Readings for Advent 1 - November 29

Take a moment to centre yourself in prayer:
O God, you have been with us since the beginning of time. Yet each year we wait to be surprised by how you will come anew to us this year. Help us to welcome you into our world once again - to serve you in a new and transforming way - and to take time to wait and prepare in the busyness of our preparations. Amen

This is the first Sunday in the season of Advent, which means “coming” - the time of spiritual preparation for the Messiah to come, for the Christ child to be born once again into our hearts. The colour used to mark Advent was once purple (for royalty), but was confused with the penitent purple of Lent, so many churches have switched to blue for this season of excitement and anticipation (think of blue skies!)

One of the realities of the season is “unpacking” the biblical stories from the overpowering flood of Christmas tradition, taking the time to appreciate the foresight of the prophets, the hopes and expectations of the people to whom the Christ child was born, how the authors set the stage for two gospel accounts in Matthew and Luke.

READ: Jeremiah 33:14-16

14 The days are surely coming, says the Lord, when I will fulfil the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. 16In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: ‘The Lord is our righteousness.’

Jeremiah had been a prophet for a long time, and watched the political situation of Judah unravel. The northern kingdom "Israel" had already been invaded by the Assyrian king in 721. The southern kingdom enjoyed prosperous years, but started playing politics with their neighbours, irritating the mighty empires that surrounded them, with shifting alliances. The army of the Babylonians laid siege to Jerusalem, then finally swept in and destroyed the temple, hauling away the king, priests and upper classes. Jeremiah was left behind, probably because he was in prison for criticizing the king. Another wave of exiles would soon be taken, including Jeremiah. These were his words of hope to the people around him, who seemed to have no future. This is a part of Jeremiah that Martin Luther called “the little book of comfort” - after 30 chapters of condemnation, chapters 31-33 finally hold out hope. He promised them new (righteous) leaders in the present vacuum, but doesn’t say when. Will it even be in their generation?

In verse 14 – “The days are surely coming, says the Lord” Jeremiah uses the prophetic formula, where God speaks in the first person. The new leader will fulfil the covenant of Yahweh.
The house of Israel (northern) and house of Judah (southern kingdom) signify not just saving Judah, but the reunification of a people separated by corrupt leaders.

In verse 15 – there is an inner contradiction Jeremiah's words, because David’s “house” has historically been very corrupt, though David himself was a great hero. Jeremiah’s mixes his metaphors; he uses terms from Exodus (righteousness – tsedaqah or justice – mishpat) and the Sinai covenant, combined with David’s charisma and ability to unite all the 12 tribes of Israel.

The “righteous branch” - see Jeremiah 17:7-8 – Jeremiah's tree imagery is rich with meaning.

In verse 16 –The new name for the people of God puts God at the centre – righteousness is their identity (not the king, temple or law.)
The nation is renamed, signifying a second chance. Naming in Hebrew culture was powerful and symbolic, also re-naming. Think of Abrahm/Abraham; Sarai/Sarah; Jacob/Israel.
Their unifying force was the common good, returning to the Sinai covenant, the community mentality of a wilderness people, going back to their roots in God’s liberation.

Question for Reflection:
If you were going to re-name yourself, or your congregation – what new name would you choose, what hope would it express?

READ Luke 21: 25-36 -

25 ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27Then they will see “the Son of Man coming in a cloud” with power and great glory. 28Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.’
29 Then he told them a parable: ‘Look at the fig tree and all the trees; 30as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31So also, when you see these things taking place, you know that the kingdom of God is near. 32Truly I tell you, this generation will not pass away until all things have taken place. 33Heaven and earth will pass away, but my words will not pass away.
34 ‘Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day does not catch you unexpectedly, 35like a trap. For it will come upon all who live on the face of the whole earth. 36Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.’

Apocalyptic readings are common in Advent. Since Advent means “coming”, traditionally we are preparing for the 2nd coming of Christ. In more contemporary theology, what is coming is a time of renewal, opening ourselves to the possibility of becoming God’s realm.

Jesus talks about “unusual events” or signs twice in chapter 21 (also 21: 9-11.) Following tradition of Hebrew people, unusual events are interpreted with profound significance. Rainbow after flood - burning bush - pillar of fire – all are signs that God was near.

In Jesus’ time, the healings/exorcisms, feeding of crowd, calming storm were all “signs” which pointed to God being close to him. In the prophetic and apocalyptic traditions - the power of the signs always increased just before the coming of the Son of Man (Daniel).

Question for Reflection:
What are some of our contemporary signs and how do we interpret them?

The parable of the fig tree – remember Jeremiah’s imagery! A healthy tree was a sign that God was doing something good. This teaching is to take note of the obvious signals. You should make yourself ready when the time is right, not when it is convenient for you or expected by others. It is also a reminder that Jesus’ word will last longer than a generation.

Question for Reflection:
What words of Jesus stick in our minds, or will not pass away?

READ: 1 Thessalonians 3:9-13

9How can we thank God enough for you in return for all the joy that we feel before our God because of you? 10Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith.
11 Now may our God and Father himself and our Lord Jesus direct our way to you. 12And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. 13And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.

The church at Thessalonica was founded by Paul after only a very short visit (3 weeks), after which he was chased out of town by “Jewish” opposition. Yet some of the faithful remained and Paul wrote 2 letters to encourage the new converts and correct some misunderstandings that arose out of the community over time (verse 10 – “whatever is lacking”.)

This passage probably reflects talk in the early church about the 2nd coming of Christ - perhaps a death had happened in the community, and they were questioning Christ’s timing (later in the letter Paul addresses this question 4:13-18.)

Thessalonians is one of Paul’s early letters, when he was still of the strong opinion that Jesus was coming soon, he writes of preparation, waiting, expectancy – as in Advent!

Question for Reflection
How do we do at “living in preparation”, or hope?

Closing Prayer: Psalm 25:1-5
an adaptation by James Taylor in Everyday Psalms
(1994: WoodLake Books, Winfield, BC)

I’m following your footsteps, my Saviour.
I trust you. Do not mislead me.
Don’t draw me into difficulty
where others can crow over my humiliation.
Let those who are sneaky and devious
Make fools of themselves, Lord.
But I do not want to be one of them.
I want to be like you.
Hold my hand while I learn to walk.
You are my only chance, I hang all my hopes on you.

Readings for Sunday November 22, 2009

Daniel 7:9-10, 13-14 • Psalm 93 • Revelation 1:4b-8 • John 18:33-37









































Opening Reflection:

This is Christ the King or Reign of Christ Sunday. The readings share images of Christ our King and of God as the Ruler of all. The artwork above is William Blake`s "Ancient of Days", which is the artist`s view of God, drawn from the Book of Daniel.

As we begin this study, consider your own image of God. If you were to draw a picture, write a poem, share a description, choose some adjectives....who is God for you? What images come to mind.

How do you react to Christ as our King, as God as the King of Heaven? Do these kinds of images speak to you or do you find them alienating...?

Background to this Sunday

Christ the King Sunday is a relatively new development. It does not bear the history of Christmas or Easter and does not possess the deep and traditional biblical backing of these celebrations. It is a modern observance, designed for the modern world. Pope Pius XI brought Christ the King Sunday into the church's liturgical year in 1925. He was attempting to do several things, but mainly to advance the message of God in Christ over and against that of the political forces moving in the world at that time--people like Mussolini, Franco, Stalin and Hitler.

It was a time of focusing inward and rebuilding after the first Great War. People regarded some humans as saviors. The pope thought that the time was right for a refocusing on the One who is ultimately the king in our lives as people of faith. We, then, celebrate Christ as our king in order to help us realize that it is, first, Christ whom we serve.

Prayer to Begin:

Most High God, majestic and almighty,
our beginning and our end:
rule in our hearts
and guide us to be faithful in our daily actions.
Gather into Christ's holy reign
the broken, the sorrowing, and the sinner,
that all may know
wholeness, joy, and forgiveness,
praying in the name of the one who comes
as Savior and Sovereign,
and who lives and reigns with you
in the unity of the Holy Spirit,
one God, now and forever. Amen





The study this week is written by Steve Clifton. Please post your comments and feedback and I will do my best to respond during the week.


Daniel 7:9-10, 13-14

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 (“the Ancient of Days”, 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.

• Consider human history and all the changes that have occurred as empires rise and fall, as ways of thinking change, as world views shift... Recently the world recalled the fall of the Berlin wall and the collapse of the Soviet empire. The Cold War which dominated the last half of the 20th century just faded away. Daniel reminds us that empires come and go. History bring surprising changes, but there is one who is "Ancient" and who is above it all...

• What changes have occurred in your life time? My grandmother passed away not long ago at the age of 103. The changes in politics, technology, communication, transportation, culture, science, geopolitics witnessed in her life time are staggering in scope. Consider the changes just in the last 100 years? What seemingly solid and everlasting things have faded away?

• What Empires have faded in the last 100 years? Ottoman, Austria-Hungary, Soviet, British...

• What that is part of the fabric of our world today will still be with us in 100 years? Will we be driving cars fueled by petroleum in 25 years? Will print media, which began with Gutenberg endure this century? What will fade away in the near future?
  

• What remains constant? What promises to last?

Psalm 93

This is the first of enthronement psalms, the others being 94-99.

This psalm is a hymn extolling God as king; it deals with the kingly rule of the God of Israel and was probably composed for use in connection with a festival.

V. 3 speaks of waters raising up and “roaring”. To the ancients of Babylon and Sumer, waters were chaotic, very difficult for the gods to control. The ancient gods did battle with them; when the gods had won, creation followed. We find echoes of this in Genesis Chapter 1. Here God wins definitively, establishing world order, which “shall never be moved” , changed or defeated. God rules over all of creation, even the forces of chaos.

V. 5a recognizes that the Law (“decrees”) are firm and offer dependable guidance (“very sure”).

• God`s rule is seen in God's power over chaos. The Primal forces of chaos and disorder are subdued by God. Where do we see the forces of chaos rising up today. Where in your life do things seem disordered or beyond control?
  
• What difference does it make to think that God really is in control?
  

Revelation 1:4b-8

John begins and ends this book as a letter. Literally, it is “to the seven churches that are in Asia” (v. 4a), Asia being a Roman province in western Asia Minor, but “seven” symbolizes totality, so John may speak to all churches in the province, or to all everywhere.

The letter , coming through John, is from God, here described as being throughout time, meaning eternal. The salutation is also from “the seven spirits”: this may mean the Spirit of God (in Isaiah 11:2, the Spirit operates in seven ways) or the seven angels (Michael, Raphael, etc) closest to God (“before his throne”, v. 4) in contemporary Jewish thinking.

Further, it is “from Jesus Christ” (v. 5), who is:

• “the faithful witness”:

• “firstborn of the dead”: in his resurrection, he inaugurated a new era;

• “ruler ...”: being now exalted, he has power over all creation.

“Amen”, a Hebrew word, means It is sure and trustworthy! or so be it!: it is both valid and binding. (In 3:14, Christ is called “the Amen”.)

V. 8 tells us that, from A to Z, God is sovereign over all events of human history; his power is supreme (“Almighty”).

• Written to persecuted churches living under Roman rule, this proclamation of Christ as ruler of all, of God who is supreme, stands opposed to the claims of Rome in that day. In their world Caesar was proclaimed everywhere as the supreme authority.

• Who or what is seen as the supreme authority in our day? Where does power lie today? Who or what rules our lives? What would it mean to remember that God is actually in charge? That all other powers fade. After all, where is Caesar today?

• How would things change if we recognized Jesus as the ultimate authority?

John 18:33-37

• Think of a King. Louis the XIV and the wealth of Versailles. Henry the VIII and his many wives. When Pilate thought of a King he may have thought of Caesar Augustus who ruled the Roman Empire through military might and administrative power.Now Jesus, a Galilean carpenter and itinerant preacher is brought to Pilate and he is said to be the King of the Jews. `Puzzled he asks : Are you the King of the Jews?"

• Are you the King of the Jews?" Jesus wants to know why Pilate asks this question. What do you think?

• Pilate evades a direct answer. He implies no knowledge of Jesus prior to this exchange. Do you think Pilate had heard of Jesus already? What would it be like to hear of Jesus first and only from those who hated him, like the chief priests?

• What does it mean to testify to the truth? Have you ever had to give testimony in court? Can two people describe the scene of an accident differently and still think they are telling the truth? Jesus says we "belong to the truth." What do you think he means?

• Clearly, if Jesus is a King, when compared to Caesar, Jesus is a different kind of King. Jesus talks about his kingdom being "not from this world." Some people take that to mean that God's kingdom has no earthly place, but is that what he means? Jesus says elsewhere that the kingdom of God is here and now and arriving and at hand.

• What kind of King is Jesus? Where is his Kingdom? How do we live in it?

Our online study resumes on November 17th