Readings for March 4, 2012 - Lent 2

Genesis 17:1-7, 15-16

Sarai is childless and advanced in years; she has not provided Abram with an heir. A covenant is between two parties, each of whom have benefits and obligations; it is made by both, and can be terminated by either. God’s covenant with Abram is different:

• God makes (vv. 2,6) and establishes it (v. 7;)

• · most of the obligations are God’s and benefit Abram (making him “the ancestor of a multitude of nations”, v. 4, with “numerous”, v. 2, descendants; giving him Canaan, v. 8);

• · how God benefits is not clear;

• · Abram has one obligation: to “walk before me [God], and be blameless” (v. 1); (5) God will never break the pact (v. 7);

• · it applies to Abraham and his descendants (but not to all people).

Abram’s change of name in v. 5 is significant: the gift of a new name signifies a new relationship, a new status, a new stage in life. It was believed that such a change altered one’s personality and fate. In v. 8, God promises the land of Canaan, where Abraham is now an “alien”, to Israel for ever; he will be God of Israel. As a sign of this agreement, all males will be circumcised, soon after birth. (Egyptian and Canaanite practice was to circumcise at puberty.) Being circumcised as infants, Abraham’s descendants will bear this mark of identity, showing them to be members of the covenant community, throughout their lives. Sarai shares in God’s blessing, as shown by her change in name (v. 15). She will be blessed with fertility; she too will “give rise to nations” (v. 16) and kings. In v. 17, Abraham laughs in incredulity at the idea of Sarah bearing a son (who will be named Isaac, meaning May God laugh in delight).

For reflection

• This text ties directly with the Romans passage for today - it is the text Paul is speaking about in his argument.
• God comes to Abram when he is 99. We should be reminded that we are never beyond the point in life where God can and wants to use us and guide us. There is no retirement from discipleship.
• Often in the Bible, God changes someone's name as a sign of God's promise to them. Do you have nicknames that are meaningful to you because of what they symbolize? If you chose a name for yourself based on God's work with/in you, what would it be?
• Lots of laughter here. So does God have a sense of humour?

Psalm 22:23-31

This psalm, as a whole, is a prayer for deliverance from illness. The psalmist, gravely ill, feels that God has forsaken him. In the past, God has helped his people (vv. 4-5): may God help him now. His detractors laugh at him for trusting in God (vv. 6-8); his suffering is worse because they think that his illness is proof of God’s displeasure. But, he says, God helped me when I was an infant, so I trust in him (v. 9). I will offer thanksgiving in assembly of the community in the Temple: v. 22 is that vow. God does hear, even the “poor” (v. 26, or afflicted); he provides perpetual life for the “poor” those who live in awe of him. May all people everywhere turn to God and worship him (v. 27). God is Lord of all (v. 28). All mortals, all who die (“go down to the dust”, v. 29) worship him. I, the psalmist says, will live following his ways, and so will my offspring: they will be God’s forever, and will tell future generations about God’s saving deeds.

For reflection

• We see this Psalm again on a Good Friday but this week the focus is not the "My God, my God, why have you forsaken me?" section we usually associate with this Psalm. This section is the conclusion of the Psalm - a much more hopeful section.
• "[God] did not despise or abhor the affliction of the afflicted . . . [God] heard when I cried to him" People tend to shy away from the pain and hardship of others. What about God? Where is God in a time like this?
• "The poor shall eat and be satisfied." Think literally and metaphorically - how often do we fill ourselves and our lives with things that don't really satisfy us?

Romans 4:13-25

In Chapters 2 and 3, Paul has argued that through the gospel, it is faith that brings humans into harmony with God. Now he considers Abraham as an example. At the time, rabbis argued that God’s blessings came to Abraham because he kept Mosaic Law (which, they said, he knew in advance – before Moses received the tablets on Mount Sinai.)

In v. 13, Paul argues against this rabbinic lore: Abraham was blessed because he believed, had faith, that he would be father of a nation and a source of blessing for “all ... families” (Genesis 12:3). If only those who keep Mosaic Law are God's people, faith is meaningless (“null”, v. 14) and God's “promise” of universal godliness is nonsense – because the Law is a contract; in a contract, each party has responsibilities, each knows what he will receive (e.g. “wages”, v. 4), but a promise is a gift, and is therefore an object of faith: faith that what is promised will be received. Paul now notes: because we all deviate from God’s ways at times, sinning does happen. For those under the Law, a penalty (God’s “wrath”, v. 15) ensues, but for us, not living under the Law (“no law”), there is no contract to violate. Paul now returns to his main argument: so rather than the human relationship being legally based, “it depends on faith” (v. 16), on God’s freely given gift of love (“grace”). Were it legally based, continually breaking the pact would make a nonsense of it, but being faith-based, the relationship is “guaranteed” to all peoples in every age - not just to Jews but also to others. Per Genesis 17:5, Abraham is spiritual father of us all (v. 17). Sarah’s bearing of Isaac when beyond child-bearing age (“gives life to the dead”) was due to his faith; it had been promised to him by God. Isaac was called into existence. So Abraham is a model for people of faith. Contrary to expectation, in hope (“Hoping against hope”, v. 18) he believed. He had every reason to doubt that he would become a father, but believe he did – because of the hope given by God's promise – in God's creative power. Abraham's faith grew stronger as he thanked God for his gift (“gave glory to God”, v. 20). He attained a right relationship with God (“was reckoned to him as righteousness”, v. 22). Our faith in God’s promises will also be considered worthy by God when Christ comes again (“our justification”, v. 25).

For reflection

• According to Paul, Abraham's faith is in God's promises. "No distrust made him waver concerning the promise of God." Where does this faith come from...? What is the source of your own faith? How do you know that God is trustworthy?

Mark 8:31-38

Jesus has asked his disciples: “‘... who do you say that I am?’” (v. 29); Peter has answered him: “‘You are the Messiah’”. Jesus now predicts his Passion for the first time. He teaches them something unexpected: that the Messiah (“the Son of Man”, v. 31) will suffer, be rejected, killed, and rise again was contrary to contemporary (and their) expectation. When Peter impetuously rejects Jesus’ teaching, he is told that he is under the influence of the devil: he is relying on human values, not divine ones (v. 33). Jesus then describes true discipleship: first, a disciple must renounce self-centeredness (“deny themselves”, v. 34) and follow him. Those who are prepared to give even their lives (“take up their cross”) for his sake and for the sake of spreading the good news (“gospel”, v. 35) will have (eternal) life. Those who seek worldly well-being and deny their true selves will be the losers (vv. 35-37). View things from a divine, rather than human, viewpoint! At the Last Day (“when he comes in ... glory”, v. 38), Christ will not stand up for those who shirk from being identified with him and the good news.

For reflection

• Peter wants to keep 'bad news' away. What aren't you ready to hear God say to you?
• Jesus tells them to take up their cross before he is crucified. His words, then, mean more than literal crucifixion for his followers. What do you think the disciples thought he meant? What would it mean for you to take up a cross and follow Jesus?
• To save your life, you must lose it, if you lose your life for Christ, you save it. Certainly there is a degree of literal-ness here. But also, we "lose ourselves" in: our work, our art, our passions, our music, our spouse, etc. Christ wants us to lose ourselves . . . in him.

Readings for February 26, 2012 - Lent 1

Take a moment to centre yourself in prayer…


O God, we thank you for your Lenten walk through ancient lands and into our lives. We thank you for your Word’s healing grace, and teaching challenge; we thank you for the miracle that our small gifts are turned into many opportunities. We thank you for the parables that tease us; the Passover that delivers us; the Passion that deepens us; the cross and empty tomb that call us. Gentle God, we thank you for drawing us into your gospel story and the mission of Jesus, Amen

READ Genesis 9:8-17

The lectionary reading is just the anti-climax of the story – the real story begins at Genesis 1, when God divided waters below and waters above the sky, then divided the waters below with dry land. The ocean waters became the symbol of primordial chaos in the ancient world. They symbolized everything preGod, preCreation.

This is true not just for Israel but for most ancient middle eastern religions, such as the other flood stories found in Egyptian, Sumerian, Chaldean cultures. Also from other parts of the world (Aboriginal, Chinese, Tanzanian…)

They underline the reality that water is necessary for life but, in large quantities, untameable.

In Israel’s story, it is caused by what humanity did wrong - Genesis 6.
God decides to preserve a remnant of humanity – God still has belief in the goodness of creation, so it is not a punishment on all creation, but humanity in particular.

But who is bound by this covenant?
What does God agree to?
What does humanity agree to?
It is unequal, the initiative and commitment all come from God.

In verses 8-10, we are reminded that the covenant is shared by all creation’s children, it is corporate, never individual. And the covenant needs a sign (verse 12) a reminder like a wedding ring. So God literally hangs up the weapon of destruction, the rainbow.

Literary studies show that this was written down in the time of the Babylonian exile or shortly after. Themes of this story – chaos unleashed as punishment; a faithful remnant; a return to covenant – it also fit for the people who longed to return to the promised land.

Question for Reflection: How does this story of God entering into covenant without expectation of humanity influence our own relationships?

READ 1 Peter 3:18-22

The letter is likely not written by Peter, but one who followed him. It refers to current events that took place possibly just before Peter’s execution in Rome, or later, around 80 CE.

It is addressed to the exiles of the dispersion – not the ones who fled in 70 CE, when Rome destroyed Jerusalem, but exiles to Babylon and other places from centuries earlier (586 BCE).

The theme of the letter is keeping faith in the face of persecution.

Translation leaves us with some questions about its meaning:

In verse18a: is it suffered or died, you or us? – is it atonement or self-giving, is it individual or corporate?

In verse 21: Is baptism an appeal to God for a good conscience? Or a pledge to God from a good conscience? Is good conscience a pre-requisite for baptism or is it the result?

Easter used to be the culmination of Lent, with six weeks of lessons and fasting and finally, the celebration of baptism. Noah and his family were saved FROM water; Christians are saved BY water – aligning ourselves with Christ.

1 Peter knew well the apocalyptic tradition of the nephilim/spirits imprisoned (Genesis 6) and explains how Jesus went to proclaim to them (sometime between the cross and the resurrection?)

Jesus’ courage reconciles those who are being persecuted to something greater.
In baptism they are made one with Christ, in suffering and in resurrection

Question for Reflection: Peter’s audience was soothed by the notion of eternal justice. What hope do people suffering today look for?

READ Mark 1:9-15

Mark does not spell out the temptations – they are mixed up with baptism, and moving on to the really important stuff – not a lot of time for rituals!

Everyone expected the Messiah to come from Jerusalem, act like a king, not undergo trial and tribulation or come from Galilee.

Baptism signals the ending of the chaos of old life; the new life and new order of ministry in God’s way.
“Tearing of heavens” Mark uses the same word for the temple veil torn at the crucifixion, both are occasions where the boundaries between heaven and earth are dissolved.

Allusions to Hebrew scripture:
John the Baptist is like Elijah, challenging established order;
Descent of the dove is like the Spirit at creation, moving over the waters;
Psalm 2 – You are my son;
Isaiah 42 – suffering servant – with you I am well-pleased;
Exodus – wandering in the wilderness;
Promised land is not occupation but pre-occupation with God.

Mark is “re-writing the script”

Question for Reflection:
Mark’s hurry to describe the first steps of Jesus’ journey suggest that certain things needed to be in place: cleansing of old life; affirmation; testing; then practice. How do we understand those things happening in our own faith journeys?

Closing Prayer:
Holy God, breathe your spirit of life into us. We are creatures of earth, and we are your children. We are frightened sometimes in this world full of risk and confusion. Sometimes things happen too fast, and we find it hard to make good choices. God, as you created life at the beginning of time, create and shape us anew. We want to be your clay once more, shaped by your hand, connected to your earth. We want to be part of the journey you began in Jesus – where the sick are healed, the oppressed freed and all know your peace. Through your Spirit, in your Spirit, because of your Spirit, let it be, Amen.

Readings for February 12, 2012 - Epiphany 6

Take a moment to centre yourself with prayer:

O God, your creation of life is a mystery to us. We come before you, thankful for your guidance – from ancient days to the present day. Guide us though the dilemmas and mysteries of our place and time. In our reflections on your Word, speak through us and help us to remember your presence in our hearts. We pray in Jesus’ name, Amen

READ 2 Kings 5:1-14

This story is full of humour that is hard for us to detect: Hebrew word play, irony, and caricatures that would have lowered the audience’s defences.

If you continue the reading beyond the lectionary passage and read 2 Kings 5:15-19 or 19-27, the teaching continues to unsettle our very human responses to what seems a pretty straightforward healing story.

In the opening verses, we are told of Namaan’s greatness – not only was he a hero to the nation of Aram, but an instrument of God to keep the king and armies of Israel humble! But he had leprosy!

Commentaries disagree whether this is the same leprosy that struck in Jesus’ time – Hansen’s disease – very disfiguring and also contagious. Or was it a simpler skin disease like excema? His contact with others was not restricted, so was this great warrior felled by a little itch?!

In verse 2-3, we hear that real help comes from Israel, and from Namaan’s opposite – a powerless slave girl.

Namaan is desperate enough that he listens and goes to the king, who also listens to the advice of a slave girl! In order to ensure Namaan’s safety across enemy lines, the king of Aram sends a letter and gifts to the king of Israel.

The letter is confusing to the king of Israel, who acts like a buffoon and has a tantrum. Elisha the prophet hears about the controversy and intervenes “that he may know there IS a prophet in Israel.” This is where the real power lies!

Verse 9 and following tell the actual encounter between the healer and the healee – now it is Namaan who looks pretty silly. Lowly servants save the day!

Verses 15-19 tell the story of Namaan’s conversion – a very pragmatic outcome! Israel accommodates outsiders.
Verses 19-27 tell of Elisha’s helper Gehazi, and how he tried to profit from the healing, and was thus cursed.

Question for Reflection:
At a time when they were fending off foreign influences, why would the faith community have told a story about the healing of an outsider or enemy? How does this “subversive” message keep the people of God guessing?

READ 1 Corinthians 9:24-27

The summary of the argument that Paul has been making: Christians should make their life of faith their priority in order to reach the ultimate goal – spreading the good news. Paul has addressed the many pitfalls that could damage the gospel. Now he wants them to keep their eye on the ultimate goal.

Verse 24 makes mention of many runners (many priorities?) Verse 25 reminds them that it is good to have self-control. Constant vigilance is required, always testing whether one’s motives and actions live up to the example set by Jesus. Athletes can do it in order to win a perishable prize – it is worth so much more to “win” eternal life!!

Paul uses classic Greco-Roman athletic imagery, rather than Jewish imagery in this example. For many philosophies (Epictetus and Seneca) physical training was part of the philosophical tradition. Corinth was the site of the Isthmian games, so it would have resonated with Paul’s audience.

Overall, Paul attempts to encourage all Christians not to live aimlessly or thoughtlessly but intentionally and with a purpose. True wisdom is something one acquires with attention to true priorities. Verse 27 speaks to self-denial if necessary, but not self-punishment for the sake of punishment itself. It is all a means to the end of serving Christ.

Question for Reflection:
What are you willing or have you been willing to give up for the sake of your faith? Do you believe this is a legitimate demand of faith?

READ Mark 1:40-45

By the close of Chapter 1, Mark has established that Jesus is a true healer, exorcist, preacher and teacher. Now Mark raises the question of how Jesus fits into the religious system.

Unlike Namaan’s story, this form of leprosy is almost without doubt “Hansen’s disease” – contagious, debilitating, causing rejection from the community. Shocking that the leper would approach Jesus, even more so that Jesus would TOUCH him (verse 2.)

“Moved with pity” is difficult to translate from the greek – “filled with compassion, feeling sorry for him” also fail to describe the word. The original is not just an emotional word, but an action word or an orientation in life choices (in Mark 6 it is translated “had compassion on”.)

Another word used several times raises the issue of “being clean.” Obviously more than sanitation it refers to healing, acceptability, reconciliation. And once again, Mark uses the word “immediately” to show that Jesus’ ministry is urgent, timely, impatient.

In verse 43, Jesus is “stern”, even angry, about sending the man for the priest’s approval. The necessity of being isolated instead of showing compassion is false for someone who knows God. Clearly Jesus’ authority does not come from the religious establishment!

Jesus has made himself ritually unclean in order to make someone clean from disability and social isolation. What are the priests going to do about that??

Question for Reflection:
How do you understand faith healing to be part of our ministry in the church today? How does it shape our prayers, our pastoral care, our own faith?

Closing Prayer: Based on Psalm 30
O God, you have drawn me up, like an artist with a clean sheet of paper;
you will not crumple me up as if I am not good enough,
nor let others laugh at me.
Where I would have made myself more perfect, you have loved my imperfections.
You have made me beautiful, even with mistakes.
You restored my image, not by making me a paper doll,
but by standing back and appreciating the whole.

O God, I sing you a faithful song, and invite others to join in.
While I may go off-key, or doubt my abilities, you give me joyful noise!
I say with confidence that I will never be moved,
At least until the next time I am disappointed in myself.

You do not give up on me, O God.
You know I am useful when I feel like it.
And so you laugh when I have the courage to dance;
You sing along even when I lose the tune.
And for that I will always give thanks. Amen!