06/02/2026
Bible Study at 11am
The Lessons Appointed for Use on the
Sunday Closest to June 8
Proper 5
Year A
RCL
Track 1
Genesis 12:1-9
Psalm 33:1-12
Romans 4:13-25
Matthew 9:9-13, 18-26
The Collect
O God, from whom all good proceeds: Grant that by your inspiration we may think those things that are right, and by your merciful guiding may do them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Old Testament
Genesis 12:1-9
Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed.”
So Abram went, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he departed from Haran. Abram took his wife Sarai and his brother’s son Lot, and all the possessions that they had gathered, and the persons whom they had acquired in Haran; and they set forth to go to the land of Canaan. When they had come to the land of Canaan, Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. Then the LORD appeared to Abram, and said, “To your offspring I will give this land.” So he built there an altar to the LORD, who had appeared to him. From there he moved on to the hill country on the east of Bethel, and pitched his tent, with Bethel on the west and Ai on the east; and there he built an altar to the LORD and invoked the name of the LORD. And Abram journeyed on by stages toward the Negeb.
Commentary on Genesis 12:1-9 by Vanessa Lovelace
Get up and go! (verses 1–3)
When I was learning biblical Hebrew, I was intrigued by the phrase in Genesis 12:1: lekh lekha.1 It consists of two simple words from the same verbal root, lakha (“to go, come; to walk”). Literally translated as “go forth, yourself,” lekh lekha occurs only twice in the Hebrew Bible: Genesis 12 and 22. Despite its simplicity, the phrase introduces the pivotal story of God calling Abram and bestowing on him a divine promise to make of him a great nation.2
The broad, sweeping narrative of Genesis 1–11 shifts abruptly in Genesis 12 to focus on one man, Abram. The passage begins with a threefold command from God for Abram to leave his native land, birthplace, and father’s house—the place where he belonged—and go to a land God would show him. Each prepositional phrase intensifies the weight of the imperative. Did God question whether Abram would obey?
After all, God expected Abram—at age 75—to leave familiar sights, sounds, and smells: the towering ziggurats, merchants bartering in crowded marketplaces, and the aroma of roasting meats. Technically, Abram’s homeland was Ur of the Chaldeans (11:28), but he and his family were living in Haran at this time. Thus, the call is less about leaving a single geographical place and more about leaving behind the old so that God could do something new.
God does not appear before Abram but nonetheless speaks to him. God declares a threefold promise: descendants, wealth, and a great reputation. God promises not only to make Abram a numerous people but also to establish them as a political entity in a land God would reveal—“I will make of you a great nation” (verse 2).
God concludes with a promise: “I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed” (verse 3). This kind of blessing formula was common in the ancient world. Here, it conveys divine protection for Abram against those who might wish him harm. The passive form suggests that by invoking Abram’s name, people bless themselves—“May God make you as blessed as Abraham.”3
Some Christians interpret Genesis 12:3 as establishing an eternal covenant obligating support for the modern state of Israel and the Jewish people. For example, US Senator Ted Cruz (R-TX) sparked controversy during a Twitter video interview with Tucker Carlson when he defended US support for Israel’s conflict with Iran based on the belief that “those who bless Israel will be blessed.”4 He declared that he learned this lesson in Sunday school. Although he did not cite the verse explicitly, he was invoking Genesis 12:3. According to this view, individuals and nations receive tangible benefits for supporting modern Israel—taken to be the same as biblical Israel.
A new home (verses 4–9)
Abram obeys God’s command and sets out from Haran toward Canaan. The imperative lekh lekha—“go forth, yourself”—can be understood as God calling Abram alone. The text does not specify that Abram should bring family or possessions. It implies full separation from his father’s household. Yet Abram travels with his nephew Lot, his wife Sarai, and his possessions, including slaves (verses 4–6). The text does not explain their destination choice, especially since God had not yet identified the land. It does note that Canaan was already inhabited—it was not terra nullius (“land belonging to no one”).
Abram journeys through Canaan to Shechem, to the oak of Moreh. There, the text is explicit that God appears to him. God confirms that this land will belong to his descendants—the first theophany in the Bible. Abram responds by building an altar. He continues to Bethel, where he pitches his tent and builds a second altar to worship God. From there, he journeys on (verse 9).
Call narratives in the Hebrew Bible typically describe an encounter between the deity and an individual, followed by a commission—or in Abram’s case, a promise. Likewise, if you are reading this, it is probable that you, too, have experienced a sense of God calling you to go: to seminary, to serve, to proclaim. These stories usually center on the person summoned, giving little to no attention to the impact on their families—just as God’s call to Abram notably omits Sarai and Lot.
Even when God’s call does not require relocating, families still bear the weight of the demands placed on the one who is called. And when responding to God’s call does involve picking up and moving—sometimes multiple times—to a new ministry setting or place, the strain on families can be even greater. As a community, we can seek ways to support families even as we support those called by God to serve.
God’s promise to bless Abram was not contingent on Abram’s obedience—as a reward for trusting God—but others would be blessed in Abram nonetheless. Those who interpret Genesis 12:3 as a mandate for unwavering support of the modern state of Israel reduce God to a transactional deity who dispenses favor only to those who defend Israel. Instead, Genesis 12:3 affirms that all peoples will consider themselves blessed because God first blessed Abram. “May God make you as blessed as Abraham.”
The Psalm
Psalm 33:1-12
Exultate, justi
1 Rejoice in the LORD, you righteous; *
it is good for the just to sing praises.
2 Praise the LORD with the harp; *
play to him upon the psaltery and lyre.
3 Sing for him a new song; *
sound a fanfare with all your skill upon the trumpet.
4 For the word of the LORD is right, *
and all his works are sure.
5 He loves righteousness and justice; *
the loving-kindness of the LORD fills the whole earth.
6 By the word of the LORD were the heavens made, *
by the breath of his mouth all the heavenly hosts.
7 He gathers up the waters of the ocean as in a water-skin *
and stores up the depths of the sea.
8 Let all the earth fear the LORD; *
let all who dwell in the world stand in awe of him.
9 For he spoke, and it came to pass; *
he commanded, and it stood fast.
10 The LORD brings the will of the nations to naught; *
he thwarts the designs of the peoples.
11 But the LORD's will stands fast for ever, *
and the designs of his heart from age to age.
12 Happy is the nation whose God is the LORD! *
happy the people he has chosen to be his own!
Clarke's Commentary
NOTES ON PSALM ###III
This Psalm has no title in the Hebrew and it was probably written on no particular occasion, but was intended as a hymn of praise in order to celebrate the power, wisdom, and mercy of God. Creation and providence are its principal subjects; and these lead the psalmist to glance at different parts of the ancient Jewish history. In eight of Kennicott's MSS., this Psalm is written as a part of the preceding.
Verse Psalms 33:1. Rejoice in the Lord — It is very likely that the last verse of the preceding Psalm was formerly the first verse of this. As this Psalm has no title, the verse was the more easily separated. In the preceding Psalm we have an account of the happiness of the justified man: in this, such are taught how to glorify God, and to praise him for the great things he had done for them.
Praise is comely for the upright. — It is right they should give thanks to Him, who is the fountain whence they have received all the good they possess and thankfulness becomes the lips of the upright.
Verse 2
Verse Psalms 33:2. Praise the Lord with harp — כנור kinnor; probably something like our harp: but Calmet thinks it the ancient testudo, or lyre with three strings.
The psalter — נבל nebel. Our translation seems to make a third instrument in this place, by rendering עשור asor, an instrument of ten strings; whereas they should both be joined together, for נבל עשור nebel-asor signifies the nebal, or nabla, with ten strings, or holes. Calmet supposes this to have resembled our harp. In one of Kennicott's MSS., this Psalm begins with the second verse.
Verse 3
Verse Psalms 33:3. Sing unto him a new song — Do not wear out the old forms: fresh mercies call for new songs of praise and gratitude.
Play skilfully with a loud noise. — Let sense and sound accompany each other; let the style of the music be suited to the words. This skill is possessed by few singers. They can make a loud noise, but they cannot adapt sound to sense.
Verse 4
Verse Psalms 33:4. The word of the Lord is right — He is infinitely wise, and can make no mistakes; and all his works are done in truth. All the words, laws, promises, and threatenings of God are perfectly true and just. The dispensations of his providence and mercy are equally so. When he rewards or punishes, it is according to truth and justice.
Verse 5
Verse Psalms 33:5. He loveth righteousness — What he delights in himself, he loves to see in his followers.
The earth is full of the goodness of the Lord. — To hear its worthless inhabitants complain, one would think that God dispensed evil, not good. To examine the operation of his hand, every thing is marked with mercy and there is no place where his goodness does not appear. The overflowing kindness of God fills the earth. Even the iniquities of men are rarely a bar to his goodness: he causes his sun to rise on the evil and the good, and sends his rain upon the just and the unjust.
Verse 6
Verse Psalms 33:6. By the word of the Lord were the heavens made — This is illustrated in the Psalms 33:9 verse: "He spake, and it was done; he commanded, and it stood fast." This evidently refers to the account of the creation, as it stands in the Genesis 1:0.
Verse 7
Verse Psalms 33:7. He gathereth the waters of the sea together — He separated the water from the earth and, while the latter was collected into continents, islands, mountains, hills, and valleys, the former was collected into one place, and called seas; and by his all-controlling power and providence the waters have been retained in their place, so that they have not returned to drown the earth: and he has so adapted the solar and lunar influence exerted on the waters, that the tides are only raised to certain heights, so that they cannot overflow the shores, nor become dissipated in the atmospheric regions. In this one economy there is a whole circle of science. The quantity of matter in the sun, moon, and in the earth, are all adjusted to each other in this astonishing provision: the course of the moon, and the diurnal and annual revolutions of the earth, are all concerned here; and so concerned, that it requires some of the nicest of the Newtonian calculations to ascertain the laws by which the whole is affected.
Verse 8
Verse Psalms 33:8. Let all the earth fear the Lord — He who has thus bound, can unloose; he who has created, can destroy. He has promised life and prosperity only to the godly; let the ungodly stand in awe of him.
Verse 10
Verse Psalms 33:10. The counsel of the heathen to naught — This appears to be similar to what is mentioned in the second Psalm; the useless attempts of the Gentiles to prevent the extension of the kingdom of Christ in the earth: and it may refer to similar attempts of ungodly nations or men to prevent the promulgation of the Gospel, and the universal dissemination of truth in the world.
Verse 11
Verse Psalms 33:11. The counsel of the Lord — What he has determined shall be done. He determined to make a world, and he made it; to create man, and he created him. He determined that at a certain period God should be manifested in the flesh, and it was so; that he should taste death for every man, and he did so; that his Gospel should be preached in all the world; and behold it has already nearly overrun the whole earth. All his other counsels and thoughts, which refer to the future, shall be accomplished in their times.
Verse 12
Verse Psalms 33:12. Blessed is the nation — O how happy is that nation which has יהוה Jehovah for its אלהים Elohim; the self-existent and eternal Lord for its covenant God; one who should unite himself to it by connections and ties the most powerful and endearing! The word אלהים Elohim, which we translate GOD, refers to that economy in which God is manifested in the flesh.
The people whom he hath chosen — The Jews, who were elected to be his heritage, whom he preserved as such for two thousand years, and whom he has reprobated because of their unbelief and rebellion, and elected the Gentiles in their place.
The Epistle
Romans 4:13-25
The promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. If it is the adherents of the law who are to be the heirs, faith is null and the promise is void. For the law brings wrath; but where there is no law, neither is there violation.
For this reason it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (for he is the father of all of us, as it is written, “I have made you the father of many nations”) —in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So numerous shall your descendants be.” He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, being fully convinced that God was able to do what he had promised. Therefore his faith “was reckoned to him as righteousness.” Now the words, “it was reckoned to him,” were written not for his sake alone, but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, who was handed over to death for our trespasses and was raised for our justification.
Barclay Commentary
4:13-17 It was not through law that there came to Abraham or to his seed the promise that he would inherit the earth, but it came through that right relationship with God which has its origin in faith. If they who are vassals of the law are heirs, then faith is drained of its meaning, and the promise is rendered inoperative; for the law produces wrath, but where law does not exist, neither can transgression exist. So, then, the whole process depends on faith, in order that it may be a matter of grace, so that the promise should be guaranteed to all Abraham's descendants, not only to those who belong to the tradition of the law, but also to those who are of Abraham's family in virtue of faith. Abraham who is the father of us all--as it stands written, "I have appointed you a father of many nations"--in the sight of that God in whom he believed, that God who calls the dead into life, and who calls into being even things which do not exist.
To Abraham God made a very great and wonderful promise. He promised that he would become a great nation, and that in him all families of the earth would be blessed ( Genesis 12:2-3 ). In truth, the earth would be given to him as his inheritance. Now that promise came to Abraham because of the faith that he showed towards God. It did not come because he piled up merit by doing works of the law. It was the outgoing of God's generous grace in answer to Abraham's absolute faith. The promise, as Paul saw it, was dependent on two things and two things only--the free grace of God and the perfect faith of Abraham.
The Jews were still asking, "How can a man enter into the right relationship with God so that he too may inherit this great promise?" Their answer was, "He must do so by acquiring merit in the sight of God through doing works which the law prescribes." That is to say, he must do it by his own efforts. Paul saw with absolute clearness that this Jewish attitude had completely destroyed the promise. It had done so for this reason--no man can fully keep the law; therefore, if the promise depends on keeping the law, it can never be fulfilled.
Paul saw things in terms of black and white. He saw two mutually exclusive ways of trying to get into a right relationship with God. On the one hand there was dependence on human effort; on the other, dependence on divine grace. On the one hand there was the constant losing battle to obey an impossible law; on the other, there was the faith which simply takes God at his word.
On each side there were three things.
(i) On the one side there is God's promise. There are two Greek words which mean promise. Huposchesis means a promise which is entered into upon conditions. "I promise to do this if you promise to do that." Epaggelia ( Greek #1860 ) means a promise made out of the goodness of someone's heart quite unconditionally. It is epaggelia ( Greek #1860 ) that Paul uses of the promise of God. It is as if he is saying, "God is like a human father; he promises to love his children no matter what they do." True, he will love some of us with a love that makes him glad, and he will love some of us with a love that makes him sad; but in either case it is a love which will never let us go. It is dependent not on our merit but only on God's own generous heart.
(ii) There is faith. Faith is the certainty that God is indeed like that. It is staking everything on his love.
(iii) There is grace. A gift of grace is always something which is unearned and undeserved. The truth is that man can never earn the love of God. He must always find his glory, not in what he can do for God, but in what God has done for him.
(i) On the other side there is law. The trouble about law has always been that it can diagnose the malady but cannot effect a cure. Law shows a man where he goes wrong, but does not help him to avoid going wrong. There is in fact, as Paul will later stress, a kind of terrible paradox in law. It is human nature that when a thing is forbidden it has a tendency to become desirable. "Stolen fruits are sweetest." Law, therefore, can actually move a man to desire the very thing which it forbids. The essential complement of law is judgment, and, so long as a man lives in a religion whose dominant thought is law, he cannot see himself as anything other than a condemned criminal at the bar of God's justice.
(ii) There is transgression. Whenever law is introduced, transgression follows. No one can break a law which does not exist; and no one can be condemned for breaking a law of whose existence he was ignorant. If we introduce law and stop there, if we make religion solely a matter of obeying law, life consists of one long series of transgressions waiting to be punished.
(iii) There is wrath. Think of law, think of transgression, and inevitably the next thought is wrath. Think of God in terms of law and you cannot do other than think of him in terms of outraged justice. Think of man in terms of law and you cannot do other than think of him as destined for the condemnation of God.
So Paul sets before the Romans two ways. The one is a way in which a man seeks a right relationship with God through his own efforts. It is doomed to failure. The other is a way in which a man enters by faith into a relationship with God, which by God's grace already exists for him to come into in trust.
4:18-25 In hope Abraham believed beyond hope that he would become the father of many nations, as the saying had it, "So will be your seed.?" He did not weaken in his faith, although he was well aware that by this time his body had lost its vitality (for he was a hundred years old), and that the womb of Sarah was without life. He did not in unfaith waver at the promise of God, but he was revitalized by his faith, and he gave glory to God, and he was firmly convinced that he who had made the promise was also able to perform it. So this faith was accounted to him as righteousness. It was not only for his sake this "it was accounted to him for righteousness" was written. It was written also for our sakes; for it will be so reckoned to us who believe in him who raised Jesus, our Lord, from the dead, who was delivered up for our sin and raised to bring us into a right relationship with God.
The last passage ended by saying that Abraham believed in the God who calls the dead into life and who brings into being even things which have no existence at all. This passage turns Paul's thoughts to another outstanding example of Abraham's willingness to take God at his word. The promise that all families of the earth would be blessed in his descendants was given to Abraham when he was an old man. His wife, Sarah, had always been childless; and now, when he was one hundred years old and she was ninety ( Genesis 17:17 ), there came the promise that a son would be born to them. It seemed, on the face of it, beyond all belief and beyond all hope of fulfilment, for he was long past the age of begetting and she long past the age of bearing a son. Yet, once again, Abraham took God at his word and once again it was this faith that was accounted to Abraham for righteousness.
It was this willingness to take God at his word which put Abraham into a right relationship with him. Now the Jewish Rabbis had a saying to which Paul here refers. They said, "What is written of Abraham is written also of his children." They meant that any promise that God made to Abraham extends to his children also. Therefore, if Abraham's willingness to take God at his word brought him into a right relationship with God, so it will be with us. It is not works of the law, it is this trusting faith which establishes the relationship between God and a man which ought to exist.
The essence of Abraham's faith in this case was that he believed that God could make the impossible possible. So long as we believe that everything depends on our efforts, we are bound to be pessimists, for experience has taught the grim lesson that our own efforts can achieve very little. When we realize that it is not our effort but God's grace and power which matter, then we become optimists, because we are bound to believe that with God nothing is impossible.
It is told that once Saint Theresa set out to build a convent with a sum the equivalent of twelve pence as her complete resources. Someone said to her, "Not even Saint Theresa can accomplish much with twelve pence." "True," she answered, "but Saint Theresa and twelve pence and God can do anything." A man may well hesitate to attempt a great task by himself; there is nothing which he need hesitate to attempt with God. Ann Hunter Small, the great missionary teacher, tells how her father, himself a missionary, used to say: "Oh! the wickedness as well as the stupidity of the croakers!" And she herself had a favourite saying: "A church which is alive dares to do anything." That daring only becomes possible to a man and to a church who take God at his word.
The Gospel
Matthew 9:9-13, 18-26
As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, “Follow me.”
And he got up and followed him. And as he sat at dinner in the house, many tax collectors and sinners came and were sitting with him and his disciples. When the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” But when he heard this, he said, “Those who are well have no need of a physician, but those who are sick. Go and learn what this means, ‘I desire mercy, not sacrifice.’ For I have come to call not the righteous but sinners.”
While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, “My daughter has just died; but come and lay your hand on her, and she will live.” And Jesus got up and followed him, with his disciples. Then suddenly a woman who had been suffering from hemorrhages for twelve years came up behind him and touched the fringe of his cloak, for she said to herself, “If I only touch his cloak, I will be made well.” Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly the woman was made well. When Jesus came to the leader’s house and saw the flute players and the crowd making a commotion, he said, “Go away; for the girl is not dead but sleeping.” And they laughed at him. But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. And the report of this spread throughout that district.
Commentary on Matthew 9:9-13, 18-26 by Danny Zacharias
The second Sunday after Pentecost brings us into the heart of Jesus’s ministry, where we encounter two key themes: the calling of the unlikely, and the power of healing. These passages—Matthew 9:9–13 and 9:18–26—show us a Christ who moves toward those in need, who upends social expectations, and who embodies mercy in ways that challenge religious structures. The stories of Matthew’s call and Jesus’s healing acts emphasize restorative mercy. This mercy is not simply words, not just words of forgiveness or absolution, but tangible acts of restoration that show what the kingdom of God ought to be like.
The call of Matthew (9:9) is striking for several reasons. First, tax collectors were viewed as traitors within Jewish society. Working for Rome, they were associated with economic oppression, often collecting excessive taxes to benefit the empire and themselves. Matthew’s presence at a tax booth signifies his active role in this system—yet Jesus sees him, calls him, and invites him into his circle. The response is immediate: Matthew leaves everything and follows.
The next scene (9:10–13) reveals the radical nature of Jesus’s mission. While sharing a meal with tax collectors and sinners, Jesus is questioned by the Pharisees, who ask why he associates with such people. His response reveals a relational ethos: “Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, not sacrifice.’” This statement is a direct challenge to the religious order. The Pharisees emphasize purity and sacrifice, but Jesus reorients the discussion toward mercy, toward healing, and toward relationship.
As an Indigenous Christian, I see resonance with Indigenous spirituality. Indigenous practice often prioritizes relational healing over ritual correctness. Indigenous ceremony is central in Indigenous spirituality, and many ceremonies are open and welcoming to others. While there are protocols around ceremony, they are often not so rigid that relationship is sacrificed. Laughter brings us together and connects us in these moments. Just as Jesus calls Matthew into a new life, Indigenous traditions recognize that love and restoration happen through inclusion, not exclusion. A person is not cast out for past failures but invited to walk a new path.
The second part of this reading (9:18–26) brings us into two intertwined healing stories—a synagogue leader’s daughter and a woman suffering from chronic bleeding. These two individuals stand at opposite ends of the social spectrum: The synagogue leader is prominent, while the woman is unnamed and ostracized. The synagogue leader is confident enough in himself to walk directly up to Jesus, while the woman lives in a state of shame and desires to move unnoticed. For both people, Jesus responds with equal compassion.
The woman’s faith is remarkable. She believes that simply touching Jesus’s cloak will heal her. Again, I see deep resonance with Medicine Men and Women in Indigenous cultures. Medicine People recognize that healing is both physical and spiritual. Jesus, like a traditional healer, perceives the woman’s act of faith and affirms her: “Take heart, daughter; your faith has made you well.” This is not just a physical restoration—it is a social and spiritual reintegration. She is no longer unclean, no longer cut off from her community. Her restoration stretches beyond the physical ailment. Her healing is holistic. Jesus is good medicine, for body and soul. And his healing brings communal restoration, as she no longer needs to hide herself and walk unnoticed.
It is good and right as Jesus-followers to look to Jesus as our example and seek to emulate his life. We certainly need to embrace compassion as a relational ethic. But I want to also suggest that we need to use our sanctified imaginations to see ourselves within the other characters in these stories. After all, life is not easy. We continue to need the healing work of Jesus and the Holy Spirit, in both body and soul.
And for those of us who live in North America, we must reckon with the fact that we may be the tax collectors of our society, profiting off current and past injustices, and globally speaking, we occupy the richest sectors of society. Do we recognize how much we ourselves are in need of mercy and the healing touch of Jesus? And are we ready to respond to his call?
Or perhaps today you feel like that dead girl. Life has been sucked out of you, or perhaps you feel you are spiritually dead, in a dark night of the soul. As hard as it may be, can you trust that others are seeking Jesus on your behalf, and that Jesus has the power to revive?
Optional parts of the readings are set off in square brackets.
The Bible texts of the Old Testament, Epistle and Gospel lessons are from the New Revised Standard Version Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA, and used by permission.
The Collects, Psalms and Canticles are from the Book of Common Prayer, 1979.
From The Lectionary Page: http://lectionarypage.net
