One Walk

Dear Lord God, thank You, I praise You for Your glory and mercy, that in spite of my weak sinfulness You would continue to touch my life and bless me so by allowing me to see Your hand in my daily walk. I know I have just begun and have far to go, but with Your help I will walk one step at a time in the now with You seeking to focus on and stay connected to You Lord God. And while I stand convicted by the Spirit for this weak and sinful nature, I know that as long as You are with me the work continues and that with each step my reflection is less like me and more like You. For as the Palmist proclaims today, ‘the greatness of human beings consists in God’s choosing them as a special people and their faithful response.’ Therefore never let me be fooled by myself again, for I now realize that any good that I do, anything that is achieved is because of You. And it is through my Lord Jesus Christ via the Holy Spirit that I will find the knowledge and wisdom that I seek, all else is like me branches of this vine. O Lord God that You would continue to bless me indeed and enlarge my territory that Your hand would be with me to keep me from evil and from causing pain. This I ask in Jesus name, Amen.

There is no repentance for the angels after their fall, just as there is no repentance for men after death. — St. John Damascene, De fide orthodoxa. 2, 4

Genesis 41:55-57; 42:5-7, 17-24

55 When all the land of Egypt was famished, the people cried to Pharaoh for bread; and Pharaoh said to all the Egyptians, "Go to Joseph; what he says to you, do." 56 So when the famine had spread over all the land, Joseph opened all the storehouses, and sold to the Egyptians, for the famine was severe in the land of Egypt. 57 Moreover, all the earth came to Egypt to Joseph to buy grain, because the famine was severe over all the earth.

5 Thus the sons of Israel came to buy among the others who came, for the famine was in the land of Canaan. 6 Now Joseph was governor over the land; he it was who sold to all the people of the land. And Joseph’s brothers came, and bowed themselves before him with their faces to the ground. 7 Joseph saw his brothers, and knew them, but he treated them like strangers and spoke roughly to them. "Where do you come from?" he said. They said, "From the land of Canaan, to buy food." 17 And he put them all together in prison for three days. 18 On the third day Joseph said to them, "Do this and you will live, for I fear God: 19 if you are honest men, let one of your brothers remain confined in your prison, and let the rest go and carry grain for the famine of your households, 20 and bring your youngest brother to me; so your words will be verified, and you shall not die." And they did so. 21 Then they said to one another, "In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he besought us and we would not listen; therefore is this distress come upon us." 22 And Reuben answered them, "Did I not tell you not to sin against the lad? But you would not listen. So now there comes a reckoning for his blood." 23 They did not know that Joseph understood them, for there was an interpreter between them. 24 Then he turned away from them and wept; and he returned to them and spoke to them. And he took Simeon from them and bound him before their eyes.

Psalm 33:2-3, 10-11, 18-19

2 Praise the LORD with the lyre, make melody to him with the harp of ten strings! 3 Sing to him a new song, play skilfully on the strings, with loud shouts. 10 The LORD brings the counsel of the nations to nought; he frustrates the plans of the peoples. 11 The counsel of the LORD stands for ever, the thoughts of his heart to all generations. 18 Behold, the eye of the LORD is on those who fear him, on those who hope in his steadfast love, 19 that he may deliver their soul from death, and keep them alive in famine.

Bible Study: [Psalm 33] A hymn in which the just are invited (Psalm 33:1-3) to praise God, who by a mere word (Psalm 33:4-5) created the three-tiered universe of the heavens, the cosmic waters, and the earth (Psalm 33:6-9). Human words, in contrast, effect nothing (Psalm 33:10-11). The greatness of human beings consists in God’s choosing them as a special people and their faithful response (Psalm 33:12-22).

Matthew 10:1-7

1 And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every infirmity. 2 The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zeb’edee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Cananaean, and Judas Iscariot, who betrayed him. 5 These twelve Jesus sent out, charging them, "Go nowhere among the Gentiles, and enter no town of the Samaritans, 6 but go rather to the lost sheep of the house of Israel. 7 And preach as you go, saying, `The kingdom of heaven is at hand.’

Bible Study: [10:1-11:1] After an introductory narrative (Matthew 10:1-4), the second of the discourses of the gospel. It deals with the mission now to be undertaken by the disciples (Matthew 10:5-15), but the perspective broadens and includes the missionary activity of the church between the time of the resurrection and the parousia. 2 His twelve disciples: although, unlike Mark (Mark 3:13-14) and Luke (Luke 6:12-16), Matthew has no story of Jesus’ choosing the Twelve, he assumes that the group is known to the reader. The earliest New Testament text to speak of it is 1 Cor 15:5. The number probably is meant to recall the twelve tribes of Israel and implies Jesus’ authority to call all Israel into the kingdom. While Luke (Luke 6:13) and probably Mark (Mark 4:10, 34) distinguish between the Twelve and a larger group also termed disciples, Matthew tends to identify the disciples and the Twelve. Authority . . . every illness: activities the same as those of Jesus; see Matthew 4:23; Matthew 9:35; 10:8. The Twelve also share in his proclamation of the kingdom (Matthew 10:7). But although he teaches (Matthew 4:23; 7:28; 9:35), they do not. Their commission to teach comes only after Jesus’ resurrection, after they have been fully instructed by him (Matthew 28:20).  [2-4] Here, for the only time in Matthew, the Twelve are designated apostles. The word "apostle" means "one who is sent," and therefore fits the situation here described. In the Pauline letters, the place where the term occurs most frequently in the New Testament, it means primarily one who has seen the risen Lord and has been commissioned to proclaim the resurrection. With slight variants in Luke and Acts, the names of those who belong to this group are the same in the four lists given in the New Testament (see the note on Matthew 9:9). Cananean: this represents an Aramaic word meaning "zealot." The meaning of that designation is unclear (see the note on Luke 6:15).  [5-6] Like Jesus (Matthew 15:24), the Twelve are sent only to Israel. This saying may reflect an original Jewish Christian refusal of the mission to the Gentiles, but for Matthew it expresses rather the limitation that Jesus himself observed during his ministry.

Dear Lord God, how blessed I am to realize it is Your hand at work with and in me; and even though I stumble I find comfort waits me when take Your hand and lift myself up asking myself – did I trip over myself or was that You protecting me from myself. O Lord God how the journey within is so different with You by my side. O how I pray You will deliver me from myself, to do Your will, to fulfill Your purpose by staying in the now with You focused on who we are together and what we can do. Looking neither right nor left, and leaving behind what is of no value to what we do. O Lord God, how I pray that You will bless me indeed, and enlarge my territory, and that Your hand will be with me to keep me from evil and from causing pain. And that me and my family we always serve You. Amen

God is seen by those who have the capacity to see him, provided that they keep the eyes of their mind open. All have eyes, but some have eyes that are shrouded in darkness, unable to see the light of the sun. Because the blind cannot see it, it does not follow that the sun does not shine. The blind must trace the cause back to themselves and their eyes. In the same way, you have eyes in your mind that are shrouded in darkness because of your sins and evil deeds. No one who has sin within him can see God. If you understand this, and live in purity and holiness and justice, you may see God.

— Saint Theophilus of Antioch

Genesis 28:10-22

10 Jacob left Beer-sheba, and went toward Haran. 11 And he came to a certain place, and stayed there that night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place to sleep. 12 And he dreamed that there was a ladder set up on the earth, and the top of it reached to heaven; and behold, the angels of God were ascending and descending on it! 13 And behold, the LORD stood above it and said, "I am the LORD, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your descendants; 14 and your descendants shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and by you and your descendants shall all the families of the earth bless themselves. 15 Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done that of which I have spoken to you." 16 Then Jacob awoke from his sleep and said, "Surely the LORD is in this place; and I did not know it." 17 And he was afraid, and said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven." 18 So Jacob rose early in the morning, and he took the stone which he had put under his head and set it up for a pillar and poured oil on the top of it. 19 He called the name of that place Bethel; but the name of the city was Luz at the first. 20 Then Jacob made a vow, saying, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear, 21 so that I come again to my father’s house in peace, then the LORD shall be my God, 22 and this stone, which I have set up for a pillar, shall be God’s house; and of all that thou givest me I will give the tenth to thee."

Bible Study: [11] Shrine: literally "place," often used specifically of a sacred site. Here the place was Bethel (Genesis 28:19), a sacred site as early as the time of Abraham (Genesis 12:8). [12] Stairway: in Hebrew, sullam, traditionally but inaccurately translated as "ladder." The corresponding verb, salal, means "to heap up" something, such as dirt for a highway or ramp. The imagery in Jacob’s dream is derived from the Babylonian ziggurat or temple tower, "with its top in the sky" (Genesis 11:4), and with brick steps leading up to a small temple at the top. [17] This: the stone Jacob used as a headrest; cf Genesis 28:22. That: the stairway Jacob saw in his dream. [18] Memorial stone: in Hebrew, masseba, a stone which might vary in shape and size, set upright and usually intended for some religious purpose. Since the custom of erecting such "sacred pillars" in Palestine went back to its pre-Israelite period, their pagan associations were often retained; therefore, later Israelite religion forbade their erection (Lev 26:1; Deut 16:22) and ordered the destruction of those that were associated with paganism (Exodus 34:31; Deut 12:3). [19] Bethel: i.e., "house of God"; the reference is to the abode of God in Genesis 28:17.

Psalm 91:1-4, 14-15

1 He who dwells in the shelter of the Most High, who abides in the shadow of the Almighty, 2 will say to the LORD, "My refuge and my fortress; my God, in whom I trust." 3 For he will deliver you from the snare of the fowler and from the deadly pestilence; 4 he will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler. 14 Because he cleaves to me in love, I will deliver him; I will protect him, because he knows my name. 15 When he calls to me, I will answer him; I will be with him in trouble, I will rescue him and honor him.

Bible Study: [Psalm 91] A prayer of someone who has taken refuge in the security of the temple (Psalm 91:1-2). The psalmist is confident that God’s presence will protect the people in every dangerous situation (Psalm 91:3-13). The final verses are an oracle of salvation promising salvation to those who trust in God (Psalm 91:14-16).

Matthew 9:18-26

18 While he was thus speaking to them, behold, a ruler came in and knelt before him, saying, "My daughter has just died; but come and lay your hand on her, and she will live." 19 And Jesus rose and followed him, with his disciples. 20 And behold, a woman who had suffered from a hemorrhage for twelve years came up behind him and touched the fringe of his garment; 21 for she said to herself, "If I only touch his garment, I shall be made well." 22 Jesus turned, and seeing her he said, "Take heart, daughter; your faith has made you well." And instantly the woman was made well. 23 And when Jesus came to the ruler’s house, and saw the flute players, and the crowd making a tumult, 24 he said, "Depart; for the girl is not dead but sleeping." And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. 26 And the report of this went through all that district.

Bible Study: [18-34] In this third group of miracles, the first (Matthew 9:18-26) is clearly dependent on Mark (Mark 5:21-43). Though it tells of two miracles, the cure of the woman had already been included within the story of the raising of the official’s daughter, so that the two were probably regarded as a single unit. The other miracles seem to have been derived from Mark and Q respectively, though there Matthew’s own editing is much more evident.  [18] Official: literally, "ruler." Mark calls him "one of the synagogue officials" (Mark 5:22). My daughter has just died: Matthew heightens the Marcan "my daughter is at the point of death" (Mark 5:23).  [20] Tassel: possibly "fringe." The Mosaic law prescribed that tassels be worn on the corners of one’s garment as a reminder to keep the commandments (see Numbers 15:37-39; Deut 22:12).  [24] Sleeping: sleep is a biblical metaphor for death (see Psalm 87:6 LXX; Daniel 12:2; 1 Thes 5:10). Jesus’ statement is not a denial of the child’s real death, but an assurance that she will be roused from her sleep of death.

Dear Lord God, since the beginning, throughout the ages, through all the prophets and saints, Your message has been consistent in that You are our one true God and we are to love You, praise You and worship You above all else. Through Jesus Christ You provide fulfillment of the word, the same word which You used to create the entire universe and everything in it. O Lord forgive me for wanting to know so much, yet being so ignorant, weak and self-serving; when You are all I need to know and practice. Thank You for Your persistent nature which is filled with unconditional love for me and all Your creations. Come to me now, take my hand and lift me up into Your arms and set my feet on solid ground. Show me what I need to do, do not let me be foolish or take to wide road guide me, teach me, condition me to practice and apply that which You want me to know and use to serve You and You will. O Lord that You would bless me indeed, and enlarge my territory; that Your hand would be with me to keep me from evil ad from causing pain. O Lord place Your healing, comforting hand I my baby and all those in need of rest, healing and comfort; help us all see the contentment which awaits us with You. Amen.

In the same way a powerful medicine cures an illness, so illness itself is a medicine to cure passion. And there is much profit of soul in bearing illness quietly and giving thanks to God.

— St. Amma Syncletice

2 Corinthians 4:6-11, 16, 17

6 For it is the God who said, "Let light 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 Christ. 7 But we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us. 8 We are afflicted in every way, but not crushed; perplexed, but not driven to despair; 9 persecuted, but not forsaken; struck down, but not destroyed; 10 always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. 11 For while we live we are always being given up to death for Jesus’ sake, so that the life of Jesus may be manifested in our mortal flesh. 16 So we do not lose heart. Though our outer nature is wasting away, our inner nature is being renewed every day. 17 For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison,

Bible Study: [6] Autobiographical allusion to the episode at Damascus clarifies the origin and nature of Paul’s service; cf Acts 9:1-19; 22:3-16; 26:2-18. "Let light shine out of darkness": Paul seems to be thinking of Genesis 1:3 and presenting his apostolic ministry as a new creation. There may also be an allusion to Isaiah 9:1 suggesting his prophetic calling as servant of the Lord and light to the nations; cf Isaiah 42:6, 16; 49:6; 60:1-2, and the use of light imagery in Acts 26:13-23. To bring to light the knowledge: Paul’s role in the process of revelation, expressed at the beginning under the image of the odor and aroma (2 Cor 2:14-15), is restated now, at the end of this first moment of the development, in the imagery of light and glory (2 Cor 4:3-6). [4:7-5:10] Paul now confronts the difficulty that his present existence does not appear glorious at all; it is marked instead by suffering and death. He deals with this by developing the topic already announced in 2 Cor 3:3, 6, asserting his faith in the presence and ultimate triumph of life, in his own and every Christian existence, despite the experience of death. [7] This treasure: the glory that he preaches and into which they are being transformed. In earthen vessels: the instruments God uses are human and fragile; some imagine small terracotta lamps in which light is carried. [8-9] A catalogue of his apostolic trials and afflictions. Yet in these the negative never completely prevails; there is always some experience of rescue, of salvation. [10-11] Both the negative and the positive sides of the experience are grounded christologically. The logic is similar to that of 2 Cor 1:3-11. His sufferings are connected with Christ’s, and his deliverance is a sign that he is to share in Jesus’ resurrection. [12-15] His experience does not terminate in himself, but in others (12.15; cf 2 Cor 1, 4-5). Ultimately, everything is ordered even beyond the community, toward God (2 Cor 4:15; cf 2 Cor 1:11).  [13-14] Like the Psalmist, Paul clearly proclaims his faith, affirming life within himself despite death (2 Cor 4:10-11) and the life-giving effect of his experience upon the church (2 Cor 4:12, 14-15). And place us with you in his presence: Paul imagines God presenting him and them to Jesus at the parousia and the judgment; cf 2 Cor 11:2; Romans 14:10. [16-18] In a series of contrasts Paul explains the extent of his faith in life. Life is not only already present and revealing itself (2 Cor 4:8-11, 16) but will outlast his experience of affliction and dying: it is eternal (2 Cor 4:17-18).  [16] Not discouraged: i.e., despite the experience of death. Paul is still speaking of himself personally, but he assumes his faith and attitude will be shared by all Christians. Our outer self: the individual subject of ordinary perception and observation, in contrast to the interior and hidden self, which undergoes renewal. Is being renewed day by day: this suggests a process that has already begun; cf 2 Cor 3:18. The renewal already taking place even in Paul’s dying is a share in the life of Jesus, but this is recognized only by faith (2 Cor 4:13, 18; 2 Cor 5:7).

Psalm 59:2, 10, 17-18

2 deliver me from those who work evil, and save me from bloodthirsty men. 10 My God in his steadfast love will meet me; my God will let me look in triumph on my enemies. 17 O my Strength, I will sing praises to thee, for thou, O God, art my fortress, the God who shows me steadfast love.

Bible Study: [Psalm 59] A miktam of David, when Saul sent people to watch his house and kill him – A lament in two parts (Psalm 59:2-9, 11b-17), each ending in a refrain (Psalm 59:10, 17[18]). Both parts alternate prayer for vindication (Psalm 59:2-3, 4b-5; 11b-14) with vivid depictions of the psalmist’s enemies (Psalm 59:4-5a, 7-8, 15-16). The near curse in Psalm 59:12-13 is not a crude desire for revenge but a wish that God’s just rule over human affairs be recognized now.

Matthew 16:24-27

24 Then Jesus told his disciples, "If any man would come after me, let him deny himself and take up his cross and follow me. 25 For whoever would save his life will lose it, and whoever loses his life for my sake will find it. 26 For what will it profit a man, if he gains the whole world and forfeits his life? Or what shall a man give in return for his life? 27 For the Son of man is to come with his angels in the glory of his Father, and then he will repay every man for what he has done.

Bible Study: [24-28] A readiness to follow Jesus even to giving up one’s life for him is the condition for true discipleship; this will be repaid by him at the final judgment. [24] Deny himself: to deny someone is to disown him (see Matthew 10:33; 26:34-35) and to deny oneself is to disown oneself as the center of one’s existence. [25] See the notes on Matthew 10:38, 39. [27] The parousia and final judgment are described in Matthew 25:31 in terms almost identical with these. [28] Coming in his kingdom: since the kingdom of the Son of Man has been described as "the world" and Jesus’ sovereignty precedes his final coming in glory (Matthew 13:38, 41), the coming in this verse is not the parousia as in the preceding but the manifestation of Jesus’ rule after his resurrection; see the notes on Matthew 13:38, 41.

Dear Lord God, today I seek to draw closer to You, to rest in You, to prayer the prayer that Jesus taught for us to pray.

Our Father who art in heaven,

hallowed be Thy name,

Thy kingdom come

Thy will be done,

on earth

as it is in heaven.

Give us this day,

our daily bread,

and forgive us our trespasses

as we forgive those who trespass against us,

and lead us not into temptation,

but deliver us from evil.

For Thine is the kingdom

and the power and the glory

forever and ever.

Amen

Abwun dvashmaya        

Nethqadash shmakh

Tethe malkuthakh                          

Nehweh tsevyanakh     

Aykana dvashmaya        

Af bar`a                                               

Hav lan lakhma                 

Dsoonqanan yomana    

Ushvuq lan khaubeyn   

Aykana d’af khnan                          

Shvaqan lkhaiveyn                         

U’la te`lan lnisyouna      

Ela patsan men bisha

Metul d’dheelakh hee malkootha

Ukhaila utheshbookhtha

`Alam l`almeen

Ameyn

To meditate on Your power, glory; to call on You as my source for all that I need, to seek Your will. Hear my words, see my desire, feel my love for You. In the name of my Lord and savior Jesus Christ I ask and pray these words and seek there fulfillment within me. Amen

What could be more out of keeping with our holy religion then impure language? It outrages God. It scandalizes our neighbor. Can a Christian really afford to occupy his mind with such horrible images?

— St. John Vianney

Genesis 27:1-5, 15-29

1 When Isaac was old and his eyes were dim so that he could not see, he called Esau his older son, and said to him, "My son"; and he answered, "Here I am." 2 He said, "Behold, I am old; I do not know the day of my death. 3 Now then, take your weapons, your quiver and your bow, and go out to the field, and hunt game for me, 4 and prepare for me savory food, such as I love, and bring it to me that I may eat; that I may bless you before I die." 5 Now Rebekah was listening when Isaac spoke to his son Esau. So when Esau went to the field to hunt for game and bring it, 15 Then Rebekah took the best garments of Esau her older son, which were with her in the house, and put them on Jacob her younger son; 16 and the skins of the kids she put upon his hands and upon the smooth part of his neck; 17 and she gave the savory food and the bread, which she had prepared, into the hand of her son Jacob. 18 So he went in to his father, and said, "My father"; and he said, "Here I am; who are you, my son?" 19 Jacob said to his father, "I am Esau your first-born. I have done as you told me; now sit up and eat of my game, that you may bless me." 20 But Isaac said to his son, "How is it that you have found it so quickly, my son?" He answered, "Because the LORD your God granted me success." 21 Then Isaac said to Jacob, "Come near, that I may feel you, my son, to know whether you are really my son Esau or not." 22 So Jacob went near to Isaac his father, who felt him and said, "The voice is Jacob’s voice, but the hands are the hands of Esau." 23 And he did not recognize him, because his hands were hairy like his brother Esau’s hands; so he blessed him. 24 He said, "Are you really my son Esau?" He answered, "I am." 25 Then he said, "Bring it to me, that I may eat of my son’s game and bless you." So he brought it to him, and he ate; and he brought him wine, and he drank. 26 Then his father Isaac said to him, "Come near and kiss me, my son." 27 So he came near and kissed him; and he smelled the smell of his garments, and blessed him, and said, "See, the smell of my son is as the smell of a field which the LORD has blessed! 28 May God give you of the dew of heaven, and of the fatness of the earth, and plenty of grain and wine. 29 Let peoples serve you, and nations bow down to you. Be lord over your brothers, and may your mother’s sons bow down to you. Cursed be everyone who curses you, and blessed be everyone who blesses you!"

Bible Study: [1-45] What Jacob did in deceiving his father and thereby cheating Esau out of Isaac’s deathbed blessing is condemned as blameworthy, not only by Hosea (Hosea 12:4) and Jeremiah (Jeremiah 9:3), but also, indirectly, by the Yahwist narrator of the present story, who makes the reader sympathize with Esau as the innocent victim of a cruel plot, and shows that Jacob and his mother, the instigator of the plot, paid for it by a lifelong separation from each other. The story was told because it was part of the mystery of God’s ways in salvation history–his use of weak, sinful men to achieve his own ultimate purpose. [4] My special blessing: "the blessing of my soul." The same expression is used also in Genesis 27:19, 25, 31. In the context it must mean something like a solemn deathbed blessing, believed to be especially efficacious.

Psalm 135:1-6

1 Praise the LORD. Praise the name of the LORD, give praise, O servants of the LORD, 2 you that stand in the house of the LORD, in the courts of the house of our God! 3 Praise the LORD, for the LORD is good; sing to his name, for he is gracious! 4 For the LORD has chosen Jacob for himself, Israel as his own possession. 5 For I know that the LORD is great, and that our Lord is above all gods. 6 Whatever the LORD pleases he does, in heaven and on earth, in the seas and all deeps.

Bible Study: [Psalm 135] The hymn begins and ends with an invitation to praise God (Psalm 135:1-3, 19-20) for the great act of choosing Israel (Psalm 135:4). The story of Israel’s emergence as a people is told in Psalm 135:5-14; God created and redeemed the people, easily conquering all opposition. God’s defeat of hostile powers means that the powers themselves and their images are useless (Psalm 135:15-18). The last three verses appear also in Psalm 115:4-8. [4] Though all nations are God’s, Israel has a special status as God’s "treasured" people: Exodus 19:5; Deut 7:6; 14:2; 26:18; Malachi 3:17.

Matthew 9:14-17

14 Then the disciples of John came to him, saying, "Why do we and the Pharisees fast, but your disciples do not fast?" 15 And Jesus said to them, "Can the wedding guests mourn as long as the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast. 16 And no one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. 17 Neither is new wine put into old wineskins; if it is, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved."

Bible Study:  [15] Fasting is a sign of mourning and would be as inappropriate at this time of joy, when Jesus is proclaiming the kingdom, as it would be at a marriage feast. Yet the saying looks forward to the time when Jesus will no longer be with the disciples visibly, the time of Matthew’s church. Then they will fast: see Didache 8:1.  [16-17] Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus’ teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law.

http://en.wikipedia.org/wiki/New_Wine_into_Old_Wineskins

Taken together with Jesus’ similar statement about not using new cloth to patch old clothing (Mark 2:21), this saying is often interpreted to mean that Jesus’ new teaching will not fit within the Jewish religion, or within the religious structures of the time. Many, especially Christians, have interpreted it as Jesus saying he was the start of a new religion separate from Judaism, and from that of John the Baptist, for example see Ignatius of Antioch Magnesians X. Some Christians have used it to propose new ways of being Christian or even entirely new forms of Christianity. In the early second century Marcion used it to justify his doctrine of Marcionism.

Others view the phrase in Luke 5:39 in conflict with these interpretations. The passage says, "And no one, after drinking old wine wishes for new; for he says, ‘The old is good enough.’" (NASB) Rather than incompatibility of new and old religious structures, it has been suggested parable of new and old wineskins is about the nature of teaching and those who are taught. "No one takes a lesson meant for a new student and tries to teach it to an old (already educated) student. If he does, he will fail to teach the new student, and the lesson meant for the new student will be rejected by the old student."[1]. See also New Covenant and Christian View of the Law.

Dear Lord God, I see Your hand, O how I seek to feel Your presence; for it is in Your presence that I am humbled to the point of usefulness. For it is when I am absent of myself that You can do Your greatest works within me. It is when I am humbled by the reality of my weakness that I can accept my dependence on others, united in Your name one body in Jesus Christ. This state is so hard to attain let alone maintain under the sun, but with an open heart and mind I seek to recognize Your hand at work more quickly in hopes of uniting in Your presence for the purpose You intent according to You will. Remove from me myself and create in me a new spiritual being  content in service of others no matter what the need or want as long as it is Your will and according to Your purpose for me. This is what I ask and seek today, that You would help me feel Your presence in each moment, aware of the now and that You are there to guide me. O Lord that You would continue to bless me indeed, and enlarge my territory, keeping me from evil and from causing pain, Amen.

You must ask God to give you power to fight against the sin of pride which is your greatest enemy – the root of all that is evil, and the failure of all that is good. For God resists the proud.

— St. Vincent de Paul

Genesis 23:1-4, 19; 24:1-8, 62-67

1 Sarah lived a hundred and twenty-seven years; these were the years of the life of Sarah. 2 And Sarah died at Kir’iath-ar’ba (that is, Hebron) in the land of Canaan; and Abraham went in to mourn for Sarah and to weep for her. 3 And Abraham rose up from before his dead, and said to the Hittites, 4 "I am a stranger and a sojourner among you; give me property among you for a burying place, that I may bury my dead out of my sight." 19 After this, Abraham buried Sarah his wife in the cave of the field of Mach-pe’lah east of Mamre (that is, Hebron) in the land of Canaan.

1 Now Abraham was old, well advanced in years; and the LORD had blessed Abraham in all things. 2 And Abraham said to his servant, the oldest of his house, who had charge of all that he had, "Put your hand under my thigh, 3 and I will make you swear by the LORD, the God of heaven and of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell, 4 but will go to my country and to my kindred, and take a wife for my son Isaac." 5 The servant said to him, "Perhaps the woman may not be willing to follow me to this land; must I then take your son back to the land from which you came?" 6 Abraham said to him, "See to it that you do not take my son back there. 7 The LORD, the God of heaven, who took me from my father’s house and from the land of my birth, and who spoke to me and swore to me, `To your descendants I will give this land,’ he will send his angel before you, and you shall take a wife for my son from there. 8 But if the woman is not willing to follow you, then you will be free from this oath of mine; only you must not take my son back there." 62 Now Isaac had come from Beer-la’hai-roi, and was dwelling in the Negeb. 63 And Isaac went out to meditate in the field in the evening; and he lifted up his eyes and looked, and behold, there were camels coming. 64 And Rebekah lifted up her eyes, and when she saw Isaac, she alighted from the camel, 65 and said to the servant, "Who is the man yonder, walking in the field to meet us?" The servant said, "It is my master." So she took her veil and covered herself. 66 And the servant told Isaac all the things that he had done. 67 Then Isaac brought her into the tent, and took Rebekah, and she became his wife; and he loved her. So Isaac was comforted after his mother’s death.

Bible Study: [3] The Hittites: a non-Semitic people in Canaan; their relationship to the well-known Hittites of Asia Minor is uncertain. [4] A resident alien: literally "a sojourner and a settler," i.e., a long-term resident alien. Such a one would normally not have the right to own property. The importance of Abraham’s purchase of the field in Machpelah, which is worded in technical legal terms, lies in the fact that it gave his descendants their first, though small, land rights in the country that God had promised the patriarch they would one day inherit as their own. Abraham therefore insists on purchasing the field and not receiving it as a gift.

                  [2] Put your hand under my thigh: the symbolism of this act was apparently connected with the Hebrew concept of children issuing from their father’s "thigh" (Genesis 46:26; Exodus 1:5). Perhaps the man who took such an oath was thought to bring the curse of sterility on himself if he did not fulfill his sworn promise. Jacob made Joseph swear in the same way (Genesis 47:29). In both these instances, the oath was taken to carry out the last request of a man upon his death.

Psalm 106:1-5

1 Praise the LORD! O give thanks to the LORD, for he is good; for his steadfast love endures for ever! 2 Who can utter the mighty doings of the LORD, or show forth all his praise? 3 Blessed are they who observe justice, who do righteousness at all times! 4 Remember me, O LORD, when thou showest favor to thy people; help me when thou deliverest them; 5 that I may see the prosperity of thy chosen ones, that I may rejoice in the gladness of thy nation, that I may glory with thy heritage.

Bible Study: [Psalm 106] Israel is invited to praise the God whose mercy has always tempered judgment of Israel (Psalm 106:1-3). The speaker, on behalf of all, seeks solidarity with the people, who can always count on God’s fidelity despite their sin (Psalm 106:4-5). Confident of God’s mercy, the speaker invites national repentance (Psalm 106:6) by reciting from Israel’s history eight instances of sin, judgment, and forgiveness. The sins are the rebellion at the Red Sea (Psalm 106:6-12; see Exodus 14-15), the craving for meat in the desert (Psalm 106:13-15; see Numbers 11), the challenge to Moses’ authority (Psalm 106:16-18; see Numbers 16), the golden calf episode (Psalm 106:19-23; see Exodus 32-34), the refusal to take Canaan by the southern route (Psalm 106:24-27; see Numbers 13-14 and Deut 1-2), the rebellion at Baal-Peor (Psalm 106:28-31; see Numbers 25:1-10), the anger of Moses (Psalm 106:32-33; see Numbers 20:1-13), and mingling with the nations (Psalm 106:34-47). The last, as suggested by its length and generalized language, may be the sin that invites the repentance of the present generation. The text gives the site of each sin: Egypt (Psalm 106:7), the desert (Psalm 106:14), the camp (Psalm 106:16), Horeb (Psalm 106:19), in their tents (Psalm 106:25), Baal-Peor (Psalm 106:28), the waters of Meribah (Psalm 106:32), Canaan (Psalm 106:38).

Matthew 9:9-13

9 As Jesus passed on from there, he saw a man called Matthew sitting at the tax office; and he said to him, "Follow me." And he rose and followed him. 10 And as he sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. 11 And when the Pharisees saw this, they said to his disciples, "Why does your teacher eat with tax collectors and sinners?" 12 But when he heard it, he said, "Those who are well have no need of a physician, but those who are sick. 13 Go and learn what this means, `I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners."

Bible Study:  [9-17] In this section the order is the same as that of Mark 2:13-22.

6 [9] A man named Matthew: Mark names this tax collector Levi (Mark 2:14). No such name appears in the four lists of the twelve who were the closest companions of Jesus (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13 [eleven, because of the defection of Judas Iscariot]), whereas all four list a Matthew, designated in Matthew 10:3 as "the tax collector." The evangelist may have changed the "Levi" of his source to Matthew so that this man, whose call is given special notice, like that of the first four disciples (Matthew 4:18-22), might be included among the twelve. Another reason for the change may be that the disciple Matthew was the source of traditions peculiar to the church for which the evangelist was writing.  [10] His house: it is not clear whether his refers to Jesus or Matthew. Tax collectors: see the note on Matthew 5:46. Table association with such persons would cause ritual impurity.  [11] Teacher: see the note on Matthew 8:19. [12] See the note on Mark 2:17. [13] Go and learn . . . not sacrifice: Matthew adds the prophetic statement of Hosea 6:6 to the Marcan account (see also Matthew 12:7). If mercy is superior to the temple sacrifices, how much more to the laws of ritual impurity.

Dear Lord God, doubt, fear and failure run through my mind, but today St Theresa words standout, ‘how often I have failed in my duty to God, because I was not leaning on the strong pillar of prayer!’ Yes I have sinned, failed myself, my family, my responsibilities and most of all You my Lord God, but I must rest in the words of Jesus today, for it is easier, to say, `Your sins are forgiven,’ than say, `Rise and walk’. Forgiveness is Your gift to me (us) Lord, I need do nothing but ask, the price, the debt, the sacrifice has been paid and made by My Lord Jesus Christ. But to rise and walk a new person, born in Jesus Christ, aware of my mortality and weak fallen nature is a heavy burden that only Jesus can help me bare. So I must take His yoke, and through constant prayer seek whatever is needed to do what eve the Holy Spirit directs me to do. And when doubt, fear of failure enter and try to control my thoughts, let me stop and drop what I am doing and turn to You in prayer and renewal of spirit. And in this prayer let me find what is missing to do Your will, while fulfilling my obligations and responsibilities under the sun. O Lord that You would bless me indeed and enlarge my territory; keeping me from evil and from causing pain. These things I ask and pray in the name of Jesus. Amen

How often I have failed in my duty to God, because I was not leaning on the strong pillar of prayer!

— St. Theresa of Avila                     

Genesis 22:1-19

1 After these things God tested Abraham, and said to him, "Abraham!" And he said, "Here am I." 2 He said, "Take your son, your only son Isaac, whom you love, and go to the land of Mori’ah, and offer him there as a burnt offering upon one of the mountains of which I shall tell you." 3 So Abraham rose early in the morning, saddled his ass, and took two of his young men with him, and his son Isaac; and he cut the wood for the burnt offering, and arose and went to the place of which God had told him. 4 On the third day Abraham lifted up his eyes and saw the place afar off. 5 Then Abraham said to his young men, "Stay here with the ass; I and the lad will go yonder and worship, and come again to you." 6 And Abraham took the wood of the burnt offering, and laid it on Isaac his son; and he took in his hand the fire and the knife. So they went both of them together. 7 And Isaac said to his father Abraham, "My father!" And he said, "Here am I, my son." He said, "Behold, the fire and the wood; but where is the lamb for a burnt offering?" 8 Abraham said, "God will provide himself the lamb for a burnt offering, my son." So they went both of them together. 9 When they came to the place of which God had told him, Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood. 10 Then Abraham put forth his hand, and took the knife to slay his son. 11 But the angel of the LORD called to him from heaven, and said, "Abraham, Abraham!" And he said, "Here am I." 12 He said, "Do not lay your hand on the lad or do anything to him; for now I know that you fear God, seeing you have not withheld your son, your only son, from me." 13 And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns; and Abraham went and took the ram, and offered it up as a burnt offering instead of his son. 14 So Abraham called the name of that place The LORD will provide; as it is said to this day, "On the mount of the LORD it shall be provided." 15 And the angel of the LORD called to Abraham a second time from heaven, 16 and said, "By myself I have sworn, says the LORD, because you have done this, and have not withheld your son, your only son, 17 I will indeed bless you, and I will multiply your descendants as the stars of heaven and as the sand which is on the seashore. And your descendants shall possess the gate of their enemies, 18 and by your descendants shall all the nations of the earth bless themselves, because you have obeyed my voice." 19 So Abraham returned to his young men, and they arose and went together to Beer-sheba; and Abraham dwelt at Beer-sheba.

Bible Study: [1] God put Abraham to the test: to prove the firmness of Abraham’s faith in God’s promise that through Isaac all the nations of the earth would find blessing; cf Genesis 18:10, 18; 21:12. [2] Only one: uniquely precious, especially loved; therefore the same term is rendered in Genesis 22:12, 17 as "beloved." [14] Yahweh-yireh: a Hebrew expression meaning "the Lord will see"; the reference is to the words in Genesis 22:8, "God himself will see to it."

Psalm 115:1-6, 8-9

1 Not to us, O LORD, not to us, but to thy name give glory, for the sake of thy steadfast love and thy faithfulness! 2 Why should the nations say, "Where is their God?" 3 Our God is in the heavens; he does whatever he pleases. 4 Their idols are silver and gold, the work of men’s hands. 5 They have mouths, but do not speak; eyes, but do not see. 6 They have ears, but do not hear; noses, but do not smell. 8 Those who make them are like them; so are all who trust in them. 9 O Israel, trust in the LORD! He is their help and their shield.

Bible Study: [Psalm 115] A response to the enemy taunt, "Where is your God?" This hymn to the glory of Israel’s God (Psalm 115:1-3) ridicules the lifeless idols of the nations (Psalm 115:4-8), expresses in a litany the trust of the various classes of the people in God (Psalm 115:9-11), invokes God’s blessing on them as they invoke the divine name (Psalm 115:12-15), and concludes as it began with praise of God. Psalm 135:15-18 similarly mocks the Gentile gods and has a similar litany and hymn (Psalm 135:19-21).

Matthew 9:1-8

1 And getting into a boat he crossed over and came to his own city. 2 And behold, they brought to him a paralytic, lying on his bed; and when Jesus saw their faith he said to the paralytic, "Take heart, my son; your sins are forgiven." 3 And behold, some of the scribes said to themselves, "This man is blaspheming." 4 But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 5 For which is easier, to say, `Your sins are forgiven,’ or to say, `Rise and walk’? 6 But that you may know that the Son of man has authority on earth to forgive sins" — he then said to the paralytic — "Rise, take up your bed and go home." 7 And he rose and went home. 8 When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men

Bible Study: [1] His own town: Capernaum; see Matthew 4:13.  [3] Scribes: see the note on Mark 2:6. Matthew omits the reason given in the Marcan story for the charge of blasphemy: "Who but God alone can forgive sins?" (Mark 2:7).  [6] It is not clear whether "But that you may know . . . to forgive sins" is intended to be a continuation of the words of Jesus or a parenthetical comment of the evangelist to those who would hear or read this gospel. In any case, Matthew here follows the Marcan text.  [8] Who had given such authority to human beings: a significant difference from Mark 2:12 ("They . . . glorified God, saying, "We have never seen anything like this’ "). Matthew’s extension to human beings of the authority to forgive sins points to the belief that such authority was being claimed by Matthew’s church.

Dear Lord God, the world turns, the sun rises, the sun sets, night becomes day, and day becomes night, our bodies are a day older; what have we done, what have we learned, who have we helped. Today on this 4^th of July I cannot help but think of the rebellion which lies within me. It is this rebellion which as caused me and those I love much pain and up until 2002 kept me from knowing You. But it was in August of 2002 that my son started at HCS and my life soon changed. I do not look at the world under the sun the same, nights and days have new meaning, my body is a temple, though still under renovation, and my mind, well my mind is more conscious of the heart, and my heart has taken responsibility for my spirit.  Here I sit as close to disaster as anyone can be, but as any reference to things under the sun all is relative, because I also sit as close to everything I need. It is now, in this time with You that I seek to open myself and communicate on the essence of what is happening within me. This collision of yesterday become now and now becoming tomorrow, all the time fully aware of the fact that neither yesterday or tomorrow are real, only now is real, only now can I control my thoughts and actions. I catch thoughts of things I have failed and forgotten to do, an reflect on the things I have been able to do, wrestle with myself on the fringes of now, all the while realizing I must stay centered with You in now.  O Lord You know me better than I know myself, You know what awaits me, help me to use now to make the right choices, to do the right things, to be prepared to see and do Your will now. Lord I have decided to trust You, as if that is a decision that is up to me, but I mean wait on You, seek You above and first, to truly try a reflect Your image and I see it is hard if not impossible at least for me to do so under the sun walking in the ways of the sun rather than the Son, So Lord I peg You, strengthen my body, cultivate my mind and produce fruit of the spirit in whatever trials and tribulations lie ahead. Help make this moment this time this now repeat itself with You; help take this conscious exercise of spirit – heart, mind and body and teach me how to duplicate it, to practice it with the mind and heart – spirit throughout this day, so that when I am unable to use the body to help focus the mind and heart by actions like typing or writing to You, I will learn how to use the voice of the mind and heart to speak to You and as I write You now. O Lord Jesus I ask that You bless me indeed, and that You help enlarge my territory, and that You will keep me from evil, and from causing pain, and that through and in it all You help me do it for You so that in me others will see You at work. In Your Holy name Jesus I ask and pray for this today, Amen.

God is so good and merciful, that to obtain Heaven it is sufficient to ask it of Him from our hearts.

— St. Benedict Joseph Labre

Isaiah 58:6-11

6 "Is not this the fast that I choose: to loose the bonds of wickedness, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? 7 Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh? 8 Then shall your light break forth like the dawn, and your healing shall spring up speedily; your righteousness shall go before you, the glory of the LORD shall be your rear guard. 9 Then you shall call, and the LORD will answer; you shall cry, and he will say, Here I am. "If you take away from the midst of you the yoke, the pointing of the finger, and speaking wickedness, 10 if you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday. 11 And the LORD will guide you continually, and satisfy your desire with good things, and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters fail not.

Bible Study: [2-14] Merely external worship does not avail with God; it must be joined to internal sincerity.

Psalm 107:2-9

2 Let the redeemed of the LORD say so, whom he has redeemed from trouble 3 and gathered in from the lands, from the east and from the west, from the north and from the south. 4 Some wandered in desert wastes, finding no way to a city to dwell in; 5 hungry and thirsty, their soul fainted within them. 6 Then they cried to the LORD in their trouble, and he delivered them from their distress; 7 he led them by a straight way, till they reached a city to dwell in. 8 Let them thank the LORD for his steadfast love, for his wonderful works to the sons of men! 9 For he satisfies him who is thirsty, and the hungry he fills with good things.

Bible Study: [Psalm 107] A hymn inviting those who have been rescued by God to give praise (Psalm 107:1-3). Four archetypal divine rescues are described, each ending in thanksgiving: from the sterile desert (Psalm 107:4-9), from imprisonment in gloom (Psalm 107:10-16), from mortal illness (Psalm 107:17-22), and from the angry sea (Psalm 107:23-32). The number four connotes totality, all the possible varieties of rescue. The same saving activity of God is shown in Israel’s history (Psalm 107:33-41); whenever the people were endangered God rescued them. The last verses invite people to ponder the persistent saving acts of God (Psalm 107:42-43).

Matthew 25:31-46

31 "When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, 33 and he will place the sheep at his right hand, but the goats at the left. 34 Then the King will say to those at his right hand, `Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 35 for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ 37 Then the righteous will answer him, `Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? 38 And when did we see thee a stranger and welcome thee, or naked and clothe thee? 39 And when did we see thee sick or in prison and visit thee?’ 40 And the King will answer them, `Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.‘ 41 Then he will say to those at his left hand, `Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; 42 for I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ 44 Then they also will answer, `Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to thee?’ 45 Then he will answer them, `Truly, I say to you, as you did it not to one of the least of these, you did it not to me.’ 46 And they will go away into eternal punishment, but the righteous into eternal life."

Bible Study: [31-46] The conclusion of the discourse, which is peculiar to Matthew, portrays the final judgment that will accompany the parousia. Although often called a "parable," it is not really such, for the only parabolic elements are the depiction of the Son of Man as a shepherd and of the righteous and the wicked as sheep and goats respectively (Matthew 25:32-33). The criterion of judgment will be the deeds of mercy that have been done for the least of Jesus’ brothers (Matthew 25:40). A difficult and important question is the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. (Matthew 25:35, 36) or a particular group of such sufferers? Scholars are divided in their response and arguments can be made for either side. But leaving aside the problem of what the traditional material that Matthew edited may have meant, it seems that a stronger case can be made for the view that in the evangelist’s sense the sufferers are Christians, probably Christian missionaries whose sufferings were brought upon them by their preaching of the gospel. The criterion of judgment for all the nations is their treatment of those who have borne to the world the message of Jesus, and this means ultimately their acceptance or rejection of Jesus himself; cf Matthew 10:40, "Whoever receives you, receives me."  [32] All the nations: before the end the gospel will have been preached throughout the world (Matthew 24:14); thus the Gentiles will be judged on their response to it. But the phrase all the nations includes the Jews also, for at the judgment "the Son of Man . . . will repay everyone according to his conduct" (Matthew 16:27).  [37-40] The righteous will be astonished that in caring for the needs of the sufferers they were ministering to the Lord himself. One of these least brothers of mine: cf Matthew 10:42.  [41] Fire prepared . . . his angels: cf 1 Enoch 10, 13 where it is said of the evil angels and Semyaza, their leader, "In those days they will lead them into the bottom of the fire–and in torment–in the prison (where) they will be locked up forever."  [44-45] The accursed (Matthew 25:41) will be likewise astonished that their neglect of the sufferers was neglect of the Lord and will receive from him a similar answer.