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The Twenty-first Sunday after Trinity — the Twenty-second Sunday after Pentecost — is October 24, 2021.

Readings for Year B can be found here.

The Gospel reading is as follows (emphases mine):

Mark 10:46-52

10:46 They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside.

10:47 When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!”

10:48 Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!”

10:49 Jesus stood still and said, “Call him here.” And they called the blind man, saying to him, “Take heart; get up, he is calling you.”

10:50 So throwing off his cloak, he sprang up and came to Jesus.

10:51 Then Jesus said to him, “What do you want me to do for you?” The blind man said to him, “My teacher, let me see again.”

10:52 Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way.

Commentary comes from Matthew Henry and John MacArthur.

We pick up where we left off last week. Last week’s reading was about James and John requesting they sit next to him in Heaven,  insisting they could drink our Lord’s cup (God’s wrath) and take on His baptism (severe trial). Jesus granted their request of the cup and baptism. They ended up martyred. St James the Great was beheaded and St John suffered a slow death in exile on Patmos.

Today’s reading involves another request, but, in contrast to that of James and John, a very humble one made in faith.

Jesus had finished His ministry in Peraea. He and the disciples were now in Jericho, on their way to Jerusalem for Passover.

John MacArthur sets the scene for us and describes the beauty of Jericho:

Jesus had been ministering in Perea, which is a region east of the Jordan and down in the south. And He would keep moving down in Perea, eventually would cross the Jordan, just north of the Dead Sea. And the first town He would come to of any note would be Jericho. And from Jericho it is a direct ascent right up the hill to Jerusalem. “They came to Jericho.”

A great crowd is with Him; that is indicated to us here in the text. They are following along a large crowd. Matthew tells us the same thing: a large crowd, a great multitude. And it’s a combination of people who are following Jesus because they know about Him; and just the mass of humanity flowing down to the south to ascend to Jerusalem because they want to be there for the Passover. Many of them would cross the Jordan to go to the east, and cross the Jordan back again to avoid Samaria.

Our Lord has concluded a brief preaching, teaching, healing mission in Perea, and now crosses over the Jordan, probably by some kind of a ferry or a raft. The river would have been swollen at this time of the year, Passover is springtime, and the snow would have melted high in the mountains of Lebanon and filled up that lake of Galilee, and it would have overflowed down the Jordan River, and they would have crossed. They came to the city of Jericho known as the city of palms, city of Palms – about a six-hour walk straight up to Jerusalem.

Well-known in New Testament times, well-known, formidable place, a city fed by springs, had a lot of water even though its desert. Plenty of water piped in if there wasn’t enough there in the springs. They piped enough in to irrigate that place and to turn that place into a garden. It had a large population because of the availability of water. It was filled, they tell us – historians do – that it was filled with palm trees, it was filled with fruit trees of every kind. It was home to a bush known as the balsam bush that supplied juice that was used as a medicine and found only there.

The climate was warm, obviously. Josephus says linen clothes were warn even when there was snow in Jerusalem. Mark tells us that it was not yet the season for figs in the eleventh chapter, verse 13, in Jerusalem, but it would have been the season for figs ripening already in Jericho. Almonds flourished there, we are told, and rose plants. It was really a garden, the city given by Marc Antony to Cleopatra, according to Josephus, in the place where Herod built a fort and a palace in which he finally died. So it was a magnificent place.

But it’s not just the Jericho of the New Testament that we know about, the Jericho of the Old Testament is pretty famous, isn’t it? We all know the story recorded for us in Joshua chapter 6 about the destruction of Jericho when the walls came falling down, when the Israelites marched around it for seven days. It had a well-known history to the Jews. It had recovered from those darker days and was a flourishing, flourishing place. So in verse 46 they came to Jericho.

Now, Mark says He was leaving Jericho, Luke says He was approaching Jericho. That’s quite interesting. Matthew says He was going out of Jericho. What’s going on here? Well, the best way to understand that is that those references can be taken to mean He was in the general vicinity of Jericho. He was going in and out of Jericho because He was not intending to stay very long, although He did stay long enough to spend an evening and a night in the house of Zacchaeus the tax collector to whom He brought salvation. Whether He was at this point coming in before the incident with Zacchaeus or going out after the incident with Zacchaeus, one can’t be dogmatic about. But safe to say, in any case, it is in the vicinity of Jericho where this happens. And that place would have been a buzz, filled with all kinds of sites and sounds and smells, even memories for Jesus, because very near Jericho was an area called “the devastation,” the devastation, the very place where our Lord had been taken by the Holy Spirit to be tempted by the devil.

Bartimaeus, son of Timaeus, was a blind beggar sitting by the roadside (verse 46).

This story features in the three synoptic Gospels: Matthew, Mark and Luke. The account in Matthew 20 mentions two blind men. Luke 18 and Mark 10 only feature one.

Mark is the only account to name the man.

Matthew Henry’s commentary says that some scholars believe his father’s name is included because he, too, was blind. As was usual in Christ’s miracles, there was also a spiritual element in the cure:

This one is named here, being a blind beggar that was much talked of; he was called Bartimeus, that is, the son of Timeus; which, some think, signifies the son of a blind man; he was the blind son of a blind father, which made the case worse, and the cure more wonderful, and the more proper to typify the spiritual cures wrought by the grace of Christ, on those that not only are born blind, but are born of those that are blind.

The Jews viewed physical infirmity as a divine curse, so when Bartimaeus called out to Jesus, ‘the Son of David’, to have mercy on him (verse 47), the crowd sternly ordered him to be quiet. Yet, he yelled out all the more loudly (verse 48).

MacArthur says Bartimaeus would have been the lowest of the low:

He’s at the bottom, by the way, socially, obviously below the peasants. Below the unclean and degraded sinners are the cursed. He’s just a hair above a tax collector.

MacArthur explains the Greek words in the original text:

When he heard that it was Jesus the Nazarene, which is what they said, he began to cry out and say, “Jesus, son of David.” He began to scream. Mark uses the verb krazō, “to shout.” It’s a very strong word. It is used in Mark 5 to speak of insane epileptics, demon-possessed people. It’s used also in the Scripture to speak of – Revelation 12 – birth pain and the screaming of a woman; strong. He begins to scream in anguish and desperation, and he doesn’t say, “Jesus of Nazareth,” he says, “Jesus, son of David.” 

Bartimaeus uses the messianic title for Jesus:

Son of David; that is a messianic title, and he knew exactly what it was. The Messiah was to be the heir of David’s throne, according to 2 Samuel chapter 7. The Messiah would receive the kingdom that had been promised to a son of David. David’s greater son would be the King who would bring the fulfillment of all the promises both to David and to Abraham. This was the most common Jewish title for the Messiah: son of David, son of David, son of David.

That is why you have the genealogy in Matthew 1 of Joseph that shows He comes from the family of David. That is why you have the genealogy of Mary in Luke to show that she comes from the line of David. Both His earthly father and His true mother were in the line of David. He is truly a son of David.

Jesus stood still and asked the crowd to call Bartimaeus to Him. Their mood changed as they encouraged him to take heart — ‘take courage’ in the older translations is even better — and approach Jesus (verse 49).

MacArthur points out our Lord’s rebuke to the crowd and their change in mood:

this is such a rebuke, such a rebuke to religion, elite religiosity, that the Lord saves the scum

Verse 49: “And Jesus stopped.” And I just need to say, if you see anything through all the years of studying the Gospels, you see the compassion of God toward people, demonstrated in Jesus Christ, compassionate at every turn. He stopped and He said, “Call him here. Call him here. Don’t silence him; call him here, bring him to Me.”

In fact, Luke 18:40 puts it this way: “He commanded that he be brought to Him.” He commanded it. “And so, they called the blind man,” – in verse 49 – “and they said to him, ‘Take courage, stand up! He’s calling for you.’” Now all of a sudden they change their tune. Jesus’ response to the man changes their attitude for the moment. Their curiosity drives them to let this thing happen and see what could be made of it. Maybe they’ll see another miracle.

Bartimaeus threw off his cloak and ‘sprang’ to Jesus (verse 50).

MacArthur says:

Somebody had to bring him obviously.

Jesus asked what He could do for Bartimaeus. It was the same question he asked James and John. Instead of responding with pride and ambition as they did, Bartimaeus addressed Jesus humbly as ‘my Teacher’ and asked to be able to see once again (verse 51).

MacArthur elaborates on this call for divine mercy, both physically and spiritually:

So here is a man who recognizes Jesus as the true Messiah; and here is a man who knows what he needs, and it is mercy, it is mercy. And while this is a typical cry of afflicted people, certainly it’s a true and pure cry of this man from the heart: “Pity me.” He’s not deserving of anything and he knows it. He would have understood the theology of his people as well and thought himself cursed by God because he was blind. He knows he needs mercy, he knows he is a sinner; his blindness aids him in facing that.

Note that Jesus tells Bartimaeus that his faith has made him well. With that He healed the man, who regained his sight and followed our Lord on His way (verse 52).

MacArthur explains:

This man only wants mercy. Unlike James and John who thought they needed elevation, this man knows he deserves nothing. He’s not laying claim on anything. Mercy means to give what people don’t deserve. And he said, the blind man did, “Rabboni,” which means, “Master,” Master. And according to Luke 18 he also said, “Lord, Master, Lord.” Wow, now this theology is starting to fill out here, “Lord and Master,” and he uses a form of the word kurios. He recognizes him as his Master and his Lord; and yet Jesus is taking the role of a servant and a slave. “What can I do for you?” I mean, compassion and sympathy and lowliness and tenderness and kindness and affection and grace and mercy, the King does what the beggar asks him to do.

“What do you want?” “Rabboni, I want to regain my sight. I want to regain my sight.” According to Matthew’s account, Jesus then reached over and touched his eyes. And according to Luke 18:42, He said, “Receive your sight.” He so often healed with a touch, didn’t He? He touched him and said, “Receive your sight.”

What happened? Verse 52: “Go; your faith has made you well. Immediately he regained his sight and began following Him on the road.” This really is a model of a conversion pre-cross, a model of a conversion pre-cross. Do you think there was any doubt in his mind that this was his Lord? No. His Master? No. His Messiah? No. That he was a sinner? No. That he needed mercy? No. There was no doubt in his mind that here was the dispenser of mercy needed by this desperate man.

This then is more than a healing, my friend, more than a healing. When Jesus said to him, “Go; your faith has made you well,” He uses a verb sōzō, from which we get “saved.” It means “to save.” “Your faith has saved you.”

There is a word strictly referring to healing, iaomai. That’s not the word here. It’s the word sōzō, “Your faith has saved you.” And we know that that encompasses the healing, but also the salvation. The healing is indicated, “and he regained his sight,” and the salvation is indicated in, “he began following Him on the road.”

The evidence of the healing was obvious, “He saw,” 20/20 instantaneously. The evidence of salvation was, “following Him.” He had received mercy; and he gives the sign of a true conversion: “He followed.” By the way, Matthew focuses on the two of them, and it says, “They followed.” And so his friend followed also. So he was there when he got to the top of the hill.

MacArthur speculates on what happened next, saying that Bartimaeus could well have been at the first Pentecost. Perhaps that is why Mark wrote of him by name:

You know, there must have been a – there must have been a literally stunning experience going on in his mind as he comes out of his blindness into sight and out of his sin into salvation, and walks with Jesus to the triumphal entry. And he’s there through the week, and he’s there after the resurrection. And very likely he’s there in the church; and that’s why he’s named, and that’s why his story is told. Who knows? My guess is he was one of the hundred and twenty in the upper room at Pentecost; a lifetime of being an outcast, and now he’s on the inside.

MacArthur reminds us that this was the last of our Lord’s creative — healing — miracles. Conversions are the remaining spiritual events with Zacchaeus, the criminal at the Crucifixion and the centurion who saw Jesus die:

in Jericho two wonderful salvation stories take place. Two stories that stand in stark contrast to national rejection in bleak contrast to the unbelief and hatred of the leaders and the people, two. Two prodigals, you might say, come home; two lost souls are found; two darkened minds are enlightened; two sinners are saved; two outcasts are reconciled. One is the story of the blind, the other is the story of Zacchaeus the tax collector; for he too encountered Jesus in Jericho, and that is recorded for us in Luke 19, verses 1 to 10. Mark doesn’t tell us that story, but it is Zacchaeus and Bartimaeus who are the last two trophies of sovereign, saving grace until the cross; and then there is a thief and a centurion.

It’s an illustration, isn’t it, and a reminder of what our Lord said about the narrow gate; and few there be that find it. And it is also remarkably an indication of the fact that there are not many noble, not many mighty; but it’s the poor and the outcasts and the nobodies and the nothings. All four of them fit into that category: a blind beggar, a tax collector, a thief, and a despised Roman. These are the only shining moments. It’s as if they make an exclamation point on the divine rejection of the Jews. The hypocritical hoopla that will occur when He comes into the city is just that, superficial and hypocritical. We really need to cherish these stories of conversion before the cross, and even the two at the cross.

MacArthur concludes with a practical application for us:

So many lessons here. You see the Lord’s profound compassion. You see that He never ignores the cry of a true heart of repentance; and desperate sinners who know they’re worthy of nothing will always gain a hearing with Him. You learn again what we’ve seen all through His ministry, that He has the power to heal disease. But far more importantly, He has the power to save sinners, turn them into obedient followers who live lives of true worship.

That’s why we’re here tonight, because we have been approached by Jesus somewhere along the road in our lives. In our blindness, in our desperation He passed by, and our hearts were awakened, and we cried out, “Son of David, have mercy on me.” And He heard our cry, didn’t He? And all of this is possible because He went all the way to Jerusalem, all the way to the cross, and out the other side of the open tomb.

May everyone reading this enjoy a blessed Sunday.

Below are the readings for the Twenty-first Sunday after Trinity, November 1, 2020, which also happens to be All Saints Day.

These are for Year A in the three-year Lectionary used in public worship.

There are two options for the first reading and Psalm.

Emphases below are mine.

First reading and Psalm — Option One

Last week’s reading documented the death of Moses. The Lord confers blessings upon Joshua, Moses’s successor.

Joshua 3:7-17

3:7 The LORD said to Joshua, “This day I will begin to exalt you in the sight of all Israel, so that they may know that I will be with you as I was with Moses.

3:8 You are the one who shall command the priests who bear the ark of the covenant, ‘When you come to the edge of the waters of the Jordan, you shall stand still in the Jordan.'”

3:9 Joshua then said to the Israelites, “Draw near and hear the words of the LORD your God.”

3:10 Joshua said, “By this you shall know that among you is the living God who without fail will drive out from before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites:

3:11 the ark of the covenant of the Lord of all the earth is going to pass before you into the Jordan.

3:12 So now select twelve men from the tribes of Israel, one from each tribe.

3:13 When the soles of the feet of the priests who bear the ark of the LORD, the Lord of all the earth, rest in the waters of the Jordan, the waters of the Jordan flowing from above shall be cut off; they shall stand in a single heap.”

3:14 When the people set out from their tents to cross over the Jordan, the priests bearing the ark of the covenant were in front of the people.

3:15 Now the Jordan overflows all its banks throughout the time of harvest. So when those who bore the ark had come to the Jordan, and the feet of the priests bearing the ark were dipped in the edge of the water,

3:16 the waters flowing from above stood still, rising up in a single heap far off at Adam, the city that is beside Zarethan, while those flowing toward the sea of the Arabah, the Dead Sea, were wholly cut off. Then the people crossed over opposite Jericho.

3:17 While all Israel were crossing over on dry ground, the priests who bore the ark of the covenant of the LORD stood on dry ground in the middle of the Jordan, until the entire nation finished crossing over the Jordan.

The Psalm lists the many blessings that God bestowed upon His faithful people. It gives us cause to reflect on the many blessings He has given each of us. With regard to verse 8 and ‘humankind’, Matthew Henry’s commentary says that pagan societies prayed to an unknown god, a ‘supreme “Numen”‘. When they prayed to that unknown god, the Lord heard their prayers.

Psalm 107:1-7, 33-37

107:1 O give thanks to the LORD, for he is good; for his steadfast love endures forever.

107:2 Let the redeemed of the LORD say so, those he redeemed from trouble

107:3 and gathered in from the lands, from the east and from the west, from the north and from the south.

107:4 Some wandered in desert wastes, finding no way to an inhabited town;

107:5 hungry and thirsty, their soul fainted within them.

107:6 Then they cried to the LORD in their trouble, and he delivered them from their distress;

107:7 he led them by a straight way, until they reached an inhabited town.

107:8 Let them thank the LORD for his steadfast love, for his wonderful works to humankind.

107:9 For he satisfies the thirsty, and the hungry he fills with good things.

107:33 He turns rivers into a desert, springs of water into thirsty ground,

107:34 a fruitful land into a salty waste, because of the wickedness of its inhabitants.

107:35 He turns a desert into pools of water, a parched land into springs of water.

107:36 And there he lets the hungry live, and they establish a town to live in;

107:37 they sow fields, and plant vineyards, and get a fruitful yield.

First reading and Psalm — Option Two

This is Micah’s stern warning to corrupt rulers of the house of Jacob and false prophets of the house of Israel.

Micah 3:5-12

3:5 Thus says the LORD concerning the prophets who lead my people astray, who cry “Peace” when they have something to eat, but declare war against those who put nothing into their mouths.

3:6 Therefore it shall be night to you, without vision, and darkness to you, without revelation. The sun shall go down upon the prophets, and the day shall be black over them;

3:7 the seers shall be disgraced, and the diviners put to shame; they shall all cover their lips, for there is no answer from God.

3:8 But as for me, I am filled with power, with the spirit of the LORD, and with justice and might, to declare to Jacob his transgression and to Israel his sin.

3:9 Hear this, you rulers of the house of Jacob and chiefs of the house of Israel, who abhor justice and pervert all equity,

3:10 who build Zion with blood and Jerusalem with wrong!

3:11 Its rulers give judgment for a bribe, its priests teach for a price, its prophets give oracles for money; yet they lean upon the LORD and say, “Surely the LORD is with us! No harm shall come upon us.”

3:12 Therefore because of you Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height.

David appeals to the Lord for deliverance from his enemies. Matthew Henry says this is a good Psalm to pray in times of trouble.

Psalm 43

43:1 Vindicate me, O God, and defend my cause against an ungodly people; from those who are deceitful and unjust deliver me!

43:2 For you are the God in whom I take refuge; why have you cast me off? Why must I walk about mournfully because of the oppression of the enemy?

43:3 O send out your light and your truth; let them lead me; let them bring me to your holy hill and to your dwelling.

43:4 Then I will go to the altar of God, to God my exceeding joy; and I will praise you with the harp, O God, my God.

43:5 Why are you cast down, O my soul, and why are you disquieted within me? Hope in God; for I shall again praise him, my help and my God.

Epistle

Readings from 1 Thessalonians continue. Paul praises the Thessalonians for willingly accepting the word of God. They were well known for their Christian devotion and holiness.

1 Thessalonians 2:9-13

2:9 You remember our labor and toil, brothers and sisters; we worked night and day, so that we might not burden any of you while we proclaimed to you the gospel of God.

2:10 You are witnesses, and God also, how pure, upright, and blameless our conduct was toward you believers.

2:11 As you know, we dealt with each one of you like a father with his children,

2:12 urging and encouraging you and pleading that you lead a life worthy of God, who calls you into his own kingdom and glory.

2:13 We also constantly give thanks to God for this, that when you received the word of God that you heard from us, you accepted it not as a human word but as what it really is, God’s word, which is also at work in you believers.

Gospel

Readings from Matthew continue. Jesus delivered this teaching a few days before the Crucifixion.

Matthew 23:1-12

23:1 Then Jesus said to the crowds and to his disciples,

23:2 “The scribes and the Pharisees sit on Moses’ seat;

23:3 therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach.

23:4 They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them.

23:5 They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long.

23:6 They love to have the place of honor at banquets and the best seats in the synagogues,

23:7 and to be greeted with respect in the marketplaces, and to have people call them rabbi.

23:8 But you are not to be called rabbi, for you have one teacher, and you are all students.

23:9 And call no one your father on earth, for you have one Father–the one in heaven.

23:10 Nor are you to be called instructors, for you have one instructor, the Messiah.

23:11 The greatest among you will be your servant.

23:12 All who exalt themselves will be humbled, and all who humble themselves will be exalted.

Jesus berated the scribes and the Pharisees for their hypocrisy and grandstanding. They treated the Jews of His era woefully, binding them in continuous legalism. They remained spiritually blind until the end. One cannot imagine what Jesus must have thought, having had to put up with their harassment for the duration of His ministry and knowing all along they wanted to put Him to death.

Below are the readings for the Twenty-first Sunday after Trinity — the Twenty-second Sunday after Pentecost — November 10, 2019.

These are for Year C in the three-year Lectionary used in public worship.

There are two choices for the First Reading and Psalm. I have differentiated these by using blue in the headings for the alternative option.

Emphases below are mine.

First reading

This reading from Haggai, who prophesied after captivity had ended, discusses the rebuilding of the temple. Solomon’s temple had been destroyed 70 years before and not many could remember its splendour. The prophet encouraged the workmen but also alluded to what would make the temple truly great: the future coming of the Messiah, Jesus Christ.

Haggai 1:15b-2:9

2:1 In the second year of King Darius, in the seventh month, on the twenty-first day of the month, the word of the LORD came by the prophet Haggai, saying:

2:2 Speak now to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and to the remnant of the people, and say,

2:3 Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing?

2:4 Yet now take courage, O Zerubbabel, says the LORD; take courage, O Joshua, son of Jehozadak, the high priest; take courage, all you people of the land, says the LORD; work, for I am with you, says the LORD of hosts,

2:5 according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear.

2:6 For thus says the LORD of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land;

2:7 and I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts.

2:8 The silver is mine, and the gold is mine, says the LORD of hosts.

2:9 The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts.

Psalm

This week, there is a choice of two Psalms to accompany the reading from Haggai.

Matthew Henry’s commentary says that Psalm 145, as it comes near the end of the book of Psalms, is designed to encourage older people to consider Heaven, as they are in their advanced years. However, that does not preclude the rest of us from praying it and meditating upon its content.

Psalm 145:1-5, 17-21

145:1 I will extol you, my God and King, and bless your name forever and ever.

145:2 Every day I will bless you, and praise your name forever and ever.

145:3 Great is the LORD, and greatly to be praised; his greatness is unsearchable.

145:4 One generation shall laud your works to another, and shall declare your mighty acts.

145:5 On the glorious splendor of your majesty, and on your wondrous works, I will meditate.

145:17 The LORD is just in all his ways, and kind in all his doings.

145:18 The LORD is near to all who call on him, to all who call on him in truth.

145:19 He fulfills the desire of all who fear him; he also hears their cry, and saves them.

145:20 The LORD watches over all who love him, but all the wicked he will destroy.

145:21 My mouth will speak the praise of the LORD, and all flesh will bless his holy name forever and ever.

The other choice, Psalm 98, prophesies the kingdom of the Messiah and its inclusion of Gentiles.

Psalm 98

98:1 O sing to the LORD a new song, for he has done marvelous things. His right hand and his holy arm have gotten him victory.

98:2 The LORD has made known his victory; he has revealed his vindication in the sight of the nations.

98:3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God.

98:4 Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises.

98:5 Sing praises to the LORD with the lyre, with the lyre and the sound of melody.

98:6 With trumpets and the sound of the horn make a joyful noise before the King, the LORD.

98:7 Let the sea roar, and all that fills it; the world and those who live in it.

98:8 Let the floods clap their hands; let the hills sing together for joy

98:9 at the presence of the LORD, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with equity.

First reading – alternate

Job looks forward to his heavenly reward in the life to come.

Job 19:23-27a

19:23 “O that my words were written down! O that they were inscribed in a book!

19:24 O that with an iron pen and with lead they were engraved on a rock forever!

19:25 For I know that my Redeemer lives, and that at the last he will stand upon the earth;

19:26 and after my skin has been thus destroyed, then in my flesh I shall see God,

19:27a whom I shall see on my side, and my eyes shall behold, and not another.

Psalm – alternate

David wrote this Psalm when he was besieged by his enemies and knew that only God could come to his aid.

Psalm 17:1-9

17:1 Hear a just cause, O LORD; attend to my cry; give ear to my prayer from lips free of deceit.

17:2 From you let my vindication come; let your eyes see the right.

17:3 If you try my heart, if you visit me by night, if you test me, you will find no wickedness in me; my mouth does not transgress.

17:4 As for what others do, by the word of your lips I have avoided the ways of the violent.

17:5 My steps have held fast to your paths; my feet have not slipped.

17:6 I call upon you, for you will answer me, O God; incline your ear to me, hear my words.

17:7 Wondrously show your steadfast love, O savior of those who seek refuge from their adversaries at your right hand.

17:8 Guard me as the apple of the eye; hide me in the shadow of your wings,

17:9 from the wicked who despoil me, my deadly enemies who surround me.

Epistle

Readings from 2 Thessalonians continue. Paul warns his flock not to be deceived by false prophets.

2 Thessalonians 2:1-5, 13-17

2:1 As to the coming of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters,

2:2 not to be quickly shaken in mind or alarmed, either by spirit or by word or by letter, as though from us, to the effect that the day of the Lord is already here.

2:3 Let no one deceive you in any way; for that day will not come unless the rebellion comes first and the lawless one is revealed, the one destined for destruction.

2:4 He opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, declaring himself to be God.

2:5 Do you not remember that I told you these things when I was still with you?

2:13 But we must always give thanks to God for you, brothers and sisters beloved by the Lord, because God chose you as the first fruits for salvation through sanctification by the Spirit and through belief in the truth.

2:14 For this purpose he called you through our proclamation of the good news, so that you may obtain the glory of our Lord Jesus Christ.

2:15 So then, brothers and sisters, stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter.

2:16 Now may our Lord Jesus Christ himself and God our Father, who loved us and through grace gave us eternal comfort and good hope,

2:17 comfort your hearts and strengthen them in every good work and word.

Gospel

Jesus put down the folly of the Sadducees, who did not believe in life after death. Marriage is an institution meant for this life; it will no longer exist in the next. Jesus’s teaching appeared in an old episode of Larry David’s Curb Your Enthusiasm several years ago. Larry told his Gentile wife that they would no longer be married in the next life. She became very angry, indeed. He said, ‘But, it’s true!’

Luke 20:27-38

20:27 Some Sadducees, those who say there is no resurrection, came to him

20:28 and asked him a question, “Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no children, the man shall marry the widow and raise up children for his brother.

20:29 Now there were seven brothers; the first married, and died childless;

20:30 then the second

20:31 and the third married her, and so in the same way all seven died childless.

20:32 Finally the woman also died.

20:33 In the resurrection, therefore, whose wife will the woman be? For the seven had married her.”

20:34 Jesus said to them, “Those who belong to this age marry and are given in marriage;

20:35 but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage.

20:36 Indeed they cannot die anymore, because they are like angels and are children of God, being children of the resurrection.

20:37 And the fact that the dead are raised Moses himself showed, in the story about the bush, where he speaks of the Lord as the God of Abraham, the God of Isaac, and the God of Jacob.

20:38 Now he is God not of the dead, but of the living; for to him all of them are alive.”

These readings reflect the approach towards the end of the Church year and towards Advent. They invite us to contemplate the arrival of our Lord on Earth and His coming again in glory in future to judge the living and the dead.

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