September 3, 2006
Proper 17 – B
Book of Common
Prayer Lectionary
Deuteronomy 4:1-9
Psalm 15
Ephesians 6:10-20
Mark 7:1-8, 14-15, 21-23
Revised Common Lectionary
Deuteronomy 4:1-2,
6-9 or
Song of Solomon 2:8-13
Psalm 15 or Psalm 45:1-2, 6-9
James 1:17-27
Mark 7:1-8, 14-15, 21-23
Reflection and Response
Prayer Starter
Today’s readings remind us of the
challenge of living according to God’s guidelines. Moses teaches that the law
of the Lord is a gracious gift to God’s people. The psalmist calls those who wish
to approach God to lives of right relationships. Paul (BCP) exhorts Christians
to protect themselves with the armor of God. James (RCL) reminds us that the
word planted within us can save us as we do what it says. Jesus emphasizes that
right relationship is based on obedience to God, not in compliance with human
traditions.
First Reading:
Deuteronomy 4:1-9
Chapters 1–4 of
the book of Deuteronomy outline God’s care for God’s people in the wilderness
as the basis for obedience to the legal code set forth. Adherence to the law
gives security and prosperity in the promised land. Disobedience to God’s law
forfeits the blessing. God’s word is not to be altered by addition or
subtraction, a common warning in ancient legal codes, although the “statues and
ordinances” (v. 1) were later codified into 613 specific commandments.
For the Israelites, the law was a gift
from God that expressed God’s guidelines for life in their special covenant
relationship. Its possession was a privilege and it was regarded with reverence
and admiration, for it evidenced God’s proximity to them and God’s intimacy
with the chosen people. This heritage was to be transmitted faithfully to
future generations.
Deuteronomy 4:1-9
So now, Israel,
give heed to the statutes and ordinances
that I am teaching you to observe,
so that you may live to enter and occupy
the land that the Lord,
the God of your ancestors, is giving you.
You must neither add anything to what I command you
nor take away anything from it,
but keep the commandments of the Lord your God
with which I am charging you.
You have seen for yourselves
what the Lord did with regard to
the Baal of Peor—
how the Lord your God destroyed
from among you
everyone who followed the Baal of Peor,
while those of you
who held fast to the Lord your God
are all alive today.
See, just as the Lord my God has
charged me,
I now teach you statutes and ordinances
for you to observe in the land
that you are about to enter and occupy.
You must observe them diligently,
for this will show your wisdom
and discernment to the peoples,
who, when they hear all these statutes, will say,
“Surely this great nation
is a wise and discerning people!”
For what other great nation has a god so near to it
as the Lord our God is whenever we
call to him?
And what other great nation
has statutes and ordinances as just as this entire law
that I am setting before you today?
But take care and watch yourselves closely,
so as neither to forget
the things that your eyes have seen
nor to let them slip from your mind
all the days of your life;
make them known to your children
and your children’s children.
Psalm: Psalm 15
This psalm presents a
brief entrance rite for someone desiring to enter the temple for worship. The
pilgrim’s question about who can enter (v. 1) receives a response from the
temple personnel describing the attitudes and behavior required for worship.
This portrait of an ideal worshipper can still act as a guideline for our
approach to the altar of the Lord today.
Psalm 15
O Lord, who may abide in your tent?
Who may dwell on your holy hill?
Those who walk blamelessly,
and do what is right,
and speak the truth from their heart;
who do not slander with their tongue,
and do no evil to their friends,
nor take up a reproach against their neighbors;
in whose eyes the wicked are despised,
but who honor those who fear the Lord;
who stand by their oath even to their hurt;
who do not lend money at interest,
and do not take a bribe against the innocent.
Those who do these things shall never
be moved.
Alternative First
Reading: Song of Solomon 2:8-13 (RCL)
This love song,
attributed to King Solomon, describes the passionate love of a man and a woman
and their yearning for union. But since it is included in the Bible, the
lyrical poetry of their relationship also describes God’s passionate love for
the people of the covenant and for us.
In today’s reading, amidst the vibrant
springtime imagery, the woman anticipates the excitement of meeting with her
beloved and pictures his approach until she can hear his voice inviting her to
fly away with him.
Song of Solomon 2:8-13
The voice of my
beloved!
Look, he comes,
leaping upon the mountains,
bounding over the hills.
My beloved is like a gazelle or a young stag.
Look, there he stands behind our wall,
gazing in at the windows,
looking through the lattice.
My beloved speaks and says to me:
“Arise, my love, my fair one,
and come away;
for now the winter is past,
the rain is over and gone.
The flowers appear on the earth;
the time of singing has come,
and the voice of the turtledove
is heard in our land.
The fig tree puts forth its figs,
and the vines are in blossom;
they give forth fragrance.
Arise, my love, my fair one,
and come away.
Alternative Psalm:
Psalm 45:1-2, 6-9
This psalm celebrates the royal
wedding of the davidic king with a princess from Tyre in Phoenicia. First the
psalmist praises the king (verses 1-10), who has been chosen and anointed by
God to establish justice and so receive the perks of kingship, including his
new wife. In verses 11-16, he encourages the princess to enjoy her new status
as the king’s wife, with all the splendid clothes and riches that now will
characterize her royal lifestyle.
Psalm 45:1-2, 6-9
My heart overflows with a goodly theme;
I address my verses to the king;
my tongue is like the pen of a ready scribe.
You are the
most handsome of men;
grace is poured upon your lips;
therefore God has blessed you forever.
Your throne, O
God, endures forever and ever.
Your royal scepter is a scepter of equity;
you love righteousness and hate wickedness.
Therefore God, your God, has anointed you
with the oil of gladness beyond your companions;
your robes are all fragrant
with myrrh and aloes and cassia.
From ivory palaces stringed instruments make you glad;
daughters of kings are among your ladies of honor;
at your right hand stands the queen in gold of Ophir.
Second Reading:
Ephesians 6:10-20 (BCP)
Suddenly, after the
quiet consideration of domestic matters (5:21–6:9), today’s reading
sounds a call to battle. Christians are to “be strong,” not from their own
resources but by the strength of the Lord that fills them from baptism.
Christians are to put on “the whole
armor of God” (v. 11) in order to battle the spiritual forces of evil. These
are active both in the world and in the supernatural realm, although in
Christ’s victory the decisive battle is already won (1:20-22; Colossians 2:15).
Paul had a strong sense of the world as being under the domination of evil
powers. The struggle of Christian freedom is to overcome this evil domination
and live under the domination or rule of God.
The description of the “whole armor”
(vv. 13-17) for Christians to use is drawn from the image of the armor worn by
God (Isaiah 59:17) and by the messianic king (Isaiah 11:5). The list here also
reflects the equipment of Roman soldiers. The breastplate protected the vital
areas of heart and lungs. The half-shoes of the Roman soldier gave a solid
stance for combat. The long shield, covered with several layers of leather and
soaked in water, was an effective aid even against incendiary darts. The helmet
protected the head, and a decorated one denoted victory.
The short, straight sword is the only
offensive weapon mentioned. Through the word of God (Hosea 6:5; Hebrews 4:12),
the Christian can not only defend but make conquests. The setting for the
battle is persevering prayer and preaching (Colossians 4:2-4).
Ephesians 6:10-20
Finally, be strong in
the Lord
and in the strength of his power.
Put on the whole armor of God,
so that you may be able to stand
against the wiles of the devil.
For our struggle is not against enemies of blood and flesh,
but against the rulers,
against the authorities,
against the cosmic powers of this present darkness,
against the spiritual forces of evil in the heavenly places.
Therefore take up the whole armor of God,
so that you may be able to withstand on that evil day,
and having done everything, to stand firm.
Stand therefore,
and fasten the belt of truth around your waist,
and put on the breastplate of righteousness.
As shoes for your feet
put on whatever will make you ready
to proclaim the gospel of peace.
With all of these, take the shield of faith,
with which you will be able to quench
all the flaming arrows of the evil one.
Take the helmet of salvation,
and the sword of the Spirit,
which is the word of God.
Pray in the Spirit at all times
in every prayer and supplication.
To that end keep alert
and always persevere in supplication for all the saints.
Pray also for me,
so that when I speak,
a message may be given to me
to make known with boldness the mystery of the gospel,
for which I am an ambassador in chains.
Pray that I may declare it boldly, as I must speak.
Second Reading:
James 1:17-27 (RCL)
For the next few
weeks, the second reading is taken from the letter of James. This sermonlike
letter, addressed to the Church in general, consists primarily of loosely
organized ethical advice of a sort common to Jewish and Christian writings. Its
basis is halakah (literally “walking”), the Jewish word for practical guidelines for walking in
God’s way. James appeals to the understanding of God’s will shared by both
early Christians and Jews.
The author addresses those who have
been given “birth by the word of truth” (v. 18)–a phrase that could be
used equally of humankind as the first fruit of the creation (Genesis 1) and of
Christians as the first fruits of redeemed humanity. This implanted word brings
salvation, but one must do it as well as hear it.
The image of a mirror, which in those
times gave an indistinct reflection, is used for the forgetful hearer. The one
who both hears and acts discovers the true self in “the perfect law” (v. 25) of
Jesus’ teachings. True religion involves not only belief but also practical
behavior expressing social responsibility (Exodus 22:22; Matthew 25:31-46; 1
John 4:20) and moral uprightness (1 John 2:15-17).
James 1:17-27
Every generous act of
giving, with every perfect gift,
is from above,
coming down from the Father of lights,
with whom there is no variation or shadow due to change.
In fulfillment of his own purpose
he gave us birth by the word of truth,
so that we would become a kind of first fruits of his creatures.
You must understand this, my beloved:
let everyone be quick to listen, slow to speak, slow to anger;
for your anger does not produce God’s righteousness.
Therefore rid yourselves of all sordidness
and rank growth of wickedness,
and welcome with meekness the implanted word
that has the power to save your souls.
But be doers of the word,
and not merely hearers who deceive themselves.
For if any are hearers of the word and not doers,
they are like those who look at themselves in a mirror;
for they look at themselves and, on going away,
immediately forget what they were like.
But those who look into the perfect law,
the law of liberty, and persevere,
being not hearers who forget but doers who act—
they will be blessed in their doing.
If any think they are religious,
and do not bridle their tongues but deceive their hearts,
their religion is worthless.
Religion that is pure and undefiled
before God, the Father, is this:
to care for orphans and widows in their distress,
and to keep oneself unstained by the world.
Gospel: Mark 7:1-8,
14-15, 21-23
The selection from the sayings on
defilement (7:1-23) that constitutes today’s gospel raises the question of the
relationship between “the commandment of God” and “the tradition of the elders”
and of the real meaning of cleanness and defilement, issues of vital interest
to the early Church. All three sections concern ritual purity: the first
centering on washing (7:1-8), the second and third on food (7:14-15, 21-23).
Various regulations had been
established in the Mosaic code to ensure the ceremonial cleanness of priest and
people, for defilement rendered one unfit to participate in the community
worship. The “tradition of the elders” was the body of interpretive comment on
the law of Moses accumulated as people tried to apply the law to new situations.
It was passed down in oral form and only first written down about A.D. 200.
The issue of eating foods held unclean
by the Mosaic law actually involved a point of the written law, not the oral
tradition. Not observing dietary restrictions meant invalidating sections of
the Old Testament scriptures. This matter was hotly contested in the early
years of the Church, especially in the Gentile churches for which Mark wrote
(Romans 14; 1 Corinthians 8). Mark takes pains to insert an explanation of
Jewish practice for them and to make clear the implication of Jesus’ saying
(7:19b).
The final verses (7:17-23) may all have
been shaped by the controversy in the early Church–it is difficult to
account for the disputes at Jerusalem (Acts 15:5-21) and Antioch (Galatians
2:11-16) if Jesus’ words were so unambiguous. In general Jesus seems to have
set aside the demands of the law (e.g., Sabbath observance) in response to
particular situations of human need. Freedom for the Church from the dietary
code opened the way for the mission to the Gentiles (Acts 10).
Mark 7:1-8, 14-15, 21-23
When the Pharisees and
some of the scribes
who had come from Jerusalem gathered around him,
they noticed that some of his disciples
were eating with defiled hands,
that is, without washing them.
(For the Pharisees, and all the Jews,
do not eat unless they thoroughly wash their hands,
thus observing the tradition of the elders;
and they do not eat anything from the market
unless they wash it;
and there are also many other traditions
that they observe,
the washing of cups, pots, and bronze kettles.)
So the Pharisees and the scribes asked him,
“Why do your disciples not live
according to the tradition of the elders,
but eat with defiled hands?”
He said to them,
“Isaiah prophesied rightly about you hypocrites,
as it is written,
‘This people honors me with their lips,
but their hearts are far from me;
in vain do they worship me,
teaching human precepts as doctrines.’
You abandon the commandment of God
and hold to human tradition.”
Then he called the crowd again and said to them,
“Listen to me, all of you, and understand:
there is nothing outside a person
that by going in can defile,
but the things that come out are what defile.
“For it is from within, from the human heart,
that evil intentions come:
fornication, theft, murder,
adultery, avarice, wickedness,
deceit, licentiousness, envy,
slander, pride, folly.
All these evil things come from within,
and they defile a person.”
Reflection and
Response
Incorporated in the
Deuteronomy passage is the incalculable mystery of Israel’s election and
mission. Moses appeals to the unique revelation of God to Israel and pleads for
whole-hearted obedience to God. The law is to be a fence around the people of
God so that they may live obedient to the One God, preserved from idolatrous
influences in the years to come. The nation’s fidelity to God’s law was meant
to demonstrate to all humanity the divine rule in human history. Here in
substance is the missionary purpose of Israel’s existence.
Judaism considers the messianic claim
of Jesus an addition that radically departs from the basic principle of the
Jewish faith–the unity of God. The reference to a “god so near” is
interpreted by the rabbis to mean that no intermediary of any sort is required
for the worshiper to approach God in prayer. Judaism has a wide tradition of
religious tolerance. It teaches that all people are judged solely on their
moral life and the righteous of all nations share in the world to come with the
righteous of Israel.
Judaism always taught that right
motives are all-important, and Jesus certainly emphasized this in his teaching
and preaching. In Mark 7, he points out that evil comes from within, “out of
the heart.” Although righteousness cannot be legislated, the innumerable
additions to the Torah via the oral tradition were justified by Israel’s
teachers as necessary for deeper understanding and for increased resistance to
idolatry–the offense that leads to all other sin.
Sin continues to take its toll. Human pride
and perversity remain unconquered without divine intervention–the new and
marvelous things that God did by sending the Son into the world. We know that
the rulers of darkness and the spiritual hosts of wickedness assail us. The
sword of the Spirit is still the Word of God. But the word came new and
powerful in Christ to cleanse our hearts of evil from within. Christ completes
the “whole armor of God.”
Quietly consider: Where am I called to
battle evil in my life today?
Prayer Starter
God of strength, fill
me with courage to face...
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