Readings for March 24 Palm Sunday

Take a moment to imagine yourself a pilgrim on the streets of Jerusalem - will you get caught up in the excitement?  The betrayal?  The fear?  The faith?

Holy God, come through the gates of every city

Where the people wait for you in hope of love and justice.

Come with joy and bring peace deep enough to last forever!

And when the cheers turn to jeers, and the cry Hosanna fades away,

Forgive us for turning away from you like the crowd long ago.

For this is your doing, marvellous in our eyes.

God’s love endures forever!

 

The lectionary offers us a choice between 2 themes:  Palms or Passion?

 

In many Catholic/Anglican churches the service is simply reading the whole gospel right up to the death of Jesus. In reformed churches, the emphasis was traditionally letting the week unfold.

 

How do we give people the real story, and a sense of the whole without speeding things up or anticipating the ending?

 

Read Luke 19:28-41     TRY TO LISTEN WITH NEW EARS!

 

How is Luke’s account different from what you expected? Did you notice what is missing from Luke’s account?  (Hosanna, palms)

 

Luke emphasizes the traditions around king returning from battle, Romans – the author is more at home in the Greco-Roman tradition than Jewish temple.

 

In verse 31, Jesus makes a strangely prophetic request - did Jesus physically pre-arrange it or did he just trust that God would provide?

 

To simply say:  “the lord has need of it” begs the questions - what are we willing to part with?

 

Verse 37 doesn’t mention crowds - who was doing the praising?  Just 12 disciples?  Or does disciples mean more than 12?

 

In verse 40, where stones will shout out – Jesus reflects a truth about God - that God does not rely on us alone – all creation is part of God’s mission.

 

Jesus weeping over Jerusalem - Jerusalem’s legacy – is it a holy city or the place where prophets are destroyed?  Ambivalence about a place that is both holy and scene of violence.

 

Luke’s main theme is that “Jesus is King” - but not a worldly king.. Jesus could have had all the priveleges, but chose justice instead - criticizing institutional faith, criticizing Rome.

 

Power, popularity, prestige was an instrument to manipulate others.  But humility, servanthood, working from within brings human dignity to the lowest social groups.

 

It is interesting that this parade is found in the same chapter as Zaccheus - who is Jesus’ ministry directed at?  Not the comfortable but the outsiders. 

And the Parable of the talents is about risking, and being faithful with what we have.

 

Read Isaiah 50:4-9a TRY NOT TO THINK AHEAD TO JESUS!

 

Two levels of understanding:

 

1)OT - Isaiah is someone who has suffered to do God’s work. Israel has been like a servant nation to God they also suffer persecution from other nations (and even their own kings!)

It was probably written at time of exile - time of suffering for Jews in Babylon.

 

2)NT - Jesus has been consistently identified with Isaiah in his prophetic, suffering role

What does it say to us as followers of the servant king?

 

Verse 4 “the tongue of those who are taught”: He has been given power beyond himself “to sustain the weary” - not just speaking for but hearing the voice of God. 

 

How well do we speak or listen?  We’re usually good at one or the other!

Risk for our faith?

 

Verse 5 – not rebellious - accepting suffering (for the greater good?)  This is a message that has been misused.and manipulated to keep people under the thumb of abusers.

 

Verse 7 - the Lord helps me (sense of God’s presence) - confounded (other translations?) confusion/ afraid/insulted/ashamed.

 

The prophet set faces like flint – which has the strength of rock and yet easily shattered or made sharp. 

 

Verse 8 - the strength of two together - not a rescuer but a companion.  Who is “we?”

Faith is not innoculation against evil, but the "treatment" to give us quality (depth) of life.

God writes the last chapter of every story.

 

 

READ Psalm 118: 1-2, 19-29

 

In its ancient Jewish context, Psalm 118 was most likely an entrance liturgy to the Temple, used at the festival of Passover. It proclaimed God's deliverance from Egypt and, later on, from the Exile. The Psalm was a liturgical script, complete with speaking parts for leaders and congregation. One can hear the jubilant call and response in 118:2-4: "Let Israel say, 'His steadfast love endures forever.' Let the house of Aaron say, 'His steadfast love endures forever.' Let those who fear the LORD say, 'His steadfast love endures forever.'"

 

LOOK at the part that is left out by lectionary verses 3-18. They speak of distress, of fear, of God’s rescue.  Christians will see in the movement from humiliation to exaltation a foreshadowing of Jesus... His rescue from death is a new exodus and a fresh sign that God's steadfast love endures forever...

 

New Testament writers used Psalm 118 "as a means of understanding and articulating the significance of Jesus."³ (See Matthew 21:42; Acts 4:11; 1 Peter 2:7.) Christians have long read this Psalm with Jesus in mind.

 

But in its original context, the priests and people processed into the Temple singing it. The approach to the Temple culminates in verse 19, "Open to me the gates of righteousness..." and the condition for entrance is given in verse 20, "The righteous shall enter through it." The physical movement begins outside the Temple, progressing inside and all the way to the altar. The people express their faith that since God has saved them in the past, God can be trusted in the future (verse 25).

READ Philippians 2:5-11

 This passage turns up several times in the lectionary – it is the essence of the gospel! 

It has been woven into Paul’s letter, but is perhaps one of the churches oldest hymns?

Letter to Philippians written about 61 AD, so it is likely that this passage is even older.  Its theme is unity not to let small divisions separate them, have humility and admit mistakes. 

In verse 3 “do nothing from selfishness/ count others better than yourselves”.  Early Christianity will find unity if they remember the character, humility of Jesus.

The theme of the hymn is emptying oneself, listening to God, even to the cross.  It is very similar to Isaiah’s servant song, it reflects the choice/sacrifice of faith. 

In verse 6 Paul cites Jesus “in the form of God” (Christ/logos/part of creation) but not Son of God!  Status is not something to be “grasped” “exploited”.  The Greek word for “robbery” – taking something that belongs to God.

Verse 7 “therefore God exalted him ...” Jesus is not so much rewarded but made the model.

The themes are similar to a homage given to Caesar “every knee shall bow down”. 

God the Father” (whose? Jesus’ or humankind?)

 

Closing Meditation – based on a reflection by Joan Stott

Gates make an interesting statement! I live in an area where there used to be low fences with low gates. After a few years, the gates were removed, because they were simply being left open all the time. But now, high fences and locked gates are becoming the “fashionable” norm, sending distinct messages of privacy, exclusion and even hostility. When the first such fence was built in my neighbourhood, my children describe even it to this day as “Fort Knox”, and its owners live up to the implied reference!

In many places it is popular to live in “gated” communities, as a way of controlling crime, or perhaps contact between the haves and have-nots.  What does it mean to you that God opens the gates to you?  To others?  To the desireable and the undesireable?
 

What does it mean to you to open the gate on your heart to God?

Readings for Lent 4 - March 10 2013

Fallen Christ, from the Isle of Iona

sculptor Ronald Rae

 

his shoulders ache with the weariness of others,

his brow lacerated with their twisted expectations

 

Take a moment to centre yourself in prayer:

Lift up my heart, O God of grace. 

Lift away every burden that makes my soul heavy with regret.

Help me to see all things in perspective:

My own faults, the faults of those around me,

the faults that threaten to swallow me in the darkness of the earth.

Lift up my heart, O God of grace.

And fill me with new hope, Amen

READ Joshua 5:9-12

⁹The Lord said to Joshua, “Today I have rolled away from you the disgrace of Egypt.” And so that place is called Gilgal to this day.

¹⁰While the Israelites were camped in Gilgal they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho.¹¹On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. ¹²The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.

The book of Joshua is both ancient story-telling and teaching tool.  There are many parallels between Moses and Joshua – crossing the river is one of them.  There are also the “deuteronomist” and the “priestly” editors at work on older stories, to the original storyline there is added meaning or message.  The concern with circumcision and Passover in this passage suggests it is “priestly” in the post-exilic time after re-building of temple – like them, this was a time of return, of rolling away the “disgrace” of their past history. In verse 9 – “rolled away” is a phrase that gives us the sense of a momentous thing being removed “Gilgal”, it is not lightly lifted with no effort. 

The Passover could only be celebrated by the circumcised, so the young men endured circumcision as adults, to identify themselves with their forebears.  Then they ate the crops of the land, because the dependence on God for daily bread manna (meaning: what is it?) ceased.

What was the message to the people of “priestly” time (300 BCE)?  Get on with it, stop waiting for God to do it for you! they were also returned from the Babylonian exile - expected life to be easy, but it was hard work being responsible for themselves again!

Then there is the theology of the land that is introduced here – whose crops are they eating??  A history of displacement, conflict.

 

"And so it is with us on our journey through Lent. We are called and commissioned by YHWH as YHWH's special people, bid to obey the word that YHWH offers us through Jesus Christ, and to take responsibility for ourselves and for one another in a community of service bound together in the covenant offered so graciously by the God who has called. We are not to wait for the miracles of God to show us what to do; we covenant with one another to create a community that God has called us to be."

Question for Reflection:  When have you been “spoon fed” your faith, like the Israelites living on manna?  When did you start answering your own questions, like eating the produce of the land?

READ 2 Corinthians 5:16-21

¹⁶From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. ¹⁷So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! ¹⁸All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; ¹⁹that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. ²⁰So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. ²¹For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

It is unfortunate that most English translations render the Greek phrase kata sarka, literally “according to flesh,” as “from a human point of view.” For Paul, “flesh” (sarx) is not simply a “human point of view.”   It was common in Greek philosophy to set them in opposition, body versus spirit, base desires were less important than the ambitions of the soul. 

Rather, Paul speaks of the “flesh” as a power that is diametrically opposed to God’s Holy Spirit. According to Romans 8:1-17, to live according to the flesh is to have a mind that is hostile to God and a life that displeases God. Living according to the flesh leads to death (Romans 8:6, 13). It is literally following desires born out of our own basic needs and not taking others’ needs into account, or being able to see from another perspective.

For Paul, the desires of the flesh are in no way congruent with the fruit of the spirit (Galatians 5:16-24). In Galatians 5-6, the fruit of the spirit is the very sign of God’s act of new creation -- God’s act of transforming and redeeming and calling all people into newness of life.

In 2 Corinthians 5:16, when Paul says that he no longer knows anyone “according to the flesh,” Paul is again acknowledging his life in Christ and the Holy Spirit’s work within him. God is the one who has granted Paul this new perspective (5:18). God has rescued him from the power of the flesh and enabled him to walk according to the Spirit.

This a new opportunity for life in God that was not available prior to Jesus.  It is once and for all reconciliation with God.  It will require corporate effort – God + Jesus + us working together.

The word "righteousness" has the connotation of arrogance or self-righteousness, so I often use right relationship instead. 

 

Question for Reflection:  How has your faith allowed you to leave some things behind so that you can live in "right relationship" with God and others?

 

READ Luke 15:1-32

Now all the tax collectors and sinners were coming near to listen to him. ²And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” ³So he told them this parable: ⁴“Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? ⁵When he has found it, he lays it on his shoulders and rejoices. ⁶And when he comes home, he calls together his friends and neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ ⁷Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. ⁸“Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? ⁹When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ ¹⁰Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”

In the latest analysis, it is thought Luke was written after 100 AD, as late as 115, when the early church was more developed in its new priorities, leadership.  

Entrenched conflicts between:     followers of Peter and Mary Magdalene

                                                            Jewish Christians and Gentile Christians

                                                            Rich and poor

                                                            Authorities and outsiders 

A true Christian can expect to be rejected!  Luke reminds us.  We are like the hidden treasure, of little value on the exterior, but more faithful within.

 

¹¹Then Jesus said, “There was a man who had two sons. ¹²The younger of them said to his father, ‘Father, give me the share of the property that will belong to me.’ So he divided his property between them. ¹³A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. ¹⁴When he had spent everything, a severe famine took place throughout that country, and he began to be in need. ¹⁵So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. ¹⁶He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything.¹⁷But when he came to himself he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger!¹⁸I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; ¹⁹I am no longer worthy to be called your son; treat me like one of your hired hands.”’ ²⁰So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. ²¹Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ ²²But the father said to his slaves, ‘Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. ²³And get the fatted calf and kill it, and let us eat and celebrate;²⁴for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate. 

Law/logic favours elder brother, but so often the Hebrew tradition favours the younger or unexpected recipient of God's mission (Jacob over Esau, Joseph over the other eleven, Rachel over Leah) – love is capricious, but there is plenty for everyone.

The young son is disrespectful of father’s dignity, life’s work, morals.  But father does not challenge him, allows him to make his own choices. 

After disaster strikes, he comes to himself – his true self emerges, he is making adult choices.   

But while he was still far off…  the father runs to him, we do not need to be perfect to approach God.  

Ring, robe, sandals, fatted calf - possibly kept ready for the elder son's wedding celebrations.   

²⁵“Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. ²⁶He called one of the slaves and asked what was going on.²⁷He replied, ‘Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.’ ²⁸Then he became angry and refused to go in. His father came out and began to plead with him. ²⁹But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. ³⁰But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!’ ³¹Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. ³²But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.’”

In verse 25, it seems like the elder son was not even invited to the party!  He is angry, comparing himself to his brother:  verse 29 – you have never given me a young goat to celebrate with my friends…  It is not his father’s love he wants, it’s the physical symbol.  

But for the father, it is all about love - eternal, unconditional, abundant, "just" according to God's generosity. 

 

Question for reflection:  Ho w can we choose love rather than settling for the physical symbols of love?  

 

Closing:  Psalm 32 

Count yourself lucky, how happy you must be—
    you get a fresh start,
    your slate’s wiped clean.

² Count yourself lucky—
    God holds nothing against you
    and you’re holding nothing back from him.

³ When I kept it all inside,
    my bones turned to powder,
    my words became daylong groans.

⁴ The pressure never let up;
    all the juices of my life dried up.

⁵ Then I let it all out;
    I said, “I’ll make a clean breast of my failures to God.”

Suddenly the pressure was gone—
    my guilt dissolved,
    my sin disappeared.

⁶ These things add up. Every one of us needs to pray;
    when all hell breaks loose and the dam bursts
    we’ll be on high ground, untouched.

⁷ God’s my island hideaway,
    keeps danger far from the shore,
    throws garlands of hosannas around my neck.

⁸ Let me give you some good advice;
    I’m looking you in the eye
    and giving it to you straight:

⁹ “Don’t be ornery like a horse or mule
    that needs bit and bridle
    to stay on track.”

¹⁰ God-defiers are always in trouble;
    God-affirmers find themselves loved
    every time they turn around.

¹¹ Celebrate God.
    Sing together—everyone!
    All you honest hearts, raise the roof!

 



 

First Sunday in Lent: February 17, 2013

Creating God

you sculpted a people for yourself
out of the rocks of wilderness and fasting.
Help us as we take up your invitation to prayer and simplicity,
that the discipline of these forty days
may sharpen our hunger for the feast of your holy friendship,
and whet our thirst for the living water you offer
through Jesus Christ. Amen.

• Deuteronomy 26:1-11 • Psalm 91:1-2, 9-16 •
• Romans 10:8b-13 • Luke 4:1-13

Deuteronomy 26:1-11

The book takes the form of Moses’ final speech to the Israelites before they cross into the Promised Land; however Deuteronomy is also a reinterpretation of the Exodus legal tradition for a later generation, who now live a settled life. Exodus23 and 34  say only: “The choicest/best of the first fruits of your ground you shall bring into the house of the Lord your God.” Our passage expands on this.

The commandment here is pointed: the first fruits are to be taken in a “basket” to “the priest who is in office”in a central location. Earlier, there were several shrines to God but now there is only one – at Jerusalem. Here the giving is linked to Israelite history: God swore to Abraham to give the Promised Land to Israel. Jacob, the “wandering Aramean” and his children moved to Egypt in a time of famine. There they multiplied, were oppressed and enslaved. When they prayed to God to help them, he used his power to free them. No longer are they “wandering” semi-nomads; now they live in a prosperous “land flowing with milk and honey”. In thanks for God’s gift of both the land and abundant crops, Israelites are to give produce to God in recognition of God's sovereignty over the land, they are to prostrate themselves before him. God’s gifts are cause for celebration by both  Israelites and foreigners who live in The Land.

For reflection:

• The land belongs to God. The first fruits of harvest are offered to God because the land the crops come belongs to God. The Land is also the land of Promise; its the land of Abraham and Sarah, Jacob and Rachel.The land that Moses speaks of is different, special...Is there a land that is sacred to you? What is Holy Ground for you? Which spaces do you find to be qualitatively different?
•  Do we offer our first fruits to God? In what spirit do we give to God?

Psalm 91

Perhaps a priest or temple prophet speaks the opening verses of the psalm. Worshippers (the faithful) will trust in God to protect them. God will protect them day and night ; God `will shield them as a mother hen guards her chicks. Many may succumb  but not the faithful . Those who trust in God will see wrongs made right . God will ensure that no harm comes to those who live rightly. “His angels”  will be his agents, guarding the faithful in whatever they do. The roads of Palestine were rocky so the metaphor in verse 12 uses that fact . Not only will the faithful be safe from accidents, but they will also take the offensive in defeating injustice . God speaks in verses 14-16. Knowing God’s name includes realizing that God will help those in need. When they seek help, God will “answer them”. Perhaps the “long life”  is the king’s: political uncertainty ensued when a king died, so a long lived king was good for all.

For reflection:

• This Psalm is often sung: Eagle's Wings. God is a mother eagle carrying her young to safety. God is a mother hen shielding her chicks from harm. Do you like these images? What other images of the divine are you fond of and why do your favorite images speak to you?
• Do you see God as a protector? Do you think that God favours some people over others? Why or why not?

Romans 10:8b-13

Paul has written that the Israelites did strive for law-based righteousness  and a right relationship with God, but failed to achieve it because they sought it through “works”  rather than faith. By tweaking Isaiah 28 Paul says that God is the impediment that lay in their way. He desires that they be part of God’s plan of salvation because of their “zeal for God” ; however, they lack the right relationship with God that now comes from God: that revealed in Christ. They missed the real meaning of what God has done through Christ, thus failing to embrace Christ as the model for living. Moses said that union with God comes through obedience to the Law but this is close to impossible: it is like a Christian being expected to bring about his own resurrection  and ascension , which we are not asked to do!

Rather God’s “word”, his freely-given gift of love and right living, is readily available (“near you”) through faith. We need only acknowledge that “Jesus is Lord” and believe in Christ’s resurrection by the Father. One who believes this and recognizes Jesus as sovereign is godly  and will have new life when Christ comes again. In verse 11 Paul again massages Isaiah: “no one” who believes, whatever his or her ethnic background, will be condemned (“put to shame”) at the Last Day. There is one Jesus – for all people. Everyone who sincerely believes will be saved .

 For reflection:

• This passage is part of the Roman road, the collection of verses from Romans that are sometimes used in the Bible belt as a road map to salvation. How do we come to be "saved?" By faith? Are there particular words we have to say, a formula to be followed? Are there things we have to do?
• What is the relation between faith and works? Can we say we believe if our lives do not reflect what we say we believe?

Luke 4:1-13

Luke has told us of Jesus’ baptism in the Jordan, of “a voice ... from heaven”  saying “You are my Son ...”. On that occasion “the Holy Spirit descended upon him in bodily form”, but is this what we today, living in an age with supposedly only one reality, would consider bodily? Ancient people conceived of several levels of spirit worlds with occasional contact between them and earth.

Perhaps Jesus transcends between earth and a spirit world in the story of his testing by the devil. During his time there (“forty days”,  meaning a significant period of time), the Holy Spirit sustains him ; human as he is, Jesus is totally dependent on the Spirit being with him, for “he ate nothing”. (Moses ate nothing during the time he was on the mountain to receive the Ten Commandments.) In this dependence, Jesus is humanly helpless; he humbles himself before God.

The devil speaks, but is this like “a voice from heaven” speaking? The devil recognizes him as “Son of God” , the one who fulfils God’s plan in creation and, given Luke’s genealogy Chapter 3,  in Israel’s history. Jesus answers the devil’s questions with quotations from the Law, i.e. Deuteronomy, then considered to be the words of Moses.

In verse 4 Jesus, hungry as he is, says: God sustains humans through other means than eating. Whether the devil has the authority to offer Jesus world-wide political power is unlikely ; however Jesus’ answer is plain: God is the ultimate master; only he is to be worshipped. In verses 9 to 11, the devil invites Jesus to do something extraordinary – a thing not in accordance with God’s plan of salvation. Again Jesus refuses to be taken in . Jesus opposed the forces of evil throughout his ministry, but the greatest chance (“an opportune time" the devil had was on the cross. There he again faces identified temptations.

 For reflection:

• Jesus goes to the wilderness? Why? Is it a special place? Can God be more easily found in the wilderness? 
• Why does the Spirit lead Jesus out to be tempted? Remember "lead us not into temptation?" What is going on here?
• What are you tempted to do? How do you resist temptation?



Transfiguration Sunday February 10

Take a moment to centre your heart and thoughts in prayer:

Come to us, O God, for you are living mystery in our lives. Your glory and your power energize us, your light and your love warm our hearts. May we know the power of transformation that you demonstrated to Jesus’ friends, and share with others in a new chapter of your story. Amen




Transfiguration Sunday is the ending of “ordinary time”, according to the Revised Common Lectionary.  It is the last Sunday before Lent begins (Ash Wednesday), its special colours (white and gold) celebrate “holiness”.  The Anglicans, RC, celebrate transfiguration in August, but still use the same readings this Sunday.  This Sunday builds on the theme of increasing light, and discipleship, and being called in Epiphany, where Jesus’ inner/true light is completely revealed – it is the culmination of season’s teaching.


READ Exodus 34:29-35


Sometimes the passage is chosen because of a theme, we don’t take into account the context.  This week the theme, because of transfiguration, is “light” or “glory” or “shining”

Moses is touched by God’s presence – his face “shines”.  And yet this is the conclusion of a much longer story, starting in Exodus 19: 

When Moses went up the mountain to meet God, the first time, God gave him a very long and detailed law, and Moses was delayed in returning. The people got nervous and crafted the golden calf. Moses came down with the tablets, saw the idolatry, and broke the tablets. He made a second trip up the mountain to speak with God, atoned for the people, then God renewed the covenant, and started over…

THIS TIME, Moses face shone – was it God responding to the people’s need for “something extra?” Or was it that this time Moses had gone the extra mile and it really was something special?

A mixture of sources can be taced with literary criticism: older and newer mixed together. 

Narrative (oral tradition, with some newer editorial passages to maintain continuity)

Temple Law (from a more socially evolved time)

Community law (Perhaps even older than the narrative?)

2 interesting terms:

Qaran’or panaw – his face appeared to shine – the verb qrn “appeared” usually refers to horn/horns
St Jerome, who translated from Hebrew to Latin, said Moses was “horned” (see Michelangelo's Moses!)

But because the whole passage also includes words meaning “shine” “radiant” or using the root qal, more translations use the reference to Moses' radiance.

Masweh – veil – veiling was used by priests, or masks – when entering most holy place.  So Moses is backwards – God sees the whole face, people see the veil.

Question for Reflection: What do you think makes your face “shine”? Time away from busy-ness? Time to be “with God”? Time with others? Excitement in the crowd? How can you ensure there is time for the things that make your face shine?


READ 2 Corinthians 3:12-4:2

The context of 2 Corinthians is much the same as the first, except the conflicts in the city and the church had deepened, and Paul had to defend himself against false accusations. Perhaps there was another letter in between… They are becoming reconciled, but Paul is still harsh against “false teachers”

This passage from 2 Corinthians is chosen because it is Paul’s interpretation of Moses’ story: the ancient people of God relied on stone tablets, but for God’s new covenant, it is written on their hearts. The people needed a veil to look on Moses, but in the new covenant they all reflect God’s glory.

Paul’s negative reading of “old” versus “new” covenant – is it anti-semitism (from a Jew?) He certainly saw Jewish opposition to the good news as a “hardening of the heart”, an inability to see God’s purpose.

Paul tries to make the choice clear and simple – rather than looking on the glory of God BE the glory of God.  It can be confusing because Paul often refers to Jesus as “the Lord” but in this passage uses “the Lord” to refer to God. 

Verse 13: “end of the glory that was being set aside” – From Paul’s perspective, that old covenant was time limited, coming to fulfilment in Jesus.

Verse 14: makes reference to the Pharoah’s heart being hardened, in this case, their “minds were hardened”.

Paul suggests that followers of Jesus still read the Hebrew scriptures, but must do so in light of the story fulfilled in Jesus Christ - perhaps in face of opposition from Jewish Christians who disagreed with new interpretations

Verses 17 to 18 “if the old had glory … how much more the new…” There was only one Moses, but so many more who believe in Christ, and who will carry his light forward. 

Paul will go on in further chapters to write about living up to the glory given, and approp[riate ways to represent Christ with their lives.


Question for Reflection:
Paul was not afraid to re-interpret tradition on the basis of his new and living faith. How do you feel when you hear about a tradition being changed?

READ Luke 9:28-36

Luke was writing 50 years after the death of Jesus – the resurrection “harvest” was not coming as quickly as they first believed, questions of Jesus identity and purpose of his followers abounded.

This section (Ch. 9:7-50) addresses the question posed by Herod in verse 9: “Who is this about whom I hear such things?”

• Feeding the 5000 (caring for all)
• Peter’s confession (Messiah of God)
• Jesus foretells death, resurrection (a different kind of Messiah)
• Transfiguration (Son of God)

Keys that underline the importance of this text: 3 witnesses; takes place on a mountain; Elijah and Moses represent Law and Prophets; Jesus has gone to pray.

VOICE from heaven:  Jesus’ baptism “you are my Son”/ Transfiguration “Listen to him!”

Question for Reflection: What does this story mean for us? Do we seek confirmation of our faith by “transfigured” supernatural moments? Or do we seek to be more like Jesus in everyday life, knowing that the mystery exists within the ordinary?

Take a moment to close with prayer:

“At the bottom” - A poem by Thomas Shuman

On the mountaintop

Where the air is crisp and the silence clear,

We see your glory and want it to shine forever;

We hear your voice as its whisper echoes in our hearts;

We want to build a cathedral to capture you.

Yet at the bottom,

where the stress lingers to greet us,

we cannot wait to embrace its murky madness.

At the bottom where the forces
Of the world grab us by the arm,

We cannot wait to listen

To their shrieking seductions;

At the bottom
Where everyone is astounded by the latest celebrity

We cannot wait to follow

The latest updates.

At the bottom, where your glory is changed into obedience,

Where your voice cries out for justice,

Where your followers are sent to live and serve;

It is there we will find you, Transfigured One,
At the bottom.

Readings for February 3, 2013

this is how Michelangelo pictured Jeremiah - pondering, questioning, despairing, waiting...

Take a moment to centre yourself in prayer


O God, we thank you for the wonderful diversity in which we experience your creation. Snowbanks and summer, freezing rain and fantastic beaches, sun-kissed foreheads and frozen finger-tips – all are signs that you are not a God living with us in one dimension. Bless us, O God, with the patience to appreciate the beauty of every season. Instill in us the wisdom to discern when to venture out and when to burrow in. Teach us to be generous helping others, and compassionate with ourselves. Catch us when we fall, O God, for we rely on you in all things, Amen



This weekend we look forward to guests in worship: 112 youth, young adults and leaders from London Presbytery! And our moderator, Gary Paterson, will be preaching, at least in part on the lectionary readings for this week.



So we begin with the reading from Jeremiah 1:4-10:



Jeremiah was the son of a priest, born not far from Jerusalem, probably about the early-600’s BCE. The nation was fairly prosperous, had made competing treaties with Assyria, Egypt, Babylon, but lots of foreign influence meant less central faith in Yahweh, more corruption. As Babylon grew stronger, it defeated Jerusalem two times, laid siege to the city for many months, conquered many northern provinces, and took the king and the people to exile (587 BCE).



Jeremiah’s prophecies are an account of the nation’s downfall, and his attempts to get the king/s to listen to reason, ie.to focus on God and local social justice instead of playing international games with the bigger nations.



The passage we read today is taken from the time of King Josiah, when the king was favourable to the idea of returning to Yahweh’s priorities. Jeremiah’s call includes an encounter with God, a commission to speak God’s word, and a ritual act.



Jeremiah’s resistence (verse 6) is to be expected – who would feel up to this commission? Both because it is the word of God and it is likely to meet with opposition!



Dialogue, actions, speak of intimacy between God and Jeremiah.

- Verse 5 – Jeremiah known from the womb

- Verse 6 – Jeremiah comfortable arguing

- Verse 8 – God: “I am with you.”

- Verse 9 – God touches Jeremiah’s mouth



It is this intimacy, not any eloquence on Jeremiah’s part, which gives Jeremiah authority. He has put God at the centre of his life.



God’s message – one must destroy in order to re-build.



Question for Reflection: Are we reluctant to hear that we must destroy in order to re-build? How is it hard for us to give up something familiar and comfortable in order to move into a newer, maybe more faithful, way of doing things?



READ 1 Corinthians 13:1-13



Beside the 23rd Psalm and the Christmas story, this is one of the best known scripture passages. Usually used at weddings, but edited so that it speaks more to the personal than to the communal!



Consider the context: the church at Corinth was in conflict! Ethnic groups, income levels, religious leadership, variety of gifts – instead of appreciating their differences, these things were causing fractures in the community.



Chapter 12 ended with: “But strive for the greater gifts. And I will show you a still more excellent way…”



13:1-3 – demonstrates how all the spiritual “gifts” (ie. talents or skills) reflected in chapter 12 (tongues, prophecy, knowledge, faith) are empty if they are not led by love.



Agape – the greek word referring to “spiritual love” – not eros, caritas, philias



Paul says love:

• does not envy (look up 1 Cor 3:3)

• does not boast (4:7;5:6)

• not puffed up (4:6, 18-19; 5:2; 8:1)



Paul’s teachings and example:

• not shameful (1 Cor 7:36)

• not self-seeking (10:33)

• not unjust (6:7-8)



Rather than a lover-ly passage, 1 Cor 13 is provocative in the church!



Verse 10 – “when the complete comes”

- suggests not only perfect in this time, but eternal time

Verse 12 – “then we will see face to face…”

- when God’s reign is realized



Paul is asking the Corinthians to look at the bigger picture – to what is ultimately important.



Question for Reflection: How often would the question of “ultimate importance” improve our perspective when we are in conflict? In what current situations could it be a help?



READ Luke 4:21-30 (note: the preacher will be speaking on another passage this Sunday!)



Read from Luke 4:16-19 to understand the context of the conflict between Jesus and the people at Nazareth – a hometown boy claiming the prophetic words of Isaiah for his own!



Initially amazed at his eloquence and style – they begin to question his challenge to them.

In Matthew and Mark’s gospel the offense is taken immediately. For Luke there is a time of questioning, the inconceivable thought that God is right under their noses!



Preconceived assumptions:

- verse 23 – Jesus not without sin;

- verse 23 – want a sign;

- verse 25 – truth that they are not ready to hear like an outsider might



Jesus’ good news is intended for Jew and Gentile alike, but the insiders are not ready to accept.



“The acceptable year of the Lord’s favour” is not for them?!



Jesus not bound to the boundaries the world sets, escapes their anger – moving beyond.



Question for Reflection: In what ways has the church been able to “move beyond” some of the prejudices of society around us? In what ways have we been slower to respond?


Closing Prayer: based on Psalm 71 – A Psalm about finding oneself in uncomfortable situations



In you, O God, I take refuge! How did I find myself in such a mess?

I know that you have instilled goodness in me and in the world around me.

Now I need you to put those gifts where I can see them!

Be to me a rock of refuge, a place where I can climb above the conflict

And finally understand what you want me to do.



I feel myself clawed back into insecurity and dis-ease,

They tempt me with injustice and self-preservation!

O God, I have always believed that you were good

And just

And wanted more than lip service from me.

You birthed me to life

Now birth me to new life,

You are great indeed!