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 August 28, Pentecost 12

I. Theme –  Our lives should exhibit humility and love

Feast of Simon the Pharisee” – Peter Paul Rubens (1618-1620)

The lectionary readings are here or individually:  

First Reading – Sirach 10:12-18 or Proverbs 25:6-7
Psalm – Psalm 112
Epistle – Hebrews 13:1-8, 15-16
Gospel – Luke 14:1, 7-14 

Today’s readings remind us that our Christian way of life is characterized by humility and love. The wisdom teacher Sirach warns his readers to avoid arrogance, violence and pride. The author of Proverbs counsels about having a humble attitude and being content with one’s own social status. The author of Hebrews urges readers to make Christian love a practical reality in their lives.

At a banquet, Jesus teaches the meaning of true humility.Jesus’ teachings on humility challenge us, and cause us to go deeper—it is not enough to humble ourselves in the presence of others, but to actively reach out and invite those who would not be invited to join in. We are called to live out our witness, especially when it is hard and goes against the grain of the world. How does the invitation of Jesus challenge us at the table as we celebrate?

Some of us may know the honor of sitting at the head table at some social or business function. Because recognition of our importance is a coveted honor, the scene in Jesus’ parable of the wedding feast is familiar to us. Who has not looked for his or her place card near the host and been disappointed to find other names at the seats of honor?

The twinge we feel when we do not make the head table at important meetings reveals the fact that we still have a trace of the old nature in us. We want to look rich before people; we forget how rich Christ has made us before God.

Our earthly status is always insecure; it waxes and wanes, and the retirement party inevitably comes. Newcomers take our place, and we are expected to go fishing–or at least stay out of the way of our successors. Not so in God’s service. Once a saint, always a saint here. We are never retired from work in the kingdom. Our future is to be more glorious than is our present in God’s service.

God continues to give freely to us who are poor in what matters most. Our attempts to emulate God’s generosity and hospitality are received and honored when done in the spirit of humility that befits God’s image in us. Then, like God, we too can enjoy the company of those who can never repay us.

II. Summary

First Reading –  Sirach 10:12-18

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. (See the Prologue to the book of Sirach.)  It is a book of moral instruction and wise sayings.

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 reading for this week is a little homily on human pride.  Notice the consistent structure of coupled clauses.  From the ostensibly theological premise that begins this discourse, Ben Sira quickly moves into the world of wisdom and commonplace practicality.  He sees pride in the rulers of the world, a pride that God quickly undermines and brings to naught.  Ben Sira had ample fodder for his mill.  Living in the period of the Seleucid kings, the author saw ample examples of pride in the face of God.  Perhaps some reading in the Maccabees might help flesh out these insights for you.  History had left the old concerns about the Davidic kingship behind.  In spite of the success of the Maccabean Period (164-63 BCE) the Levant was already engulfed by far mightier powers whose secular and religious life was at odds with what Israel had long known.  Faithfulness to God, rather than national or personal pride, during such a period is what Ben Sira hopes to receive.

Proverbs 25:6-7

For those bothered by reading the apocryphal text, the lectionary provides this snippet from Proverbs.  As such it deftly serves as an inspiration point for Jesus’ saying in the Gospel.  The reading from Proverbs has more of a personal scope while the reading from Sirach has a more global feel.

The Book of Proverbs consists of short, memorable sayings drawn from human experience that are shaped poetically for memory and meaning. Since they are practical, proverbs serve a multitude of functions for people in their communities including observation, command, admonition, prohibition. In general they help to preserve tradition, ponder the mystery of life, and promote proper behavior. Today’s reading, for example, offers advice on how to conduct oneself when invited to dine with the king.

Not only are the images and message memorable, but the shape is poetic. In particular, Hebrew wisdom utilizes the parallelism of couplets to juxtapose truths and tease out new meanings. Good proverbs are characterized by being memorable, true to experience, practical or useful, and universally applicable.

Each proverb is like a snapshot of a vast panorama that needs to be complemented by other viewpoints. Since no proverb can totally capture the complexity of life’s mystery, the truth of each must be taken in context with that of others to create the whole picture.

Proverbs 25:6-7 is a brief passage about humility. It is better to be raised up than to be taken down. Humility is one of the character values lifted up by Wisdom literature. In our second thread of the Hebrew Scriptures this season after Pentecost, we have been following passages about the covenant that God made with the people and the promises of the covenant.

This passage, while at first glance doesn’t seem to fit, reminds us that when we are humble, we are more likely to witness and experience God’s grace firsthand than if we are proud. As often among people, we think we only need God when things are bad. If we remember with humility that all things, including ourselves, come from God, if we remember our dependence upon God, then we remember God’s presence, through good times as well as difficult times. When we are low, we hold on to the hope of God to raise us up, and when we are high, we remember with gratitude that it is God who has raised us up, and we also remember others who need help to be raised up. We focus not on our own gain, but the will of God and the care of others.

Psalm –  Psalm 112

This is an acrostic psalm, each line beginning with a successive letter of the Hebrew alphabet

This psalm is in happy company with both Sirach and with Proverbs, for all three of them are examples of Wisdom literature.  Here the idea person is held up for us to emulate and to exploit.  The proper noun indicates a warrior or a hero, but it is really anyone who has to deal with the issues of this world.  Prophetic issues are raised up here: righteousness, mercy, generosity, truthfulness, and such. 

Psalm 112 sings of the blessings of God for those who follow God, and that even those who are blessed with riches are blessed so they can give freely to the poor. The blessings are not only spiritual, but include children (v. 2) and wealth that can be used to help others (v. 3, 5, 9). These blessed faithful contrast with the wicked whose “desires come to nothing” (v. 10).

The psalm closes with a neat comparison – The ideal person stands in sharp contrast to the one who is wicked.  The wicked are the ones who are angry and jealous, who allow greed to overcome them, but the righteous give freely, sharing with all, and delighting in God who has given them everything. They are in sorrow at the comparison, and unlike the reputation of the righteous one (which, according to the psalmist, is eternal) the desires and story of the wicked will soon be gone.

Epistle-  Hebrews 13:1-8, 15-16

The first people to hear this letter were Jews who had become Christians. Their conversion cost them their membership in familiar Jewish circles, so the author persuades them that they have an even better, if yet unfamiliar, membership in Christ.

Here, in this reading, the author gives the reader some final recommendations on how to live a worthy life.  We are given advice on loving service and then in a later section on true worship

The writer reminds the readers that in following Jesus, we must love one another, and that love comes with respect.  Hospitality, especially to fellow Christians, was a practical way of showing love, since one’s fellow guests at ancient inns were likely to be thieves. Hospitality was especially a duty for leaders of households. The responsibilities and rewards of such hospitality could be unexpected.

Prisoners and the ill-treated were to be helped. Christians should be able to be compassionate concerning the sufferings of others.

We must honor our spouses and remain faithful. We must love one another with mutual respect, and not live in greed.. Adultery and immorality will be judged. Love of money also disrupts relationships in the community and with God. Everyone is to be content, trusting in God’s care and adopting Psalm 118:6 as a watchword.

Jesus’ teachings, the commandment to love one another, still stands. We honor God by living for others, caring for others, doing good to others. The writer makes the bold claim, “Jesus Christ is the same yesterday and today and forever.” While we all grow and change, God’s promise fulfilled through Jesus—indeed, God’s love through Jesus, remains the same.

The recipients of the letter are urged to remember the example of their own leaders, as previously they have considered that of the Old Testament saints (chap. 11). These leaders appear to be those who originally proclaimed the gospel to them (2:3c), and who have now died. Whereas mortal leaders die, Jesus Christ is always available as model and mediator.

Gospel –  Luke 14:1, 7-14 

The particular sequence in Luke 14:1-24 of a healing, a teaching and a parable has been shaped by Luke around the theme of supper in the home of a Pharisee. The teaching on humility in verses 7-11 is, at one level, an illustration of simple worldly wisdom (Proverbs 25:6-7). But it takes on meaning for the whole Christian community when related to the community meal or eucharist.

Jesus is eating at the house of a leader of the Pharisees, and Jesus has noticed where everyone has sat down for the meal. The guests are choosing to sit closest to the host and to Jesus, to show how honored they are, rather than showing their humility.

There are two teachings.  The first is about humility. What Jesus advises them goes against all tradition—to sit at the lowest place and then be invited to move up. Jesus’ reasons for this is that all who humble themselves with be exalted (vs. 11), but this exaltation may not come in this lifetime. In verse 11 the passive verbs indicate that God is the one doing the action. The future tenses point to the humbling of the proud and the exaltation of the lowly on the last day, already implicit in the coming of the Messiah proclaimed in Mary’s Magnificat prayer (Luke 1:52).

The second observation is about the virtue of hospitality and how it is lived out in the actual lives of people.  Who should be invited to our banquets?   The guests should be, according to Jesus those on the  margin of society – the poor, the crippled, the lame, and the blind.  Those whose reputations and labels would not make them on the guest list. This teaching goes beyond humility, but that we are called to bless others

In other words, all those who are mentioned by both Isaiah and Jesus as the recipients of the messianic kingdom should be invited to this earthly feast.  There is no reciprocity here, only the promise of the kingdom.  Thus, this simple human dinner party becomes a sign of what is to come in the heavenly realm.

This teaching speaks both specifically to the exclusivity of the Pharisees and generally to the ethic of reciprocity widely accepted. The maimed, the lame, the blind were excluded from worship at the Jewish temple, and thus w ould have also been unacceptable dinner guests for the Pharisees. None of those mentioned would have been able to repay this hospitality.

Jesus’ challenge to inclusiveness at the Christian eucharistic banquet continued to haunt the early Church (James 2:2-4; Romans 12:16) and remains just as much a challenge today.

As Christians we often say Christ has no hands or feet but ours. We are called to bless people with our lives. It’s not just about giving money to those in need, but is about extending our lives to those on the margins. We must not just be humble ourselves, but we must empty our own selfish ambition and reach out with the love of Christ beyond society’s boundaries.

Gospel, “I came to bring fire to the earth, and how I wish it were already kindled! “

This a shift of mood in the gospel from last week’s Luke 12:32-48. That passage begins with a beautiful theme of blessing for the crowd. “Do not be afraid, little flock” to this week’s “Do you think that I have come to bring peace to the earth? No, I tell you, but rather division!” Now there’s a shift ! 

When he is with the crowd, strangers and foreigners, he proclaims the Good News of God’s unconditional acceptance and universal compassion. When Jesus is with the disciples, his teaching is far more demanding and often blunt.

Contradicting the angels’ promise of peace on earth at his birth in Luke 2, Jesus emphatically denies that he’s come to bring peace. Instead, he claims to be the bearer of discord and fragmentation. As he journeys toward Jerusalem, Jesus becomes a source of conflict and opposition when he lays claim to startling forms of authority and power. His words are marked with a sense of urgency and intensity. The road to Jerusalem, after all, leads to a violent confrontation with death.

"Fire Window" – National Cathedral, Washington

This week’s gospel can be divided into three parts :

1 In verses 49-53, there are three images – casting fire, baptism/immersion , division of family members

At least with the first two images, fire and baptism, Jesus’ is distressed that he hasn’t completed these tasks. By placing this saying in the midst of the journey narrative — Jesus is on his way to Jerusalem but not there, yet — Luke may be indicating that the completion of these tasks takes place on the cross in Jerusalem when he is "immersed" into death, or, in a broader sense, his immersion into the passion/suffering events that take place in Jerusalem

Jesus explains the way in which His coming will “cast fire on the earth.” He also expresses an eagerness to get on with the process of bringing fire to the earth. This “fire” has implications for the family, but not those which we would prefer. The coming of Christ will cause great division within families, driving wedges between those family members between whom we normally find a strong bond.

What is this fire ?

One possibility of the “fire” of which Jesus spoke is the same fire about which the prophets, including John the Baptist, spoke—the fire of divine wrath. When Jesus said that He had come to “kindle a fire” – the outpouring of God’s wrath on sinful Israel/ His death on the cross would set in motion a series of events, which will eventuate in the pouring forth of God’s divine wrath on sinners.

Another possibility is to consider the phrase “begin on fire” to refer to someone who is passionate about something. We need to get rid of things that exploit and do not sustain us (such as poverty, racism, disease). Redemption can come only when those systems are shattered and consumed by fire and we rebuild based on a different set of values. Business as usual means injustice and death. Thus, life can not flourish with a crisis which is God’s presence.

Thirdly, it can also speak to Jesus transformation – from man to resurrected individual and the change. His purpose was to become a sacrifice for our sins and his baptism was the crucifixion. His death on the cross would set in motion a series of events, which will eventuate in the pouring forth of God’s divine wrath on sinners and the creation of the church

One needs to separate the idea of “means” and “end” in this passage . The difference is, on the one hand, that between “then” (heaven, the kingdom of God) and “now.” “Peace” is the end, but a sword and division is the means. “Life” is the end, but death—our Lord’s death, and the disciple’s “taking up his cross” is the means

Dietrich Bonhoeffer wrote from his German prison cell in 1944 about the violence which destroyed the sense of fulfillment of life for him and the long isght of history. Out of this painful experience came a profound insight, part of his Daily Meditations from His Letters: “This very fragmentariness may, in fact, point toward a fulfillment beyond the limits of human achievement."

What is this baptism ? This part of the scripture refers to Jesus himself and not his followers. Not immersion in water but tis baptism is clearly the death which He would die on the cross of Calvary. He is being cleansed for a purpose . His purpose was to become a sacrifice for our sins and his baptism was the crucifixion. It can refer also to his mission against the structures of the world about which he is “stressed” since it will lead to his own death. Yet, there is relief when it is over.

The division which Jesus speaks of here has several interesting features. Following Jesus is more than just affirming his message – it is teaching of action which has its consequences. First, there is a division which occurs within the family.

-father against son 

-mother against daughter 

-mother-in-law against her daughter-in-law  

Peter Wood speculates that Jesus may have meant, 1. Conflict within the order of Rome, the cult of the emperor. 2. Conflict within Jewish families with the importance of the mother determining who is Jewish. 3 Conflict within entities themselves such as within believers, or today within churches,

Second, there is a polarization which is described, so that it is not “one against one,” or to follow the imagery established by our Lord, “one against four,” but “two against three” and “three against two.” All these numbers don’t divide evenly. Is this the origin of “being at odds with someone”?

Those who have come to faith in Christ will join together into a new kinship, while those who have rejected Christ will also find a new bondage, a new basis of unity, in opposition to Christ

As Phyllis Tickle writes, “All change – even Good News change – will cause conflict and grief for the simple reason that all change – even Good News change – means giving up / losing something, and it means valuing one thing over another.” Out of the old traditional family comes a new family of believers. This was a challenge to the biological family in that time, extremely important. You risk being cast out – an extraordinary demand.” You risk your own baptism on the cross.

Jesus warned that those who make a commitment to him will be persecuted, that a commitment of faith also means that our attitude toward material possessions must change, and that moral responsibilities must be taken with even greater seriousness. Because our commitment to Christ shapes our values, priorities, goals, and behavior, it also forces us to change old patterns of life, and these changes may precipitate crises in significant relationships

2 In verses 54-57, Jesus speaks specifically to the multitudes, pointing out a very serious hypocrisy. He reminds them that while they can forecast tomorrow’s weather by looking at present indicators, they cannot see the coming kingdom of God as being foreshadowed by Christ’s first coming.

The illustration seems to point to the weather patterns in the Near East. The Mediterranean Sea was to the west and winds from that direction brought rain. The desert was to the south and winds from that direction brought heat.

He calls the religious leaders hypocrites. He criticized them and also his hearers about their lack of ability to perceive spiritual realities around them. Why, then, could these people, skilled at reaching conclusions about the weather, not come to the conclusion that Jesus was the Messiah, based on the voluminous evidence, all of which conformed perfectly to the predictions of the prophets?

You can look at this in another way and see the implications of our own lives. It is time to check the direction of the wind and let that determine the course of action. We tend to let the insignificant dominate our attention while miss or ignore the significant. Our actions help to determine the future as natural consequence follow from the weather

3 Verses 58 and 59 conclude the chapter by making a very personal and practical application. Reconciliation with their opponent needs to take place prior to standing before the judge.

Lectionary commentary Pentecost 10, August 14

I. Theme –   The connection between speaking out for God and making enemies

National Cathedral – “Fire Window”

The lectionary readings are here or individually:  

First Reading – Jeremiah 23:23-29
Psalm – Psalm 82
Epistle – Hebrews 11:29-12:2
Gospel – Luke 12:49-56 

Today’s readings recognize the connection between speaking out for God and making enemies. In Jeremiah , God denounces those false prophets who tell lies in God’s name. The author of Hebrews urges believers to accept hardship as a divine aid to discipline. There are no guarantees that the faithful will thrive. They may be the objects of persecution and violence, but even in adverse situations, their hearts and minds are focused on God’s realm. This may minimize the emotional impact of persecution. Jesus warns that his ministry will bring a time of spiritual crisis.

When we ignore the poor, when we turn away from the cries of injustice in this world, we turn away from Jesus himself. In Jesus’ day, the religious hypocrites would claim to follow God’s ways but had no concern for the very ones God declared concern for through the prophets. To this day, we end up being concerned more about right belief and right doctrine than how we live out our faith. When we look to the prophets and to Jesus, we see God hearing the cries of the poor, the widows and the orphans. We see Jesus eating among the sinners and tax collectors and the prostitutes. We hear the rejection of Jesus by others being a rejection of God’s love for all people, but especially the marginalized and outcasts. This same rejection happens today—we fashion Jesus into being concerned about right belief, when Jesus seems clearly to be concerned with how we love one another. We continue to miss the mark, transforming a love for all, especially those on the margins, into a love for a few who are obedient to a set of rules.

In the maelstrom of conflicting positions and cultural divisions, Jesus challenges us to interpret the signs of the times. Awareness opens us to see the connection between injustice and violence and consumerism and ecological destruction. The causal network has a degree of inexorability: although we are agents who shape the world, we do reap what we sow.

II. Summary

First Reading –  Jeremiah 23:23-29

Jeremiah began his prophetic ministry in 627 BC, and ended it about 580 BC. His career spanned the period culminating in the Kingdom of Judah’s final defeat by the Babylonians, the destruction of Jerusalem and the burning of the temple, and the exile of the major part of the population. In the time before the final defeat, some prophets advocated resistance while Jeremiah counseled submission to Babylonian rule as being God’s will.

Jeremiah was blunt about what was right and what was not, and he suffered at the hands of the powerful because of his outspokenness. Judah’s defeats at the hands of foreign enemies were the result, Jeremiah insisted, of the bad faith of the king and other leaders among the people. This and similar statements seemed seditious to some. They were still reluctant to kill him outright, so they got the king to order Jeremiah thrown into a pit and kept there. Then someone else got the ear of the wishy-washy king, and successfully argued for Jeremiah’s release

In these passages, Jeremiah ponders what it is that constitutes true prophetic work, and determines that it is proclaiming the word (of God) faithfully. . Jeremiah’s 23rd chapter is a compendium of commentary on the work of the prophets. They are compared to evil shepherds, and liars.

Jeremiah 23:23-39 shows God’s faithfulness through the covenant with Israel. Through Jeremiah, we are reminded that our God is a God who is close to us, not far away. Our God is the creator, the God who is faithful to all of creation. Many of the prophets in Jeremiah’s day have gone astray and just prophesy what the people want to hear, but the true prophet will speak in faithfulness. Though this passage may seem dark words from Jeremiah, we are reminded that God continues to be faithful, God continues to be very near, and God’s word is like fire that purifies, a hammer that breaks through the rock of stubbornness, the rock of oppression.

God is fully aware of the activities of these false prophets and brings them to judgment. God is no local deity easily hoodwinked, but transcendent and omnipresent. God is not revealed in dreams, but in visionary experiences (the classical prophetic tradition distinguished strongly between dreams and visions). God’s word does not result in the forgetting of God’s name. Its impact is challenging, not soothing. The final result is never complacency but radical obedience.

Psalm –  Psalm 82

Psalm 82 shows that God is the God of justice. This psalm celebrates Israel’s God as the ruler over all the nations and their protective deities

This psalm assumes a heavenly court of other gods, in which God cries out for justice against the unjust gods. God removes their power, making them powerless, and instead gives power to the powerless ones, the weak, the widow, the orphan, and the needy. God is the God of the oppressed, the God of the marginalized, and God will not rest until they receive justice.

The psalmist sees justice as being foundational. It is justice that allows the earth “to be” – “all the foundations of the earth are shaken”, when justice is not allowed to have its way. Even God’s own realization is shaken. “I thought that you were gods”. Now there is a different understanding on God’s part. “You shall die like mortals, and fall like any prince.” The powers that were thought to rule life are found to be wanting. It is God who will rise and judge the earth.

Epistle-  Hebrews 11:29-12:2

This letter was written for the sake of Jews who had become Christians, and who were promptly rejected by other Jews. Kicked out of synagogue and cut off from family and old friends, from the comforting rituals and institutions they had known, these folks needed their faith bolstered

The letter to the Hebrews bolsters the faith of Jewish converts who missed the rituals and institutions of Judaism. The author wants his audience to think of themselves as athletes in a race in a stadium. The fans cheering for them are ancestors who struggled for the faith in the past. Jesus, on the other hand, is not a cheering witness, but the supreme example. The sentences describing his fidelity are not just images; they’re strong and direct statements

The author recalls examples of faith from throughout Israel’s history. He recalls the experience of the early Israelites during their exodus from Egypt and their trek through the wilderness to the promised land. He alludes to the Judges, the kings and the prophets whose faith provided and protected the nation. Many were rejected and killed for what they believed in. These heroes of the faith, these witnesses give us strength and hope. Through many trials and persecutions, these ancestors persevered because of their trust in God. However, they “did not receive what was promised,” because God had an unexpected surprise in store through Jesus, who will be the perfect model of faith. Ultimately it is Jesus who gave himself for us, who let go of himself to die and live for us.

Verse 12:2 is a brief hymn, summing up Christ’s work as model and perfecter of faith. Christ sets up the race, an appropriate Hellenistic model, as the metaphor for life. That life might include difficulties is exactly the connection that the author wishes to make with the life of Christ Jesus voluntarily submitted himself to suffering and in turn reaped the reward of resurrection and exaltation to the place of honor at God’s right hand. His example is the model for any suffering that we might need to endure in order to arrive where he, as leader, has gone before us

Gospel –  Luke 12:49-56 

Today’s gospel reading again expresses the sense of imminent crisis in Jesus’ own ministry and in the life of the nation. There are two central images.

Jesus speaks of his ministry, through which he intended to reveal and establish right relationships, as being “to set the earth on fire.” Fire is an apt image of God’s transforming presence because it leaves nothing that it touches the same as before. Fire destroys but with it also purifies. A second image is baptism in which water can be death or life.

All of these images are pointing to the passion, and this aspect will serve as a dividing point for many. Jesus speaks to the difficulty of God’s judgment, that people will become divided because of it, even within the family, even within what is supposed to be one, units of sometime comfort and closeness.

Jesus has come to reconcile all people to God, but that reconciliation will cause some to reject God. There are those who cannot accept a God who accepts and loves all people. They will reject Jesus, and in turn reject the very God who loves them. And those who do reject Jesus do not understand what they are doing, they do not understand the signs of the times for them.

The peace Jesus has come to bring by establishing right relationships demands a complete revaluation and transformation of oneself and one’s relationships .
 

Commentary, July 17, 2022, Pentecost 6

I. Theme – Surprises related to hospitality and the hidden presence of God.

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

The lectionary readings are here  or individually: 

First Reading – Genesis 18:1-10a
Psalm – Psalm 15
Epistle – Colossians 1:15-28
Gospel – Luke 10:38-42 

Today’s readings remind us of the surprises related to hospitality and the hidden presence of God. In Genesis , Abraham receives three heavenly visitors who speak of the imminent birth of Sarah’s son. Paul describes the mystery of reconciliation with God and its implications for the Church. Jesus visits the home of Mary and Martha and reminds us of the importance of paying attention to God’s presence and words.

An extraordinary message runs through today’s scriptures. The theme is best expressed in the question put to Abraham: “Is anything too wonderful for the lord?”

Sarah laughed at the promise that she would bear a child in her old age; thus the name of this son of promise was given before his conception. It means “He will laugh”! The divine communication surrounding the birth of Isaac gives us the delightful feeling that God loves to surprise people. Isaac’s very name seems to convey that God’s joy in fulfilling the promise to Abraham would ring through the universe forever. In this way the messianic line was established by God’s miraculous power.

The scripture readings contain another miracle. The question in verse 1 of the psalm is not found in today’s reading, but it prompts the response contained there: “Who may abide in your tent? Who may dwell on your holy hill?” The psalmist answers by saying that only those who lead a blameless life are entitled to abide with God. If this were the only message we had, we might despair, for not one of us would qualify. But if we leap from the psalm to Colossians, the “hope of glory” is electrifying news. Miracle of miracles—Christ dwells mysteriously within us. Through him we stand holy and blameless before God. We can now abide upon God’s holy hill.

Christ for us and Christ in us is a mystery we can never fully understand. Better we stand in humble awe and gratitude than to try to analyze God’s doings. It is enough to know that God’s steadfast love and mercy shine in God’s word and deeds.

The gospel passage continues the line of thought that there are moments when the most important thing we can do is immerse ourselves in the wonder and glory of God’s self-revelation and to enjoy abiding with God. “There is need of only one thing” for God to work miracles in our lives.

It would be wrong to over-generalize specific occasions in scripture. It is possible that the next time Jesus visited that household, Mary served while Martha sat at his feet and Jesus chopped the vegetables. The point is that we must be attuned to the lord’s visit in our own household. We need to strike a balance between serving and simply enjoying the lord’s presence in quiet attentiveness to God alone.

Today’s readings abound in possibilities, including the possibility that we will suffer serious consequences if we deviate from God’s vision. Openness to God’s vision opens us to lively and transformative energies and contributes to the healing the world. Closing off to God’s vision dilutes and weakens the divine energy available to us. We may consider ourselves spiritual, religious, or both but be heading away from God’s vision for our lives and our world.

II. Summary

First Reading –  Genesis 18:1-10a

Our second series is about God’s covenant and the ways God upholds the covenant, even when human beings do not

Today’s reading is both an epiphany story—an account of the lord’s appearance to Abraham—and an annunciation story—a proclamation of the coming birth, contrary to all human expectation, of a significant person. The precise identity of the “three men” is not clear; that is, whether all three are angels representing the lord in earthly manifestation (hence the shift from plural to singular in vv. 1, 13) or whether one is indeed the lord and the other two are attendants (18:22, 19:1).

Abraham’s reception of these sudden guests illustrates the hospitality of a nomadic society. It is through their hospitality and compassion that God’s covenant is made, the promise to Abraham and Sarah kept. We uphold the covenant with God made so long ago when we show hospitality and kindness to the strangers among us, for God has shown hospitality to us in the giving of this world, and kindness throughout the generations.

The detailing of Abraham’s obsequious courtesies are meant subtly to give hearers two important notions about the grand status of the patriarch. He was wealthy enough to play the very generous host with the best of his contemporaries, and he was spiritually keen, sensing that his visitors were disguised angels. His life was imperfect, and he needed God, of course; his protracted childlessness is a constant reminder of that. Thus the visitor’s prediction that Sarah would have a son within the year is really the point of this story

The lord then renews the promise of many descendants (12:2, 13:15f), now specifying the birth of a son (15:1-6) to Sarah (17:15-21) in the spring (v. 10). As Abraham has typified the natural virtue of hospitality, so he also typifies the theological virtue of trust in the lord’s promise. The meaning of Isaac’s name is here explained by Sarah’s incredulous laugh.

Where is Sarah? She is the key here, for even in the midst of the duties and hiddenness assigned to her sex, she will be the bearer of the promise and the wonder. In the final verse of the reading, one of them (are there two traditions here) indicates a return at some future time, and a promise of a future son. This announcement is made to the man, not the woman, and yet it is the woman who will share the culture and the traditions of her lineage with her child.

Psalm –  Psalm 15   

Psalm 15 is a short song of praise, reminding those who are faithful that God is their strength and stands by them. They shall not be moved. To the faithful, God’s presence is with us—we do not need to go to a sacred location—God’s tent is over us, God’s presence is with us, when we are faithful and trust that God is with us.

This psalm presents a brief entrance rite for someone desiring to enter the temple for worship. The pilgrim’s question about who can enter (v. 1) receives a response from the temple personnel describing the attitudes and behavior required for worship. Regardless of the circumstance or time certain standards are invoked: blameless life, right doing (justice), and honesty.This portrait of an ideal worshipper can still act as a guideline for our approach to the altar of the lord today.

Epistle-  Colossians 1:15-28

Paul strongly presents the supremacy of Christ over the universe and in the Church (vv. 15-20). Then he applies the meaning of Christ’s cosmic victory specifically to his audience. The purpose of Christ’s death is to reconcile every person to God. . Christ is the principle of creativity, novelty, and evolution. But the ‘indicative’ description of what God has done for humans in Christ is inescapably joined to the ‘imperative’ discussion of what humans are to do in response.

The situation in Colossians is hinted at here – ” And you who were once estranged and hostile in mind, doing evil deeds, he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him.” The church at Colossae may have adopted the notion of the “elemental spirits” and their role in daily life. The author condemns such influence lifting up Christ as the chief point of creation

Paul’s teachings are primarily counter-cultural to the empire (Romans 8:38-39 for example shows that nothing can separate us from God’s love, not powers or rulers or height or depth—seemingly counter-empire than this passage). Still, this passage suggests that Christ came to make peace with all, creation, God and humanity, and it is a beautiful image of Christ that was probably an early church hymn.

The theme of rejoicing in suffering is very Pauline (Romans 5:3; 2 Corinthians 11:30, 12:9; Philippians 2:17, 3:7-10). “What is lacking” may be the manifestation elsewhere, especially among the Colossians, of the suffering of the cross in the present life of the Church.

Paul reminds them of a common theme of the early Christian preaching. The “mystery” of God’s purpose, formerly hidden, is now revealed in Christ. It is revealed in history’s recent events, including Paul’s own ministry. The purpose of this revelation is that everyone may become “mature,” literally whole, complete or perfect, in Christ. This was a term used in the Greco-Roman world for those initiated into the mystery cults or those who through self-discipline and study of wisdom had reached advanced levels of insight. Paul uses the word to emphasize that there is no special caste or elite in Christianity but the Christian mystery is Christ’s abiding presence in the community, (the “you” is plural).

The plan calls for Christ to be revealed to the Gentiles and for them to accept Christ into themselves as their hope of glory. Paul’s contribution, further specified, is to admonish and teach everyone, so to prepare them to be offered more perfectly to God.

Gospel –  Luke 10:38-42 

The story about Martha and Mary is the second in the section on the characteristics of the disciple (10:25–11:13). As the story of the Good Samaritan showed how the disciple should act to the neighbor, so today’s story shows how the disciple should relate to Jesus. Also similar to last week it’s about “seeing and not seeing.” It is not only those who come from a distance (the lawyer) who have difficulty seeing who and what Jesus is, but it is also those intimate with him, Mary and Martha, who may have the same difficulty

The story has links to the first lesson which is about hospitality. Luke takes it a step farther and remembers and emphasizes things Jesus did that defied the customs and expectations of his people.

The story is almost an enacted parable. Martha (whose name is the Aramaic word for “mistress of a household”) receives Jesus as her guest, and undertakes the duties of hospitality. Her sister Mary sits at Jesus’ feet, in the traditional position of a rabbi’s disciple (Acts 22:3), a shocking place for a woman to be.

Sometimes we simplify this story down to how Martha was distracted and Mary was not. Sometimes we assume that Mary was stronger and was willing to discard her gender-role by society to be a disciple of . Jesus. We see ourselves in these two women. We have times when we are able to sit and listen and follow Jesus whole-heartedly. And then we have times when we are frustrated because the work is not being done that needs to be.

Martha’s attitude of anxiety and care is rebuked, not her actions. It gets in the way of an enjoyable evening among friends. She is distracted about many things. However, without her Jesus would not been fed. In contrast, Mary is totally focused on Jesus. This is her, and perhaps Martha’s, calling in the present moment. Martha is so fixated on details of dinner that she, like many hosts and hostesses, forgets the reason for the meal altogether

The story has usually been interpreted as an allegory, perhaps in the early Church contrasting the ministry of service to the ministry of the word (Acts 6:1-6) or a Jewish Christian emphasis upon works (the Letter of James) to a Gentile Christian emphasis upon faith (Paul); or (in the medieval Church) contrasting the active life to the contemplative life.

Commentary, July 10, 2022

 Theme – God’s call challenges us to obedience, compassion and action for justice

“The Good Samaritan” – Van Gogh (1890)

The lectionary readings are here  or individually: 

First Reading – Deuteronomy 30:9-14

Psalm – Psalm 25:1-9

Epistle – Colossians 1:1-14

Gospel – Luke 10:25-37 


Today’s readings focus on God’s call challenging us to obedience, compassion and action for justice. In Deuteronomy (Track 2), Moses assures the people that God’s call to obedience is not too difficult nor is it hidden. Paul writes that Christ, the image of the invisible God, is our Creator, Sustainer and Reconciler. Jesus answers a lawyer’s question by telling the story of the Good Samaritan.

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What we say about ourselves is not nearly as important as how we live out what we say—how we live out our lives with Christ. We are called by God throughout scripture and tradition to care for the poor, the outcast, the oppressed, and the marginalized—but throughout our history and scripture, we have found ways to make excuses. We have put ourselves before others and have justified our way of life, while others around us and in the world continue to suffer. We cannot remain ignorant of the struggles of others. Eventually, justice catches up to us

Moses warned the people in the wilderness, and they did not listen. Jesus questions the lawyer who wants the right answer to be given, who wants to speak aloud the truth, and helps him to realize that it is about a love that shows mercy, a way of living towards others. How are we living out our faith? Are we just saying what we believe in? Is it more important to have the right statements of faith, or is it more important to do what Jesus has called us to do and live out our faith?


How often have we passed by persons in need or deferred social involvement to keep our own schedule ? We are not bad persons either; we simply place our broad spectrum vocational callings ahead of the concreteness of God’s call in the present moment.


Our challenge is to grow in stature, so that we can creatively and lovingly balance our personal and institutional responsibilities, including our self-care and care for families and congregations, with the unsettling challenges to go beyond our immediate responsibilities so that we may become God’s partners in healing the world. Jewish mystics remind us that to save one soul is to save the world. From a God’s eye view, this means to care for our loved ones and ourselves as well as those who are loved by God and beyond the walls of our communities. This will lead to agitation but our agitation will find completeness and comfort in feelings of wholeness which emerge when we join our well-being with the well-being of our most vulnerable local and global companions.


II. Summary


First Reading – Deuteronomy 30:9-14


The book of Deuteronomy is presented as Moses’ farewell address to the Israelite people gathered at the border of the promised land. The book is a reinterpretation of Mosaic instruction (the Jewish Torah or Law) to deal with the situations of later history. It, or the core of it, was probably “the book of the law” found in 621 BC, which sparked Josiah’s reforms (2 Kings 22–23). It emphasizes the continued relevance of Moses’ teaching to each generation. In its real purpose, Deuteronomy is about starting over, hoping to get it right and keep it going this time, where “it” is national identity expressed through loyalty to God’s law.


Today’s reading comes from Moses’ third address (chaps. 29–30). In this scene, as in others in the book, we see the author leading us away from a classic mythological view of God’s wisdom and direction to a new place wherein God’s teaching is evident and approachable. The people are promised restoration and renewal of the covenant. Following the verses that promise a continuing prosperity, we are led to the feet of the Law, the commandments of God. It is here that Israel will encounter the living one, not in the gifts of God’s blessing


They will enjoy the blessings of obedience (v. 9) if they seek, follow, serve and obey the lord with the total intensity of their whole being (v. 10). God has drawn near and revealed the guidelines that are necessary for living a life pleasing to God. God has already placed these deep within us. Our task is to discover and live them.


What God is asking of them is not too difficult, nor is it far-fetched; but rather, it should become second-nature, because the word is very near them (vs. 14). God delights in us when we are faithful, because we are concerned about the same things God is concerned about. Moses’ hope is that the people remember that the same God who brought them out of Egypt, and gave them manna in the wilderness, and gave them the commandments so that they would know how to follow God’s ways will not forget that God is always with them. Moses’ hope is for the people to remain faithful as God has remained faithful.  


Psalm – Psalm 25:1-9


Psalm 25:1-10 is a prayer for God’s guidance in this life. This psalm seems to describe the intimacy of God’s wisdom and Law as the Deuteronomist has done in the Old Testament reading this week.


The psalmist seeks God’s protection and help, but also prays for wisdom and insight in how to follow God, seeking forgiveness for where one has made mistakes in the past. The psalmist sings praises for the way God teaches us and gives us direction, and if we are faithful, we will understand God’s faithfulness.


This is an acrostic psalm, each verse beginning with a successive letter of the alphabet – one of nine in the collections of the Psalms.. It is in the form of a personal lament and contains the usual cry for help (vv. 1-3), plea for guidance (vv. 4-5), expression of trust (vv. 6-15) and presentation of the psalmist’s plight (vv. 17-19) in a prayer of vindication (vv. 16-21). The psalm may have been written for general use by any worshiper.


In verses 4-5, the psalmist asks God to teach him truth. He recognizes that his adversaries, both external (vv. 2) and internal (vv. 7), are strong enough to triumph over him. His fear of the lord compels him to acknowledge that God alone can make him into a person of true righteousness (v. 9).


There are images of a journey in these verses, with the central image of the psalmist attempting to walk in the ways of the Lord (see “He guides” (verse 8) and “All the paths” (verse 9). God is pictured here not only as one who shares wisdom, but also as one who forgives when we have forgotten the wisdom.



Today’s reading is the first of a sequence of four Sundays from the letter to the Colossians. The letter to the Colossians addressed tendencies among the Colossian Christians to merge differing beliefs. They had apparently adopted additional teaching, ritual observances and ascetic practices from various sources–Judaism, the pagan mystery cults and speculative theosophy–in order to supplement Christianity and thereby ensure salvation. The letter asserts the entire sufficiency of Christ and of redemption through him.


Today’s reading follows the outline of the beginning of most of Paul’s letters: salutation (1:1-2), thanksgiving (1:3-8) and prayer of intercession (1:9-14). The Colossians are reminded of the gospel they learned from Epaphras (4:12f; Philemon 23). Paul prays that they may be open to God’s will and be strengthened by God to lead moral lives; the connection between knowledge of the gods and ethical behavior was not always made in the pagan religions.


The use of such words as knowledge and wisdom may be a deliberate appropriation of terms used by the mystery religions in order to claim them for Christ. In the Graeco-Roman world at this time there was a general sense of being imprisoned in the world and subjected to evil spirits; thus, many different groups promised deliverance through esoteric knowledge and practices.


What we hear is a message of encouragement, that we no longer live in the power of darkness but in the reign of Christ. The author begins with blessing the Colossians with God’s strength and endurance from God, that they may bear fruit and be pleasing to God and to others. Paul proclaims that it is God who “has delivered us from the dominion of darkness” and it is his Son “in whom we have redemption” through baptism. There is no need to propitiate other powers.


Paul wants them to continue in their knowledge – he mark’s it out: God’s will, spiritual wisdom, understanding. And he prays that there me fruits that come from the faith that they so boldly exhibit. There is a hint of trouble to come, Paul is no Pollyanna, “and may you be prepared to endure everything with patience.” Suddenly at verse 13, the focus shift from the faithful to the faithful Jesus, “in whom we have redemption, the forgiveness of sins.” This is the foundation of the discussion that Paul will have with these people, and which we shall listen in on during the coming Sundays.


Gospel –  Luke 10:25-37 


Last Sunday the Seventy (or Seventy-Two) were sent out, and when they returned the reported about the things that they had seen. Now we shall meet a character who cannot see. But it is not just the young lawyer who cannot see, the characters in the parable Jesus tells also cannot see.


Today’s reading illustrates the challenge of Christian discipleship in relationship to others. Luke 10:25-37 is the familiar parable of the Good Samaritan. The greatest commandment is listed in all four Gospels in some variation. In Luke’s version, it is not Jesus who answer the questioner with the Greatest commandment, but it is Jesus answering a question with a question—when the lawyer asks “Teacher, what must I do to inherit eternal life?”


The scholar’s question to Jesus about how to summarize the Jewish Law was one frequently posed to rabbis, who commonly replied with the second part of the answer, taken from Leviticus 19:18b (“you shall love your neighbor as yourself”). The first part is taken from the Shema (Deuteronomy 6:4-5 (“You shall love the Lord your God with all your heart, and with all your soul, and with all your might.”) which was part of the daily morning prayer of the Jews.


Jesus responds with, “What is written in the law?What do you read there?” Jesus is telling the lawyer to look up what is in the law himself. The lawyer picks up on this dance of questions and responds to Jesus – “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.”


He waits for Jesus’ response, “You have given the right answer; do this and you will live,” the lawyer asks another question, “And who is my neighbor?” His concern about the Law is really about his concern about survival. Even though he knows the answer about God, neighbor, and self, he doesn’t know how to enact it.


Then Jesus tells the parable. By attaching the story of the Good Samaritan, Luke illustrates in a memorable way what the love of a neighbor requires. This also reinforces the Christian application of the Jewish covenant commandments to all persons. In looking for God, we must also see the neighbor, and the neighbor is the last person that we might expect. Usually “the neighbor is the one we would rather avoid.


Jesus asks the question at the end “Which of these three was a neighbor to the man who fell into the hands of robbers?” That is the final question asked, and the lawyer finally has to answer, “The one who showed him mercy.” Love is about showing mercy, and love is about doing justice. This is the way of God, the most important commandment: to love God and to love our neighbor as ourselves, and the way of love is justice and mercy.


Thus a neighbor was a fellow Jew or a resident alien who was under their protection (Leviticus 19:34). The parable turns the question around, from neighbor as object of love to neighbor as one who shows love without defining or delimiting the recipient. Like God (Luke 1:78), like Jesus (Luke 7:13), like the prodigal’s father (Luke 15:20), the despised Samaritan has compassion upon the one in need and acts decisively to rescue the sufferer from the difficult situation.


Today the whole world has become our neighborhood. Scenes of the overwhelming needs of strangers strain our eyes and assault our senses. Crime in our city streets and on the highways has become so common and violent that some of us do not dare be good Samaritans nor teach our children to be friendly to strangers.


Moreover, vast social machinery now exists for taking care of the needy. Many of us give, either voluntarily or under some compulsion to support those agencies and organizations that are the caretakers of social needs. Our social conscience is able to stay alive in this way without too much personal involvement.


So what sense can we in our day make of the one-to-one setting of the parable of the Good Samaritan? The question now seems to be the same one the lawyer asked of Jesus: “Who is my neighbor?” Or, whom are we obliged to help?


Jesus offered no formula to help us make categorical decisions. Implicit in the parable was the only guideline we have—Christ’s loving concern for the individual and willingness to take action to change the situation.


Love is the only energizer and director of our activities that we can trust to guide us. We can know who our neighbor is only when we know who God is. When God’s word is in our hearts and God’s Spirit in our lives, we are able to respond to the needs around us.


Jesus ended the lawyer’s speculative approach to the meaning of life. The parable reversed the lawyer’s question from “Who is worthy of my attention?” to “To whose need must I respond with the love that God shows to me?”


It is by God’s light that we see God’s image in the faces of our brothers and sisters. It is by Christ’s Spirit within us that we extend aid and comfort to them. Real redeeming work, whether for the body or the soul, requires costly, self-sacrificing effort. We pray for grace to bear Christ’s love to all left bludgeoned and abandoned beside the road.

Commentary, Pentecost 4C, July 3, 2022

The lectionary readings are here  or individually: 

I. Theme – God’s Call and Response to us, being sent out on mission

First Reading – Isaiah 66:10-14
Psalm – Psalm 66:1-8
Epistle – Galatians 6:(1-6)7-16
Gospel – Luke 10:1-11, 16-20 

Today’s readings focus on the Christian experience of being sent by Jesus to continue his mission. This Sunday’s lectionary readings reflect on God’s call and our response, and how this affects the shape of grace and healing in our lives.

Isaiah speaks words of peace and hope for God’s people because God’s love never fails. Paul closes his letter to the Galatians with some final counsel on behavior within the Christian community. Luke tells of the mission of the 70 disciples and their success in defeating Satan.

How do we live out God’s faithfulness in our lives? How do we witness to others? When we read of the message to the seventy, Jesus is not calling them out to condemn and cause fear but instead to heal and proclaim Good News. God has brought Good News through Jesus Christ, but it is human beings who have drawn the dividing lines. It is human beings who will not receive the message of peace, who turn away from God’s love, who restrict and condemn others. God desires restoration, healing, and forgiveness, and offers us new life, if we choose to accept

Transformation emerges through a dynamic process of divine-human call and response. Our openness and efforts make a difference to the quality and extent of God’s presence in our lives. As scripture says, Christ is always standing at the door, knocking and seeking our attention and partnership in the quest for planetary and personal wholeness. Whether and how we the open the door to God’s graceful, intimate, and visionary energy can make all the difference in the world.

The central message this week is simple but significant – do not despise the saving power of small things. God’s commitment to justice, restoration and healing is proclaimed strongly through the Psalms and Isaiah’s song, but the way God’s saving work comes into being is often through small, ordinary people and actions

The picture of God’s care and comfort in Isaiah is that of an ordinary, familiar domestic scene – a child being nursed by its mother. Galatians speaks about the work of following Christ in the every day terms of our relationships with one another (correcting each other and sharing burdens), taking responsibility and doing good for all. And Jesus sends his disciples out to share the message of God’s reign, while accepting hospitality along the way – a very ordinary practice for travelers. Even when they celebrate overcoming demons, Jesus downplays it.

The power of the church to bring wholeness to society is in the grace, kindness and mutual encouragement that comes form living as the letter to the Galatians instructs. And, in every individual, the willingness to receive God’s grace and healing through ordinary means frees us to become channels. Our impact is often less about how we structure our services or what kind of music we use or how “prominent” we are in our community. Often it is in the quiet work of nurturing care and service within our community, and in doing the slow, transformative work of growing into caring, serving Christ-followers in our homes, workplaces and sports clubs (as Galatians calls us) that ultimately determines how effective our ministry is.

When, instead of pointing fingers at “the world” we are willing to accept its “hospitality” speaking blessing, and offering grace and mercy and justice in every situation and with every person (as the disciples were called to do), then people begin coming to us to learn more about our faith and the One we follow. But, if we fail to do this, then no amount of words or programs will be enough to compensate for our lack of grace and goodness. It’s significant that, even when the disciples were told to “shake the dust off their feet” when they were not received in a village, they were, nevertheless instructed to tell the people that God’s Reign had come to them. It was not that they were “judging” the people, so much as using a graphic and powerful image to challenge them about what they had rejected. God’s love and grace remained available to the people. In the same way, we can confront the small injustices in our communities, while still offering grace. And, in the end, what is important is not the dramatic confrontations, but the people whose names are “written in heaven” – who have discovered life in the dream of God.

In practical terms, this move toward “ordinary justice” has very significant implications. If we are to reverse the impact of climate change, it will take small but significant shifts in the habits of many ordinary people. If our world is to become more peaceful, it will mean ordinary people must learn to understand and respect one another, recognizing our common humanity. If wealth is to be equitably distributed, it will mean changing the values by which ordinary individuals live from consumerism to simplicity and from accumulating to giving. If these shifts were just taken seriously by Christ-followers alone, the impact would be nothing short of miraculous. As Christians around the world join together in peace-making, hospitality, taking responsibility for the change we can bring and doing small acts of goodness, the Gospel message is preached clearly and powerfully, with very few words necessary.

The one reading that appears to be out of place is the alternative Psalm (66) – but here the focus is on the Exodus, which, although proclaimed through retelling the miraculous story, is about the very ordinary human longing for liberation and salvation – which is, of course, the essence of the message that Jesus’ disciples would have preached.

II. Summary

First Reading – Isaiah 66:10-14

Background – It’s hard to pin down the context and author of this passage, from the third great division of the book of Isaiah, chapters 56-66. It would make sense to assume that some godly person spoke this to exiles returning from the Babylonian Captivity. (That was the period, also called the Exile, when many, but not all, residents were taken away from Judea and held in Babylon for a couple of generations in the sixth century B.C.E. We know from the second part of Isaiah, chapters 40-55, that the rebuilding of their hometown Jerusalem was disappointingly slow.)

Apparently the people were losing faith that God would restore things for them, for the prophet is almost defensive in his assertion “the Lord’s power shall be known to his servants.” And the imagery is quite extravagant. It’s as if the prophet himself is whistling in the dark, to stave off doubt and despair.

Today’s reading develops the image of Jerusalem as the once desolate mother who in the end-time will be the source of all joy and nurture. Its structure is like that of a psalm where an initial idea (joy) is contrasted in the next strophe with opposite idea (mourning

Isaiah 66 explicitly uses feminine imagery to refer to God. As Isaiah often does, Yahweh’s tender care for the people is compared to that of a comforting mother (42:14, 49:15, 66:9). This image of God as a mother carrying her child, comforting a child who is sad or hurt is extremely nurturing and needed for a community that was coming out of exile. Yahweh’s covenant bond is rooted in a love that never fails. The desolate and discouraged people will be comforted and their sadness will turn to joy.

Jerusalem is also seen as a nursing mother caring for her children. The people who have been in exile are like lost children, who have been searching for their mother, but their mother, God, has also been searching and waiting for them. God has not forgotten them, and God will rejoice with them.

Verses 15 and 16 are an oracle of judgment upon the lord’s enemies, who are the idolatrous in Israel (v. 17) rather than the Gentiles, who will come to worship God (66:18-23). God’s judgment will be carried out by fire and sword.

Psalm – Psalm 66:1-8

Psalm 66:1-9 recalls God’s deliverance of the people from Egypt, and they recall this deliverance in song and praise. This is the God of the living, the God of life, who restores life when it is taken, who renews all things. The people remember God’s acts of deliverance in history and find hope in the stories of old. It is a psalm that centers on God, and the foundational acts of Israel as a people.

This psalm of praise and thanksgiving is divided into several parts, which may have been composed or used at different times. The first part (vv. 1-4) is a hymn to God. All of the earth is invited to sing praise to God Verses 5-12 give thanks for the deliverance of people through God’s saving power, as shown in the crossing of the Red Sea and/or the Jordan (v. 6). The acts of God were not just past history but were made present through recollection and reenactment in the liturgy. So the exodus events became a way to understand the return from exile in Babylon (vv. 10, 12). Likewise for Christians, this psalm speaks of participation, through baptism, in Christ’s resurrection.

Epistle –  Galatians 6:(1-6)7-16

Galatians 6:1-16 ends our series of readings from Paul’s letter to the churches in Galatia. Paul has been arguing against those that have received the false Gospel, that requires Gentile converts to keep to the Jewish law first, and Paul has been angry with leaders such as Peter who have been hypocrites about what they practice and how they are seen.

Leaving behind the discussion and arguments concerning freedom and the law, Paul turns to issues of practicality within the Christian life: a) dealing with those who have transgressed (Paul argues for “gentleness” and taking up another’s burdens.

This means to restore one another with a spirit of gentleness (in other words, to forgive) understanding and the sharing of difficulties, to work together for the good of all. b) “Sowing good – in the Spirit”, arguing that we should in our works of righteousness do that which is right, working for the good of all, and c) Knowing that in which to take pride. He warns that it is not born of the traditional pride of circumcision, but rather the cross of Christ.

Paul’s blessing to them is that they remain strong in Christ, and that all are a new creation in Christ, where the law, where the divisions of Jew and Gentile, male and female, slave and free do not exist any longer. Christians are submitted to “the law of Christ,” not a legal code but a Persno

Paul urges the community to provide for its teachers and to persevere in doing good. He summarizes the theme of the letter, declaring that it is participation, not in circumcision, but in crucifixion with Christ (2:19, 5:24) and thus in the new creation, which is the Christian’s only glory. This is the true continuity with the past. Those, both Jew and Gentile, who follow Christ, are the true chosen people, “the Israel of God.”

Paul himself bears the evidence of this commitment to Christ; the word translated “marks” is in Greek stigmata, meaning a scar (2 Corinthians 4:8-10) or a slave’s brand of ownership. The use of stigmata to refer to the marks of the crucifixion came much later. He closes the letter, which began so harshly, with a blessing upon the recipients.

Gospel –  Luke 10:1-11, 16-20 

The larger reading is made up of five smaller units: a) Instruction for “the Seventy” (verses 1-12), b) The Impenitent (not in our reading, excepting verse 16) (verses 13-16), c) The Seventy return (verses 17-20), d) a Thanksgiving (not in our reading) (verse 21), and e) Blessings (verses 22-24 also not in our reading). Our reading focuses in on the mission of the seventy and what the learned in their service.

The first part, the mission of the 70 disciples, is recorded only by Luke. This reading recalls a similar mission of the “Twelve” in the previous chapter ( Luke 9:1-5). What is the meaning of the numbers? The twelve are the disciples, of course, their number symbolic of Israel. The number seventy (“seven” denoting perfection, and the multiplication by ten indicating a great number) was a term used to describe “the Nations”. Thus these couples are sent out to all the world.

Luke understands their mission as foreshadowing the later mission of the Christian community to the world. They are to go out two by two as witnesses into the harvest, the final gathering of God’s people. They are to rely upon God to protect and provide for them.

Jesus sent 70 disciples out to towns he was about to visit, warning them he was sending them out “like lambs into the midst of wolves.” Jesus was able to survey that sorry landscape, the dusty roads, abject poverty and skeptical people and see a golden field, glowing richly with harvest. He tries to convey his vision to his followers, makes them his forerunners, and instructs them in actions he himself would be likely to take.

There are practicalities to be observed: simplicity, focus, observation, and thankfulness . They are to travel light and bring peace to each household they visit. They come bringing no goods with them, nor an agenda, but simply to say, “Peace to this house! If they are not received, they are to wipe the dust off of their sandals, which Jesus already told the twelve to do in their previous mission in 9:1-6.

They should be adaptable, following local eating and drinking customs, not demanding special treatment. Curing the sick, they should encourage people that God’s reign was close enough to touch, even in their midst. Their primary message, then is one of healing and encouragement.

This passage today contains also when the seventy have returned. They are called to go and share the Good News and to do deeds in the name of Jesus that proclaim that Good News. They are not called to condemn, or to preach hellfire and brimstone like John but rather leave the worrying about who receives the message of God’s love up to God. That’s not their concern. Their concern is to do the Good News: to preach, heal, bless, and bring the message of peace.

Rejection, it appears, was not to change the focus of the journey – namely the message that the kingdom of heaven was at hand. Jesus counsels persistence and non-attachment. Your work is not about your success or achievement but faithfulness to God and the well-being of those whom you serve. If people treat you well, be faithful, and let the power of God flow, enriching and deepening their lives and possibly even transforming their bodies and social standing. If people turn their back on you, scorning your message, continue on your journey, letting go of any sense of failure or desire for revenge. We are responsible for the fidelity of our message and our spiritual well-being; the rest is up to the gentle providence of God and the decisions of those to whom we minister.

We can reasonably assume from this scripture that the disciples also had some bad experiences, although Luke reports only the disciples’ immediate success, from which they returned in joy. Jesus told them their joy was misplaced. The divine protection and power they experienced was only a fringe benefit. True joy comes from knowing “that your names are written in heaven.” Furthermore, he gives them a steely strength from which to draw. They are empowered to do great deeds, to confront evil and remain unharmed.

Their urgency calls attention to the belief in the nearness of the promised end times, and their poverty and peaceableness echoes that urged by Jesus in the Sermon on the Plain (Luke 6:29-49). For Luke, “peace” is particularly associated with the salvation Jesus brings (1:79, 2:14, 29, 7:50, 8:48, 19:38). There is to be no quibbling over dietary rules (such was an issue in the Gentile mission, for example in Acts 11:1-18, Galatians 2:11-14 and 1 Corinthians 10:25).

The disciples proclaim Jesus’ own message, “the kingdom of God is at hand for you” (10:9, 11, 11:20), rather than the Christian post-Easter proclamation about Jesus. The final defeat of Satan that will characterize the end times is foreshadowed by their mission and begins to occur because of it. 

Introduction to the Trinity – what it is and what it is not

The core belief

The doctrine of the Trinity is the Christian belief that there is One God, who is Father, Son, and Holy Spirit.

Other ways of referring to the Trinity are the Triune God and the Three-in-One.

The Trinity is a controversial doctrine; many Christians admit they don’t understand it, while many more Christians don’t understand it but think they do.

In fact, although they’d be horrified to hear it, many Christians sometimes behave as if they believe in three Gods and at other times as if they believe in one.

Trinity Sunday, which falls on the first Sunday after Pentecost, is one of the few feasts in the Christian calendar that celebrate a doctrine rather than an event.

A fundamental doctrine

The doctrine of the Trinity is one of the most difficult ideas in Christianity, but it’s fundamental to Christians because it:

 -states what Christians believe God is like and who he is 

 -plays a central part in Christians’ worship of an “unobjectifiable and incomprehensible God” 

 -emphasises that God is very different from human beings 

 -reflects the ways Christians believe God encounters them is a central element of Christian identity 

 -teaches Christians vital truths about relationship and community 

 -reveals that God can be seen only as a spiritual experience whose mystery inspires awe and cannot be understood logically  

Unpacking the doctrine

The idea that there is One God, who is Father, Son, and Holy Spirit means:

-There is exactly one God  

 -The Father is God  
 -The Son is God  
 -The Holy Spirit is God  
 -The Father is not the Son  
 -The Son is not the Holy Spirit  
 -The Father is not the Holy Spirit  

An alternate way of explaining it is:

There is exactly one God

There are three really distinct Persons – Father, Son, and Holy Spirit

Each of the Persons is God

Common mistakes

The Trinity is not

 -Three individuals who together make one God  

 -Three Gods joined together  

 -Three properties of God 

BBC’s Trinity Page