St. Peter's News

From Trinity Church, NY

I.Theme –   Emphasizing the Divine over the Secular

 "Pantocrator – Christ"  -El Greco, 1600

This portrait is of Christ as the ruler, the resurrected presence, who in God form, speaks to us. The scripture reading for today from Luke is a hard one, in which Jesus warns his disciples of hard tests ahead. This painting provides a vision of a savior who will sustain, and in the end, triumph over suffering and death. 

The lectionary readings (Proper 28) are here  or individually: 

Old Testament – Malachi 4:1-2a 
Psalm – Psalm 98 Page 727, 728 BCP 
Epistle –2 Thessalonians 3:6-13 
Gospel – Luke 21:5-19 

This week begins apocalyptic readings that will continue through Advent 1. The faithful are the targets, here. What to do in contemporary crises? Don’t panic, Don’t give up the work you have been doing. Praise God and relish in his power and majesty.  The tone of the readings coincide with the increasing darkness and shorter days in this season.   

The readings are to counter the problem of the delayed return of Christ. Paul expected the second coming of Jesus very soon, initially certainly in his lifetime. However as the event was delayed, some used Paul’s writing as abandononing his work.

The Old Testament reading of Malachi provides speeches in dialogue style, where the prophet scolds the priests and the congregation about various malpractices and against tired religious scepticism. This passage seems a conclusion of these speeches contrasting the fate of the evil doers with those of the obedient faithful, destruction for the first and healing for the second.  

The best is yet to come as shown in Psalm and the Gospel

A second theme is God’s power and magesty which will be the heart of next Sunday. This best seen in the Psalm This psalm is an eschatological hymn, culminating in shouts of praise at the coming of God, the ruler of the world and all creation to judge the world with justice and fairness. Only a new song can begin to describe the wonders of God’s power.

Just as 2 Thessalonians admonishes us not to grow tired in doing good, so Luke reminds us today to look at hardship and persecution as a chance to tell the gospel, the good news. Jesus tells us again: Do not be afraid! Not a single hair of our heads will be lost and standing firm will bring us through the trouble and to life.

The when and how of Christ’s second coming is not our concern. What is our concern is the faithfulness with which we pray, sing, tell and live love until he comes.   

II. Summary

Old Testament

Malachi was a Jewish prophet in the Hebrew Bible. Malachi, most scholars assign it to a position between Haggai and Zechariah,  slightly before Nehemiah came to Jerusalem in 445 BCE.

The book of Malachi was written to correct the lax religious and social behaviour of the Israelites – particularly the priests – in post-exilic Jerusalem. Although the prophets urged the people of Judah and Israel to see their exile as punishment for failing to uphold their covenant with Yahweh, it was not long after they had been restored to the land and to Temple worship that the people’s commitment to their God began, once again, to wane. It was in this context that the prophet commonly referred to as Malachi delivered his prophecy.

Malachi also criticizes his audience for questioning God’s justice. He reminds them that God is just, exhorting them to be faithful as they await that justice. Malachi quickly goes on to point out that the people have not been faithful. In fact, the people are not giving God all that God deserves. Just as the priests have been offering unacceptable sacrifices, so the people have been neglecting to offer their full tithe to the Lord. The result of these shortcomings is that the people come to believe that no good comes out of serving God

4:1. The coming day of judgment will clarify the distinction between the righteous and the wicked, for the wicked will be consumed by fire, they will be annihilated.

v2. In that day, those under God’s grace will be bathed with a gift of right-standing in the sight of God. This righteousness, like warm rays of the sun, will enable them to stand forgiven and eternally accepted in the sight of God. Like calves released from a stall, they will leap free, eternally free from guilt, self and fear.

v3. The remnant will then take up their task of ruling with the messiah, executing judgment on his behalf

For Israel in Malachi’s day, there was a pervading sense that piety mattered little to God. In fact, it was felt that pragmatic self-sufficiency was more likely to promote success than a piety that attempted to apply Biblical principles. Yet, there was a remnant of the people who did not hold with this thinking. For this remnant, there is a coming day when the difference between right and wrong will become manifest. In that day, the self-sufficient will be totally consumed, annihilated, while the children of grace will receive the crown of salvation; they will be redeemed as if bathed in the healing rays of the sun. When this day dawns, it will be those counted righteous before God who will reign, while the self-sufficient will stand condemned. It is then the difference will become manifest.

The prophet encourages us to give greater weight to a divine Word than a secular pragmatic, even though the distinction between the two must await the last day, the day when Christ will cover us like the warming rays of the sun. Meanwhile, we can only but rest on the Lord and his promise that he will put all things right.

Psalm  

Psalm 98 is part of a little cluster of Psalms (93 through 99) whose primary theme is: "The Lord reigns! The Lord is King!"

Psalm 98 is a song of praise, which is made up of three parts: vv. 1-3; 4-6 and 7-9. The psalm’s major focus is a call to praise. The praise of God is focused around God’s coming and presence, and God’s reign. God is declared to be the king in v. 6b, and is portrayed as judging, or setting right the world in v. 9.

There is also celebration of God’s victory, salvation and steadfast love towards the house of Israel (especially in vv. 1-3). These too are integral parts of the reign of God.

Worshippers are invited to sing “a new song” marking new evidence of God’s rule. With truth (“right hand”) and power, he has won the “victory”, i.e. salvation, saving acts – for his people Israel. (Note the emphasis on “victory”: the word occurs three times in vv. 1-3.) He has triumphed over all who seek to overthrow his kingdom. All peoples can see that Israel is right in trusting him (“vindication”, v. 2). Then v. 3: as he did when the Israelites groaned under oppression in Egypt (Exodus 2:24), he now remembers his covenant with Abraham, Isaac and Jacob – to lead them and protect them. All peoples will see his saving acts. (These verses are in the past tense, but a scholar points out that the reference is to a future event.)

The second stanza (vv. 4–6) calls on the whole human world to take part in the celebration, with a focus on music as the “joyful noise,” and a listing of instruments, similar to but shorter than the list in Psalm 150.

Vv. 4-8 call on all creation (“earth”, “sea”, “floods” and “hills”) to acknowledge and be joyful in God’s rule. Per v. 7b, people of all lands are invited to join in. God’s coming to “judge the world” (v. 9b) will be a truly marvellous event. He will judge us, but his judgement will be perfectly fair and equitable, for he is righteous

In vv. 7-9 the call to praise is extended beyond the human realm, to include the whole earth in the praise of God: seas roar, floods clap and hills sing. Some of these elements were seen in the ancient world as enemies of God (especially the seas and floods) but clearly here even those things traditionally thought of as negative or chaotic, now lend their voices to the chorus of praise of God. The psalm concludes by rounding off the reason for praise with reference to God’s judging the earth and its peoples. Often God’s judgment is seen in a negative light but it ought not necessarily be considered so. His judgment in righteousness and equity (v. 9) is not only a statement of abstract qualities upon which God makes determinations but the very things God brings to the peoples in that judgment.

Epistle

Paul concentrates on single contemporary issue: the problem of idleness in the community. The author argues that this behavior a response to end times represents an abandonment of the true Pauline tradition which had been handed down to them (3:6), which is here reiterated in no uncertain terms. Just as Paul taught and exemplified, while awaiting the end times believers are to work for their living, and quietly engage in a life of good works.

The author comes to the concluding section of his letter, written to counter the false belief that Christ will come again soon. Writing in Paul’s name, he has asked all members of the church at Thessalonica to pray for him and for those who work with him “so that the word of the Lord may spread rapidly” (v. 1), and that they may be rescued from those who oppose God’s ways, especially those who teach falsehoods. God will “strengthen … and guard” (v. 3) members of the community from the Devil. May Christ direct them to love for God and to “the steadfastness of Christ” (v. 5).

Now the author orders the members to avoid those who, believing that the era will end soon, “are living in idleness” (v. 6) – probably living off the material support of others and failing to spread Christ’s message. There is a suggestion they are disorderly.They also fail to adhere to the “tradition”, the teachings handed down from the apostles. Paul (“us”) is proposed as an example to imitate: he had the “right” (v. 9) to be financially supported by the community (thus freeing him to spend all his time spreading the good news) yet he earned his living (as a tentmaker). V. 10b is strong language! It has been reported that those who are idle are in fact “busybodies” (v. 11), disturbing others and meddling in their affairs. If any continue to preach the imminent arrival of Christ or continue to be idle (“do not obey …”, v. 14), avoid them and shame them (perhaps they will see the error of their ways). Even so, love them as members of the community (v. 15). In vv. 16-18, the author prays that his readers may have Christ’s peace, and certifies the letter as genuine.

Gospel

Our reading is from the last story about Jesus teaching in the Temple.

Hearing a comment about the magnificence of the Temple, Jesus declares that the day is coming when "not one stone will be left upon another." The disciples ask what sign will herald this event. Messianic signs are the stuff of millennial speculation, and signs there will be, but for Jesus’ disciples, let there be discernment and patience.  Luke, writing in the 80’s, knew about the destruction of the temple in 70AD.

He foretells its destruction (“thrown down”, v. 6) – an event then some 40 years in the future. At that time, Roman legions (“armies”, v. 20) surrounded the city. In Jesus’ time, people were concerned about when the world would end, and what signs would indicate “this is about to take place” (v. 7). Jesus begins to answer, in terms drawn from prophetic books (Micah, Jeremiah, Hosea, Joel, vv. 8-11) and brought together in contemporary books (e.g. 2 Esdras). He adds “the end will not follow immediately” (v. 9), and then diverts to issues that matter now: the treatment his followers will receive, and how they should react to it (vv. 12-19). (“The time”, v. 8, is the time chosen by God for the end of the era.)

 v5-6. The temple was completely rebuilt from 19BC to 64AD. It was massive, consisting of white limestone with gold and silver inlay. Josephus, a Jewish historian at the time, said it looked like a snow-capped mountain. It was totally destroyed during the conquest of Jerusalem by the Romans in 70AD.  

v7. The disciples ask what sign will herald the destruction of the temple. In Matthew’s gospel they also ask about the end of the age. Jesus goes on to answer their question.

v8-11. Natural calamities and political upheaval are signs of the age, but they are not signs of the end. The disciples are not to be led astray by false messiahs using signs to prove their messianic credentials.

v12. During (rather than "before") the signs of the age, believers will be persecuted.

v13-15. This will be a time of testimony (gospel proclamation) for believers. Disciples will be given the words that are both wise and powerful, for they are Jesus’ words. Mark, in 13:11, refers to the Holy Spirit as the source of these words.

v16-18. Although persecuted and killed, even at the hands of family members, "not a hair of your head will perish" – a promise of spiritual protection, cf.12:4-7.

v19. Endurance shows that a disciple is truly grafted in Christ through faith; it shows that the word is not sown in shallow ground, cf.8:13.

Jesus reveals to his disciples that he will be taken from them, but he will return. During the interim, believers must not to be taken in by false messiahs who announce particular dates for the end of the age, or who claim special powers. Nor should they get overly concerned by political strife or natural disasters. People are always using these events as predictive signs, but they are nothing more than the death-pangs of a dying world.

These signs of the age serve as a time for testimony. During this time the church is to witness to Christ in gospel proclamation. The message we have to proclaim is both powerful and self-authenticating – Spirit empowered. The Lord has given us the content of the message and the wherewithal to achieve its end.

Yet, this age is winding down to a climax and there is one particular sign which will herald its end. This is the sign of the abomination of desolation. This sign, said Jesus, will herald the end of the restored kingdom of Israel. In 68AD the state of Israel rebelled against Rome. This resulted in the siege of Jerusalem and its destruction in 70AD. The sign will also herald the end of the present age of the Christian church.
 

I.Theme –  Celebrating the People of God 

 "Peaceable Kingdom" -Beerhorst (2011)

The lectionary readings are here  or individually:

Old Testament – Daniel 7:1-3,15-18
Psalm – Psalm 149 BCP Page 807
Epistle –Ephesians 1:11-23
Gospel – Luke 6:20-31

All Saint’s Days commemorates not only all the martyrs but all the people of God, living and dead, who form the mystical body of Christ

From Daniel, all that is left is the notion that the events of human history, no matter how disturbing, are irrelevant to God, and to God’s holy ones, who will prevail in the end. 

The saints have come to know God, not by their own efforts, but by the power of God in Christ. Those who have put their lives in Christ’s hands should trust the one whom God has made the head of all things for the church which is his body.  The Psalm emphasizes the praise response we should have. 

The Gospel reminds us that the Christian hope is not in this world or in the things of this world. In fact, it is not even in the apocalyptic reversal of fortunes, as much as that is a part of the Gospel of Luke, and may be a part of the hope of believers. Rather it is in the Father’s mercy toward us, in the Son’s surrender to death, in the power of the Spirit in our lives leading us to act as God’s children that our hope lies.

II. Summary

Daniel

The book is set in the days of the exile in Babylon. Daniel is a famous character from that time; according to Ezekiel, he was renowned for his piety and wisdom. The book was written about 165 BC, in Daniel’s name, to give hope to people who suffer persecution under Antiochus IV Epiphanes, a Hellenistic ruler who tried to eliminate Judaism. Our reading is of a vision: earthly kingdoms will pass to make way for the kingdom of God. It presents past events as though in the future and continues slightly into the future.

Out of the primordial “sea” (v. 2), the chaotic “deep” of Genesis 1:2, stirred up by the spirit of God (“winds of heaven”), Daniel sees four beasts arise – all agents of God. The first three are like a “lion” (v. 4), “bear” (v. 5) and “leopard” (v. 6). The fourth beast is too horrible to be likened to any animal; it has horns. Another small horn appears, symbolizing Antiochus. Thrones are set in place and God (“an Ancient One”, v. 9) takes his place, surrounded by attendants; his court sits in judgement. The fourth beast is put to death; the second and third are allowed to linger on. Then “one like a human being” (v. 13, or a son of man) comes from heaven and is presented to God, who gives him a universal, eternal, unconquerable kingdom (v. 14). (Christians saw this figure as the messiah, Christ, but to Jews he represented the archangel Michael and faithful Jews.) The interpretation begins in v. 16. King and kingdom are used interchangeably, so the “four great beasts” (v. 17) symbolize world powers that dominated Israel: Babylon, Medea, Persia and the Seleucids.

The “holy ones of the Most High” (v. 18) are Jews who defied Antiochus’ decrees against Judaism; there will again be an independent Jewish state which will last for ever. The current persecutions will end. God has permitted Israel to be conquered, but will act soon to rescue his people  

Psalm  

All creation blesses God.

This psalm was used in a liturgical setting: note “assembly of the faithful”. Worshippers are invited to sing “a new song”, perhaps new because God continually reveals more of himself to the faithful. V. 3 tells us that hymns were accompanied by “dancing”, the “tambourine” and the “lyre”. Praise him because he delights in his people and gives victory (in some sense) to those who hold him in awe. (In v. 5 “glory” is a divine title.) May “the faithful” even “sing for joy” in their homes (“on their couches”). Vv. 6-9 appear to be a call to battle, to a holy war: may God’s people execute on “nations” (v. 7) and “peoples” the “judgement decreed” (v. 9) by God.

Ephesians

Paul writes to the “saints” (v. 1), those faithful to Christ in Ephesus. He gives thanks for the blessings we have received through Christ: bringing us into union with God;

choosing us (v. 4), before his creative act, to be set apart for him; and

as part of his plan, adopting us “as his children” (v. 5) – all of this through the love he expressed in sending Jesus.

Through Christ’s birth, life and resurrection we are absolved of our deviations from God’s ways. Intellectually and through our experience of the Christian way we have come to know God’s plan, i.e. to “gather up” (v. 10) all he has created, seen and unseen, to him.

Now Paul returns to adoption: we are offspring (inheritors) of God, and as such are forerunners (“the first”, v. 12) of many who will come to Christ, living to praise God. Paul has been writing to mature Christians; now, in vv. 13-18, Paul speaks to neophytes in the faith, “as you come to know him” (v. 17), both Jews and Greeks (“you” is plural). “You” were marked as God’s in baptism; it is the guarantee (“pledge”, v. 14) of being God’s children – those who, saved from sin, will have full union with God (“redemption”). Paul gives thanks for the fraternal “love” (v. 15) they have for all members of the Church (“saints”).

May you too grow in knowledge and experience of God (“wisdom”, v. 17) and receive new understandings of how God works in the world (“revelation”), so that you may come to know:

-the future joy (“hope”, v. 18) to which God has called you;  

-what it means to be joined in God with heavenly beings (“saints”); and  

-how much Christians can achieve using God’s power.  

Christ is now raised and equal to the Father; he is above all angelic beings (“rule … dominion”, v. 21); now God’s power acts through him eternally. Christ is “head” (v. 22) of the Church; it is his “body” (v. 23) – the “head” needs the “body”, and the “body” the “head”.

Luke

This is the Luke version of Matthew’s Sermon on the Mount. Matthew has a much more elaborate sermon, and it on the mount, the place of revelation and transcendence. Luke has the sermon on the level place, among the people, talking to them about how to live in this world.

There’s two categories: the multitude and a crowd of disciples. The disciples are those who believe, while the multitude are the curious. These categories are important to keep in mind for vs. 20: "Then he looked up at his disciples and said…" He’s only talking to the disciples. When we hear this passage, it’s almost instinctual for us to assume that it divides between how Christians behave and how non-Christians behave. But in directing this to the disciples, he’s talking about the Christian community. Luke’s community has lots of rich people, lots of well-fed people. 

In the presence of many people from Israel and beyond, Jesus speaks to his followers. Luke tells us of four beatitudes (vv. 20-22) and corresponding woes or warnings of deprivation in the age to come. Some are “blessed” (happy) by being included in the Kingdom Jesus brings. The warnings are prophecies, cautions. The pairs are:

the “poor” (v. 20) and the “rich” (v. 24);

the “hungry” (v. 21a) and the “full” (v. 25a);

the sorrowful (v. 21b) and the joyous (v. 25b); and

the persecuted (v. 22) and the popular (v. 26).

Note that the first one is in the present tense and second and third in a future tense.

Luke’s audience of disciples is generally agreed upon to have contained the greatest number of wealthy folks. It is not a coincidence, then, that Luke’s gospel has by far the most challenges to disciples about material possessions. It would seem strange for Luke to direct a message to his wealthy congregants that describes some ultimate new order that leaves them woefully on the outside. It makes more sense that he would lift up a pen-ultimate reversing of this world’s order as a needed challenge to coax such members into beginning to live in God’s order today. Their wealth is a woeful stumbling block to their opening themselves to God’s cultural order.

The “poor” are those who acknowledge their dependence on God. The “rich” do not want to commit themselves to Jesus and the Kingdom; they are comfortable in their self-sufficiency. The word translated “consolation” (v. 24) is a financial term: they do not realize what they owe to Jesus.  

If we understand that God’s kingdom, God’s culture, is one not based on such divisions, then we are already blessed. God’s cultural order does not depend on divisions between rich and poor.

The “hungry” hunger for the word of God, the good news; the “full” are satisfied. What will the hungry be filled with? Filled with a sense of joy and meaning once you know what your life of simplicity, poverty, even hardship means in the larger context.

In v. 22, “exclude” means being socially ostracized and excluded from the synagogue and Temple.

The “Son of Man” includes Jesus and his followers: they will be persecuted, as Israel (“their ancestors”, v. 23) persecuted Jeremiah, Ezekiel and Amos, but “in that day” (at the end of the era), they will be rewarded. Jeremiah 5:31 says that people spoke well of “false prophets” (v. 26). In vv. 27-29, Jesus expands on v. 22; he tells how to deal with persecution. Followers (“you that listen”) should be willing to give all (even to standing naked, without an inner garment, “shirt”.) When you give, do not expect reciprocity (“again”, v. 30). Emulate God in your actions; seek to match his compassion! 

In our passage for study today, Jesus encourages us to be loving, not just loving toward people we like, but loving toward people we don’t like, even people who have hurt us. Jesus’ focus is probably on the Christian fellowship, he is talking about relationships within the church, but his words extend beyond the Christian fellowship to our extended family, neighbors, work-mates and the like. Of course, "love" is a bit of an airy-fairy word and so maybe we would do better using the word "compassion". Even so, the final two verses in our passage give us the nuts and bolts of love. Love involves not judging people, not condemning people, but rather being forgiving and generous. So, in these words Jesus has given us an ethical guide to the Christian life, but, he has also done something else.

Earle Ellis in his commentary on Luke states: "the effect of Christian love in a person is in exact proportion to their practice of it." That is, the measure in which a believer receives God’s grace is in direct proportion to their practice of graciousness toward others. Inevitably, the demand for such love serves to undermine any notion of self-righteousness. Who is there that can be "merciful, just as (our) Father is merciful"? If the "measure we use" is the measure we get, then we are in trouble when we have to face up to the day of judgment. We are in dire need of receiving a gracious mercy from God that transcends our constant failure.

In these exhortations from Jesus’ Great Sermon we can again observe the two functions of the law, namely, to lead us to Christ and to give direction in our Christian life.

The law serves to remind us of our own unworthiness. In reality, we can’t love as Christ demands. If gaining God’s forgiveness depends on our ability to forgive others, then we are in trouble. With our sin before us we are reminded that our standing before God is not dependent on our own limited obedience, but on Christ’s perfect obedience. The best we can do is seek out the Nazarene and find mercy in the one whose capacity to forgive is unbounded.

The law also serves to give direction in our Christian life, a direction motivated and shaped by the indwelling compelling of the Spirit of Christ. The law reminds us to "be what we are." So, Jesus’ exhortation to "unreasonable compassion", or more particularly forgiveness, sets before us a quality of discipleship well beyond the norm. Although we can never reach such an ideal, in the power of the indwelling Christ, we can certainly press toward it.