Readings for Easter Sunday

 

 

Prayer: 

O God, thank you for the night – for those who keep watch through long hours of darkness, in the unknowing time, sometimes unsure, stirred up by mystery.  Thank you for the gift of sleep, and the refreshment of our dreams.  Thank you for Good Fridays, and the long vigil til Jesus rises to life in us again – we do not wait alone.

 

Silence/chime

 

O God, thank you for the dawning of a new day – for the songs of birds, the early morning bustle of getting ready, the possibilities that lay ahead.  Thank you for messengers who bring us news:  who stand with us when the news is bad, who celebrate with us when it is good news, gospel, a new creation.  We thank you for Easter morning, and the promise it brings – we do not wait in vain.

 

Silence/chime

 

O God, thank you for the turn of seasons – for the transformation of our Lenten questions and the celebration of our Easter hope.  We are grateful that you have followed up your affirmation of steadfast love with action, that the last word belongs to you.  We thank you for the Easter season, and the promise of new life yet to be revealed in all of our futures. 

 

Silence/chime

 

Amen

 

Easter Readings: For the Wednesday study it always seems too soon to be looking at Resurrection! 

 

READ:  Matthew 28:1-10

 

Look at resurrection on a time line

Belief in resurrection older than Paul

 

Maybe Paul or anonymous hymn found in Philippians 2:8-9 – likely older

he humbled himself
   and became obedient to the point of death—
   even death on a cross.

⁹ Therefore God also highly exalted him
   and gave him the name
   that is above every name,

Not specifically resurrection, not necessarily physical “exalted him”

Paul – originally drew on Jewish apocalyptic tradition

 

1. Earliest written reference to Jesus rising – Paul 1 Thessalonians 1:9-10

 

For the people of those regions^* report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, ¹⁰and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the wrath that is coming.

 

Paul was writing to Gentile, not Jewish Christians, considers them becoming more “Jewish” as Christians/or righteous gentiles “you turned to God from idols” – Gentiles who worship Yahweh and live according to watered down code ** This can be seen in the names Paul uses for God, the verbs reflect Tobit, and other intertestamental writings

 

It influences our understanding of what it means when Paul says “Son” of God

            Association with King David (house of David), also called Son of God (2 Samuel 7: 11-17)

            Anointed one/messiah in Hebrew or Christ in Greek

 

“from heaven” meaning comes from God – not necessarily life after death

“whom God raised from the dead” – uses  Jewish apocalyptic imagery (from Daniel)

 

References to Jewish afterlife begin in a time of martyrdom (Greek/Roman persecution) – Antiochus Epiphanes (Daniel 12:2-3 /Maccabees) 

 

1 Thessalonians purpose is paranesis

– teaching about behaviour not theology, does it matter how they live?

Fellow believer has died, what does this mean for him, for them?

 

¹⁴For since we believe that Jesus died and rose again (“stood up” - anastenai), even so, through Jesus, God will bring with him those who have died.4:14^*

Paul’s own experience of the resurrection was spiritual

 

Paul’s next reference is in Galatians – early 50’s -    Angry letter, Paul’s self-defense

 

Gal 1:1 - Paul an apostle—sent neither by human commission nor from human authorities, but through Jesus Christ and God the Father, who raised him from the dead—

 

Galatians 1:13-16 - For I want you to know, brothers and sisters,^* that the gospel that was proclaimed by me is not of human origin; ¹²for I did not receive it from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ.

13 You have heard, no doubt, of my earlier life in Judaism. I was violently persecuting the church of God and was trying to destroy it. ¹⁴I advanced in Judaism beyond many among my people of the same age, for I was far more zealous for the traditions of my ancestors. ¹⁵But when God, who had set me apart before I was born and called me through his grace, was pleased ¹⁶to reveal his Son to me,^* so that I might proclaim him among the Gentiles, I did not confer with any human being,

There is no resurrection without suffering

Phil 3:10-11

 

¹⁰I want to know Christ^* and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, ¹¹if somehow I may attain the resurrection from the dead.

 

No distinction between physical and spiritual appearances of Christ

1 Corinthians 15:3-8 (mid 50’s) – no mention of Mary Magdalene

 

For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, ⁴and that he was buried, and that he was raised on the third day in accordance with the scriptures, ⁵and that he appeared to Cephas, then to the twelve. ⁶Then he appeared to more than five hundred brothers and sisters^* at one time, most of whom are still alive, though some have died.^{* 7}Then he appeared to James, then to all the apostles. ⁸Last of all, as to someone untimely born, he appeared also to me.

 

Was it a physical resurrection?

 

1 Cor 15:44, 50

 

⁴⁴It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body.

 

50 What I am saying, brothers and sisters,^* is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

 

Q gospel – found in Mark/Matthew (very fragmented)

 

Pre- Mark (60 AD?) – death by crucifixion, but not “salvific”

Jesus is like the prophets who were true but rejected – is he a returning/resurrected Elijah? Does he need to be resurrected (again)?  Will Jesus come again AGAIN?

 

Synoptic gospels:  MARK

Mark 16:1-8 – 1^st ending:  puzzling, not very conclusive.  The empty tomb is witnessed by women, “angel” gave commission to tell disciples, but they didn’t?

16:9-20 – longer ending  - appeared to Mary Magdalene, who told the disciples; then appeared to other 11.  Jesus condemns non-believers; gives believers power to do signs, divine protection – LIKELY A LATER ADDITION, after Luke and Matthew were written.

 

MATTHEW – 28:1-10, 11-20

Contains details about burial, and the guards set by Jewish authority (with Rome’s permission.)

Earthquake, guards were disabled with fear, angel speaks to women.

Women leave with fear AND joy, are met by Jesus, and commissioned to tell disciples.

Guards go to authorities, are bribed to lie.

Jesus appears to disciples at Galilee.

 

Luke 24:1-12, 13-35, 36-49, 50-53

Mary Magdalene and other women witnessed the empty tomb, there were no guards, but 2 angels.

Emmaus meeting follows – did not recognize Jesus, but he was physical enough to walk and eat.

2^nd meeting with disciples, then a 3^rd at Ascension.

Evidence of resurrection

            Begins with empty tomb

            Then physical witness

            Growing more and more detailed as time moves on…

John – the best storyteller!

20:1-18  Mary Magdalene was alone, then the empty tomb was witnessed by Peter and ?John?

Mary Magdalene afterwards:  “I have seen the Lord” but didn’t recognize him at first.

20:19-23 – In (locked) room – disciples witnessed physical resurrection.

20:24-29 – Doubting Thomas provides more evidence.

21:1-14 3^rd appearance, in Galilee, eats fish on beach.

21:15-19 - metaphorical commission to Peter, feed my sheep.

21:20-25 – an explanation for historical lag??  Did beloved disciple John live to be 100?

 

Josephus – tampered testimony

Original record likely changed by early Christian editors:

93-94 AD “At this time there was a wise man who was called Jesus. And his conduct was good, and he was known to be virtuous. And many people from among the Jews and the other nations became his disciples. Pilate condemned him to be crucified and to die. And those who had become his disciples did not abandon his discipleship. They reported that he had appeared to them after his crucifixion and that he was alive; accordingly, he was perhaps the Messiah concerning whom the prophets have recounted wonders.”

 

 

Josephus confirms the accuracy of the Canonical Gospels (and Acts) in the following recollections:

The time frame that the Gospels place Jesus in,

Jesus had a reputation for teaching wisdom,

Jesus was believed to have performed miracles,

Jesus had a brother named James,

Pilate was Prefect and had Jesus executed,

Jesus was executed by crucifixion,

Jesus was known as a messianic figure,

That the early Christians reported that Jesus was raised from the dead as foretold by the Jewish prophets

 

Closing Prayer: 

When our faith
stands at the grave,
grieving
for a stone that's rolled away,
forgive us.

When our faith
is short of
understanding
though the truth is there to see,
forgive us.

When our faith,
beset by doubt, sees
no further
than an empty tomb today,
forgive us.

Bring to mind
the cry of Mary,
‘I have seen the Lord!'
and grant us faith to believe!

http://www.faithandworship.com/prayers_Easter.htm#ixzz2ysylTGON

Readings for February 2, 2014

Opening Prayer: 

O God, you turn things upside down for us.  When we think our days have settled nicely into place, you upset our plans.  Your word breaks into our agendas, and shakes us from complacency.  And yet when our lives are in disarray, O God, you are the one who gives it meaning, who puts our feet on the earth, who points us to hope. 

Help us this day, O God, to hear through the familiar words of beloved scripture and to be moved by the unlikeliness of finding ourselves in the midst of YOUR gospel story, for we pray in the name of the one we followed into the story, Jesus the Christ, Amen

 

READ Micah 6:1-8  - the lectionary is verses 6-8, but we should look at the whole passage

 

Background on Micah

Likely comes during reign of Hezekiah - 711-701 BCE

Came from “the frontier” Moreshesh-gath, one of the first communities attacked in war

Judah buffer between Egypt and Assyria

Micah went to Jerusalem to “deliver” his prophecies, he was not same social strata as Isaiah

 

Micah`s  mini-drama – Law and Order: Promised Land

 

Narrator speaks in verses  1-2, 8

Plaintiff (God) speaks in 3-5

Defense (Israel) speaks in 6-7

The Judges or jury are the mountains and hills, they are mentioned in 1-2 but are present throughout, imagine mountains with the image of timeless wisdom, enduring foundations.  They know the way the world is supposed to be ordered.  Human society has not lived up to God`s intention. 

 

Opening:  The setting of the trial is up to the plaintiff – God is the one who has brought case to court – God has “a controversy” (Hebrew legal suit) with “his people” – check translations.

 

Verses 3-5 – What has God done wrong?  Clearly nothing! Israel (the people not the country!) given opportunity to complain, but has no charge.

 

God is in the right:  verse 4 - past history with the escape from Egypt

Verse 5 – the story of Balaam and the talking donkey

            Shittim – camp on one side of Jordan before entering promised land

            Gilgal – camp on other side before attacking Jericho

Verses 6 – 7 – Israel is already acknowledging their guilt – the recompense is offered in exaggerated terms  - but reflecting the ornate rituals of king and privileged classes.

                         

Human sacrifice – still practiced in that time by other cultures, though criticized by Hebrew scripture, it was an option for desperate people.

Verse 8 – you already know`… if you have been paying attention

            Justice, kindness, walk humbly with your god (translations?)

What does the Lord require of you? Sacrifice your pretensions to righteousness!

 

Question of Reflection:

What “pretensions” could we sacrifice in order to free up more energy for living the 3fold way?

 

 

READ 1 Corinthians 1:18-31

 

The pastoral situation in Corinth:  A diverse community, with different ethnic groups, economic status, lots of conflict over  who is the “right” teacher, has the “highest” gifts, has authority?

 

Paul overturns familiar values – v.18 ``the cross (Blasphemy to Jews) is foolishness (blasphemy to Greeks) to those “who are perishing”`` – not dying but missing the boat to eternal life.

The saved can see that the cross is the power of God. 

 

Verse 19 contains a quote from Isaiah – 29:14 in a situation where corruption, duplicity are tripped up by God’s foolishness.

 

There is no true worldly wisdom, says Paul.  Wisdom didn’t work, so God to go for belief (faith relationship – loyalty, trust)   Jews believe in signs, Greeks believe in wisdom – these are stereotypes only!

But we proclaim Christ – in spite of appearing foolish, to those who are called, regardless of their cultural background

Verses 26 – was Paul speaking to the lower class believers? Taking a swipe at the wealthy, perhaps.  The humble may not be the best but are the ones God CALLED.

Corinthian unity will be based on the belief that it is not our own qualifications that matter but being God’s tools.

 

Question for Reflection: 

In what ways has the “wisdom” of the church appealed to you?  In what ways has it been its foolishness that has appealed?

 

Read Matthew 5:1-12

 

Look at different translations (Oremus Bible Browser has several, we used King James, The Message, Contemporary English Version.)

 

Jesus is not telling the crowds to become poor, or go into extended mourning.

Jesus is consoling those who are poor, or mourning, or meek, reminding them of the values in God`s kingdom, as contrasted to human society.

Thus, when we hear them we should not think “Oh, I should be like that...” but “When I feel that way, I should remember what Jesus said...”

 

3 ways to read the Beatitudes –

1. Allusion to mountain, where Moses was teaching 10 Commandments,

Jesus is the NEW MOSES  teaching NEW COMMANDMENTS  ethics of promised land

(God’s kingdom).

1. Indirect quotations to Isaiah 61 – 2^nd or 3^rd Isaiah – speeches to exiles, disenfranchised, seeking hope that is not traditional “wisdom.”
2. Christological – understanding Jesus’ mission – eschatological (my kingdom is not of this world) Jesus embodies the blessed, and inherits the promise.

 

In English, “meek” can mean submissive, weak, powerless.  Applied in translation to the original Hebrew or Greek, however, it sends the wrong impression of this important spiritual quality.

 

Numbers 12:3 –

“Now the man Moses was very meek, more so than anyone else on earth.” (from the KJV – our more contemporary translations, NIV or NRSV, say humble or devout.)

Clearly Moses might have been meek, yet as the leader of God’s people, not weak.

 

Matthew 11:29 –

“Take my yoke upon you, and learn from me; for I am meek and lowly in heart:  and you shall find rest for your souls.”

Likewise, Jesus was a leader passionate about God’s mission and ministry.  Yet he knew that he needed gentleness and compassion to really demonstrate God’s spirit.

 

The Greek word used in both the Septuagint (Greek translation of the Hebrew scriptures) and in the Christian scriptures, which we translate meek is “praos”.

Beyond the Bible, it was used to describe (1) a soothing medicine, or (2) by sailors to describe a gentle breeze, or (3) by farmers to describe a broken colt.  All describe power or energy channeled under great control.

 

Ephesians 4:1-2 – (KJV)

“I, therefore, the prisoner of the Lord, beseech you that you walk worthy of the vocation wherewith you are called, with all lowliness and meekness, with longsuffering, forbearing one another in love.”

 

Paul called the early Christians to “meekness”, knowing that it would take self-control to live together faithfully, with all their differences.  Christian witness required courage, not wimpiness!  But to work together in a ministry that crossed boundaries of class, ethnic origin and gender, “gentleness” (NRSV) was also required.

 

Jesus’ beatitude includes a more eternal understanding of “inherit the earth”.  When the reign of God on earth begins, the faithful (everyone?) will have what they need, there will be no more poverty, we will share in creation’s wealth with justice.

 

We end with a quote from Chilean version of the Beatitudes, written by P. Jacob

P. Jacob, from Chile:

Blessed are the poor …

not the penniless

but those whose heart is free.

Blessed are those who mourn …

not those who whimper

but those who raise their voices.

Blessed are the meek …

not the soft

but those who are patient and tolerant.

Blessed are those who hunger and thirst for justice …

not those who whine

but those who struggle.

Blessed are the merciful …

not those who forget

but those who forgive.

Blessed are the pure in heart …

not those who act like angels

but those whose life is transparent.

Blessed are the peacemakers …

not those who shun conflict

but those who face it squarely.

Blessed are those who are persecuted for justice …

not because they suffer

but because they love.

 

 

 

Black History Sunday

Take a moment to centre yourself in prayer:


O God, you call us to stand up for righteousness, to stand up for truth.  We try, and yet sometimes we do not understand.  We reach out a hand to help, it always casts a shadow.  We need you, O God, to be at our side forever.  To challenge our stubbornness, break through our fears.  To bring wisdom to our reading of scripture, and understanding to our times of light and darkness.  O God, you call us to stand up.  Stand with us and give us strength, we pray, Amen

What are the biblical theological roots of racism?

On example of scripture and Christian theology being used to justify racism is 20th century South Africa, and the  (Boer) Afrikaner Calvinist beliefs that led to apartheid.

1. Omnipotence – if it is so, then God has ordained it
2. Biblical literalism – proof-texting to prove Africans were inferior
3. Predestination – some are destined to suffer and cannot be saved

The Afrikaners were an isolated group, they had drawn close for self-defense (against both African tribes and other European influences), they tended to interpret Calvin’s doctrine of individual predestination as communal.  "We are the chosen/they are condemned."

Biblical interpretation – from Genesis:  The indigenous African peoples were “the descendants of Ham”

READ Genesis 9:18-27 - the scripture has nothing to do with Africa, but was used to justify the domination of other groups, in this case, all people of colour.

When England took over South Africa, many British settlers came to the southern provinces (near Cape Town.) They were too liberal for the Afrikaners, who moved North, in a time called the Great Trek. They likened this to the Exodus, and the resident African tribes were the Canaanites.

READ Joshua 6:20-21 – destruction of Jericho: again not about Africa, but used to rationalize the extermination of indigenous peoples.   

The Afrikaner belief grew that they were the Chosen, and anyone who opposed them was disposable.

More contemporary issue is the theology where white is light is right – an interpretation or distortion of scripture.  The implication is not always intended, but often heard by people of colour.

Biblical images are mixed: 

            Genesis 1:2

            Psalm 17:8

            Psalm 51:7

            Psalm 91:1

            Psalm 139:12

            Song of Solomon 1:5

            Isaiah 9:2

            Luke 12:3

            John 1:5

            2 Corinthians 11:14-15

            1 John 1:5-7

            Rev 21:23-25

 READ an article by Anthony Bailey “Light and Dark Imagery in the Bible” (link www.united-church.ca/files/intercultural/light-and-dark-imagery.pdf)

Closing Prayer: 

 Gracious and loving God, we thank you for being a companion on our journey. In a world where there is a great deal of indifference, we thank you for welcoming all us just as we are and making us feel at home. We pray that you will transform us and make us the people you want us to be. We pray all this through Christ our Saviour. Amen.

 

Baptism of Jesus Sunday

This sculpture makes me think of baptism.  By Camille Claudel, it is said to be a metaphor for destiny - small figures of humanity just before a great wave descends upon them.  We choose what comes afterwards.

Take a moment to centre yourself with this prayer by Miriam Therese Winter:

God our Mother,

Living Water,

River of Mercy,

Source of Life

In whom we live and move

and have our being;

Who quenches our thirst,

refreshes our weariness,

bathes

and washes

and cleanses our wounds;

Be for us always
a fountain of life,

and for all the world,

a river of hope

springing up in the midst

of the deserts of despair. 

Honour and blessing,

glory and praise to You forever.  Amen

 

It is the season of Epiphany – from phanos meaning “revealing”, epi “upon”

Literally:   Over and above what is normal, ordinary is being revealed – from within the ordinary, we receive the appearance of something extraordinary.

Symbols of Epiphany – light, candles, baptism shells, water, footprints, journeys, ordinary disciples on an extraordinary journey – the colour green.

This year is a long season of Epiphany, since Easter is late (April 20), Lent begins March 5.

Readings:        OT – Isaiah, Micah, then Moses – Law and Prophets

                          NT – 1 Corinthians

                          GP – Matthew: early ministry and teachings

 Baptism of Jesus Sunday – celebrated in Western Xty the week after Epiphany – separating it from birth stories, and the visit of the magi .

– In Eastern orthodoxy, it is part of the Epiphany/incarnation stories on January 6

READ Isaiah 42:1-9

2^nd Isaiah – taken from the period when the Jews were in exile (587 BCE) – they were scattered between Judea and Babylon, dislocated from their temple and tradition.  If they didn’t have their land, did that mean they lost God as well?

2^nd Isaiah’s Themes:  living as a loser – taking God with you – faith that is portable and resilient

From verse 1, we are invited to see God’s servant not as victorious warrior, but a humble servant – and yet the servant will “execute” justice in a lasting way that no warrior accomplished.  God delights in this table-turning of our expectations, in the surprise. 

Distinct from 1^st Isaiah, who is looking for a righteous king (Isaiah  9:6-7, 11:4)

True leadership is protective of the weak until the weak are strong enough to stand on their own.  What would this mean for the people, after their defeat and exile?  What attitude should they adopt?  Historically, the Jews did not rebel in Babylon, but were effective servants and earned the trust of the Babylonian leaders (Daniel; Shadrach, Meshach and Abednego)  They resisted assimilation, but non-violently.

Verse 5 still reinforces that God of Israel is the universal God, faithful to the covenant,.

Israel (the people, not the nation) has a special role to play in God’s mission – “a light to the nations” in verse 6 – not above other nations, but in their midst to bring freedom, healing.

Justice:  does it mean the rule of law, or the way of right relationship?

Question for Reflection:

In the gospel of Luke, Jesus claims this commission in verse 7 as his commission (not necessarily his alone).  How do we share this work with him?

READ Acts 10:34-43

Prior to this speech, Peter has had a dream where God invited him to eat things clean and unclean, then upon waking, he is asked to baptize a non-Jew.  He is challenged on the baptism by the Jewish believers – this is his response.

The issues are human issues – every group goes through this.  Where do we find belonging?  How does that shape our identity and choices?  What are the limits?  When do the limits become hurtful? How do we see people who are different?  When do we welcome others at the expense of losing what has been important to us?

Remember it was written by Luke, several generations later, in the Gentile world.

Not new to Judaism either – Deut. 10:17 – God is not partial, based on income or social status, now extended to other nationalities

The point of the sermon is not about the difference between Jews and Gentiles, but that God’s salvation is so great it overflows all boundaries of nations, cleanliness, language, culture.  Jews can continue being Jews, Gentiles do not have to undergo circumcision.  It is all unified in meaning even when we are not in practice.

Question for Reflection:

What distinct things about your faith are worth holding on to?  What things do you respect about other faith traditions?

READ Matthew 3:13-17

Long historical gap between the flight to Egypt, then return to Nazareth (after death of Herod the Great 4 BCE) when Jesus was perhaps 1 year old.  Then he turns up looking for baptism – according to Matthew and Mark, by John the Baptist.  According to Luke, John already in prison.

Gospel parallels – Uniquely in Matthew there is a conversation between Jesus and John about whether it is appropriate – why is this important to Matthew?

If it is just about repentence and forgiveness, then Jesus might not be without sin.  Or, perhaps it is about repentence and forgiveness, but also about identity.

 Matthew's perspective:       

·         Jesus is intentional in seeking out John at the Jordan;

·         John would have prevented Jesus, citing Jesus’ “higher status”

·         Jesus believed it was fitting “to fulfil all righteousness”

·         Not just Jesus witnessing but the heavens were opened and a voice heard

·         Voice speaks to others

Verse 15, Jesus says “let it be so NOW” suggests that this is about timing not about sin

The word for righteousness not legal but claiming right relationship, identity, solidarity of Jesus to the people, while claiming belonging within God’s kingdom.

Matthew 5:20 – righteousness must be greater than scribes and Pharisees (who were very righteous in that society’s standard!)  Jesus is over-the-top.

Act of “revelation” – heavens opened and a voice is heard by all.  God in the midst of an ordinary day among ordinary people.

Verse 16, “the Spirit of God descending like a dove and alighting on him”  - anointing him to a new identity, much like the prophets when they were called.

Verse 17: words “This is my beloved Son, with whom I am well pleased.” Echoes of Psalm 2 – which speaks of God anointing a new king, and later the Transfiguration story.

Paradox of Christ – fulfilling righteousness not about getting what we deserve, but about being on an equal level with others, God identifying with the lowest.

READ Psalm 29:

This is a parody of Canaanite poems based on the Baal myth. Baal was the Canaanite god of the rainstorm and therefore of fertility and crops. In the myth that grew up around his worship, there was an annual battle between Baal and the god of death and the salt sea. In the myth, Baal would annually defeat his foe (symbolized by the Mediterranean Sea) and move eastward to land (i.e., the annual rains would come), where he built a palace for himself and was enthroned as god. Psalm 29 ascribed to God all the power that the pagans typically ascribed to Baal. The motifs are the same as those in the Baal poems: ascription of praise to deity vs. 1-2; the storm arising in the sea vs 3-4; the storm moving onto land vs 5-9; enthronement and worship of God by his people vs 10-11.

Closing Prayer:

O God, your power is seen in water:  in the magnificent storm, and in the steady, shaping trickle; in the cleansing of the earth, and in the renewal of a baptism. 

As we move into this time of Epiphany, into this time of revelation, where we see your presence over and above our daily routine, be with us. Strengthen our hands, that we might open them and catch the tiny droplets of your love, admire their beauty, and then share them in the world you made.  Amen

 

 

 

·         Isaiah 11:1-10  •  Romans 15:4-13  •  Matthew 3:1-12

Readings for December 8 2013 - Advent 2

Labouring God, 
with axe and winnowing fork 
you clear a holy space 
where hurt and destruction have no place, 
and a little child holds sway. 
Clear our lives of hatred and despair, 
sow seeds of joy and peace, 
that shoots of hope may spring forth 
and we may live in harmony 
with one another. Amen.

Isaiah 11:1-10

In 745 BC, Tiglath--pileser III became king of Assyria; he was bent on conquering all of the west, including Israel. Isaiah wrote these words soon after. In the preceding verses, he has used tree imagery; he continues to do so here. “Jesse” was David’s father. A new “branch” will grow, a king descended from Jesse and David, but of a new kind. God’s “spirit” (v. 2) rested on Moses, David and other leaders, enabling them to do the seemingly impossible. Six gifts of the spirit which God will give this king are listed here (v. 2): “wisdom”, “understanding” and “counsel” will make him independent of foolish advisers; he will have “might” to defend his people, “knowledge” of God’s ways and “fear” (awe), i.e. proper respect for God. This ideal future king will both be able to understand God’s purposes for his people and have the power to bring them to effect. He will also exercise justice, thus aiding the underdog and those who hold God in awe (“the meek”, v. 4). He will use his chastening “rod” and hot lethal “breath” to destroy the ungodly. In v. 5 “belt” appears twice; both are underwear. This king will hold justice and fidelity to his people as close to him as his underwear!

In vv. 6-8, the images of peace among animals speak of the restoration of the ideal state of harmony God originally intended, before humans revolted against him. (The “asp”, v. 8, and the “adder” are poisonous snakes.) Harmony will also be restored between animals and humans. No one in the whole of (“all”) God’s domain (not just Jerusalem, “my holy mountain”, v. 9) will be in danger, because all will know God, i.e. observe his will, as surely as “the waters cover the sea”. This king (“root of Jesse”, v. 10) will be a rallying point not just for Judah but for all peoples: they will see his achievements and “inquire” of God’s glory as reflected in him.

Refection:

Where do you see hope springing up? Where do you see God doing something new?

We often long for the past. Here the promise is of something new. What from the past do you miss? What good thing do you wish would return? What new thing do you think is really good?

Pope Francis recently called his church to learn to let go of things that, thought beautiful and valued, no longer serve to communication of the gospel. What do you think might fit into that category?

In your own life what have you let go of...? What new thing has been good?

Romans 15:4-13

Paul has told his readers that “We who are strong” (v. 1) are to help the “weak” to come to terms with their consciences; we are to endure, pleasantly, their “failings” – thus building up the Christian community. Jesus is our great example.

Now Paul tells us the value of the Old Testament for us, “written in former days” . When Jesus’ suffering is seen as part of God’s plan (which began with Abraham and other patriarchs) “the scriptures” take on a greater meaning. Verses 5 and 6 are a prayer for harmony in the community, so that it may reflect God’s glory. In 14:1, Paul has written: “Welcome those who are weak in faith”. In v. 7 he combines this with Jesus’ command to “love one another as I have loved you”. Why? “For the glory of God”, the reason Jesus came to us. Jesus was a Jew and ministered to Jews (“a servant of the circumcised”, v. 8) in order to demonstrate that the “promises ... to the patriarchs” are reliable (“confirm”) and to open up God’s promises to other cultural communities (“Gentiles”, v. 9, Greek: ethne). Paul’s quotations in vv. 9-12 – from Psalms, Deuteronomy and Isaiah – all show that others besides Jews were envisioned in God’s plan. Paul ends by asking God, the one in whom all cultures centre their “hope” (v. 13), to fill his readers with “joy”, “peace” and “hope” ... sound like Advent.

Reflection: 

The philosopher Friedrich Nietzsche argued that the strong were kept down by the week. The strong were being held back. They should be allowed to become the superior beings that they were. Where do we see this kind of thinking in the world today?

Where do we see the strong helping the weak?

Who used to be seen as “outsiders” with respect to the plans of God? Who needs to be let in?

Matthew 3:1-12

Matthew has told us of Jesus’ descent from King David, his birth and infancy, and the coming of the wise men. Now he leaps forward to about 26 AD. John appears in the “wilderness”, the arid region south and east of Jerusalem, an area where only hermits lived. His call to repentance, to turning back to the way of life to which Israel committed herself in its covenant with God, is like that of Old Testament prophets. His message about the nearness of God’s kingdom, of the time of complete fulfilment of God’s promises for humans, is a central message of Jesus. A new era, in which God rules, is almost here. Originally applied to the exiles returning from Babylon, Isaiah’s words in v. 3 also fit John. He is dressed like a hermit (“camel’s hair”, v. 4) and he eats off the arid land (“locusts”, “wild honey”), as did Elijah. People came to him from both sides of the Jordan (v. 5) and were baptised by him with water, in recognition of, and confession of, sin – with complete acceptance of God’s judgement and forgiveness. “Vipers” (v. 7) are poisonous snakes, a danger in the wilderness. John doubts the sincerity of “Pharisees and Sadducees”, thinking they are trying to avoid God’s adverse judgement (“wrath”); he challenges them to show their return to God in their lives (v. 8). He warns that being ethnically Jewish, a member of God’s people, is no guarantee of entry to the Kingdom; God shows no partiality (v. 9); he can have other “children”. Those who do not show in their lives that they have returned to God will be destroyed (v. 10). In v. 11, John foretells Jesus’s mission: giving people power to reshape the world (“with the Holy Spirit”) but also judging the ungodly, and purging them (“fire”). V. 12 puts this in farming terms: “wheat” was separated from “chaff” on a “threshing floor”; the wind blew away the “chaff”.

Reflection:

1.       Matthew puts a lot of emphasis on family trees and genealogy. He also wants to show that Jesus is a continuation of the Hebrew Scripture tradition. Are you interested in your own genealogy? Have you learned anything about your past that makes a difference to your present? What part of you is rooted in your family tree?

2.       

      What kind of reception would John get today? Who is the voice calling from the wilderness today?

3.      

     Where do roads need to be made straight? What needs to be cut away? Gardeners learn the value of pruning. Editors know the value of cutting words? What needs to be cut back or cut down in your life, in the church, in our society? What tree gets your axe J?