12

Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him. Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure.

Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that He was manifested to take away our sins, and in Him there is no sin. Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.

Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous. He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.

In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother. For this is the message that you heard from the beginning, that we should love one another, not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous.

Meditation: Here is a mystery: St. John in this epistle says clearly that if we say we have no sin, we deceive ourselves, and the truth is not in us. Yet here he says that whoever abides in God does not sin, and whoever sins has neither seen Him nor known Him. Indeed, he who sins is of the devil. So if the truth be in us, we must say that we have sin; yet if we sin we are of the devil. Alas! Are we of the devil, then? May it never be, for the manner of love that the Father has bestowed on us is that we are called children of God. So we conclude that we who by nature would be children of the devil are by grace children of God. And since this is so, since we abide in Him, we do not sin. See, we both sin and do not sin: by nature we sin, by grace we do not sin. Our life in the flesh is still full of sin, yet our life in Christ is without sin. But we are children of God, who would otherwise surely be children of the devil, being sinners. Therefore, contrary to our own sin, we also love God and one another. Herein is the demonstration that we, though sinners by nature, are children of God by grace: that we love like Abel, whose offering was therefore called righteous, whereas Cain’s evil was exposed by the hatred that led to murder.

Psalm 45

Reading: I John 3:19–24

And by this we know that we are of the truth, and shall assure our hearts before Him. For if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our heart does not condemn us, we have confidence toward God. And whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight. And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment.

Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us.

Meditation: If our heart condemns us, says St. John. Ah! Does not our heart daily condemn us? For we must say that we have sin, lest we deceive ourselves, as he also says. So an honest heart must condemn us, who are sinful and unclean, to the deepest hell. But God is greater than our heart, and knows all things. What does God know, that our heart has failed to tell us? Behold, the Father knows the Son! He knows therefore the blood of Jesus Christ His Son, that it cleanses us from all sin. And God’s mercy is seen in His desire that we might know this Holy Gospel. For when we hear and learn this, then the condemnation of our hearts must be annulled and cancelled, with the result that our heart now may no longer condemn us. And if our heart does not condemn us, we have confidence toward God. From whence does this confidence come? Not from our heart, but from the blood of Christ, who commands that we should believe on His name, against the condemnation of our hearts. So as Baptism gives both this name and faith in it, and as the Sacrament of the Altar gives this blood, that we, receiving it, may know what the Father knows, so must the condemning heart be put to silence.

Psalm 45

Reading: I John 3:24–4:8

Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us.

Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming, and is now already in the world.

You are of God, little children, and have overcome them, because He who is in you is greater than he who is in the world. They are of the world. Therefore they speak as of the world, and the world hears them. We are of God. He who knows God hears us; he who is not of God does not hear us. By this we know the spirit of truth and the spirit of error.

Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God. He who does not love does not know God, for God is love.

Meditation: Notice how frequently St. John refers to the Father and the Son throughout this epistle, and nowhere does he refer to the Holy Spirit, until here. Yet he speaks of love throughout the epistle, but does not do so near the end, when he speaks only of the Spirit. Here is the transition, then, between his frequent references to love and his references to the Spirit. And here he declares that God is love. So we may conclude that what he means to reveal to us is that the Spirit is Himself the love of which he speaks. To love one another, then, and to love God, is to be in the Spirit who is love; or rather, it is the Spirit who loves when we love. And what manner of love is this? That we who by nature are sinful and unclean are called God’s children. So the Spirit of God teaches us mercy, both God’s mercy toward us, and our mercy toward one another, as we also pray in the Lord’s Prayer. This is the life of the Holy Spirit, then; one which receives and gives the love of God, which is His pure undeserved mercy. So God Himself dwells in His people, and Christ is conceived in our hearts by the Spirit. So therefore everyone who loves is born of God, and is Christ to his neighbor.