We are a small Episcopal Church on the banks of the Rappahannock in Port Royal, Virginia. We acknowledge that we gather on the traditional land of the first people of Port Royal, the Nandtaughtacund, and we respect and honor with gratitude the land itself, the legacy of the ancestors, and the life of the Rappahannock Tribe. Our mission statement is to do God’s Will in all that we do.

Commentary

Salt and Light, Epiphany 5

This week Jesus spends some time telling the disciples how to BE disciples in real time. And so when Jesus was teaching the disciples on the mountain in the Sermon on the Mount, he gave them some illustrations about how to carry out their work, right?” “He told the disciples, “You are the salt of the earth.” And also light.

Salt preserves and enhances flavor. As salt, we add flavor and zest to the world, and we also preserve goodness in the world. And as light, we reflect God’s glory and bring God’s light into dark places—and there is plenty of darkness in our world.

This perspective of authentic belief and outward practice described as righteousness runs through all of our readings this week. In short, the question is “Who is your God?” This question is at the very core of stewardship in our faith authenticated, or not, by how we use our time and God-given abilities and how we share our material and financial resources.

Jesus tells us in the Sermon on the Mount that we are salt and light. We are baptized as partners with Jesus in establishing the kingdom of heaven to preserve the faith of the Gospel for the good of the world. In today’s reading, Jesus gives us our job description, tells us who we are to be as his followers—And that’s all of us. Farmers, parents, horseback riders, nurses, realtors, insurance agents, priests, retired people, students, teachers, accountants, those of us who are still seeking clarity about what God is calling us to do in our lives—regardless of who we are, and who we are to become, God is always giving us work to do, here and now.

Preservation of our own belief in the Gospel comes through authentic practice of our faith stewarding our time and abilities in prayer, worship, and service of others, and stewarding our material and financial resources to support the mission of the Church. The “scribes and Pharisees” in Matthew’s gospel account are characterized by closing themselves off to the presence of the kingdom of heaven because they were busy maintaining their own kingdoms.

The Gospel reading is the second week of the Sermon on the Mount. Jesus provided this as an instruction manual that directly addressed the Messianic Jews of Antioch, who found themselves deeply embattled by the Pharisees and Sadducees

As Jesus begins, the audience is apparently his closest disciples (5:1); when he ends, the audience is much broader (7:28). The primary theme of the sermon is righteousness or justice (dikaiosune); the content that follows will give the specifics. Jesus’ teaching opens with the beatitudes (5:3-11).

Matthew follows the Beatitudes with two sayings, one on salt and one on light. Salt was used as a purifier of sacrifices (Ezekiel 43:24). The images of both salt and light also described the law. Light also referred to God and to the restored Israel after the exile.

Verses 17-20 explain Jesus’ relationship to the law. Because of the destruction of the temple, the central authority for Judaism during this period was the law, and Jesus was to be evaluated in relationship to it.

Matthew asserts that a great reversal has taken place: The law is no longer to be the center about which everything revolves. Jesus is the new center, and the law and the prophets must be evaluated in relation to him. That relationship is one not of abolition, but of fulfillment. Matthew sees the law and prophecy as fulfilled in Jesus (11:13). The law pointed forward to, and now finds its meaning in, Jesus.

Lectionary, Epiphany 5, Feb 5, 2023

 Lectionary, Epiphany 5

I.Theme –   How should we act in relationship to others? Actions speak louder than words

 

The Sermon of the Mount Part 2 – “Salt and Light”.  Stained glass is entitled “Light for Others” and from St. Mary’s church, Melton Mowbray, England

The lectionary readings are here  or individually: 

1. Old Testament- Isaiah 58:1-9a, (9b-12)

2.  Psalm- Psalm 112:1-9, (10) Page 755, BCP

3.  Epistle – 1 Corinthians 2:1-12, (13-16)

4.  Gospel – Matthew 5:13-20 

Isaiah -In today’s verses, God redefines the role of fasting and looks at our role with other. An expression of humility, fasting offers the people an opportunity to do for others what God has already done for them. We need to make a difference for those who live with oppression or poverty or bereavement. The way to serve God is not in pious proclamation but in subversive affirmation. 

The attitude of the heart and use of the tongue must also reflect charity. The people must give more than food, clothing, or shelter: they must give themselves. Instead of seeking their own pleasure, they must first satisfy the desires of the needy, finding their own desires satisfied by God (58:11). 

The Psalmist also affirms that the blessed are those whose everyday actions in sharing their riches proclaims their faith and honours the God whom they serve. 1

Paul in Corinthians asks his listeners to consider his actions, actions rooted in the ancient wisdom of God, a wisdom that he demonstrated before naming. It was important that the folk to whom Paul ministered saw the power of God’s Spirit in Paul’s life before he proclaimed that Spirit.

Jesus after his initial preaching on the Sermon on the Mount exhorts his followers to consider the impact of their everyday living as people of faith on the communities they inhabit and in which they are called to serve and witness.

Following on from the Beatitudes, this further teaching of Jesus seems to root his teaching in a context with which the religious authorities of the day would more easily identify and which it would not be as easy for them to distance themselves.

Here we see Jesus, not abolishing the ancient laws that had become a burden for many people but giving them a makeover so that ordinary people could grasp the essence of love that underpins all of God’s law and teaching.
 

II. Summary 

Old Testament – Isaiah 58:1-9a, (9b-12) 

Written after the Exile into Babylon (6th century BC), this passage speaks of fasting, but its implications are wider: it encompasses the whole of the people’s attitude towards God. Through the prophet, God issues a legal summons to “my people” for “their rebellion”, for “their sins”.

The structure of the passage concerns the sin and attitudes of the people (vv. 1-2). The people respond to God with a complaint (v. 3a). God then addresses the people directly, first by challenging their actions (vv. 3b-4), then by pointing to what they should be doing (vv. 5-10), and finally concluding with a future promise as the result of their faithfulness (vv. 11-12).  

They go to the Temple daily (“seek me”, v. 2) and “delight” (in a sense) to know God’s ways – but their “righteousness” (keeping the Law and seeking godly judgements) are purely ritual, external. Why, they ask, are you ignoring us, God? (v. 3a). The people had called a fast, and wondered why it seemed to have no effect on God. 

The implication is clearly that they were not fasting as part of devotion to God, but for their own interests. They don’t understand what is means to be God’s people in the world .

He begins to explain in v. 3b: “you serve your own interest” (delight yourselves, not me) and (as slave masters did in Egypt) “oppress all your workers”:there is a gulf between the rich and the poor. Because your lives outside the Temple are inconsistent with your worship (v. 4a), God will not hear your pleas.  The very fact that they seem so blissfully unaware of God’s displeasure with their delight in God reveals that their humility is false.  

Here, being God’s people is clearly defined both in terms of specific acts of grace toward the needs of others (food, clothing, shelter), as well as in terms of the larger issues of oppression and injustice that God’s people were actively to oppose (loose the bonds of injustice, undo the thongs of the yoke, let the oppressed go free).

To those two aspects the prophet also added the obligations of relationship within families (v. 7d), as if to suggest that being God’s people was not just something “out there” for the needy stranger or member of the community. It also applied in the closest of relationships with family and kin (cf. 9:20-21). There was no aspect of life that fell outside of what God would “choose” to be an “acceptable” response to his grace and faithfulness to him. 

There is the failure to “keep justice.”  “Justice” today tends to be a legal term, but  much of the Old Testament justice involved the basic needs, requirements, or even rights of people living together in community. To “keep justice” implies a diligence in seeing that those in positions of power as well as the people themselves did not deprive some members of the community of the basic needs, requirements, and rights that would allow them to function as part of the community. That seems to be at risk here. 

You kid yourselves if you think an insincere show of fasting is “acceptable” (v. 5). (“Sackcloth” was worn by mourners and the penitent.) God demands a proper relationship with others, one free from “injustice” (v. 6) and servitude (“yoke”), one in which the rich “share” (v. 7) with the “hungry”, forming one community, giving to the less fortunate. When you do this. God will hear you (“light”, v. 8) “healing” you (restoring you to well-being), and protect you (both before and behind). He will be present with you.

Vv. 9-12 continue this theme, adding that contempt (“pointing” “the finger”) and slander (“speaking of evil”) are unacceptable.

There is the problem of God not acting and the people are discouraged.

The Israelites had been allowed to return home after 70 or so years of exile in Babylon (538 BC). They had expected God to come and establish his dominion over all the earth. But times were hard and the future was anything but certain. It had been nearly 100 years now, and there was no new kingdom and no golden age These people had never seen God’s work in history and had begun to wonder whether it was worth serving God. Apathy and discouragement had dimmed their vision of the future.

And yet Isaiah could envision a new act of God in history, a new act of deliverance and restoration consistent with the God of the exodus, in which he would deliver his people and open up new possibilities for them. So Isaiah spoke of a new light dawning, a new day coming in which God would be revealed to the world and Israel would be vindicated as his people.  They can only be the light to the nations, can only fulfill their mission as the people of God, as they live out God’s grace in the world.

In Isaiah and elsewhere, both darkness and blindness are frequently metaphors for lack of understanding (for example, 29:9-10, 42:16; cf. Jer 5:21) , so there are also overtones of Israel’s own darkness in not knowing who they are as God’s people (cf. 42:18-20).

God will be present with his people, guiding them, strengthening them when they find their trust in him waning, and making them a source of good/godliness for others (“a spring of water”, v. 11). From v. 12, we learn that Jerusalem is still not yet fully rebuilt: God will help them mend the “breach” in the walls, and restore their heritage.
 

Psalm -Psalm 112:1-9, (10)

This psalm portrays the state of well-being of godly people, who hold God in awe (“fear”) and live per Mosaic law (“commandments”). They will be blessed with many powerful descendants (v. 2), wealth (v. 3), and godliness throughout their lives (“forever”). They will be examples to others (“a light”, v. 4). Those who are generous and fair in business and “lend” (v. 5, to the poor, interest-free) will enjoy true happiness, for nothing will cause them to stumble in their trust in God (v. 6); they will be long “remembered”. Their confidence will allow them to “triumph” (v. 8) over “their foes”. (A “horn”, v. 9, was a symbol of strength and power.) But (v. 10), the ungodly are “angry” at the sight of all God gives the faithful; they will perish; God will not hear their “desire”.

Epistle -1 1 Corinthians 2:1-12, (13-16)

Paul continues his letter to the Corinthians by following the theme of competing wisdoms. He began in 1:11 confronting the madness which had crept into the Corinthians’ churches, where people were making heroes of special people like Paul. He then continued in 1:18 by challenging the assumptions which underlay such divisions: typical obsessions with power and wisdom, which he links with Jewish and Greek stereotypes.

Against all this Paul asserts a new kind of wisdom and a new kind of power: the foolishness and powerlessness of the cross. The life poured out there is not the sign of God’s absence but of God’s presence, not the sign of God’s powerlessness or foolishness but the sign of what is truly powerful and wise: the life poured out in compassion.

Paul is being deliberately subversive of their stance. We can see him almost taking delight in highlighting his frailty and unimpressiveness (2:3-4). His power was through the Spirit (2:4). But Paul’s understanding of the Spirit is different from that of the Corinthians, who see the Spirit in terms of miracle and power.

For Paul the Spirit is the Spirit of Christ and brings to life again that same Christ of the cross. Paul does not see the Spirit replacing the Christ of the cross, but rather helping bring that same presence to bear because this is the way God is. That is why when Paul seeks to live in the power of the Spirit, his life takes the shape of the cross: bearing love to others even when life turns ugly – as ugly as the cross.

Paul has decried divisions in the church at Corinth: people have attached themselves to particular leaders because of their eloquence (and other personal traits). Now he says that when he first “came to you”, he purposely avoided eloquence (“lofty words”) and gave the Spirit full reign in bringing people to Christ. To avoid a personality cult, he came neither promoting his own qualities (v. 3) nor using erudite (“plausible”, v. 4) rational arguments. What has happened at Corinth bespeaks immaturity in the faith.

While with “mature” (v. 6) Christians, he does speak “wisdom” ( a total God-centered view of the cosmos – not popular wisdom, and not that of political and religious “rulers”), with the immature Christians at Corinth he speaks only basics of the good news: God’s plan of salvation, decreed by God before creation. He does so in order that they may reflect God’s power (“glory”, v. 8). (Had the “rulers” understood this plan, they would have let Jesus live.) But they are so immature (indeed “unspiritual”, v. 14) that even the basics are beyond them, (“secret and hidden”, v. 7). God has revealed to the mature “through the Spirit” (v. 10) “things” about God’s love (v. 9) that are hidden from others. Just as one person can never plumb the essence of another completely, so only the Spirit can know God comprehensively. Through the Spirit, we (the mature) understand God’s gifts to us (v. 12), which can only be described in spiritual terms. But most of you have never received such gifts, so they make no sense to you (“are foolishness”, v. 14); they are only discernable in a spiritual way. The mature do discern such gifts – and you should not doubt it (“scrutiny”, v. 15). You should refrain from instructing them – for they are one with Christ, of his “mind” (v. 16).

Gospel – Matthew 5:13-20

Since we did the Presentation in the Temple on Feb. 2 we missed the Beatitudes and the beginning of the Sermon on the Mount, Matthew Chapter 5. Actually there are 5 weeks of passages from the sermon prior to Lent 

Jesus provided this as an instruction manual that directly addressed the Messianic Jews of Antioch, who found themselves deeply embattled by the Pharisees and Sadducees

As Jesus begins, the audience is apparently his closest disciples (5:1); when he ends, the audience is much broader (7:28). The primary theme of the sermon is righteousness or justice (dikaiosune); the content that follows will give the specifics. Jesus’ teaching opens with the beatitudes (5:3-11).

The key meaning is this “..Joy or enduring happiness is discovered when we live outwardly focus on the needs of others”

 Marek Zabriskie, the creator of the Bible Challenge has written “The world teaches us to obtain all that we can get for ourselves, to strive to succeed and not to fail, to be strong and not weak, to be aggressive and even to use violence, if others threaten to harm us, and to avoid unjust punishment or persecution.

 In the Beatitudes, Jesus, turns the logic of the world on its head. He calls for living a counter-intuitive life with God. “

 The writer of the Hidden Gospels provides a list of them 

“Each of the nine couplets invokes supportive and constructive attitudes of heart—practical assistance for beginning and withstanding the inner challenges of a spiritual journey 

 1. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

 2. “Blessed are those who mourn, for they will be comforted.

 3. “Blessed are the meek, for they will inherit the earth.

 4. “Blessed are those who hunger and thirst for righteousness, for they will be filled.

 5. “Blessed are the merciful, for they will receive mercy.

 6. “Blessed are the pure in heart, for they will see God.

 7. “Blessed are the peacemakers, for they will be called children of God.

 8. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

 9. “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the  prophets who were before you ” (Mt 5:1-12)

The beginning sentence of each paragraph this week just after the above gives the clue meaning of it 

1 Jesus said, “You are the salt of the earth;

When Jesus tells his disciples to “be salt,” he is drawing on a number of Old Testament uses for salt. It was used for seasoning, preservation, and purifying (2 Kg. 2:19-22). It was used to ratify covenants (Num 18:29; Chr. 13:5) and in liturgical functions (Ex 30:35; Lev 2:13; Ezek 43:24; Ezra 6:9). To eat salt with someone signified a bond of friendship and loyalty (Ezra 4:14; Acts 1:4). Salt scattered on a conquered city reinforced its devastation (Jg 9:45) (Reid, 35). 

In rabbinic metaphorical language, salt connoted wisdom (Hill, 115). Today, salt adds flavor to food, cures food, creates traction on icy roads, and can serve as an antiseptic in wounds.

Since salt is a very stable, non-reactive compound, the only way it can lose its flavor is by being diluted with water

There are several ways scholars have suggested the disciples can lose their flavor. It all comes down to submitting to pressure

– Bending under persecution
– Bending under the pressure of the surrounding culture

2 “You are the light of the world.

You are blessed, now go and be a blessing.

In Jesus’ usage, the light is not simply to allow others to see whatever they wish but it is for others to witness the acts of justice that Jesus’ followers perform. Beyond that, it allows the audience to recognize the cause of these actions, the God of heaven.

Scripture scholar John Meier reminds us that there are two facets of the light image: it is meant for all, and it can be smothered only by the disciples’ own failure. In a one-room, windowless house, the lamp would stand in a central place where its rays could extend as far as possible. To extinguish the flame without sparks, the homeowner would place another vessel over the lamp. That thought can prompt self-examination: how do we undercut our own mission? How do we dim our light by lack of confidence, preoccupation with lesser things or a failure to believe?

3. “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill

In 5:17 the emphasis is not on abandoning or abolishing the Jewish faith, but fulfilling and upholding. 

Jesus, says Matthew, did not come to lead people away from scripture but to lead them to take it seriously.

The paraphrase might be – Don’t think that my teachings replace or reduce the law and the prophets. And don’t think you can skip the details. Details count. But something more than the details is also needed. You must align your whole self with what God desires – that is what those in Heaven are like.

But he chooses to “fulfill” the law in the sense of interpreting their meaning for contemporary practice.

.. For Matthew there is continuity here. The disciples of Jesus stand in continuity with Israel, are true Israel in what it was called to be. The city on the hill would evoke Zion and the prophecies about peoples coming to worship God and learn of his Law on Zion from all peoples of the earth (as the magi did)

So putting it together   

 The disciples are to be salt and light by living the commitments and virtues Jesus states lead to blessedness in the Beatitudes (5:1-12). Matthew, out of his Jewish background, is not afraid to speak of the rewards for faithful discipleship (5:12).  

Just as “salt” and “light” relate to the functions of Jesus’ faithful followers in the world, so Jesus’ emphasis on the law is about doing good

Salt and light are similar in that they are not useful by themselves – the value comes in application to other things. In Jesus’ usage, the light is not simply to allow others to see whatever they wish but it is for others to witness the acts of justice that Jesus’ followers perform. Beyond that, it allows the audience to recognize the cause of these actions, the God of heaven.  

You are the one to get it going, looking beyond your own circumstances and look to the whole world 

Set an example. Not to get fame and glory for yourself, but so that others will see God’s goodness. 

III. Articles for this week in WorkingPreacher: 

Old Testament – Isaiah 58:1-9a, (9b-12) 

Psalm – Psalm 112:1-9, (10)

Epistle – 1 Corinthians 2:1-12, (13-16)

Gospel –  Matthew 5:13-20

Matthew’s Beatitudes

Today’s scriptures underline the upside-down nature of life in God’s kingdom. The prophet Micah proclaims that the only sacrifice God wants is justice. Paul insists that God’s foolishness and weakness are more powerful than worldly wisdom and strength. In the Beatitudes, Jesus describes true happiness in a way of life that runs contrary to ordinary human expectations.

The Gospel probes contrasts with the Beatitutes. Matthew gathers the teaching of Jesus into five great discourses and balances them with narratives of Jesus’ deeds. Today’s reading is the first of a series drawn from the first discourse, the Sermon on the Mount.

The “blessed” in the Old Testament are those who receive an earthly fulfillment—of prosperity, offspring and long life. In later Jewish writing, the blessings belong to those who will enter the final age of salvation. Jesus offers these future blessings now, for the kingdom is present in him.

The first four beatitudes reflect attitudes that climax with an unceasing hunger for a right relationship with God—both personally and communally. The second four reflect the actions and lifestyles of those who hunger in this way. In verse 10, Jesus teaches that those who live the Beatitudes will face persecution, for this way is contrary to all that the world espouses.

Jesus spoke these words to a crowd of peasants, a tattered bunch, probably not even knowing what they were searching for. They lacked an understanding of their plight. Jesus offered them another view of their aching unhappiness, a hidden dimension beyond their misery.

Jesus assured them that they were holy. He corrected the misconception that salvation must be earned and that earthly prosperity was a sign of divine favor. He reversed “top down” notions of religion, where sanctity filtered from the religious hierarchy to the common folk. He praised the kind of ordinary sanctity that Salvadoran theologian Jon Sobrino called, “in the God of the lowly, the greater God.”

Those whom the world would consider miserable are in Jesus’ eyes most happy. They have seen through the false promises of wealth and the fragility of human relationships. Knowing that all illusions must fail, they seek security in God. Those who mourn are blessed for several reasons: because they have loved deeply, and because God will comfort them.

Lectionary, Epiphany 4, Jan 29, 2023

I.Theme –   The Way of Life –  the Beatitutes

 

The lectionary readings are here  or individually: 

1.  Old Testament – Micah 6:1-8
2.  Psalm- Psalm 15
3.  Epistle – 1 Corinthians 1:18-31
4.  Gospel – Matthew 5:1-12 

The readings this week are like a mission statement – what should we do. The setting is important for the Old Testament and the Gospel – the Mountains. That’s traditionally where God is , a place of learning, a place where justice is fostered

The prophet Micah speaks to a people who have been led astray by other gods and by leaders who have failed to look to God’s ways. Micah declares that all of creation is listening; the mountains are acting as a jury in which the people and God come together with their conflict. Micah calls upon the people to set aside the religious practices of the peoples around them, which include giving of the harvest, burnt offerings, even one’s own firstborn child—and instead do what the Lord requires: to do justice, and to love kindness, and to walk humbly with God.

Psalm 15 speaks of those who will abide with God: the ones who practice God’s ways of righteousness and justice, who live out of honesty and give out of their hearts. This psalm is a song of preparation, for those to come before God, they must live into God’s ways.

1 Corinthians 1:18-31 continues Paul’s discourse to the Corinthian church

Proclaiming Christ crucified is the message that should unite the Corinthians—above all else, they follow a Savior who died for them. Corinth is a divided place – it was a diverse group, comprising slaves, freemen, Jews, Greeks, and others.

Paul now wants to show them how their faith distinguishes them from others, or how their faith has changed their orientation within their own tribe or family.  For Paul it is all about knowing – “how do we know God, how to we apprehend God?”  Paul surmises that the Jews have knowledge about God through the Law, and that the Greeks attempt to know God through philosophical dialogues.  Into this sophisticated world, Paul inserts an embarrassing and even upsetting notion – that the cross (stumbling block and foolishness) is the real wisdom of God. 

The focus this week will be on the Beatitudes.  Here Jesus is teaching the disciples like a rabbi.  Jesus is like the new Moses standing on a new Sinai (The Sermon on the Mount), announcing a new set of values for the Reign of Heaven.  The text below is from Progressive Involvement 

“These beatitudes introduce the Sermon on the Mount, which is the first major speech, of five, in Matthew’s gospel.

“Our text follows immediately upon a summary statement of Jesus’ ministry in chapter 4:  “And (Jesus) was going about in all of Galilee, teaching in their synagogues, and proclaiming the good news of the kingdom, healing all disease and all sickness in the people.” (4:23)  This unabashed good news is called the gospel.  

“The Beatitudes which follow are not, themselves, the gospel.  In Lutheran terms, they are “law.”  They tell us what we ought to do.  

“Setting the stage:  Note the formality of the language.  Jesus “saw” the crowds, and goes up “into” the mountain.  Mountains are places of special events and proclamations in Matthew’s gospel.  The mention of the mountain is a signal that something special is about to happen

“His disciples “came to him,” says Matthew . It appears, therefore, that Jesus was primarily instructing the disciples, but doing so within ear-shot of the crowds.

” Jesus is teaching about the “reign of God,” which is not, incidentally, solely about life in heaven.  The “reign of God” is meant for the here-and-now as well as in heaven.  This is what we pray for in the Lord’s Prayer:  “…thy kingdom come on earth as it is in heaven…

” Beatitudes were not a new thing in the world of Jesus.  Usually, they were common sense sayings that expressed what everyone already knew. 

” As he will do often in Matthew’s gospel, Jesus turns conventional wisdom upside down.  Nobody would have associated blessings with being poor or in grief, then or now.  In the reign of God, however, God’s favor is upon those who have been left behind–the little, the lone, the least, and the lost. 

” These marginalized ones–the poor, lost, and bereft–constituted the major constituency of Jesus.  He addressed his message primarily to them.  They found his message of God’s favor to be empowering and uplifting.

“Blessed”?:  The Greek word we translate as “blessed” is makarioi.  Makarioi refers to God’s favor.  It could also be translated as “honored.”

” There are nine beatitudes in Matthew–two groups of four, followed by a final one.  The first four beatitudes speak to the victims of injustice, those in poverty, grief, the meek, and those with a deep desire for justice.

      1 “Blessed are the poor in spirit, for theirs is the kingdom of heaven”

” Matthew’s emphasis seems more to be on those who understand themselves as being in solidarity with the destitute.  Such people would likely have constituted an overwhelming majority of the listening crowds. 

” People in the time of Jesus were regularly forced off their land, and many–perhaps as many as 15-20% of the population–would have been destitute. They lived in the hills or in shadows, and got by, after a fashion, by forsaging off the land or robbing.  Falling into the ranks of the ptochos was a very real fear for the great majority of people.  In addition to the large homeless population, another 60-70% of the people stood in real danger of being forced to join them.

      2  “Blessed are those who mourn, for they will be comforted.”

” One way to become destitute in the first century was to lose one’s place in their family.  Family identity was exceptionally important in the ancient world.  People were known as the “son of” or “daughter of” their father and mother. 

” One could be reduced to be destitute  and resort to begging was through loss of land or loss of family.  Family could be lost through the death of one’s parents–hence, “blessed are those who mourn”–or through being cast out of the family. 

  1. “ Blessed are the meek, for they will inherit the earth.”

” Loss of land and loss of family would make a person “meek.”  Either one represented loss of status.  This was especially important in a society where status revolved around honor and shame.  Loss of land and/or family could move a person from an honored place in society to a shameful one–from high social standing within the context of one’s village to social ostracism.

Blessed are the poor in spirit, those who mourn and those who are meek.  Blessed are those, in other words, who are down-and-out, rejected, destitute, without a home.  They have honor with God.  They are not despised and rejected.  They are lifted up, held in high esteem, blessed by God.  This is called “preferential option for the poor.”   

  1. “Blessed are those who hunger and thirst for righteousness, for they will be filled.”

” These first three “makarisms” are underlined by the fourth:  “Blessed are those who hunger and thirst for justice”–dikaiosunane.  Matthew chose the words “hunger” and “thirst” with a purpose–they recall those who genuinely did hunger and thirst–and then turned these words in the direction not only of food and drink, but also justice.  Blessed are those who yearn–who hunger–for a world where all are honored and none are shamed.

If the first four “makarisms” are for those who lack justice, the next four “makarisms” are for those who work for justice.  They promise reward at the end of time for those who live into the reign of God now–the merciful, the pure in heart, the peacemakers, and (again) the persecuted.  

  1. “Blessed are the merciful, for they will receive mercy.”

” Mercy has a wide range of meaning, everything from forgiving sins to healing the sick.  “Active compassion” would be another way to put it.  The merciful are not only sorry at the suffering of others, but actively try to alleviate it.  

” The followers of Jesus are able to show mercy not because of their inherent goodness, but rather because they have been shown mercy.  Mercy is an attitude of God, which God’s people reflect into the world.     

  1. “Blessed are the pure in heart, for they will see God.”

“Pure in heart” is about the center of a person being “cleansed” from the old way of living.  Katharoi is where we get our modern-day psychiatric term “catharsis.”  Catharsis is about purging the old to make way for the new.  The “pure in heart” are “cleaned up,” in other words, from heirarchy and support of what Walter Wink calls “the domination system.”  Their paradigm gets shifted, their worldview reset.  

  1. “Blessed are the peacemakers, for they will be called children of God.”

” The “peacemakers” are those who bring God’s shalom into expression in the world.  This is in marked contrast to the supposed “peacemakers” of the day, the Roman Army.  As J.D. Crossan has argued, Rome believed in “peace through victory.”  Rome brought peace to the world by defeating her enemies.  When Octavian defeated Mark Antony and Cleopatra, he ended the Roman Civil War and was acclaimed a “peacemaker.”  The early Christians, however, believed in “peace through justice”–peace through righting wrongs and treating all people, particularly the bereft, with dignity. 

  1. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”

” The eighth beatitude closes this second pair of four with the same promise extended to the “poor in spirit” in the first beatitude.  Those who are persecuted for the cause of justice, like the “poor in spirit,” receive the kingdom of heaven.  The verb is a perfect participle which indicates a past action with ongoing effects in the present.  The cause of justice has been and is going on.

  1. “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.”

” This eighth beatitude, with its theme of persecution, transitions to the ninth.  Here, though, Jesus shifts from the third person to the second person–not “blessed are they” this time, but “blessed are you.”  This word is at least partly for the people of Matthew’s church who had, indeed, suffered at least some persecution for following Jesus.  (Luke has persecuted “on account of the son of man.”  Matthew changes this to persecuted “on my account,” thus underlining the close link between Jesus and the disciple.)

” Those who suffer for the cause of Jesus are to “rejoice and be exceedingly glad” for their reward is great in heaven.  They are the unfortunate victims of persecution, yes, but they are in a line with the great prophets of the past as well as John the Baptist and Jesus himself.”

Lectionary – Second Sunday after Epiphany

I.Theme –   Call and response to service

 

“Jesus and John” – Hagia Sophia, Istanbul 532

The lectionary readings are here  or individually:

1.  Isaiah 49:1-7 – Isaiah

2.  Psalm- Psalm 40:1-12

3.  Epistle – 1 Corinthians 1:1-9

4.  Gospel – John 1:29-42

Isaiah is there to call  Israel back to God. He identifies himself as chosen before he was born (like Jeremiah, Paul and John the Baptist) and even named (like Jesus). At the first level, in vv. 8-13 God invites the exiles to return from Babylon But note also “a time of favor” (v. 8) and “a day of salvation”: these terms speak of the end times. God saves both now and in the era to come. 

In the Psalm, God has snatched a human being out of the realm of death and has given life back to him. This is the origin of this thanksgiving. But this thanksgiving is not ‘a return,’ a human answer or ‘offering’…— Yahweh has put the song of thanksgiving into the mouth of the singer which begets new obedience.” The self-recognition or self-discovery in the Psalm is an experience every Christian faces.

Paul is called to be an “apostle”, one sent out by Christ to perform a special mission to the Corinthians.  God has strengthened them through their telling of the good news.  He has called them into “fellowship”, union with other believers which is union with Christ. It will be Christ who will really put them on a firm footing when he comes and God is the one we need to rely on ultimately. God is the one who really constitutes the community as a community of Christ, a Christian community. It began with God through Paul and it ends with God.

Jesus was baptized last week and now he is ready to get started in his ministry. He needs some helpers.

In the Gospel, those who are called gradually accept the identity of the one who calls them. With that goes whatever service the Lord calls us to.

There are three themes in the passage: John’s witness to Jesus, Jesus’ epiphany and identification, the call to discipleship. In this passage, Andrew and Peter are called to be disciples.

II. Summary

Old Testament – Isaiah 49:1-7 

This is the second Servant Song. The servant speaks to Israelites scattered around the Mediterranean (“coastlands”); he identifies himself as chosen before he was born (like Jeremiah, Paul and John the Baptist) and even named (like Jesus). Further, God made him an effective instrument in proclaiming his message (“sharp sword”, v. 2). Perhaps God hid him for protection or in preparation for his mission. V. 3 may tell us who the servant is: “Israel”, the community of the faithful, led by the prophet. They will show God’s power to others (“glorified”). But the servant retorts (v. 4): despite all our/my efforts, no one listens! Surely I minister on God’s behalf and God will “reward” me for it (even if people don’t). The servant’s “strength” (v. 5) is from God; he is to turn “Jacob” (Israel) back to God. God (not the prophet) will gather “Israel” to him. But his mission is to all peoples, not only wayward Israelites and the faithful (“survivors”, v. 6).

God continues to speak to the servant, “one deeply despised” (v. 7), hated by many and “the slave of rulers”: God’s fidelity is his surety that all, even rulers, will hold him in awe.

At the first level, in vv. 8-13 God invites the exiles to return from Babylon; this is the servant’s mission (“you”, v. 8). They will travel in safety (“not hunger or thirst …”, vv. 10-12) from throughout the known world. God gave them a “covenant” (v. 8) at Sinai; perhaps the servant is the new covenant – God will make a new covenant with his people. But note also “a time of favour” (v. 8) and “a day of salvation”: these terms speak of the end times. God saves both now and in the era to come. 

Psalm -Psalm 40:1-12

This psalm may have been two psalms (vv. 1-11 and 12-17) later joined through use in a liturgy. Vv. 1-3 tell of the psalmist’s experience (but not what troubled him). The “desolate pit” (v. 2) may be Sheol, the subterranean abode of the dead; perhaps he was near death, and recovered. This hymn is his “new song” (v. 3) of thanksgiving. The “proud” (v. 4) trust in themselves (not God) or in materialism. The psalmist marvels at God’s innumerable “deeds” (v. 5) and “thoughts” for his people. God prefers people listening to him and doing his will over sacrificing to him (v. 6). (It was thought that God kept a “book”, v. 7, a record of how ethically each person lived.) In thanks, the psalmist has told “the glad news” (v. 9) in the Temple, “the great congregation”. He has not held back (“restrained”) in telling of God’s “faithfulness” (v. 10) to him and all God has done for him, so may God not withhold his “mercy” (v. 11), “love” and fidelity to him.

Epistle -1 Corinthians 1:1-9

Paul uses the standard introductory form of ancient letters when he identifies the sender and the recipients, followed by a greeting and thanksgiving.

Paul is an “apostle”, one sent out by Christ to perform a special mission. The church at Corinth is made up of ordinary people “called to be saints” (v. 2), set apart for God’s work in the world, “sanctified” in baptism. Perhaps Paul reminds them that there are Christians elsewhere too. V. 3 is his greeting: he wishes them “grace” (God’s freely given gift of love) and “peace” (the total state of well-being to which we are admitted through Christ): both come from the Father (as source) and the Son (as means or agent). In later chapters, Paul cautions his readers against misuse of spiritual gifts (v. 7), so in v. 5 he may be damning them with faint praise. He praises their eloquence (“speech”) and understanding (“knowledge”) but not (as in other letters) their faith, hope and love for each other and for Christ. He gives thanks for these spiritual gifts,  that were causing so much division and dissension in the Corinthian community. He will later deal with the misunderstanding and misuse of these gifts (in chapters 12 and 14), but they are undoubtedly God-given, the confirmation of “the testimony of Christ”  that is, the preaching of the gospel. 

In v. 6, “testimony” is bearing witness: God has strengthened them through their telling of the good news. They are indeed richly blessed (v. 7), but (as mentioned later), they tend to dwell on the excitement of the present rather than looking forward to “the revealing of … Christ”, his second coming. God will help them prepare for that day, so that they may be among those judged worthy of eternal life (“blameless”, v. 8). “God is faithful” (v. 9): he will not abandon what he has begun. He has called them into “fellowship”, union with other believers which is union with Christ.

Gospel – John 1:29-42

Today’s reading represents the fourth gospel’s version of the baptism of Jesus and the calling of the first disciples, with an emphasis on the meaning of the events.

John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor the prophet like Moses; rather he prepares people for the coming of the Lord. He has also told some religious authorities that one is already among them who is far more worthy than he.

“The next day” John acclaims Jesus as “Lamb of God”. He is probably thinking of the fourth Servant Song: there the servant is “like a lamb that is led to the slaughter”.For the author, this term points to the suffering servant of Isaiah and to the Passover lamb as a symbol for the death of Christ. In submitting to baptism, Jesus marks his vocation to an atoning death. 

John recognizes that Jesus outranks him (“ranks ahead”, v. 30) and “was” (existed) before him. This harkens back to the prologue in v1. In vv. 31-33 he recalls his experience of Jesus’ baptism, and justifies what he has proclaimed. He says: I didn’t recognize him as Messiah (“know him”), but I now realize that I baptised with water in order that Jesus might be shown to Jews. The coming of the Spirit showed me that Jesus is the one chosen by God. I am convinced that he is, and I have told others (v. 34). (Later on, on the lips of Martha, “Son of God” and “Messiah” are synonymous.)

Unlike the prophets, to whom the Spirit was a temporary gift, Jesus receives and retains the Spirit and then gives it to others, so that they too may enter that abiding relationship. 

In vv. 35-42, two of John’s disciples begin to follow Jesus.   John in his Gospel  tells us that both he and Andrew accompanied John the Baptist, and that Andrew found his brother Peter and introduced him to Jesus.

In this story of the calling of the first disciples, Jesus takes the initiative by turning and asking the two disciples what they are searching for. They reply by asking for the abiding place, the permanence, they cannot find elsewhere. He responds with the surprising invitation that we also long to hear, “Come and see” (v. 39)  to investigate what he teaches.

Staying” and “remained” are technical terms in this gospel: the two begin to understand the way of life Jesus offers and expects. V. 40 tells us that one of the two is “Andrew”; the other is unnamed. Andrew tells “Simon” (v. 41) the good news and introduces him to Jesus. (The Greek word translated “Anointed” is Christos.) Jesus prophesies that Simon will be nicknamed “Cephas” (v. 42), the Aramaic word for rock. Petros, the Greek word for “Peter”, also means rock. 

In John’s account, Jesus simply tells his Apostles, come, and you will see (John 1:39; and later outside the scope of the lectionary John 1:46). But this challenge is not merely idle conversation. Jesus warns his disciples (twice) that they will see the mighty works of God made manifest through Him. They will witness the seven great miracles in John’s Gospel, and the Transfiguration as well. And of course, they will come to know of the Resurrection, and encounter the risen Christ in the Upper Room. The author of the Fourth Gospel attributes to Jesus, six times, the phrase ὄψεσθε: you will see. 

The calling of the disciples is covered in the other Gospels but John’s account is different. In the synoptic accounts, Peter is called by the Sea of Galilee (I will make you fishers of men – Mt 4:18; c.f. Lk 5:10). In John’s Gospel, there is no association of the calling of Peter and the Sea of Galilee.

The Gospel of John suggests to us that John the Baptist introduced the first disciples to his cousin, Jesus. It would not be surprising that John the Evangelist would remember events not known to Matthew or Luke. 

The accounts in John’s and Luke’s Gospels have one thing in common, though. The calling of Peter is associated with an act of faith and with the witness to the mighty works of God. In Luke’s Gospel, Peter is told to put out into the deep. When Peter objects, Jesus tells him where to drop his net and Peter catches a large haul. In other words, it is Jesus who wills the success of the fisherman’s (Peter’s) work.
 

III. Articles for this week in WorkingPreacher:

Old Testament – Isaiah 49:1-7

Psalm – Psalm 40:1-12

Epistle” – 1 Corinthians 1:1-9

John –  John 1:29-42

Lectionary Epiphany 1 – The Baptism of our Lord

I.Theme –  The Promise of Christ and the revelation of the Trinity 

 “Epiphany”

This is the Sunday for the Baptism of the Lord. It takes us back first to Isaiah.

Isaiahs foreshadows the role Jesus will play. Isaiah promises justice and places the eventual Jesus in God’s sphere. “Here is my servant, whom I uphold, my chosen one in whom I delight, I have bestowed my spirit upon him.”  Like God he is to be “light to the nations” and to look after the downtrodden (bring out the prisoners from the dungeon) and those that suffer handicaps (eyes that are blind). There are new things to be declared.a 

The Psalm speaks on the role of God noting God’s supremacy, glory,strength and even with a powerful voice that ultimately gives peace to the people. The power of God is particularly evident in nature (waters, trees, the wilderness) . The Psalmist, speaking of God’s covenant with David to be fulfilled in the messianic promise (Psalm 29), is told that he will be named as God’s “first born – highest among the kings of the earth.”

With Isaiah, this story shares the theme of God’s concern for all humankind being impartial, and not limited to the Jews.

The New Testament readings bring Jesus to this mix. Peter is visiting Cornelius in the Epistle, an officer of the occupying Roman army and already a believer in God. Peter breaks Jewish law by visiting a Gentile. The story in Acts 10:34-43 tells of the missionary zeal of the early church in bringing this Good News of the Messiah, the King of Kings and servant King – not only to the household of Israel but to the Gentile world as well. The conversion of Cornelius marks an important turning point in which the Holy Spirit has broken through with a clear new direction, and Peter preaches to this Gentile convert of how God anointed Jesus of Nazareth with the Holy Spirit and with power.” 

With the Gospel, it shares the theme of Baptism. “how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. The reading is a capsule summary of Jesus meanings.  

Jesus baptism by John is to “fulfill all righteousness.”  Jesus baptism in Matthew shows his continuity with God’s will seen in the Old Testament: the coming of the “Spirit of God” (v. 16), an Old Testament term, shows he is the Messiah; the words spoken by the heavenly “voice” (v. 17) are much like Isaiah 42:1: Jesus is the agent of God who will suffer for others – not the kind of Messiah people expected.  

Christ’s baptism in the Jordan was “theophany,” a manifestation of God to the world, because it was the beginning of our Lord’s public ministry. It was also a “theophany” in that the world was granted a revelation of the Holy Trinity. All three Persons were made manifest together: the Father testified from on high to the divine Sonship of Jesus; the Son received His Father’s testimony; and the Spirit was seen in the form of a dove, descending from the Father and resting upon the Son.

The lectionary readings are here  or individually:

Old Testament – Isaiah 42:1-9
Psalm – Psalm 29
Epistle –Acts 10:34-43
Gospel – Matthew 3:13-17 


II. Summary

Isaiah

As appropriate the season of Epiphany, with its theme of revelation/manifestion to the Gentiles, the first reading from Isaiah is a classic text for the idea that God’s chosen one (whether an individual or a collective identity) has a mission to the nations. This was a test time. Chapters 40 to 66 were written during and after the Exile in Babylon. They are filled with a message of trust and confident hope that God will soon end the Exile.

Isaiah 42 is the first of the Servant Songs Growing out of a strong sense of vocation/blessing, these songs develop the theme that those called and chosen will find themselves drawn into a ministry of sharing their knowledge of God with others, and for the sake of others. They can also be understood as aligning Jesus with the shared calling of all Jewish people, and the calling shared with all his followers over time. These are essentially words of solidarity. Rather than marking out Jesus as an exception, they can be understood as celebrating Jesus as an exemplar. 

In 41:1, God speaks to Israelites scattered around the Mediterranean (“coastlands”, also in 42:4) in courtroom language, calling them together “for judgement”. God has “roused a victor from the east” (41:2, Cyrus) to serve him by conquering nations. God has acted in the past (“first”, 41:4) and will prophesy a coming revelation of himself (“last”). Other nations, and the gods they choose, are powerless, for they seek “courage” in what humans make (41:5-7). God demands: “set forth your case” (41:21): prove that you can foretell the future based on the past (“former things”, 41:22)! They cannot (41:28), but God can.

People of other nations choose their gods, but God will select his “servant”, his “chosen”; he has anointed this person (or Israel) with his “spirit”. When the agent comes, he will be unobtrusive and quiet (42:2, unlike Cyrus), gentle, respectful of others, and patient (v. 3). He will “bring forth justice”, i.e. take legal decisions ratifying and executing God’s will. He will not fail (“faint”, 42:4) nor be discouraged (“crushed”) until he has achieved God’s purposes; he will win over people to God’s ways (“teaching”). He will continue to do what God did in the past (42:5): he, the creator, is the source of life for his people (as he was in Adam); he will give his “spirit” to those who follow him. God called Israel as his people, led and “kept” (42:6, Revised English Bible: “formed”, as he formed Adam) them, and swore a pact with them. They are to bring enlightenment to others (“as … a light to the nations”, 42:6), to set them free. 42:8-9 returns to the courtroom: God’s name is Yahweh (“the L ORD”); he alone is God. Having seen his integrity in his acts in the past, his people can be sure that the “new things” he announces will indeed happen. He will bring his integrity to all (42:1).

Psalm

This psalm is probably based on one to the Canaanite god Baal, the storm God, who brings the annual thunder-storm, the source of fertility for the land. In Israelite hands it expresses God’s supremacy and universal rule. In vv. 1-2, all other gods are invited to acknowledge the Lord’s supremacy and the glory due to him. (Israel was not yet strictly monotheistic.) Vv. 3-9 give us a picture of the storm. The “voice of the Lord” (vv. 3, 4, 5, 7-9) is thunder (repetitious claps). The storm is first seen approaching over the Mediterranean (v. 3); it sweeps in to the land, breaking the tall “cedars” (v. 5), as it advances across southern Lebanon. It vents its power on Mount “Lebanon” (v. 6) and then on Mount “Sirion”; it proceeds on into “the wilderness” (v. 8, the Arabian Desert). (“Flames of fire”, v. 7, is lightning.) “Kadesh” (v. 8) is probably Kedar, part of the desert. The Word of God is indeed mighty. In v. 9, “all” the gods do acknowledge God’s supremacy; they cry Glory be to the Lord! God rules over all from his throne (v. 10). May the Lord strengthen Israel and give it peace.

Acts

Peter is visiting Cornelius, an officer of the occupying Roman army and already a believer in God. Peter breaks Jewish law by visiting a Gentile. The Greek here is rough, full of grammatical errors, unlike the rest of Acts, so we may well have Peter’s unedited words. He tells the assembled company that God does not favour Jews over others: anyone, whatever his nationality, who reveres God and lives in unison with him “is acceptable to him” (v. 35). In vv. 36-38, Peter summarizes Jesus’ earthly ministry; he applies prophecies found in Isaiah 52:7 and 61:1 to Christ. (Psalm 107:20 says “… he sent out his word …”) Christ is Kyrios, “Lord of all” (v. 36). In baptism, the Father “anointed” (v. 38) Jesus “with the Holy Spirit” and with the “power” of God (but he was already integral with God’s very being.) The good news (“message”, v. 37) spread throughout Palestine (“Judea”); he “went about” (v. 38) “doing good” and combatting evil, doing deeds so powerful that it is clear that he was God’s agent: he is a model for all to follow.

He suffered death as one guilty of a capital offence, per Deuteronomy 21:23: he hung on a “tree” (v. 39) and was cursed. (By Jesus’ time, the “tree”, a pole, had acquired a cross-arm.) But, although cursed, the Father “raised him” (v. 40) and “allowed him to appear” to those chosen by God – to be “witnesses” (v. 41). In Luke 24:41-43, Jesus eats broiled fish with them, so he was clearly humanly alive again, i.e. physically brought back from death, resurrected. Jesus, the Kyrios, is the one appointed by God to set up the Kingdom and to judge both those who are alive, and those who have died, at Judgement Day (v. 42). Then v. 43: he fulfills many Old Testament prophecies: he is the one through whom sins are forgiven. Forgiveness is now available to “everyone who believes”, not just to Jews.

Matthew

The baptism of Jesus by John is a tradition that Matthew shares with the other three NT Gospels, and that fact alone puts this story into a special category. Interestingly, while all the Gospels agree on the tradition that John was baptized by John, they have different stories about the event. The diversity of the stories stands in contrast to the unanimity of the tradition.

However, Matthew does make one very significant change to the story he inherited from Mark. This is to be observed in the protest from John when Jesus requests baptism, and the reassuring response from Jesus: John would have prevented him, saying, “I need to be baptized by you, and do you come to me?”

But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” What matters is not who baptizes but the experience of God, the continuity with God’s will seen in the Old Testament: Jesus really is God’s “Son”;

he is chosen for ministry to God’s people, and

God approves his coming for baptism and his joining with his people in preparing for the coming crisis.

 

III. Articles for this week in WorkingPreacher:

Isaiah – Isaiah 42:1-9

Psalm – Psalm 29

Acts – Acts 10:34-43

Matthew – Matthew 3:13-17 

Advent 3 – Joy

This candle reflects the joy that comes through Jesus’ arrival, and through the salvation he has gifted us. During this third week of advent, this Sunday celebrates the passage Philippians 4:4-5, its verses extolling readers to “rejoice” for “indeed the Lord is near.” This Sunday is traditionally known as “Gaudete” or “Rejoice” Sunday, so called because of the heightened excitement in anticipation for the birth of Christ

During a time where depression is at an all-time high and people seem to be in the most despair, this candle offers a bright light during a dark time.

It is also known as the Shepherd Candle to highlight the joy the shepherds experienced when they received the good news about Christ’s birth (Luke 2:8-20). During the middle of the night, the darkest time, the shepherds encountered angels.

The third candle of Advent has an unusual place. In most advent wreaths, it is the one candle that is a different color, pink, than the others. There is something unique, more spontaneous, and celebratory about the theme of the third week of Advent compared to the others.

In contrast to purple, pink or rose represents joy and celebration. One of the ancient church’s popes gave a citizen a pink rose on the third Sunday of Lent, symbolizing the moment of joy amidst Lent’s fasting and penance. Therefore, when Catholic priests modeled Advent celebrations on Lent, they wore rose-colored robes and set the third Sunday of December as the time to remember joy. The pink or rose-colored advent candle is lit on that third Sunday.

It’s also worth noting that more so than the other three Advent themes, joy is something we associate with spontaneous action. Hope, peace, joy, and love are all things that God places in us and should be ongoing attitudes in our lives. However, hope and peace are generally seen as inner qualities that we cultivate by meditating on ideas like God’s provision. Love is something we do, but also something we cultivate and meditate on.

Joy tends to have a more spontaneous effect. Joy can motivate us to celebrate or worship with glorious abandon (like David did when he danced in front of the ark of the covenant). In that light, it’s appropriate that the advent candle representing joy is a different color, highlighting the different nature of joy compared to the other advent themes.

Preparing the Way of the Lord – Perspectives on Advent 2

Looking at Sin, repentance and Judgement – From Ruth Frey- Trinity Episcopal NY

Matthew’s vision of Jesus’s arrival doesn’t mesh well with our conventional view of the coming of Christmas. No angels or songs here. Instead, we get a strangely dressed man in the wilderness talking about sin, repentance, and fire and calling some people vipers. Definitely not a story that fits into the chatter of a typical holiday party. Yet, John the Baptist is the entry point to meeting Jesus, who declares the reign of God.

Sin, repentance, and judgement carry a lot of negative weight for humans living in today’s world with emotions of shame, guilt, and condemnation following close behind. But what if we considered sin as a matter of how we relate to what we have — be it power, resources, or material goods?

What if we saw repentance as the correcting response when we use our power, resources, and material goods in ways that do not benefit, but rather hurt, our neighbor and the earth?

And maybe being called into judgement is a call to see the world as it really is, in all its glory and pain, and to be given another chance to respond to it all with love.


Prepare the Way  – Karen Hanson

When I imagine John the Baptist urging people to prepare the way of the Lord, I think of my time as a trauma chaplain in a busy safety-net hospital in Minneapolis. It was important to have a direct path from the ambulance bay to the Stabilization Room so that our critical trauma patients could be quickly transported to life-sustaining help.

At that time the paramedics had a few corners to turn and occasionally an obstacle that had to be removed in order to get the patient where they needed to go. Years later, a redesign of the Emergency Department created a beeline straight to the Stabilization Room. It’s almost as if the planners took that Isaiah passage echoed by the Baptist literally: remove the obstacles, make the path straight, and the rough smooth so that people might be delivered from death and set on a healing path.

Christians think too small in Advent. It’s not primarily individual work that needs doing. It is not a time of exclusively private reflection. The coming of the Lord is always happening and requires lots of heavy lifting. As forgiven and free people of God in Christ, Christians are called to do the work of removing obstacles that keep people from the full, liberating deliverance of God. They are to level the hills and fill in the valleys so that everyone is on an equal footing. They are to remove any system, stumbling stone, or barrier that hinders the return. This is what it means to prepare the way of the Lord.

Contemporary Christians who seek to follow this Lord have strayed from the way of Christ if they only feed the hungry and house the homeless. These acts may save lives but they don’t transform. The way of the Lord changed the captives into the homeward bound. Jesus’ good news to the poor was intended to upend the systems of oppression that the rich have always exacted on the lowly, among them the behemoth of advanced capitalism in our present day. Preparing the way of the Lord is not just a private, individual matter. It is world-changing and rallies everyone to be involved. As Mary proclaims in the Magnificat, “He has brought down the powerful from their thrones, and lifted up the lowly” (Luke 1:52).

Preparing the way of the Lord is urgent work for Christians here and now, for there are many wounded, lowly, grieving, dying, and exiled people that need a level path to get the help they need. Preparing the way of the Lord isn’t a past event; it is ongoing. The Way is made as people walk it together.

Prepare the Way

Looking at Sin by Debie Thomas

John’s gaunt austerity is the only gateway we have to the swaddling clothes, angel’s wings, and fleecy lambs we hold dear each December. As baffling as it may seem, the holy drama of the season depends on the disheveled baptizer’s opening act. So again, why the wilderness?

For starters, because the wilderness is a place of vulnerability, risk, and powerlessness. In the wilderness, we have no safety net. To locate ourselves at the outskirts of security and power is to confess our neediness in the starkest terms. In the wilderness, we have no choice but to wait and watch as if our lives depend on God showing up. Because they do. And it’s into such an environment — an environment so far removed from safety as to make safety laughable — that the word of God comes.

“Sin.” We associate it with shame, guilt, and condemnation.

Advent begins with an honest, wilderness-style reckoning with sin. We can’t get to the manger unless we go through John, and John is all about repentance. Is it possible that this might become an occasion for relief? Maybe, if we can get past our baggage and follow John out into the wilderness, we will find comfort in the fact that something more profound is at stake in our souls than, “I make mistakes sometimes,” or “I’ve got a few issues.” What ails is something deeper, grimmer, and far more consequential.

Sin, at its heart, is a refusal to become fully human. It’s anything that interferes with the opening up of our whole hearts to God, to others, to creation, and to ourselves. Sin is estrangement, disconnection, sterility, disharmony. It’s the sludge that slows us down, that says, “Quit. Stop trying. Give up. Change is impossible.”

Sin is apathy. Care-less-ness. A frightened resistance to an engaged life. Sin is the opposite of creativity, the opposite of abundance, the opposite of flourishing. Sin is a walking death. And it is easier to spot, name, and confess a walking death in the wilderness than it is anywhere else.

John underscores his message of repentance with a harrowing description of the coming Messiah

I wonder if we squirm because we misconstrue the meaning of judgment. I tend to equate judgment with condemnation, but in fact, to judge something is to see it clearly — to know it as it truly is. In my dictionary, synonyms for judgment include discernment, acuity, sharpness, and perception.

What if John is saying that the Messiah who is coming really sees us? That he knows us at our very core? Maybe the winnowing fork is an instrument of deep love, patiently wielded by the One who discerns in us rich harvests still hidden by chaff. Maybe it’s in offering God every particular of our lives that we give Him permission to “clear” us — to separate all that’s destructive from all that is good, beautiful, and worthy.

Finally, Matthew suggests that the wilderness is a place where we can see the landscape whole, and participate in God’s great work of leveling inequality and oppression.

Unless we’re in the wilderness, it’s hard to see our own privilege, and even harder to imagine giving it up. No one standing on a mountaintop wants the mountain flattened. But when we’re wandering in the wilderness, and immense, barren landscapes stretch out before us in every direction, we’re able to see what privileged locations obscure. Suddenly, we feel the rough places beneath our feet. We experience what it’s like to struggle down twisty, crooked paths. We glimpse arrogance in the mountains and desolation in the valleys, and we begin to dream God’s dream of a wholly reimagined landscape. A landscape so smooth and straight, it enables “all flesh” to see the salvation of God.

Where are you located during this Advent season? How close are you to security and power, and how open are you to risking the wilderness to hear a word from God? What might repentance look like for you, here and now? Where is God leveling the ground you stand on, and what will it take for you to participate in that uncomfortable but essential work?

Debie Thomas: The Voice of One Crying
https://www.journeywithjesus.net/essays/2470-the-voice-of-one-crying

Commentary, Nov. 20, 2022, “Christ the King” Sunday

I.Theme –   Jesus –  A real king – bringing God’s reign of justice and mercy to earth 

The lectionary readings are here  or individually:


Old Testament – Jeremiah 23:1-6
Psalm – Psalm 46
Epistle –Colossians 1:11-20
Gospel – Luke 23:33-43


This is a transitional Sunday. Christ the King Sunday signals the end of Ordinary Time and the end of our use of the Year C readings. 

The end of year readings are partially about kingship – good kings, bad kings and our treatment of them.  Jeremiah provides an analysis of bad kings – blamed for scattering the sheep and being evil. This is not just one ruler but a trend.

A secondary theme is God’s role in all of this. God will make good kings again and restore the people’s relationship to the earth and to each other. The Psalm demonstrates God’s protection and like a King defense of the people.  It is a praise psalm.  While there will be troubles, dislocations and woundes,  ultimately God will be bring peace end division. 

All of this culminates in the Gospel reading. Jesus is God’s way of ruling in this world and in the world to come.  His ruling was born out of struggle. We are there with him with criminals on either side of him.

Then we see Jesus exercising his dominion in the midst of mockery, coercion, and arrogance. His two "words" from the cross in Luke’s account enact his authority. The first (Luke 23:34) fits powerfully in the narrative: "Father, forgive them; for they do not know what they are doing!"

The second (Luke 23:43) anticipates Jesus’ authority as the Son of Man, conferring mercy on sinners in God’s ultimate judgment: "Truly I tell you, today you will be with me in Paradise."  He is there meeting the needs of those around him. 

Joining Jesus in paradise had nothing to do with dying. It had nothing to do with being raised from the dead. It had everything to do with seeing beyond the appearances to the truth, that God is victorious in the cross. It has everything to do with the thief’s realization that his own condemnation on the cross bore no relationship to his standing before God. 

He asks neither to be rescued from this plight nor revenged for his suffering. Rather, he wants only to be remembered, to not be forgotten. And how does Jesus respond? He exceeds even the criminal’s wildest expectations, declaring that today, even now, he would enter with Jesus into paradise.  In that moment, he became free. 

The Gospel is the story of how Jesus the Messiah of God brought God’s reign of justice and mercy to earth, and Luke’s account presents the crucified Messiah enacting God’s reign, surrounded by mocking, brutal violence.

David Lose writes how Jesus became a real king. "What kind of king is this, who welcomes a criminal into his realm and promises relief and release amid obvious agony? It is a king who refuses to conform to the expectations of this world, who will be governed neither by its limited vision of worthiness nor its truncated understanding of justice. It is a king who is not content to rule from afar, but rather comes to meet us in our weakness and need. It is a king willing to embrace all, forgive all, redeem all, because that is his deepest and truest nature. It is, finally, our king, come to usher us into his kingdom even as he implores us to recognize and make more manifest that kingdom already around us. 

II. Summary

Old Testament – Jeremiah 23:1-6

In Chapters 21-22, Jeremiah has made prophecies about four of the five last kings of Judah. Three of these he considers bad, for siding with foreigners.

Rather than predicting the fate of the last one, Zedekiah, God now speaks (through Jeremiah) about an ideal future king. God blames Judah’s kings (“shepherds”) for scattering his “sheep”; they will be punished “for your evil doings” (v. 2). But God will bring the people together again, to perfect safety, and will set good kings (“shepherds”, v. 4) over them. Their state will be as God originally intended: in the first creation story, God commanded humans to “be fruitful and multiply” (v. 3). God makes a formal pronouncement (“the days are surely coming”, v. 5) when God will “raise up” a godly “Branch” (shoot, descendant) of David’s line who will be wise, just and godly, ruling over both “Judah” (v. 6) and “Israel”. (Zedekiah is alluded to in a wordplay, the Hebrew for “righteousness” being tzidkenu.) Later prophets, in dark times of unfaithful kings, recalled this ideal rule and promised its realization in the future. This led to expecting a new era, when God would himself rule the faithful.

Psalm  – Psalm 46

This psalm tells of God’s protection and defense of his people. Perhaps the psalmist thinks of Isaiah 8:6-7; there “streams” (v. 4) are what God provides to the godly. The “city of God” is Jerusalem, God’s dwelling place on earth. Even if natural disasters (earthquakes, vv. 2-3) or political turmoil (v. 6) occur, or earth returns to its primordial chaotic state (“waters”, v. 3), God will remain (“not be moved”, v. 5), answering night-long prayer in the “morning”. Israel has suffered “desolations” (v. 8) for not doing God’s will. In a liturgy, a priest or prophet invites participants to consider God’s deeds: he ends political turmoil, bringing peace (v. 9). Recognize that God is supreme over all the earth! (v. 10) He is with his people and keeps them safe (v. 11). 

Epistle – Colossians 1:11-20

The author has heard of the trust in Christ his readers have because of their hope of eternal life. “This hope … is bearing fruit and growing … from the day you … truly comprehended the grace of God” (his freely given gift of love expressed in Christ, vv. 5-6). So he prays for them that they may experience God’s ways to the full, leading the ethical lives God expects, and growing in knowledge of him (v. 10). Faced with deviant teaching, may God make them “strong” (v. 11) and “prepared to endure everything”. God (in Christ) has “rescued us” (v. 13) from the power of evil (“darkness”) and moved us to Christ’s realm, enabling us to share with others in the “inheritance” (v. 12, in being God’s children).

Vv. 15-20 is a hymn about Christ (“He”); he is how we see (and access) God (“image”). Angelology was popular at the time; “thrones …” (v. 16) were orders of angels; each was “created”, had its origin “in him”, and exists “for him”; any power they have is subordinate to Christ’s. The whole of creation, both heavenly and earthly, were created “through him” (v. 16), with his participation. He is the “firstborn” (v. 18), the inheritor from the Father, of created-ness; he governs it and is the cohesive power of the universe (v. 17). He existed “before all things”, before the first creative act. Greeks saw the “head” (v. 18) as the body’s source of life and growth. Christ is this to the Church, and “head” of it in the modern sense. He is “the beginning”, the nucleus of restoration of humanity to union with God, of the new created-ness. In his death (“blood of his cross”, v. 20), resurrection, and ascension to the Father, he is the forerunner (“firstborn”, v. 18) of our elevation to being with the Father, of our reconciliation with the Father (v. 20). Christians at Colossae tried to find ultimate power and truth in various deities, but in Christ all power and ultimate truth is present (v. 19).

Gospel – Luke 23:33-43  

Jesus has been betrayed, arrested, mocked, beaten, and sentenced to death. He, Simon of Cyrene (carrying the crossbar), two criminals and a few police have walked to Calvary, “the place that is called The Skull” (v. 33).

Jesus continues his ministry of giving forgiveness to those who have not heard the Good News (v. 34). The division of his clothing fulfills the prophecy in Psalm 22:18; to be deprived of one’s clothing was to lose one’s identity. (Biblical examples are prisoners, slaves, prostitutes and damned people.)

The mob contemplates what is happening, but the “leaders” (v. 35) taunt Jesus: they blaspheme against God. In accord with Psalm 69:21, a psalm of the innocently suffering godly one, Jesus is offered “sour wine” (v. 36) – to revive him, and to prolong his ordeal.

Ironically, “Messiah of God, his chosen one” (v. 35) and “King of the Jews” (v. 38) are all true.

Three points emerge from this passage. First, we note the passage in general functions as a "last temptation of Christ. " Jesus refuses to subvert God’s plan by saving himself from a horrible death.

One might even say that the temptation here for Jesus to act in some way to "save himself" might even be stronger than it was in Luke 3. First, Luke skillfully uses language that puts Jesus’ trials here in a biblical context of unjust suffering. In v. 35 the high priests are said to "mock" him. A placard was placed around the criminal’s neck, bearing an “inscription” (v. 38) stating his crime.

Second, we see the recognition by the evildoer of Jesus’ kingdom. One criminal joins with the mob (v. 39) but the other responds positively to Jesus (vv. 40-41). For him there is salvation; Jesus pronounces him free of sin. Only a king can give pardon. (“Paradise”, v. 43, was the Jewish name for the temporary resting place of the godly dead.) 

Third, we note the idea that today is the right time to respond to the claims of the kingdom on us.

David Lose writes "The kingdom of God (or of heaven, in Matthew) is not simply about supplanting an earthly ruler with a heavenly one. In heralding the coming kingdom of God, Jesus was not advocating regime change. Rather, Jesus was announcing the advent of an entirely different way of being in relationship with each other and with God. It’s not the ruler that changes, but the realm in which we live… But the kingdom — or, maybe better, realm — of God that Jesus proclaims represents a whole new reality where nothing is the same — not our relationships or rules, not our view of self or others, not our priorities or principles — nothing. Everything we thought we knew about kings and kingdoms, in fact, gets turned right on its head.

"Further, the realm of God over which Christ is king is not lurking somewhere "out there." It is already here among us, heralded by Christ’s preaching and made manifest in his death and resurrection. Yes, some future consummation may await us, yet the new realm is also already here, in our very midst. That means, of course, that we presently live in both realms, citizens of this world and citizens of the kingdom Jesus inaugurated. 

" No longer can we keep our faith a private affair and ignore the need of our neighbor. No longer can we sing robust and rousing hymns about God’s glory and majesty and ignore the plight of God’s good earth. No longer can we pray that God’s kingdom come and yet manage our wealth as if it actually belonged — rather than was entrusted — to us. And no longer can we relegate the realm of God to a comfortably distant — or for that matter frighteningly near — future. The realm and rule of God is all around us, beckoning us to live by its vision and values even now.

All Saints Day

All Saints Sunday

 

In our Baptismal Covenant we, along with traditional Christians around the globe, profess in the ancient Baptismal Creed the words: “I believe in… the communion of saints, … the resurrection of the body, and life everlasting.” (Book of Common Prayer, page 304)

From its very beginning, the Church understood the Body of Christ to encompass all baptized persons, both the living and the dead. Christ’s kingdom transcends time and space; and not even death can sever the relationship that the faithful have in Christ.

All are united in a mystical communion with Christ by virtue of baptism (1 Corinthians 6:11). The term saint was used by Paul to designate all baptized Christians (Romans 1:7; 2 Corinthians 1:1; Ephesians 1:1), even the unruly ones (1 Corinthians 1:2)!

In the New Testament, all those who believe and were baptized were referred to as saints. The word saint originally meant "holy".

On All Saints Day, we make celebrate this idea in the here and now by recognizing and celebrating our relationship, not only with those around us today, but also with all those who have gone before us in all times and place. They are connected in one communion. 

All Saints is also a time for welcoming new members. Traditionally baptisms are held in the Episcopal Church at the Feast of the Baptism of our Lord,  Easter, Pentecost,  and All Saints. 

It wasn’t until round about the third century that the church began using the word saint to refer to those who had been martyred for the faith

The early Church especially honored martyrs, those who had died for their faith. Praying for the dead is actually borrowed from Judaism, as recorded in 2 Maccabees 12:41-45 of the Apocrypha.

Local churches kept a record of their own martyrs and each year celebrated their “birthdays,” the dates of death when they were “born” into eternal life.

By the fourth century many parts of the Church had set a day of observance for their martyrs, their confessors (those who had been punished for their faith but did not die), and their virgins, all of those known by name and unknown.

The celebration of All Saints’ Day on November 1 began as a feast day commemorating all martyrs, confessors and virgin, including those whose names were not known. In the seventh century, Pope Boniface IV officially established All Saints’ Day in order to honor all the saints at one time.

It was originally celebrated on the first Sunday after Pentecost, and the Eastern Church still observes this date. In the eighth century, Pope Gregory III moved it to November 1.

The confusing aspect of saints is that we have many saints that we honor on specific days. However, there are many unknown or unsung Saints, who may have been forgotten. On All Saints’ Day, we celebrate these Holy Ones of the Lord, and ask for their prayers for us.

Since they are endowed with holiness, saints are close to God, and may perform miracles on earth. Roman Catholics, and some other Christians, honor saints and ask them for guidance in daily life.

Not only is All Saints an occasion on which we might celebrate this communion of saints with prayer, it is also a reminder of God’s desire to sanctify the lives of all God’s people. Too often Christians have used the term saint to describe only those of extraordinary sanctity who have been officially recognized (canonized) by the Church.

But the life of each Christian is to radiate the love of God given to us in Christ so that all the world might know that this love transforms lives.

Lectionary, Pentecost 25, October 23, 2022

I. Theme –  Seeking Virtue in Lowliness 

“The Pharisee and the Tax Collector”- Julius Schnorr von Carolsfeld (1794-1872)

The lectionary readings are here or individually:  

First Reading – Sirach 35:12-17   OR
First Reading – Jeremiah 14:7-10,19-22
Psalm – Psalm 84:1-6
Epistle – 2 Timothy 4:6-8,16-18
Gospel – Luke 18:9-14 

Today’s readings define lowliness and celebrate its virtue. Jeremiah speaks for God’s people, confessing their sin and pleading for God’s mercy. Paul looks forward to the reward of his many humble labors for the faith. In Jesus’ parable, two men come to pray but only the humble man leaves justified by God.

Our life of faith can be trying, at times seeming even meaningless. We feel the pressures around us and wonder where God is. Sometimes our own choices have taken us away from God; but God remains faithful to us. But it is up to us to turn back and see that God has been with us all along. We may leave God, but God cannot leave us. And if we stick with it, we will see that God has seen us through, all along.

Anne Lamott asserts that the essential elements of prayer are “Help, Thanks, and Wow.”  Today’s readings involve a litany of praise – a spiritual “wow” at the many ways God moves in our lives and the world.  God is always at work faithfully in the microcosm and macrocosm and the human and non-human.  The only response we can make to God’s ubiquitous grace is praise.

II. Summary

First Reading –  Jeremiah 14:7-10,19-22

Jeremiah 14 shows two voices: the first is the people, pleading for God’s deliverance because God is their God. The second is the Lord, who declares that since the people have left God, God has left the people, allowing them to experience rejection . The reading is preceded by six verses that describe a horrible drought that affects both rich and poor alike

Jeremiah uses the liturgical form of the communal lament, found in many psalms. He first describes his suffering, then confesses past sins. Israel is aware that she has done something wrong in light of the on-going drought.  The petition is interesting.  God is not asked to look at Israel’s repentance, but rather at God’s own reputation, “act O Lord, for your own name’s sake”! 

 Often there is a plaintive questioning of God, then an appeal to God’s own honor. ”!  This questioning suggests that God has been absent, or even silent.  God is described as a stranger, a visitor, someone who is confused.  This unusual psychological approach is interrupted by an ejaculation of praise, “You, O Lord, are in our midst.” In the communal laments of the psalms, such an appeal seems to have been answered by an oracle of divine assurance. Here, however, the lord responds with a declaration of judgment.

Jeremiah intercedes on behalf of God’s people, not as an official spokesman or temple prophet (for he was rejected by the established religious authorities), but as one whose individual calling involves him in the fate of the nation. In verses 19-22, the people come back, asking God for mercy, acknowledging that they have fallen away and that the punishment they experience is their pwn rejection of God, entering into the absence of God. Now, they acknowledge that it is God who is the Creator, God who restores, and God who is the promise of hope.  God is acknowledged, and the people can make their petitions about rain (salvation).

Israel confesses to a dependency upon God.  How can God ignore them ?

First Reading –  Sirach 35:12-17

The book of Sirach, also called Ecclesiasticus in older Bibles, reflects the teachings of Judaism in the second century BC. The author, Ben Sirach (50:27), describes himself as “one who devotes himself to the study of the law of the Most High” (38:34). Apparently, Sirach ran a religious school, a “house of instruction” (51:23), for those whose wealth afforded them such leisure. He set down in writing the content of his oral instruction about 180 BC. His grandson translated the work into Greek sometime after 132 BC.

By this time in Israel’s history  Israel’s great theological battles about monotheism are over, the kings have come and gone, and the Exile is a distant memory. The prophets have been silent for a long time, and many Jews are living in cities where pagans are the majorities (although Sirach was written in Jerusalem). In these circumstances, writers asked how one should live a good life, what moral and spiritual choices should one make, what behavior is honorable in a religious person?

It was included in the Greek translation of scripture (the Septuagint, usually abbreviated LXX). Although not a part of the Hebrew canon of scripture, the work was highly valued both in Jewish and Christian circles. Thus it acquired its Latin title, Ecclesiasticus, “of the Church,” that is, to be read in church. It is the last major product of the tradition of wisdom literature (such as Job, Proverbs and many of the Psalms), and is an early example of the teaching that developed into the rabbinic schools of Judaism.

The central theme to this reading is justice, and impartial justice meted out by a righteous God

God stands in the midst of all of our pieties and mores and looks away from them to the true righteousness of justice

What are a  worthy of sacrifice to God?

1 Keeping the law, observing the commandments (verse 1),

2 works of charity, giving alms (verse 2),

3 refraining from evil and avoiding injustice (verse 3).

What are unwelcome on the altar of God (the physical altar or any figurative one)?

1 Bribes and the fruits of extortion (verse 11).

2  Believing that if you are poor you will be shown partiality

Psalm – Psalm 84:1-6

This psalm resembles the songs of Zion (see Psalms 46, 48, 76 and 87) and the pilgrim Songs of Ascent (Psalm 120–124). Likely composed on the occasion of a pilgrimage to the temple, the psalm express the strength of the psalmist’s longing for the temple and the trials and rewards of the journey.

Psalm 84:1-7 sings praise of God who is our home, God who is our shelter, God who is the one who is our strength. God is the God of Creation, and in God we find our joy, our contentment, our being.

All find a home in the temple, even the humble bird, and all who make pilgrimage to come there.  They are happy.  The image is of the pilgrim making a journey to the temple, the pilgrim’s every thought being of the Temple.  They journey across mountains, but it is Mt. Zion where they will find a home and see God

Epistle-  2 Timothy 4:6-8,16-18

Paul loved the young churchman Timothy and gave him encouragement and various instructions in at least two letters. Today’s is the last passage we’ll read from this source this year. It’s a kind of farewell from the senior apostle. He speaks of himself as one whose life is ebbing away, “poured out as a libation” (v. 6). 2 Timothy proclaims the grace of God’s protection.

2 Timothy 4:6-8, 16-18 contains familiar words of perseverance, of keeping the faith and finishing the race. Wreaths and crowns were worn by Jews as a sign of honor and joy at feasts and weddings; for Greeks they were a sign of a victorious athlete.

God is the source of protection and deliverance.  The grace of God has protected the apostle in the “many dangers, toils, and snares” of life and God will “lead him home” to the heavenly kingdom  From divine protection and sustenance, grace abounds.

When we see our faith through, sticking through with God when everything else around us fails us, we know that God will see us through to the end. Similar to the psalms of old, the writer shares that God will be their defender, their strength, and their endurance

The “lion’s mouth” (v. 17) is a common Old Testament metaphor for violent death; thus figuratively for the imperial power. Verse 18 seems to echo the lord’s Prayer. Paul acknowledges that his work is finished, and he looks forward both to God’s reward and Jesus’ return.

Gospel –  Luke 18:9-14 

In last Sunday’s sharp divide between a pompous and unrighteous judge and a persistent widow (two aspects of the social spectrum)  Luke’s again lifts up the poor and the lowly by offering a commentary on prayer – prayer that comes from both ends of the spectrum. 

Jesus uses the example of a Pharisee and a tax collector, figures that would have been common in his day—a Pharisee would have been someone who was respectable and a tax collector would have been despised; he uses these figures and flips the stereotype—the Pharisee ends up being the one who is self-righteous, looking pleased with himself and it is the tax collector who is humble, looking for forgiveness from God

Jesus’ parable contrasts two styles of prayer: the first, by the Pharisee, is loudly self-righteous. The second, by the tax collector (another social reject), is a plea for God’s mercy to a sinner. The prayers themselves are distinctive with the one emphasizing the innate righteousness of his situation, and the other recognizing his sinfulness.  The Pharisee’s biddings all begin with “I am”, while the Publican simply acknowledges that he is a sinner.  The Pharisee’s behavior is typical, attempting to outdo what the Mosaic Law required. 

The Pharisee in today’s story seems truly thankful. According to the beliefs of the times, he shows an honest and laudable desire to contribute to the coming of the kingdom by fulfilling the law. Indeed, he exceeds the demands of the law. Fasting was required only once a year on the Day of Atonement. The Pharisees, however, fasted twice weekly, on Mondays and Thursdays. Likewise, the law required a tithe of all produce of grain, fruit and herd. The Pharisee extended his tithe to include all his income.

The tax collector, whose occupation branded him as an extortioner and traitor, knows he has no merits of his own. Using the language of Psalm 51, he throws himself on God’s mercy. It is he who is “justified” (v. 14), that is, accepted, made right with God.

Caught up in his self-made goodness, the Pharisee closes the door to the grace of interdependence on a power more loving than himself.  In contrast, the Tax Collector knows that he cannot survive apart from divine gracefulness.  He throws himself on God’s mercy, knowing that mercy alone can save.

Another distinction between the praying styles is the amount of time each gives to listening. The Pharisee is so busy extolling his virtues that God would be hard pressed to get a word in edgewise. The tax collector’s simple sentence leaves plenty of silent spaces in which God can speak.

 

From the 10 Lepers

From the 10 Lepers , Luke 17:11-19

Reflections by The Rt. Rev. David C. Jones

“In this wonderful story from the life of Jesus, we see the connection between gratitude and faith. The Samaritan was so grateful that he prostrated himself at Jesus’ feet and profoundly thanked him. It is that expression of gratitude, yes, profound gratitude that is at the heart of our stewardship of time, talent and treasure. We give in response to the One who has given us life and the hope of Salvation. It is an attitude of being “all in”, one expressed by the Samaritan, which informs my participation in church life and personal giving.

“I am “all in” when I am fully present in worship, when I am committed to parish outreach or with my personal giving.

“I am “all in” when I am responding from a heart of gratitude – wanting to give and continue to give of myself, my time, talent and treasure.”

Lectionary, Sept 25, 2022 – Pentecost 16, Year C

  

“The Rich Man and the Poor Lazarus” – Hendrick ter Brugghen 1625

The lectionary readings are here or individually:  

First Reading – Amos 6:1a,4-7
Psalm – Psalm 146
Epistle – 1 Timothy 6:6-19
Gospel – Luke 16:19-31 

Today’s readings warn of the dangers of spiritual complacency. Or another word – “You reap what you sow.” As Jerusalem is conquered, Jeremiah buys a plot of land to show his faith that God will restore the land. Amos cautions  that indulgence and apathy will lead to terror and loss. Paul urges Timothy to eagerly embrace eternal life and the riches of Christ Jesus, enduring until Jesus returns.  In the Parable of the Richman , the rich man in today’s gospel story exchanges his comforts for torment, while Lazarus exchanges his tormented life for paradise.

The parable of the rich man and Lazarus in Luke, like the words of Timothy, is a warning against wealth, consumerism, and materialism.  Enjoyment and abundance lived apart from care for the poor leads to spiritual destruction.  The rich man’ sin is not only his consumption but his apathy.  He may not even notice the beggar at the door and, if he does, Lazarus is an inconvenience, standing in the way of enjoying his property, and frankly a blight on the neighborhood.  In the afterlife, the tables are turned and now the rich man suffers, while the beggar rejoices.

These scriptures present both challenge and hope.  They root our hope in our relationship with God.  Those who commit themselves to God’s cause can imagine futures and act on their imagination, even if the arc of imagination goes beyond their lifetimes.  They can face illness, external threat, and death knowing that God’s providence encompasses them. 

What is life worth living for? Wealth, worldly success, fame is temporary—it holds us to focusing on what we have right now.  Life apart from a relationship with God eventually leads to hopelessness, especially in the context of life’s limiting situations. Christ calls us into the life that endures for eternity involving love, compassion, mercy and forgiveness endure forever, it cannot be taken away from us.

We need to look out for others . Does someone close to us suffer in silence? We cannot ignore those who hold cardboard signs at our major intersections: “Hungry family,” or “Will work for food.” But what about those who hold no signs and have no visible sores? Do lonely people languish within our offices? What family members feel homeless or neglected in our homes? If we look within, what parts of ourselves do we deny, repress or allow to stagnate? It is to such as these that the kingdom of God belongs.

All too often, Christians focus on eternal life, life after death—heaven. We forget that Jesus specifically spoke about how we need to live for others—the first shall become last of all and servant of all—but yet we don’t live this way. This parable reminds us that our faith in Jesus must be lived out in how we have compassion for others. Because eternity depends upon how we live now. Eternity is not the same as the afterlife. Eternity is what lasts forever—compassion, love, mercy, faithfulness.

II. Summary

First Reading –  Amos 6:1a,4-7

For a long time, the territory we call the Holy Land was divided between a northern kingdom called Israel (Samaria) and a southern kingdom known as Judah (Zion). The city Jerusalem was in Judah. In the northern kingdom, at Bethel (Hebrew for “House of God”) there was a very ancient shrine. Its priesthood was older than that established by Moses’ brother Aaron.

By 800 BC, the Assyrians were weakened through battle and indecisive leadership, allowing the northern kingdom, Israel, a respite from constant pressure from the north. Beginning about 745 BC under the leadership of Tiglathpileser III, the Assyrian empire roused itself and in its conquests later destroyed Israel in 721 BC.

About the time that the new king was coming to power, the prophet Amos saw the signs of approaching disaster. This was not merely astute political analysis, but rather a religious insight into the instability of a society that had forgotten its covenant commitment to justice.

The 9th and 8th centuries BC saw the beginning of a class of urban poor. Archaeological excavations of Samaria show great differences between rich and poor urban dwellings in comparison with the relative uniformity of the 10th century. Oblivious to the needs of the poor, Israel’s wealthy enjoyed their private luxuries.

But Amos sees clearly that neither wealth nor territory will save an Israel corroded by injustice.  Amos has seen the corruption of the wealthy elite, the ruling class, and how they have pampered themselves and worshipped other gods and forgotten the poor—Amos condemns them, sharing that they will be the first taken away. The ruling class lived in lavish excess while the poor suffered, and did not pay attention to anything but their own success and wealth—ignoring the warning signs all around them that the land would fall to Assyria, that they would suffer just as they had caused their own people to suffer.

The difficulty  is not the content of the message, but rather the context in which it must be delivered.  Amos describes it meticulously.  It is a context of prosperity and luxury.  Into the midst of this kind of living, a hard message of doom must be delivered.

The passage begins with the word “Alas”, and we could properly substitute the words “Woe to you.”  The audience for this vision of woe is not only the people of the north (Mount Samaria) but the south as well (Zion). One senses a bit of a sibling rivalry here.  Who is the more prosperous?  Who is the more confident? 

Amos wants them to attend to greater questions of what it is that God wants.  What follows is a laundry list of superficial comforts: lamb, veal, popular songs, music, good wine, ointments, luxurious furniture, and restful times.  Does this sound familiar to you?  The promise that the prophet makes is not a comfortable one.  Those who enjoy these things, he says, will be the first to go into exile. 

Psalm –  Psalm 146

Psalms 146–150 all begin with the shout “Hallelujah!” (meaning “Praise the lord!”). They, along with Psalm 145, were part of daily morning prayers in the synagogue.

Psalm 146 sings of God’s deliverance and praise for God’s faithfulness. It has the form of an individual thanksgiving but invites participation by the congregation. The promises of freedom and sight echo the signs of the expected Messiah. The psalm calls for an unwavering trust in the lord’s goodness, power and sovereign reign in the midst of outwardly dark and painful conditions.

The listeners are reminded that if they are faithful, their hope is always in God who is the creator. God is the one who will reign forever and brings justice.  Of special interest are the activities of God that are praised here which become the signs of the messianic community especially in Isaiah: justice to the oppressed, food to the hunger, sight to the blind, makes the bent stand erect, loving the righteous, sustaining widows and orphans, and care for strangers or outsiders. 

Perhaps this psalm was chosen by the framers of the lectionary to serve as an antidote to the mindless behaviors of the leaders of Israel in the reading from Amos.  The psalmist is clear about the present and the future of things.  He praises God “while I live” and “while I breathe.”  However, the vision of the departing breath, and the return to “the dust” limits life.  Therefore trust in God, not princes, the psalmist repeats.  And while you are here enact acts of love toward the helpless as God does.

Epistle-  1 Timothy 6:6-19

Timothy, whose name means “honored by” or “honoring God” was a companion of St. Paul.  He accompanied Paul throughout Asia Minor and in Eastern Europe, mainly Greece.  He was the son of a Greek man and his mother Eunice was a Jew, who was described as “a believer).  Paul first comes into contact with Timothy in Lystra where Timothy was a disciple.  He then follows Paul for the next few years, serving as an assistant and organizing congregations on Paul’s behalf.  Tradition has it that Paul appointed Timothy as bishop of Ephesus around 65 CE.  He died in 90 CE.  He is honored in the calendar on 26 January, along with Titus and Silas as Companions of Saint Paul.

The author’s purpose  is to oppose certain teacher’s who were proclaiming a “knowledge” that was at odds with the Wisdom that is Christ.  Secondly, the author’s purpose was to urge Timothy (actually all Christian leaders) to a right practice and administration of their calling as disciples and leaders in the Church

1 Timothy 6:6-19 reminds us that “the love of money is the root of all evil.” Materialism stands  between us and God.  “But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness.”  The encouragement to “fight the good fight” (v. 12) is a metaphor not from warfare but from athletics. The “good confession” (v. 12) probably refers to the confession of faith made at baptism (from which the baptismal creed developed).

Paul uses the word manifestation or appearing both for Jesus’ incarnation and for his second coming. This term was used in the cult of emperor-worship; Paul seems to have deliberately appropriated it to contrast Christ to the emperor. The terms that describe God (vv. 15-16) emphasize God’s sovereignty and complete holiness.

The closing paragraph addresses different issues.  The author returns to his exhortations about how to think about wealth. First it is God who provides for our prosperity.   Our materialistic acquisitions will fade and in the process, cut us off from our ultimate happiness, our relationship with God.    True wealth is measured in what we do for others – in our generosity.  All of this provides for a “good foundation” for what is to come – true life.  The final sentence provides a last gibe at the “false teachers”, “avoid profane babbling and the absurdities of so-called knowledge.” 

When we look back at Amos, we see how the rich lived, and how the lust for wealth caused the poor to be trampled on—Timothy gives a similar warning about the corruptive powers that wealth can have on the faithful. We need to shed the desire to be rich and instead remember the fullness of the promise of God: eternal life, a life that begins now and lasts forever. Riches are fleeting and will fail us, but God’s love will endure forever.

Gospel –  Luke 16:19-31 

During the last few Sundays we have been in the midst of a dispute about values, money, and wealth.  The dispute has been with the Scribes and Pharisees, and a bit of teaching for the disciples as well.  In the verses that precede this parable, Jesus talks about some things of value that exist for eternity: the Law and the prophets, and marriage.  Now begins a parable that contrasts things that are very much the interest of Luke. 

Luke 16:19-31 is the parable of the Rich Man and Lazarus and is a double-edged parable. There are two main characters – a rich man, who remains unnamed, and a poor man, Lazarus.  Both are lavishly described.  The wealthy man is “dressed in purple” and the poor man is “covered in sores”.  The rich man ignores Lazarus, and Lazarus remains at the rich man’s gate.  Now Jesus, much to Luke’s delight, turns the tables and it is death that does the deed.  Now it is the poor man who is luxuriating in heaven’s rest, and the rich man that is covered with the torments of Hades

At this time the idea of Sheol (Greek, Hades), the place of all the departed who led there a shadowy quasi existence, had developed into two places, one of torment (usually called Gehenna) and one of bliss, Paradise. The chasm reveals the irreversibility of the situation.  This first part is, then, a parable of reversal, indicating the changes to take place in the kingdom as declared by Mary in 1:52-53. Lazarus, whose name means “God helps,” illustrates God’s special concern for the poor.

During this conversation a third character is introduced, Abraham.  His entrance is an interesting one in that he, the epitome of hospitality, is in conversation with the rich man who was the antithesis of hospitality.  Abraham’s presence is also of interest in that life after death was thought of in terms of a banquet hosted by Abraham and Sarah (cf. Genesis 18). 

The second part of the parable (“He said, `Then, father, I beg you to send him to my father’s house– for I have five brothers– that he may warn them”)  adds a second point: Moses (the law) and the prophets give a sufficient call to repentance. The indifference of the rich man to the poor man’s fate is reflected in the indifference that his brothers will affect when the poor man supposedly goes to preach to them.   This part of the story is a parable of warning; its theme is “too late!” Those whose hearts are closed to compassion will have minds closed to revelation.

Yet the parable holds out hope. The brutal violence is not the final word; those who suffer such shattering losses in this life will be vindicated in the next. There is justice in the divine design. Perhaps it is harder to enter the first part of the parable because it strikes closer to home. While the gospel does not record that Lazarus asked Dives for help, Dives must have passed him daily. The man covered with sores lay at his gate. Sometimes we become blind to the scenes we see most often.

The final sentence may reflect the disbelief of those who were reached with the Gospel of the Resurrection, but refused to believe it.  In this way we are painted a detailed picture of life at the time of Jesus, its values, and its social mores.  Jesus and Luke call both rich and poor alike to rethink what it is that they value.

Lectionary Pentecost 17, Year C, Sept 11, 2022

I. Theme –  Punishment and Grace

The lectionary readings are here or individually:  

First Reading – Exodus 32:7-14
Psalm – Psalm 51:1-11
Epistle – 1 Timothy 1:12-17
Gospel – Luke 15:1-10 

Today’s readings praise God’s merciful pursuit of God’s people even as they sin. The readings contrast punishment and grace. In Exodus  God forgives the Israelites’ spiritual impatience and lack of trust that lead them to turn from God to an idol .  The Epistle and Gospel highlight God’s graceful care, which encompasses the lost and sinful. Paul offers himself as an example of one found by God, transformed by the power of God’s mercy. In the gospel, Jesus tells stories that illustrate God’s great joy over each sinner who repents.

If God’s grace welcomes back the apostle Paul, despite his persecution of early Christians, will it welcome back the wealthy whose largess has come at the expense of the poor. Grace transforms the past, and opens us to become new creations.  We still may have to face the consequences of the past; but grace leads to new behaviors and openness to expanded divine possibilities for ourselves and the good Earth.

Jesus makes clear in the Gospel that everyone falls within the shadow of salvation, regardless of their past behavior and place in society. What Jesus is doing is placing worth and value on what others had deemed worthless. The Jewish mystical tradition proclaims that when you save one soul, you save the world.  This wisdom provides a creative lens through which to read the parable of the lost sheep. 

Each one of us is made in the image of God; therefore, each one of us is worthy. Because of that, we are valued. We belong to God. And God will seek us out to the ends of the earth as a lost sheep, into all the cracks and darkness and lonely, lost places as a lost coin. We are not forgotten to God, even when we fall into despair, into addiction, into hopelessness.

II. Summary

First Reading –  Exodus 32:7-14

Exodus 32:7-14 is from our second thread of the readings this season, in which the theme of God fulfilling the covenantal promises made with the people prevails.

Early in their journey from slavery in Egypt to the promised Land, God’s people became restless and untrusting

When Moses led the Hebrew slaves out of Egypt, they did not go very long or very far before they lost confidence in Moses and in the path on which he was leading them. They were camped in the Sinai desert at the foot of a mountain, while Moses was up the mountain receiving extensive instructions from the Lord. The people grew restless, then nostalgic even for the ways of their Egyptian former masters. They melted jewelry and formed an idol (or a token of rebellion against Moses) from it in the shape of a calf, then worshiped it with exuberant ceremony.  The  golden calf would be  followed as their god.  Of course the Lord is outraged, and Moses has to intervene, reminding the Lord of the covenant, lest the Lord revoke it.

This reading begins a section on Israel’s sin and God’s forgiveness (chaps. 32–34). It serves both as a narrative sequel to the giving of the law on Mt. Sinai and as a spiritual reflection upon Israel’s repeated apostasy from the time of the exodus to the exile. The worship of the golden calf signified an adoption of the Canaanite rites of Baal.  It may represent not a false god but a challenge to Moses as mediator between the people and God.

In view of the lord’s anger, Moses intercedes for the people.  He reminds God that it was God’s actions that brought them out of slavery into the wilderness.  He reminds the lord of the covenant that these are God’s own people, that God’s name is now bound up with theirs and that God had promised Abraham, not Moses, many descendants.

Moses uses Egypt in a unique way in his argument with G-d.  “What will the Egyptians think?”  And to this he adds significant names: Abraham, Isaac, and Israel (Jacob).  To these God had made significant promises of continuity and a future

God changes God’s mind about destroying them all, remembering the covenant to Abraham and Sarah and to their descendants forever. Like wedding vows, God will be their God, through good times and bad, and will never abandon them completely or destroy them.  Although Moses effectively ends the conversation with God’s repentance, he seems to be unable to answer to the evidence that God sets before him.

Psalm –  Psalm 51:1-11

This is one of the great penitential psalms. The psalm’s title, added later, ascribes this psalm to David during the time of his repentance for the seduction of Bathsheba and the murder of her husband, Uriah (2 Samuel 11:1–12:25).

Psalm 51:1-10 is the opposite of Psalm 14: in this psalm, the singer acknowledges their own sin, their own turning away from God, and desires reconciliation and forgiveness and restoration. The singer famously asks for a new, clean heart, and a new and right spirit within them, to guide them on the path that leads to God.

The constant hope and the goal of the covenant people was to become a community in right relationship with God and one another. Sin was understood as whatever disordered relationships –  it is everywhere and at every time. The psalmist seeks not merely the removal of guilt, but the restoration of a right relationship to God. Verse 4 does not exclude sin against one’s neighbor, for that was also understood as an offense against God because it broke down the covenant relationships desired by God.

The psalm also speaks to the ubiquity of God’s knowledge of us – in the hidden knowledge within us.  In verse 9 we begin to feel relief.  “Purge me with hyssop” refers to the priest’s sprinkling the people with the blood of the sacrifice, or as in Numbers 19:18-22, where it refers to cleansing with water.  The point is made with both images – the psalmist seeks redemption and forgiveness, and it is given so that it can be heard and be the cause of praise.  The verse regarding “the right spirit” might call us all back to creation again, where the Spirit reboots us into righteousness and holy living.

This psalm has a place in the Liturgy for Ash Wednesday, where it serves as a psalm underscoring the penitential nature of the day.  The introduction to the psalm serves as a poignant notice as well:

Epistle-  1 Timothy 1:12-17

Paul enjoyed God’s mercy, and uses his experience as an example for potential believers.

This selection begins a seven-week series of readings from two letters traditionally attributed to St. Paul. 1 and 2 Timothy, along with Titus, are called the pastoral epistles because of their emphasis on the proper ordering of the administration and worship of the Church. Many scholars today believe that these letters were not written by Paul himself but by a later follower. Such an author may have pieced together some of Paul’s personal letters and added material that presented oral Pauline teaching which addressed later situations.

Today’s reading is a thanksgiving for Paul’s conversion, especially as it serves as a paradigm of God’s mercy in the conversion of all “sinners.” A phrase characteristic of Paul’s emphasis on tradition is “the saying is sure” (v. 15) indicating a quotation from familiar teaching or hymns.

The author intends for the reader/hearer to understand what Paul stood for, and to see in his own story, the story of Christ’s grace intended for them as well.  The exaggerated list of vices that describe Paul’s former life (“blasphemer”, “persecutor”, and “man of violence”) is meant to highlight Paul’s message of grace, which is intended for the reader, ostensibly Timothy.  Thus Paul serves as the primary example of grace that will abound in those who follow the Gospel of Jesus.

This passage is a beautiful statement of thanksgiving to Jesus who is the one who called the writer into this ministry, using him despite of, and because of, his faults and shortcomings to be a witness to God.  Christ came into the world to save sinners. The writer is grateful for God’s blessings, grace and mercy, and that because of God’s grace and mercy the writer is able to use his whole life as a witness of Jesus Christ and of Christ’s faith and love.

The closing is very interesting and is perhaps the remains of an ancient doxology that was used in early Christian worship.

Gospel –  Luke 15:1-10 

Luke writes his gospel for a community undergoing transition. Jesus’ original followers were poor Jews. But now the  situation shifts so that Luke’s audience is composed primarily of respectable people who have an annoying way of looking down on others for a variety of reasons.

Luke 15:1-10 contain the first two of three parables in this chapter—the most famous, the Parable of the Prodigal Son, is not included in the lectionary this time. But these first two parables of the Lost Sheep and the Lost Coin are also important. Here Jesus is gathered with both the sinners (tax collectors and their ilk) and the supposedly righteous (the Pharisees and the scribes).  What Jesus does and says will come under the close scrutiny of both camps. 

Jesus was eating with sinners, welcoming them, and that some of the religious leaders were complaining about it. In both of these parables, the protagonist pays attention to something that normally would be forgotten about soon after—a lost sheep, a lost coin. It would have been ridiculous to leave 99 sheep behind to go after one lost sheep. Losing just one was probably a miracle that you didn’t lose more. Same with losing a coin. If you lost a $100 bill but had 9 more of them, you might be a bit angry that you lost it, but you would get over it soon. You certainly wouldn’t be going out and inviting your neighbors to celebrate once you found it

Luke 15 describes God’s joy at homecoming of sinners.  The trilogy of Luke describes three states of being lost: wandering off ignorantly, being lost in the shuffle, and choosing to go astray.  None of these states is beyond God’s redemption.  At any moment we can turn around to awaken to God’s grace

Jesus  uses the unwearied search of a shepherd for a lost sheep or of a poor woman for a lost coin as an image for God’s unchanging love toward the sinner. God’s constant seeking-out of the lost is manifested in Jesus’ redeeming ministry. God’s love takes the initiative; the sinner’s response is repentance. But rejoicing is the central note of these parables, for there is no mention of penitence.

Like Nathan, who convinces David of his sinfulness, by getting him to identify with the poor neighbor of his story (see Psalm 51, above), so Jesus seeks to have the hearer, whether sinner or scribe, to identify with the one who has lost either sheep, coin, or son

There is also the connection in this parable to the others. The shepherd risks the flock, to some degree, by leaving them to find the lost sheep.  But, perhaps more importantly, the ninety nine cannot be fully saved apart from the lost sheep.  They will remain ninety nine and not experience the wholeness of the perfect number, one hundred.  Salvation is relational; our salvation is connected to the well-being of others.  We cannot be complete without the salvation of others.  The joy of heaven is found in the welcoming home of every soul.

The two parables in today’s reading make the same point. They answer those who criticized Jesus for having any dealings with the outcast and despised. It was a strong ancient principle, especially among the Pharisees, that one should not associate with sinners. “Sinners” were both those who led immoral lives and those whose occupations were considered sure to lead them into immorality—tax collectors, shepherds, etc. “Sinners” could not hold office or act as legal witnesses.  

Jesus makes clear that everyone falls within the shadow of salvation, regardless of their past behavior and place in society. What Jesus is doing is placing worth and value on what others had deemed worthless. The Jewish mystical tradition proclaims that when you save one soul, you save the world.  This wisdom provides a creative lens through which to read the parable of the lost sheep. 

Both parables speak to the implicit value of things.  People—human beings, their very lives—are valuable to God, every single one. And when society starts saying you’re worthless, you might start believing it—and ending up in addiction, depressed, and feeling completely useless to the world. But Jesus says “You are valuable—You are precious to God.” Jesus would rather leave the 99 who know who they are to find the one that has been rejected and left for dead. Jesus would rather spend all the time looking to find one who was lost than to forget and move on. People are more valuable than lost coins or even lost

Beheading of John the Baptist, Aug. 29

Matthew has told us of the beheading of John the Baptist – killed because John denounced Herod Antipas’ marriage to his brother Philip’s wife when Philip was still alive (a violation of Jewish law). Jesus is reeling over this.

His reaction is to withdraw privately to a desert-like, remote place. So Jesus withdraws to be alone with his thoughts and his sorrows – in a “deserted place” to regroup, to recharge. But it doesn’t work, of course. The eager crowds are on him – there is no rest for the weary – and he can’t let them down since he is compassionate. Out of his own heartache, he bring riches.

This is the story of the feeing of the 5000. It is the only one of Jesus’ miracles that gets recorded in all four gospels.

The question has surfaced over the years as to why Mark reports it at all. Later evangelists must have asked the same question, as Matthew shortens it markedly and Luke omits it altogether.

The majority opinion is that it serves two key purposes in Mark: it foreshadows Jesus’ own grisly death and it serves as an interlude between Jesus’ sending of the disciples and their return some unknown number of days or weeks later.

Another reason is simply to draw a contrast between the two kinds of kingdoms available to Jesus disciples, both then and ever since. Consider: Mark, tells this story as a flashback, out of its narrative sequence, which means he could have put this scene anywhere. But he puts it here, not simply between the sending and receiving of the disciples but, more specifically, just after Jesus has commissioned his disciples to take up the work of the kingdom of God and when he then joins them in making that kingdom three-dimensional, tangible, and in these ways seriously imaginable.

“Herod’s Kingdom – the kingdom of the world and, for that matter, Game of Thrones and all the other dramas we watch because they mirror and amplify the values of our world – is dominated by the will to power, the will to gain influence over others. This is the world where competition, fear and envy are the coins of the realm, the world of not just late night dramas and reality television but also the evening news, where we have paraded before us the triumphs and tragedies of the day as if they are simply givens, as if there is no other way of being in the world and relating to each other.

Lectionary, Aug 21, 2022 – Pentecost 11

I. Theme – The universality of God’s invitation to wholeness and the difficulty of responding to it.

Woman set free from ailment

The lectionary readings are here or individually:

First Reading – Isaiah 58:9b-14 Psalm – Psalm 103:1-8 Epistle – Hebrews 12:18-29 Gospel – Luke 13:10-17

Today’s readings remind us of the universality of God’s invitation to wholeness and the difficulty of responding to it. Isaiah identifies some characteristics of the right relationship with God. The author of Hebrews reminds us that the trials we undergo, though painful, come from the hand of a loving Father who is training us in holiness. Jesus’ words and actions reveal the tension between God’s desire for healing and our need for genuine conversion in order not to hinder God’s plan.

We are all too often concerned about rules—either rules such as the Ten Commandments, which throughout tradition we have assumed were passed down from God—or unspoken rules in society, such as who is in and who is out, who gets to speak and who must be silenced. We become so consumed by rules that we forget the original reason for them. The Sabbath was a gift from God to the people, but some leaders had forgotten and made the Sabbath into following rules. Jeremiah didn’t think he could speak because he was only a boy, and only elders (being men) could speak in public, but God called him to do so anyway. God shows us time and again there is another way—when we love one another, show compassion, have mercy, and do justice for others—we are following God’s ways much more than following a list of rules. The writer of Hebrews shows us that Jesus fulfilled a rule—the rule of sacrifice—in order to break it forever. And so must we follow the rule—the law—of love, in order to break the chains that keep us from loving our neighbors as ourselves.

II. Summary

First Reading –  Isaiah 58:9b-14

Isaiah 58:9b-14 is from our second thread, showing how God’s promises are fulfilled through God’s covenant even when the people fail

Offering a classic example of empty religious ritual, this passage addresses Israel’s reliance on external practices of piety. Isaiah points out that many religious activities had become a form of manipulation. Through fasting, the people hoped to gain God’s approval even though the pious facade masked a mire of injustice and oppression.

Today’s verses are part of a longer section in which God redefines the role of fasting. An expression of humility, fasting offers the people an opportunity to do for others what God has already done for them. God had chosen to free the captives (52:1-3), feed the hungry (55:1-2) and bring Israel’s homeless back to their homeland (49:8-12).

True spiritual practice attracts God’s attention and results in a new exodus. Verse 8 is reminiscent of Israel’s deliverance from Egypt.  Isaiah would have us put into our mind’s eye the situation at the Red Sea, with God serving in the pillar of fire before Israel, and serving not only as the one who leads, but also as the one who takes up the rear guard. Given that context, Isaiah sees the remnant returning to the ruined and dark places of the past, which are now illuminated by God’s light.

The attitude of the heart and use of the tongue must also reflect charity.   The people are bidden to “rebuild”, “raise up”, “restore,” and “repair”.   The people must give more than food, clothing or shelter: they must give themselves. Instead of seeking their own pleasure, they must first satisfy the desires of the needy, finding their own desires satisfied by God (v. 11).

Light shines through us, and we become witnesses of what God is blessing, when we bless others. When we bring healing, we are known as “repairers of the breach” (vs. 12). God will bring restoration to the people who have faced utter destruction, when they bring restoration to others.

This is a description of God’s work that apparently supersedes the normal observance of the Sabbath.  It is more than the community’s work; it is God’s work.  It is a completion of the return from Egypt.

Psalm –  Psalm 103:1-8

Psalm 103:1-8 sings of God’s justice and blessings for those who seek God’s justice. God is the one who brings goodness, and God is the one who works all things towards justice for the oppressed. The psalmist sings of God’s blessings of love and mercy, the one who redeems life.

This hymn of thanksgiving is cast in very general terms, but verses 1-5, in which the psalmist speaks to himself, indicate that it may have come from an individual situation, perhaps of recovery from illness (vv. 3-4a). In verse 4, “the Pit” refers to Sheol, the place of the dead, who retain only a semblance of existence.

The psalmist compares his deliverance to that of Israel in the exodus (v. 7). He affirms the lord’s steadfast love for the covenant people and invites all of creation to join his song of praise.

What we are bidden to do, in this psalm, is not merely an external act of praise, but a deeply internal (Bless the Lord, O my soul) realization of God’s blessing.  The reasons are rehearsed, “he benefits,” “he forgives and heals”, “he redeems”, and “he satisfies” as the list of God’s interactions continues.  Verse 8 repeats Exodus 34:6, when God passes before Moses, shielding God’s glory,

Epistle-  Hebrews 12:18-29

Hebrews 12:18-29 contains a powerful metaphor, a blazing fire that cannot be touched. Recalling the burning bush in which God spoke to Moses, and the pillar of smoke that traveled with the Israelites out of the slavery of Egypt, we remember that the presence of God is near us and yet untouchable; beautiful and terrifying. Jesus has given himself for us, for a new covenant with God, bringing us closer to God and yet this action can never and will never be repeated. Jesus was a sacrifice we desired by taking him to the cross, and yet death was conquered through this act. The act of sacrifice is removed from worship forever. Jesus’ sacrifice ends all sacrifice.

The author presents us with two distinctly different visions.   He contrasts the revelation given to Moses at Mt. Sinai with the revelation given through Jesus, on Mount Zion, which represents the heavenly Jerusalem.  The first transports us to Sinai that rumbles and shakes with the divine presence.  What is seen and felt there is not touchable for it is the abode and presence of God.  The revelation at Sinai is characterized as one of fear, darkness and dread

 The contrasting vision is that of Jerusalem, and not just the earthly city, but the heavenly presence of promise.  If Sinai recalls the presence of sin and judgment, then Jerusalem is a sign of acceptance and righteousness. They join with angels, with “the firstborn enrolled in heaven” (perhaps the whole communion of saints, living and dead), with “the spirits of the just made perfect” (perhaps the pre-Christian saints). In this revelation of a new covenant, Jesus’ blood speaks of redemption rather than vengeance, which the shedding of human blood usually demanded.

A brief comparison in verse 24 is a delightful literary construct where the blood of Abel is compared with the blood of Jesus.  The results are the difference of condemnation and redemption.  The vision is continued with a sense of “words of warning”.  One is earthly, Sinai, and the other is heavenly, Jerusalem.  The author wonders, which one will we hear, which one will renew life and our praise of God?

As earthquake was an important sign of the revelation at Sinai, so it was also expected as an indication of the end of the world-order at the lord’s return. Thus the author quotes Haggai 2:6, emphasizing the Hebrew notion of the end of the universe (v. 26) against the Greek conception of its eternal and indestructible nature. God who is “a consuming fire” will purify the people.

Gospel –  Luke 13:10-17

In this reading, we discover the tension between God’s bountiful gift of salvation through Jesus and the human desire to control it.

The center of concern is the Sabbath, and the situation is one that used to be found in Galilee – teaching in the Synagogue  Both of these elements are combined here as a dramatic confrontation of Satan (the situation of the woman) and of the prevailing attitudes regarding the Sabbath.

Luke 13:10-17 contains the account of one of the healings on the Sabbath that Jesus conducts. Jesus is teaching in the synagogue on the Sabbath and heals a woman who is bent over, setting her “free” from her “ailment” (vs. 12).  The woman is bent over – she is a disfigurement of the perfection of creation, and as such becomes as sign of what Jesus intends to do about both sin and Satan.   Jesus’ compassion for the ailing woman, whom he identifies with the surprising description as a “daughter of Abraham,” spurs him to initiate a cure before she can even ask. The woman stands up and praises God.

But the leader of the synagogue can only focus on the action of Jesus that happened on the Sabbath, not the result of that action that was in healing and freedom for this woman. He is unable to understand that the healing is just as much a cause of praise as the religious observance required for the Sabbath day.

Jesus’ rebukes the man and reminds him that God’s desire for our freedom from bondage knows no limit and can never be restricted to times that we find convenient. Jesus’ healing acts invite us to see every place as a healing place and every moment as the right moment for creative transformation.  Providence is broadcast everywhere without limits or exclusion. To participate in God’s saving work on the Sabbath cannot violate the restrictions forbidding human work

Jesus doesn’t soften his warning that a time will come when it will be too late, too late to start caring about the kingdom, too late to come in. Those who have spent their lives dispassionately witnessing Jesus’ work, hearing Jesus’ call and benefiting from Jesus’ teaching without identifying themselves with him will be shut out. It is not enough to eat and drink at his table; it is not enough to hear his word.

When we take rules to the extreme, they are no longer about God but about control and power. Rules such as not having women speak in church, which was probably a specific cultural context for the early Christians in certain communities—rules like these are not about following God’s ways but rather about controlling who gets to preach and lead in a church. We’ve lost the meaning behind them completely. We become so concerned about rules we fail to actually do the right thing.

Commentary, July 31, 2022, Pentecost 8

I. Theme – Finding True Riches to Enjoy a Happy Life 

“St. Lawrence Delivering the Riches of the Church” –  Master of the Osservanza (1440)

The lectionary readings are here or individually: 

First Reading – Ecclesiastes 1:2, 12-14; 2:18-23
Psalm – Psalm 49:1-11
Epistle – Colossians 3:1-11
Gospel – Luke 12:13-21 

Today’s readings encourage us to discover true riches in order to live a happy life. In Ecclesiastes (Track 2), a Jewish wisdom teacher ponders the vanity of human life. The psalmist invites us to bow in worship and praise before God our Maker. The second reading encourages followers of Christ to focus on the things that are above. In the gospel, Jesus tells the parable of the rich fool.

God suffers or celebrates, depending on how we live our lives. Injustice is an affront to God; it literally pains God and leaves in its wake divine sorrow and anger. God is not an amoral force, but God’s energy encompasses us all – believer and atheist, pacifist and terrorist, humankind and the non-human world.

To live for earthly things “is vanity and a striving after wind,” and work that is driven by such vanity “is an unhappy business” (Eccl. 1:13–14). The man who lives like that has nothing to show for “all the toil and striving of heart with which he toils beneath the sun … all his days are full of sorrow” (Eccl. 2:22–23). We can’t take it with us. So why do we worry so much about it?

The foolish live their lives solely for their own pleasures on earth and ignore the poor, the oppressed, the marginalized. The Wisdom Tradition of the Bible tells us this is vanity, a chasing after wind, something that will never be fully realized or satisfied. Life is empty. On the other hand, the foolish also live their lives focused solely on heaven and not caring about this life or the people in this world.

So, too, your “covetousness, which is idolatry” (Col. 3:5), makes a god out of that which cannot give you life or happiness. For “one’s life does not consist in the abundance of his possessions” (Luke 12:15)

The wise look to living their lives for God, which means living for others. But “Christ who is your life” (Col. 3:4), in giving you Himself, gives you all the wealth of heaven. Instead of striving to lay up treasures for yourself, be “rich toward God” in Him (Luke 12:21). We are called to love and care for others, but especially the ones in need. With that, we live with the hope of resurrection, knowing that life continues after death, though we may not know what that looks like, we hold on to that hope. We live our lives on earth with the same hope for eternity—to live into God’s ways of love and justice that restores and heals and brings wholeness.

II. Summary

First Reading –  Ecclesiastes 1:2, 12-14; 2:18-23

The Book of Ecclesiastes recounts a wisdom teacher’s exploration of the meaning of life. The author is described in 12:9-10 as a teacher and writer. The name of the book, derived from the Greek word ecclesia, is a translation of the Hebrew, Qoheleth, which probably identifies the one who gathers an assembly. This is the only passage from the book anywhere in our Sunday Lectionary. It was probably written at the end of the third century B.C.E. and polemicizes against an understanding of wisdom as the guarantee of a long, successful, and happy life. Another theory is that it is an attempt to profit as much as possible from the Greek understanding of the world, without forcing Israel’s wisdom to give up its status.

The concept of Wisdom Literature is included in 3 books -Job, Proverbs, and Ecclesiastes. What Wisdom concerned itself with were the values of a culture and the moral life of society in general. . In the three books we see different approaches and themes. Job is undergirded with a theological sense as the arguments about life are made. Proverbs with its pithy sayings is commentary on daily life, and Ecclesiastes takes a radical approach, twisting standard thought and commentary on life.

The selections from Ecclesiastes, from one of the Wisdom books, shares the Teacher’s (the writer of Ecclesiastes) view that much of human life is a “chasing after wind.” What is often translated as “vanity” in the New Revised Standard Version is more closely related to mist or vapor—something that appears but we can’t grasp it, can’t attain it. The work we do for things, for earthly success—this is vanity, a chasing after wind. Life passes by and the endless grind of work changes nothing . What good is all that effort when the fruit of one’s work and efforts are simply turned over to someone else.

This passage marks a break in our thread of following God’s keeping of the covenant, though the last two verses of chapter 2 show that when we enjoy our work, when we have enjoyment from what we are doing in our lives, there is nothing better than this. Perhaps this is a response of God from the covenant—to those who are faithful, perhaps there is more joy in one’s life, more fulfillment. The old question of if it all turned out to be false, if there was no God or heaven, did we waste our lives can be answered by the Teacher: no. The vanity and chasing after wind is worrying about the question. The joy is found in living one’s life for God.

Psalm –  Psalm 49:1-11

Psalm 49:1-12 sings from the Wisdom tradition about the importance of one’s life, for both the wise and the foolish face the same fate. Fools trust in riches, while the wise trust in God. For us today, with the economy over the past few years, we know the folly of trusting in riches, in stock markets, in corporations and conglomerates. Our trust must be in God, and our work must be for this life for God.

The psalmist proposes to enlighten us about our situation, our life, and our condition. Humanity hangs in the balance between a situation of wealth, which seems to condemn us to a life that cannot respond to the needs of others, and the situation of poverty that is unmet by the resources of the wealthy. The poor person will perish as will the wealthy one. What is common to both is mortality, and all are “fools” in the face of it. This is a most appropriate text to follow the Ecclesiastes reading

This psalm encourages confidence in God’s justice, especially when it seems that evildoers prosper. The psalmist urges his audience to remember that the ungodly and those who rely on their wealth are deluded for they cannot protect themselves from death.

Epistle-  Colossians 3:1-11

This is the end of our tour of Colossians, which Paul wrote to combat certain doctrinal and disciplinary errors afoot in the Christian community at Colossae. Paul’s letters (and letters of those using Paul’s name) often start with doctrinal matters and then end with moral injunctions. The cosmic powers mentioned there have no claim on Christians’ loyalty. The demands of earthly religions (required rituals, dietary restrictions, fasting, etc.) are null and void for those whose allegiance is to the heavenly Christ

Paul now turns to discuss the practical consequences of the believer’s acceptance of Christ as lord. He uses a form of teaching probably developed as a part of baptismal instruction (Ephesians 4:22-5:5). In living out the reality of having been “raised with Christ” (v. 1) the Christian is to exhibit a transcendent quality of life here and now. In baptism those to be baptized put off their old clothes and put on the new white baptismal robe as a token of their having put off the old nature and put on the new.

While Colossians does not forsake personal images of God, it places them in a global – indeed, cosmic – perspective. Christ moves in our lives and Christ is also the moral and spiritual energy moving through the universe, not limited or confined to a particular religion, nation, or planet. God is the circle whose center is everywhere, that is, God is the inner movement and energetic force within all things. God’s circumference is also nowhere, unbounded and unlimited in care and activity. The transpersonal nature of divine omnipresence is the complement to divine presence in this passing moment. It keeps us from absolutizing our relationship to God to the detriment of others’ well-being.

We cannot live in the worldly ways, seeking worldly success, living off of worldly pleasures. We must live a better way, for God, which requires us to become a new person, a new creation that lives for God and not for the foolishness of the world that puts one’s self above others.

This fact must now be lived out in putting to death the old way of life and putting on the new life in Christ (Romans 13:14). They are to show forth the characteristics proclaimed and exhibited in Jesus’ ministry. Being clothed with this “new self,” they experience a continual process of renewal, the goal of which is the knowledge of God. Barriers are broken and all live in Christ as a community of believers.

Gospel –  Luke 12:13-21

Today’s reading comes from a section of the travel narrative (12:1–13:21) that stresses readiness for the coming crisis when a decision for the kingdom must not be delayed. The man who approaches Jesus is presumably a younger brother who wishes his elder brother to divide the inheritance that he was likely given as the oldest son. Jesus rejects the request for arbitration and tells a parable that challenges the greed in us all.

The rules and regulations regarding inheritance can be found in Numbers 27:1-11The point here, however, is not the inheritance itself, but rather the attitude about the inheritance and the wealth that it implies.

Jesus then speaks words of warning about greed . To make certain that his words on greed are heard a parable is offered, Parable of the Rich Fool

Falling into the Wisdom tradition, we hear from Jesus’ own words that storing up treasures on earth is not worth it. The farmer in the parable is wealthy, and product of both work and blessing. The temptation is that these things are enough in and of themselves. It is time for relaxation, a time to send anxiety away. What is forgotten, in Jesus’ telling of his story, is that God and Neighbor (the two focal points of the Law) are forgotten

We are called to live our lives for God, and that requires us to live our lives for others, especially for those who fall through the cracks of life. Jesus tells us that whoever is first must become last of all and servant of all. We cannot become last when we are busy storing up our own treasures in bigger barns. Death comes unexpectedly – ” This very night your life is being demanded of you.”

The parable of the rich fool has many parallels, both in classical literature and in Old Testament Wisdom writing (Sirach 11:18-19; Ecclesiastes 8:15; Wisdom 15:8). The rich man is “a fool,” that is, one who in practice acts as if God does not exist (Psalm 14:1). He has made provision for his own comfort but not for his ultimate destiny because without warning, his “soul” (Greek, psyche), meaning his life or self, is required of him. He illustrates the fate of all who confuse their priorities and rely too confidently on their own power.

The division of the world’s population into the haves and the have-nots is not new. The Bible hammers away at social and economic injustice. The massive volume of ethical legislation in the Pentateuch was meant to become the operating principle of everyday life; it was intended to insure responsible conduct in all phases of human life and relationships. These unparalleled ethical precepts depended on the Israelites’ unique knowledge of the majesty and holiness of God and were binding upon them because God had said, “Be holy: for I am holy” (Leviticus 11:45).

When Jesus came, he dramatized God’s infinite mercy toward all creatures–rich, poor, sick, well, religious and non-religious, sinner and righteous. In parable and sermon and in his own life, Jesus put flesh-and-blood on the observance of the law. Imagine the change in world affairs if human beings ordered their lives to honor and glorify God–if everything were done “in the name of the lord Jesus.”

Jesus was no sentimentalist who reduced God’s judgment to kindly indulgence. He knew that a true reflection of God’s mercy could only come from knowing one’s self to be forgiven for offenses against God’s clearly defined standards. In seeking out the lost and the outcasts of society, Jesus embodied God’s absolute love and mercy.

It is clear that God has created all that is necessary for our well-being; God desires that we should prosper and be in good health. There is nothing desirable or uplifting in poverty and sickness. True, adversity may serve to strengthen our faith, but there is no guarantee that trouble makes us into spiritual giants. Nor is it certain that prosperity and health would free us to pursue a godly life.

Neither circumstance is advantageous to us in the kingdom of God. Our real life does not consist in either abundance or the lack of earthly possessions. The proper attitude toward our heavenly treasure in Christ delivers us from false guilt over our abundance and from coveting the good fortune of others. A heart steeped in God’s love can be a trustworthy guide to sharing with others. Stewardship and gratitude to God are directly related.

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Lectionary Pentecost 7, July 24

I. Theme – Relating to God with Boldness and Persistence 

“Enriched Bread” – Corita Kent 

The lectionary readings are here or individually: 

First Reading – Genesis 18:20-32
Psalm – Psalm 138
Epistle – Colossians 2:6-15, (16-19)
Gospel – Luke 11:1-13 

Today’s readings encourage us to relate to God with boldness and persistence. The gospel today, Luke 11:1-13, is a collection of Jesus’ sayings about prayer. So the first reading is the story of Abraham’s intercession with God on behalf of some innocent potential victims who live in Sodom. The psalmist gives thanks for God’s strong hand in a time of trouble. Paul warns the Colossians not to exchange the lordship of Christ for human teachings. Jesus teaches his disciples how to pray and illustrates the right attitudes with a story. The readings also present the many faces of God – as challenger, restorer, enemy, parent, and transformer.

The scriptures of the Judeo-Christian faith fully reveal the true character of God. The passage from Genesis is one of the most sublime revelations of the nature of God in the Bible. The extraordinary dialogue between Abraham and God teaches us two vital lessons: first, that God hears the prayers of those whose hearts are in tune with God’s; secondly, that God’s readiness to pardon is an integral factor in God’s justice.

Abraham’s boldness in challenging God came from his firm conviction that the lord could not act contrary to perfect justice by destroying the righteous indiscriminately with the wicked. “Shall not the judge of all earth do right?” This certain and lofty conception of the character of God still has not been fully grasped. For centuries, human societies have continued to truncate and pervert the biblical concept of divine justice, and very often human justice is untempered by mercy.

Abraham’s controversy with God also revealed the noble character of this patriarch whose name means “friend of God.” Abraham went to God in prayer with a conflict in his heart. His own sense of justice—“will you sweep away the righteous with the wicked?”—stood against his belief that the wicked must pay the penalty for their wickedness. Here, in Abraham, we see the intimations of God’s own dilemma with human creatures. In Christ we see the solution God provided.

God’s justice and righteousness were brought to bear upon sinful humanity through Jesus. Through Jesus, sinners are granted fullness of life with God as if they were perfectly righteous. The bond of wickedness was cancelled and set aside, nailed to the cross.

Punishment is our understanding of the consequences of our own actions when they don’t work out for us. It feels like God has abandoned us. Rather, God has not abandoned us, but the false god that said if we were good enough good things would happen. Instead, Jesus tells us that God sends rain to the righteous and the unrighteous. But what happens to those who are faithful is that we experience God’s restoration as justice—God brings down the high and raises up the low, as in the Magnificat.

In the gospel passage, Jesus intends to make only one point in his story about the midnight caller. If we, who are not good, know how to respond to a reasonable or good request, how much more will God fulfill requests that are borne to God in earnest prayer.

Many great devotional teachers have offered guidance in the art of prayer. One thing they all seem to agree on is that we should not give up praying for something until we either receive it or it is made clear that it is not God’s will to grant it. “Praying through” requires more patience than most of us can maintain. We blur our petitions in haste, flitting from this to that, dissipating our energy and concentration. How can we expect God to deal with a list of supplications that lightly changes from day to day?

When we call, God will answer, but we must sincerely ask, seek and knock, until heaven opens in one way or another.

II. Summary

First Reading –  Genesis 18:20-32

Sodeom, along with its sister community, Gomorrah, really serves as a fulcrum that stands between the texts regarding the Visitation at Mamre, and the Bargaining over Sodom, and its eventual Destruction. This truncated selection of verses raises the question of why God wanted to destroy Sodom in the first place. 

The Lord God and two angels have, in disguise, visited Abraham, who welcomed them from last week’s visit (Genesis 18:1-10a). As Abraham gradually discovers their identities, they start a trip to nearby Sodom, and the ever hospitable Abraham accompanies them.

Genesis 18:20-32 is the story of Abraham bargaining with God over the fate of Sodom and Gomorrah. Our second thread in the Hebrew Scriptures this season shares with us the promises of God, how God is faithful to the covenant

The destruction of Sodom and Gomorrah was a common example among the prophets for human wickedness that brings God’s just judgment. The specific kind of evil was variously indicated. The people of Sodom and Gomorrah have turned from God and worship other gods, primarily with male temple prostitutes. Isaiah identified it with social and judicial vices (Isaiah 1:9-10, 3:9). Jeremiah associated it with the prophets’ betrayal of their vocation (Jeremiah 23:14). Ezekiel connected it with pride and neglect of the poor and needy (Ezekiel 16:46-56).

The “outcry” against the sins of these towns prompts the lord to investigate. God is about to destroy the city completely, near where Abraham’s nephew Lot lives .Because of Abraham’s covenant relationship, he is allowed to know God’s secret thoughts. He begins to bargarin. Suppose there are 50 righteous people—won’t you save the cities for the 50 righteous? God replies that no, God will not. Then Abraham continues to bargain down until, if he can find ten, God will not destroy the cities.

Unfamiliar with the ways of the lord, Abraham intercedes for the innocent who will suffer the same fate as the guilty sinners. Abraham ends with a communal “ten,” and does not mention his family (Lot’s family) as innocents. Abraham returns to his home – a nomad’s tent, and we leave Lot in the midst of a teeming and complicated urban environment. But even though God is willing to bargain, apparently there were not even ten just persons to be found

We know that they are destroyed in the next chapter, but we see that even among Abraham, the idea of total and utter destruction is abhorrent. This is not God’s ways. It happens at times, but this is not what God desires. God’s covenant is about restoration and hope, and as one reads the Bible, the utter destruction of an entire community is never the ultimate plan, but rather, restoration is. But it will take some time for the people to turn from their ways, and for their understanding of God’s justice to change

Abraham ends with a communal “ten,” and does not mention his family (Lot’s family) as innocents. Abraham returns to his home – a nomad’s tent, and we leave Lot in the midst of a teeming and complicated urban environment.

Psalm –  Psalm 138

Psalm 138, a song of thanksgiving, praises God for God’s faithfulness, for God’s care not only for the powerful, but the powerless. God’s love endures forever, and God will not forget

This psalm of thanksgiving has many parallels with the later parts of Isaiah, and was probably written sometime after the return from exile. The “gods” of verse 1 may be the members of the heavenly council or the rulers and gods of other nations. Verses 1-4 give praise for the lord’s help, and verses 5-7 describe the effect of God’s majesty and mercy upon the kings of the earth. The psalm concludes with an expression of the psalmist’s trust that God will personally care for him. Although all creation is under God’s care, the lord’s intimate love is available to each individual.

In this thanksgiving psalm, we see God receiving the praise and thanksgiving of the psalmist despite the presence of the other gods. The following verses recite the reasons for such faithfulness on the part of the psalmist. The most profound of these recitations (especially in light of the first reading, and Abraham’s advocacy) is “When I called, you answered me.” That is the strength and the relationship that the psalmist’s faith is based on. There is an attempted universality in the psalm that sits on a spectrum that ranges from the individual thanksgivings of the psalmist to the “All the kings of the earth” who have heard the words of God. There is a similar dimensionality in the following verse in which God “on high” still cares for the lowly, an arc of comfort and of justice.

Epistle-  Colossians 2:6-15, (16-19)

The Christians at Colossae were exposed to a variety of philosophical and theological teachings, many of which were incompatible with the gospel. Two weeks ago, in the first of this series of readings from Colossians, we saw that Paul had to establish that Christ was superior to any other possible mediator between humanity and God. Then in last Sunday’s selection, we saw that Christ in us is our hope of glory.

Colossians 2:6-19 is a warning against falling into the common strain of thoughts in that day—the Greek philosophy that embedded the cultural teachings, and the Greek mythology of the universe.

Paul warns them against “philosophy.” In Paul’s time the word meant, not rational inquiry, but occult speculations and practices. Such teachings were concerned with propitiating “the elemental spirits of the universe,” probably here referring to angels or to the stars and planets conceived of as living beings having influence over our world. In their hierarchically ordered picture of the universe, the “fullness of deity” was thought to emanate from the highest god and be distributed among the heavenly powers.

What Paul is arguing against is the ritual excess of not just Judaism as well as those of the mystery religions, he also warns against those Christians who have adopted strict practices in contravention to the Gospel of Jesus. He alludes to some of the requirements in an argument which he begins with “you were circumcised with a spiritual circumcision” and then placing Christ at the center of the concept. In the manner of Paul, the author positions to elements in distinction from the one another – the fleshly circumcision, and that of the spirit. “The substance belongs to Christ”, he declares, acknowledging that Christ is the head of the Body.

Paul reminds the Colossians that they have “received”—a technical term for the handing on of normative tradition (1 Corinthians 11:23, 15:1, 3)—”Chr ist Jesus the lord.” Thus they are to “live in him” as the only foundation for their faith. The writer reminds the listener that our faith is rooted in Christ, not in human ways of thinking. Paul claims that this “fullness” is Christ’s alone, for he is above all these powers.

Today the question is, “How, then, do we get Christ in us?” Paul’s answer is that when we were buried in the waters of baptism, we were united with Jesus in his saving death, and when we emerged from the saturating waters, we were joined to Christ in his resurrection. (Paul assumes that the ritual of baptism obviously simulates burial and resurrection.)

God’s activity changes everything. With Romans 8, Colossians affirms that nothing can separate us from the love of God. In baptism, we share in death and experience new life in Christ. We are truly transformed in the baptismal waters, becoming a truly new creation, liberated from the past and everything that threatens to overwhelm us. Those who were “dead” because of their sins, God has forgiven by canceling the record of indebtedness (a common Judaic figure for sin).

Gospel –  Luke 11:1-13 

Luke 11:1-13 contains Luke’s version of the Lord’s Prayer and also what it means to persevere. Luke’s forms are spare and simple, perhaps reflecting an earlier form than that in Matthew, which is offered at the Sermon on the Mount (Matthew 6:9-15). 

This lesson on prayer was urged upon Jesus by his disciples who apparently had experienced the disciples of John the Baptist at prayer. In this episode, Jesus discusses three aspects of prayer: the discipline and form of prayer, the need for persistence, and the effectiveness of prayer

This lesson is also offered in the context of Jesus own life of prayer. Indeed, Luke depicts Jesus at prayer often: baptism, choosing of the Twelve, Peter’s confession, the Transfiguration, at the Last Supper, on the Mt. of Olives, and at the Crucifixion. Jesus is the model for a parent whose love is relational, inspiring, supportive, and nurturing. God does not compete with humankind in terms of power, but wants us to claim our power as God’s beloved children.

In this simple Lukan form, the prayer reflects the expectations of the relationship of a benevolent patron (a father of a household, king or master) to his dependents. Luke affirms the loving parenthood of God. God is the best of parents and – in contrast to the vision of God portrayed in Hosea – gives us grace and support long before we ask.

The opening address identifies God as our heavenly father. The first set of petitions indicate how we, as God’s dependents, will fulfill our part of the relationship by respecting the holiness of God’s name (or person) and make our own God’s aim of creating the kingdom community here on earth.

The second set of petitions asks God to fulfill the divine obligations in the relationship by providing food (“our daily bread”), forgiving our offenses (conditioned, of course, on our forgiveness of others), and protecting us from evil.

We are called to persevere in our prayers, asking God for what we need, and that God’s gifts are good. Sometimes our prayers are not answered the way we want them to be, but Jesus reminds us in this prayer that we are to ask for what we need, and that we need forgiveness.

Jesus then illustrates both the nature of our petitions and the response of God in a parable. The parable is a “can you imagine” situation, focusing on the readiness of the friend to help. In the context in which Luke places it, attention is shifted to the “persistence” of the needy friend. On the principle of what applies to smaller things ought to apply even more to greater things, the parable encourages us to believe that the Father’s answer to our prayerful petitions will always be more ready and certain than that of humans.

Thus, in order to receive forgiveness, we must also forgive. In the same way, we must persevere in helping to meet the needs of others, so that our needs may also be met. Our prayers gain power from our motivation and orientation: when we turn to God, we become godlike in our care for others. We forgive as we have been forgiven and live in the spirit of God’s realm. Resonating with the divine vision, we can boldly ask, seek, and knock, and are inspired not only to expect miracles but accept miracles at the hand of a generous God. God gives us the Holy Spirit and with the presence of the Spirit, we receive everything we need to flourish and to serve God.
 

Gospel, July 17, 2022 – Mary and Martha

“Christ in the House of Mary and Martha” – Vermeer (1655)

The Gospel reading is here.

Let’s set the scene. We are in the long travel narrative in Luke (9:51 — 19:28). Jesus “set his face to go to Jerusalem” (9:51) and instructs those who would follow that the journey must be their first priority (9:57-58). Jesus sends the seventy ahead with no provisions for the journey and insists they depend on the hospitality of those in towns who welcome them (10:1-11).

Immediately preceding the stop at Martha’s home, Jesus tells a story about a man on a journey who is beaten and left to die. He is saved by an unexpected merciful neighbor (10:30-37). The story of “the good Samaritan” confirms that the journey to Jerusalem is dangerous, and that disciples might welcome the compassion of someone who, in other circumstances, would be considered undesirable.

This week we are in a seemingly peaceful setting – Jesus is invited into the home of Mary and Martha who live with their brother Lazarus in Bethany not far from Jerusalem. This is only reference to Mary and Martha in the synoptic gospels (Matthew, Mark, Luke). The two sisters and their brother, Lazarus, figure prominently in the fourth gospel, but hardly at all in the synoptics.

This is one of 3 mentions of this family:

1. Jesus was their guest – this week. Luke 10:38-42

2. John 11:1-44 When Lazarus had died, Jesus came to Bethany. Martha, upon being told that He was approaching, went out to meet Him, while Mary sat still in the house until He sent for her. It was to Martha that Jesus said: “I am the Resurrection and the Life.”

3. John 12:1-8 About a week before the crucifixion, as Jesus reclined at table, Mary poured a flask of expensive perfume over Jesus’ feet. Mary was criticized for wasting what might have been sold to raise money for the poor, and again Jesus spoke on her behalf.

On the basis of these incidents, many Christian writers have seen Mary as representing Contemplation (prayer and devotion), and Martha as representing Action (good works, helping others); or love of God and love of neighbor respectively.

Martha like the Samaritan is welcoming and is doing what women then were supposed to do – getting the house ready for the visitor. However, she is overwhelmed. We don’t how many guests there are. Where Jesus goes there are at least 12 other guys following him…and then the gravity and reality of the invitation comes crashing down on her. She is distracted. By contrast, Mary is sitting at the master’s feet, intent on listening to him but not lifting a finger to help.

Martha wants Jesus to tell Mary “get with it” and help out. Instead Jesus turns the tables and praises Mary saying “Mary has chosen the better part, which will not be taken away from her.”  

So what’s going on here ?  There are a variety of interpretations 

1. The Kingdom is being brought to all and in particular women

Jesus is crossing Jewish cultural bounds – he is alone with women who are not his relatives;  a woman serves him; and he teaches a woman in her own house.

Women were not supposed to sit with teachers as the disciples did.  Mary is assuming a male role – at the feet of Jesus.

In the first century, rabbis did not teach women. Outside of being instructed in their proper gender roles according to custom and law, women received no education.

Both in the previous story, the Samaritan and this story, they are moving beyond boundaries. The Samaritan for Luke illustrates the second commandment (‘Love your neighbor as yourself.’). Mary exemplifies the fulfillment of the first commandment. ‘You are to love God with all your heart, with all your soul, with all your energy, and with all your mind.’   

2. How do we deal with rivalries ?

The Martha and Mary story is just another in a series of instances of the disciples letting rivalry get in the way. This is similar to James and John and their discussion of  “whom is the greatest?”  in Mark, Chapter 9.

Martha asks Jesus to intervene. “Tell her then to help me.”   Martha has considered by some to be a “control freak.”

Jesus doesn’t mince words in his response. Calling her by name not just once but twice, in a manner that sounds more like a parent than a friend, he describes the situation.

The rivalries that we live in are the things that distract us. Jesus calls us out of these rivalistic relationships and into the Kingdom. Without the rivalry we can still attended to the daily demands of life, but maybe without seeing ourselves as victims of someone. 

3. A further study in hospitality 

Hospitality, sharing a meal in particular, is a prominent theme throughout Luke and how one is received or not.  In the narrative world of Luke, hospitality is multi-dimensional. According to this gospel account, we see hospitality from the perspective of receiving hospitality as well as extending it to another. Hospitality in Luke’s world is not limited to sex, religious preoccupation or county – it is open to all.

In this story, we expect Jesus to affirm the one who welcomes them into her home and prepares all that is needed to make them comfortable.

Yes, serving is encouraged too and follows naturally from following Jesus. This serving, however, is not drudgery, and is not to be accompanied by anxiety, distraction, worry, and trouble.  

This story is a clarification of hospitality in the Samaritan story. Both Mary and Martha are doing.  Doing is not the only thing. Eternal life is not gained in just the doing, but in the receiving – in hearing and believing.

4. Another alternative?

Mary & Martha’s story is a story about priorities and choices.  

It’s about choosing to make God a priority in our lives and not merely the façade of God in our lives a priority.

Often we get consumed with making sure everything is in its place and there is a place for everything.  

What is the most important thing we should be doing in the context of our daily activities ?

It’s about choosing to allow God to shape us into the people God needs us to be and then allowing God to use us to impact those around us in healthy, up-lifting, God-inspired ways.

What God wants for us is to become comfortable at his feet and “engage in the task” of sitting and listening as he reminds us of how really good life can be – even when life is not going as we have planned. And as we sit and remember what God promises, then we can go out and do as God wants. 

In Eugene Peterson’s, The Message, Jesus’ words to Martha are, “Martha, dear Martha, you’re fussing far too much and getting yourself worked up over nothing. One thing only is essential, and Mary has chosen it – it’s the main course, and won’t be taken from her.”

“Mary has chosen the better part, which will not be taken away from her.”

What really matters is how these two responded to God’s presence in their midst.

Thinking about God’s word as the “main course” in the feast of Life, however, doesn’t give that immediate sense that listening is better than doing. Instead, it places these two activities in balance. The word calls for us to both sit and listen AND to go and do. 

Since this story is about “turning the tables” one further extension of that is to consider Jesus the host and not Martha. Jesus is the host, not Martha or Mary or anyone of us, and he spreads the word like a banquet to nourish and strengthen us. The word has within it commands both to sit and listen, and to go and do. We “sit on our salvation,” but then scatter into the world and work of daily life. 

We must balance the role of food-preparer with that of friend and listener. Her actions are actually causing separation from Jesus at the same time she is drawing her into the home. 

As with previous weeks, there is an urgency involved.

The key is that there is an urgency to the kingdom. In Chapter 10 we saw several weeks ago, there is no time to rest; no time to bury the dead, even a parent; no time to say goodbye to family; no looking back (10:57-62). it. We might consider Martha’s concern for hospitality as similar to the “distractions” Jesus names at the outset of the journey to Jerusalem. Seeking God’s Kingdom is the first priority above all else, even the common customs of hospitality. 

If you look carefully, Jesus doesn’t say anything about not cleaning house or preparing dinner. He is not saying people should not have “many things” to do. Martha’s issue is not that she is a busy person. She is distracted by her many tasks and missing the fundamentals of having a chance to hear the gospel.  

Like the lawyer last week in the Good Samaritan, Martha is focused on “me.” “Why do I have  to get the house ready, while Mary gets the best role.”  We see this is in many churches. “Why does so and so get to do this while I alway have to wash dishes.”

 The author of the blog “Theological Stew gets the heart of the matter: “But here’s what I see in this. Martha was so busy with her eyes on what Mary was doing that she wasn’t being faithful to her own calling. The interesting thing is that Martha could have been just as close to Jesus doing what she was doing as Mary was sitting at his feet. She just didn’t see it.”
 

The Good Samaritan – ‘What must I do to inherit eternal life?’

This is one of the most practical Bible lessons.

“Teacher, what shall I do to inherit eternal life? This is a basic, universal question that is asked by almost all human beings, even today. In Mark and Matthew, the question is more of a Jewish question. That is, “What is the greatest/first commandment of the law?” Mark and Matthew were asking a fundamental Jewish question; Luke was asking a fundamental universal question.

Luke was written to a larger world which he knew as a follower of Paul. This was the first time the idea of Dt 6:5 (“Love the Lord your God with all your heart and with all your soul and with all your strength”) being combined with Leviticus 19:18 (“Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself.”)

Jesus is challenged by a lawyer. The lawyer’s presence and public questioning of Jesus shows the degree of importance his detractors are placing on finding a flaw they can use. The lawyer is trying to see if there was a distinction between friends and enemies. Luke in the Sermon on the Plain (Luke 6:20 “But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.”) had eliminated the distinction and the lawyer was trying to introduce it again. As Jesus’ influence with the crowds continues to grow, the alarm of the religious establishment grows as well.

His first question is “what must I do to inherit eternal life.” Jesus answers, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” The lawyer follows up with a second question, also a very good one. If doing this, i.e., loving God and loving neighbor as oneself, is a matter of eternal life, then defining “neighbor” is important in this context. The lawyer, however, in reality, is self-centered, concerned only for himself.

Jesus shifts the question from the one the lawyer asks — who is my neighbor?–to ask what a righteous neighbor does. The neighbor is the one we least expect to be a neighbor. The neighbor is the “other,” the one most despised or feared or not like us. It is much broader than the person who lives next to you. A first century audience, Jesus’ or Luke’s, would have known the Samaritan represented a despised “other.”

Read more: The Good Samaritan – ‘What must I do to inherit eternal life?’

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Of the four characters in this story (besides the robbers and the victim) – the lawyer, levite, priest and Samaritan – the first three were known in Jewish society. The Samaritan is the outsider.

The idea of being a “Good Samaritan” would have been an oxymoron to a first century Jew. During an ancient Israeli war, most of the Jews living up north in Samaria were killed or taken into exile. How can the Samaritans be anything but “bad”? Jews would do anything to avoid these people. However, a few Jews, who were so unimportant that nobody wanted them, were left in Samaria. Since that time, these Jews had intermarried with other races. They were considered half-breeds by the “true” Jews. They had perverted the race. They had also perverted the religion.

Note also that the Samaritan acts not to receive anything for himself (like self-justification). He responds to the needs of the man in the ditch and his actions cost him — time and money. The others can’t go beyond their limited role in society. The levite can’t touch the injured because of laws against uncleanness. The priests (Pharisees) are more concerned with rules and structures. We must look beyond the mores of society.

The verbs used with the Samaritan are worth emulating: to have compassion others; to come (near) to others; to care for others; to do mercy to others. It is not enough just to know what the Law says, one must also do it. To put it another way, it is not enough just to talk about “what one believes,” but “what difference does it make in my life that I believe.”

The man in the ditch may represent us. Brian Stoffregen quotes Bernard Scott in Jesus, Symbol-Maker for the Kingdom. “Grace comes to those who cannot resist, who have no other alternative than to accept it. To enter the parable’s World, to get into the ditch, is to be so low that grace is the only alternative. The point may be so simple as this: only he who needs grace can receive grace.. all who are truly victims, truly disinherited, have no choice but to give themselves up to mercy.” And we are victims in our own way.

He goes on to say “the parable of the Good Samaritan may be reduced to two propositions: In the Kingdom of God mercy comes only to those who have no right to expect it and who cannot resist it when it comes. Mercy always comes from the quarter from which one does not and cannot expect.”

Stoffregen says “I have usually taken the second interpretive approach to this text. We are the ones in the ditch and the Samaritan represent God — God who is both enemy and helper. Our sin makes God our enemy. Yet, in the parable, the “enemy” gives new life to the man in the ditch. The “enemy” expends his resources (apparently unlimited) for the care of the half-dead man.

“The problems with the lawyer is that he couldn’t see God as his enemy. He hadn’t recognized the depth of his own sinfulness. (He wants to justify himself and probably had a bit of pride that comes along with that.) He was too strong and healthy. He assumes that he has the ability to do something to inherit eternal life. He assumes that he can do something to justify himself. He is not helpless in the ditch. He thinks he doesn’t need God’s grace.

“God also gets into the ditch of the dead. On the cross, God died. There is the resurrection “donkey” who transports us to the heavenly “inn” where there is complete recovery from all pain and suffering.”

“I also noted in this sermon that at times we might identify with the innkeeper. In the parable, the Samaritan used the innkeeper to continue the healing process the he had started. The Samaritan promised to provide everything that the innkeeper would need to care for this man. Sometimes God helps us out of the ditch directly. Sometimes God uses other people.”

In the end our neighbor is everyone.

Jesus said to him, “You have answered rightly. Do this and you will live. We don’t repeat the words – we need live them as they had at the time. It is part of living a transformed life in the Kingdom away from structure of society that inhibit us and put blinders on us.”