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

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