Day 1 (Monday)
Tobit 14:2-15 (Tobit’s Final Words, Epilogue)
Last time we read the prayer Tobit prayed in thanksgiving and glory to God after the departure of the Archangel Raphael, how he urged the people in exile to repent and be faithful, how he assured them of God’s mercy, how he foretold the destruction and restoration of Jerusalem, and even prophesied about the entrance of the Gentiles into the covenant and the presence of God on earth in the heavenly Jerusalem. This time we will finish the book of Tobit, with an epilogue that tells how the story ends.
Tobit’s Final Words
2 Tobit was fifty-eight years old when he lost his sight, and eight years later he regained it. Tobit did almsgiving, and continued to fear the Lord God, and gave thanks to Him. 3 He grew very old, and called his son and his son’s sons, and said, “My son, take your sons. Behold, I have grown old, and I am departing from this life. 4 Depart to Media, my son, for I trust all the words Jonah the prophet spoke concerning Nineveh, that it will be overthrown. But in Media there will be more peace for a time. For our brethren in the land will be dispersed in the earth from the good land. Jerusalem shall be desolate, and the house of God therein will be burned up. It shall be desolate for a time.
5 “But God will again have mercy on them, and He will return them to the land. They will build the house, but not as it was before, until the times of the age are fulfilled. After this, they will return from the captivity and build Jerusalem honorably. The house of God within her will be built as a glorious building for every generation forever, as the prophets said concerning her. 6 All the Gentiles shall return to truly fear the Lord God. They shall bury their idols in the earth, and all the Gentiles will bless the Lord. 7 His people will offer thanks to God, and the Lord will exalt His people. All who love the Lord God in truth and righteousness will rejoice. They will show mercy to our brethren.
8 “So now, my son, depart from Nineveh, since what the prophet Jonah said will doubtless come to pass. 9 But keep the law and the ordinances. Be merciful and righteous, that it may be well with you. Bury me decently and your mother with me, but lodge no longer in Nineveh. 10 My son, observe what Aman did to Ahikar who reared him, how he led him from light into darkness, and how greatly he repaid him. Indeed Ahikar was saved, but as for that man, he was repaid with retribution and descended into the darkness. Manasseh did almsgiving and was saved from the trap of death that was set for him. But Aman fell into the trap and perished.
11 Now then, my children, observe what almsgiving does, and how righteousness delivers us.” After he said these things, his soul departed as he lay on his bed. He was one hundred and fifty-eight years old, and Tobias buried him gloriously. 12 When Anna died, he buried her with his father. Then Tobias departed with his wife and his children to Ecbatana, to Raguel his father-in-law.
13 He grew old honorably and buried the parents of his wife most respectfully. They inherited their estate and that of Tobit his father. 14 Tobias died at Ecbatana of Media when he was one hundred and twenty-seven years old. 15 Before he died, he heard of the destruction of Nineveh, taken by Nebuchadnezzar and Ahasuerus. Thus before his death he rejoiced over Nineveh.
523 words
Discussion questions:
1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out that Tobias foretells clearly here what he mentioned in his prayer, with the destruction of Jerusalem, its restoration, and the establishment in Jerusalem of a “house of God” that would last forever and be for all nations and all generations; what we have seen in the New Testament is that this refers not to the temple building itself, but to our Lord Jesus Christ, Who is Himself God, making His Dwelling with humankind forever. This is why Jesus said: “Destroy this temple, and in three days I will raise it up again.” Regarding the reference to Aman and Ahikar, Ahikar is Tobit’s nephew who works for the king of Assyria, mentioned at the beginning of the book, and again as attending the celebration of Tobias & Sarah’s wedding. Aman was a student and heir of his who betrayed his master and tried to have him killed, but even the executioner refused to kill Ahikar because of his righteousness, and Aman ended up suffering execution himself. The point being made is that righteousness and almsgiving are always vindicated in the end.)
2) Where do we see Christ in this text; what is He saying or doing here?
3) Do we see ourselves and the Church in this text; what does it say about us?
4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )
5) Does this reading make you think that you need to change anything in your life?
6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)
Day 2 (Wednesday)
St. Proclus On the Holy Virgin Theotokos – 3
We have been reading a sermon from St. Proclus of Constantinople on the Theotokos, in the midst of the controversy over her role in the Lord’s economy of salvation, and specifically whether it was right to call her the Mother and Birthgiver of God. He preached this sermon in the presence of Nestorius, who was at that time the Patriarch of Constantinople, as Nestorius was preaching and teaching that she should NOT be called the Mother of God, but rather the Mother of Christ, in order to not demean God by claiming that He had a mother. St. Proclus is affirming strongly the ancient tradition of the Church that she did in fact give birth to God, and therefore must be called the Mother of God in order to proclaim that central truth of the Gospel. We will read the third part of the sermon today.
Proclus of Constantinople
Homily 1: On the Holy Virgin Theotokos, Delivered while Nestorius was seated in the Great Church of Constantinople – 3
VI
What happened then? The very one who brought every creature into existence and whose bounty never fails, he it was who for the condemned won life most sure and for death secured a fitting dissolution. He became man (he alone knows how—to explain the miracle is beyond the power of speech). By what he became he died; by what he was, he redeemed—as Paul says, “in him we have redemption through his blood, the remission of our trespasses (Eph. 1.7).”
What a transaction! It was for others that he procured immortality, since he himself was immortal. Another, able to do this work, there neither was nor has been nor is nor will be, beside him alone who was born of a virgin, God and man. His dignity was such as not only to outweigh the multitude of the condemned, but also to prevail against all sentences given against them.
For he was the Son, maintaining his unchangeable likeness to the Father; the creator, possessed of unfailing power; the merciful, revealing his unsurpassable compassion; the high priest, who was worthy to plead on our behalf (cf. Heb. 3.1). None of these qualities could ever be found in another, whether in equal or in similar degree. Behold his love! Freely accepting condemnation, he destroyed the death that was due to those who crucified him; and the transgression of those who killed him he turned into the salvation of the transgressors.
VII
A mere man could not save; for he would have needed a savior himself, since, as Paul said, “all have sinned (Rom. 3.23).” By sin we were delivered to the devil, and by the devil handed over to death. Our affairs were in utmost peril; there was no means of rescue. This was the verdict of the physicians who were sent to us. What happened then?
When the prophets saw that our wounds were beyond human resource, they cried for the heavenly physician. “Bow thy heavens and come down” (Ps. 143.5), says one. Another, “Heal me, O Lord, and I shall be healed” (Jer. 17.14). One says, “Stir up thy might, and come to save us!” (Ps. 79.2). Another, “Will God indeed dwell with men?” (3 Kg. 8.27). One says, “Let thy mercies speedily overtake us, for we are brought into great poverty” (Ps. 78.8). And another, “Alas my soul, for the godly man has perished from the earth, and there is none upright among men” (Mic. 7.1–2).
Another says, “O God, come to my help; O Lord, make haste to help me” (Ps. 69.1). Another, “Yet a little while and the coming one shall come and not tarry” (Hab. 2.3; cf. Heb. 10.37). Another, “I have gone astray like a sheep that is lost; seek thy servant whose hope is in thee” (Ps. 118.176). And another, “God, even our God, shall come manifestly and shall not keep silence” (Ps. 49.3).
So our natural King did not allow our nature to remain for ever under tyranny. The merciful God did not permit us to remain subject to the devil to the end. He came, who was always present. He paid the ransom of his own blood. He gave to death in exchange for mankind the body taken from the virgin that he bore. And he redeemed the world from the curse of the law, by death destroying death—as Paul cries, “Christ redeemed us from the curse of the law” (Gal. 3.13).
Reading 3
575 words
Discussion questions:
1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note how completely St. Proclus is concerned with the person and work of our Lord Jesus Christ. He is spending this sermon effectively summing up everything that the Lord is and has done for our salvation. His point about the honor due to the Mother of God, the marvel that has been revealed in her, is wholly in pursuit of the affirmation of the truth of Gospel about our Lord Jesus Christ. As is evident elsewhere in the Orthodox Faith, so do we see here as well, that we honor the Virgin Mary in order to confess the One Whom she bore.)
2) Where do we see Christ in this text; what is He saying or doing here?
3) Do we see ourselves and the Church in this text; what does it say about us?
4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )
5) Does this reading make you think that you need to change anything in your life?
Day 3 (Friday)
Luke 17:11-37 (Jesus Cleanses Ten Lepers, Coming of the Kingdom)
Last time we saw Jesus preparing His disciples for their ministry and their eventual martyrdoms with the guidance He was giving to them. As He continues on His way to Jerusalem for His Passion, He encounters a group of Ten Lepers asking for His help, and after they depart cleansed, with only one returning to give thanks, He is approached by Pharisees who ask Him when He will establish the Kingdom of God. He will respond briefly to them, avoiding their trap, and then will speak in more detail to the Disciples about His actual coming, and also the horror that will result from the sort of kingdom that the Pharisees are looking for, prophesying the rebellion of the Jewish people against the Romans in the 60’s A.D., and the destruction and death that will result.
Jesus Cleanses Ten Lepers
11 On the way to Jerusalem he was passing along between Samar′ia and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices and said, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. 17 Then said Jesus, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”
The Coming of the Kingdom
20 Being asked by the Pharisees when the kingdom of God was coming, he answered them, “The kingdom of God is not coming with signs to be observed; 21 nor will they say, ‘Lo, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.”
22 And he said to the disciples, “The days are coming when you will desire to see one of the days of the Son of man, and you will not see it. 23 And they will say to you, ‘Lo, there!’ or ‘Lo, here!’ Do not go, do not follow them. 24 For as the lightning flashes and lights up the sky from one side to the other, so will the Son of man be in his day. 25 But first he must suffer many things and be rejected by this generation.
26 As it was in the days of Noah, so will it be in the days of the Son of man. 27 They ate, they drank, they married, they were given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. 28 Likewise as it was in the days of Lot—they ate, they drank, they bought, they sold, they planted, they built, 29 but on the day when Lot went out from Sodom fire and brimstone rained from heaven and destroyed them all— 30 so will it be on the day when the Son of man is revealed.
31 On that day, let him who is on the housetop, with his goods in the house, not come down to take them away; and likewise let him who is in the field not turn back. 32 Remember Lot’s wife. 33 Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it. 34 I tell you, in that night there will be two men in one bed; one will be taken and the other left. 35 There will be two women grinding together; one will be taken and the other left.” 37 And they said to him, “Where, Lord?” He said to them, “Where the body is, there the eagles will be gathered together.”
Reading 37
536 words
Discussion Questions
1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out that Jesus gives an answer to the question of “when the kingdom of God is coming” to both the Pharisees and to His disciples. To the Pharisees, He tells them that they’re looking for the wrong thing if they are looking for signs of the coming of the Kingdom…because He is already there, the King of glory in their midst, and they aren’t able to see Him. To His disciples, He addresses the question of when He will come to finally rule, and tells them that when that day comes, there will be no doubt…but that long before that happens, He will be rejected by “this generation,” which is to say, by the people who have just been talking to Him, by the Pharisees and the others with them. He then warns them that after that, there will come a day of judgment, the day of the Son of Man that Daniel foretold, when that same generation will CLAIM that the Messiah has come, and that that day will be a day of horror and judgment and death, and they are to flee the city immediately when they start to see people talking about how the Messiah is coming. We also know that this is exactly what the Christians in Jerusalem did in the 60’s A.D., when there was a proclamation of the Messiah’s coming, and a rebellion against the Romans; when this happened, all the Christians fled the city, and did not take part in the rebellion. As a result, the Christians survived, when everyone who remained in the city was starved, killed, or enslaved.)
2) Where do we see Christ in this text; what is He saying or doing here?
3) Do we see ourselves and the Church in this text; what does it say about us?
4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )
5) Does this reading make you think that you need to change anything in your life?
6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the anagogical reading, in which we see the text as revealing the glory of God and His kingdom in a deeper manner, sheds new insights on the lower levels of interpretation.)
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