Readings for October 2, 2011

Exodus 20:1-4, 7-9, 12-20 and Psalm 19 • Isaiah 5:1-7 and Psalm 80:7-15 • Philippians 3:4b-14 • Matthew 21:33-46

Exodus 20:1-4,7-9,12-20
The giving of the Ten Commandments marks the starting point of Israel as a self-defining community. They form a covenant between God and Israel but, unlike God's agreements with Noah and Abraham, here both parties have a stake in it, and either can break it.

The Israelites have arrived at Mount Sinai. They clean themselves physically and ritually.Moses and Aaron who ascend the mountain. God speaks to all, to the whole community. God enters into a pact : “you shall be for me a ... holy nation” (19:6). They are to have “no other gods before [or beside] me” (v. 3). In the ancient Near East, people commonly encountered gods in sculpted images, but the Israelites are not to do this (v. 4), because God is different: he demands loyalty to him alone (v. 5); he punishes for a long time those who intentionally reject him, but rewards with compassion those who love him and follow his ways. Those who use God’s name for a false or evil purpose (e.g. for casting spells, doing magic) will not be acquitted (v. 7) or held harmless. Each week, time is to be reserved for praying to, and worshipping, God. The Israelites must honour older people; doing so will contribute to their own longevity. Then v. 13-17: life, marriage and property are sacred. Testifying falsely against another (or even spreading innuendos) is prohibited. Even coveting, desiring greatly, the possessions of others is prohibited. This scene of God’s presence among humans ends as it began (in 19:16-19) with “thunder and lightning” (v. 18), trumpet blasts and “the mountain smoking”. There being no evidence of vulcanism on the Sinai Peninsula, scholars think the description is poetic rather than literal: perhaps of a mountain storm in which God is present. In 19:2-25 God has appointed Moses as intermediary; in v. 19, the people accept Moses’ role.

For reflection:

A number of people have published alternative versions of the 10 Commandments. Are their commandments that puzzle you? Would you add to the list?

Some commentators, like Bill Maher have criticized these rules because the first few don`t have anything to do about morality or ethics. They are just ``about God. `` Why are those first commandments included then?

The Commandments are not a set of rules, they are a covenant agreement. They define a relationship. What kind of relationship is this?

What are other important rules do we find in Scripture?

Psalm 19
In the cosmology of the Israelites, the “firmament” was a giant bowl over the earth, beyond which was a hierarchy of “heavens”. God’s glory is told “day” (v. 2) and “night”, yet silently (v. 3a), to all people. God has created the sun as his agent (v. 5); it rises early in the morning, as does the “bridegroom” from his night’s rest, traverses from one edge of the heavens to the other, making God’s presence known with its “heat” (v. 6). Vv. 7-9 present the wonders of the law, as an expression of God’s will for Israel. Here we find synonyms for the Law, characteristics of it, and its benefits for humankind, e.g. it makes”wise the simple”, those immature in understanding and judgement. It warns the psalmist (“servant”, v. 11). If he accidentally breaks it (“hidden faults”, v. 12), may God forgive him. May God protect him from those who intentionally go against God’s ways (“the insolent”, v. 13), lest he be influenced into sinning intentionally (“great transgression”). May his words and his thoughts be acceptable to God, who restores him.(v. 14).

For reflection:

This imagery of the sun "like a bridegroom from his wedding canopy", this personification of the sun draws to my mind Greek/Roman mythology, and no doubt made contemporaries of the psalmist think of similar images of sun-gods in other religions. The difference? Here the sun is put into place by God, not a god in itself.

God is more than gold, sweeter than honey. A simple message - but this reminds us of things we put too often before God in our lives. What do we put before God? What does our society value more than anything?

"Let the words of my mouth and the meditations..." This verse is often used by clergy before they begin preaching. As one commentator has written: "I like this verse, but if there's a way to use a Bible verse too much to the point of over doing, this one makes it on my personal list!" Are their other passages that are misused, over used, such that they know are hard to really hear?




Philippians 3:4b-14
In the early church, there were tensions as Gentiles joined what had been a predominantly Jewish community. Now do the Jewish customs and rules apply to non-Jewish converts? Paul has warned his readers about those who try to convince them that being a Christian requires acceptance of Jewish law, including circumcision. True circumcision is of the heart – and not of the “flesh”, i.e. following legal precepts, as in Judaism. Inner circumcision is what is required of us.

He cites his own experience as an example. In early life, he was as true to Judaism as anyone could be: he was circumcised; he is from the elite tribe (“Benjamin”, v. 5), as Jewish as one can be (“a Hebrew born of Hebrews”); like other Pharisees, he knew the Law well and applied it in daily life. He zealously persecuted Christians and faultlessly kept the Law. And yet, knowing Christ has made him realize that a Jewish, law-based, approach to God is a “loss” (vv. 7-8) for Christians: it obstructs God’s free gift of love. True “righteousness” (v. 9) comes through “faith in Christ”, not self-assessment of godliness, per legal precepts. He has cast aside all his Jewishness in order to realize the gain Christ offers (v. 8).

He wants to “know Christ” (v. 10) as risen and living. This involves attaining oneness with him through sharing his sufferings and participating in his death. Out of this, he will come to know “the power of his resurrection”. He is still working on understanding Christ completely (v. 12), an obligation he has for Christ has chosen him (“made me his own”). He has made progress not on his own, but through God’s grace (v. 13); however he has left his past behind and eagerly seeks what lies ahead. As the winner in a Greek foot race was called up to receive his “prize” (v. 14), so he seeks God’s call to share in eternal life. (“Heavenly” is literally upward.)

For reflection:

A faithful Jew all his life, Paul says his faith identity would give him reason to boast except that now, in Christ, these things are "regard[ed] as loss]." Why? These things simply aren't important in Christ: in Christ there is no Greek or Jew. Paul is struggling to integrate new people with new customs and world views into the church .Who do we struggle to include? What barriers do we erect that we should move aside so that others can enter? What rules no longer need apply?

"Forgetting what lies behind and straining forward to what lies ahead." It isn't easy to forget the past. Indeed, it is not always wise either. But what Paul urges here is to forget the identity that was without Christ, so that we can focus on 'the prize' of living fully in Christ in the present/future. What parts of our past should we forget? What do we need to hang on to... ?


Matthew 21:33-46
The Sanhedrin members who first heard this parable would recall Isaiah 5:1-7, where God tells what will happen to his unfruitful “vineyard”, “the house of Israel, and the people of Judah”. In vv. 33-39, Jesus tells the parable: the landowner plants the vineyard, leases it out, and leaves. At harvest time, he sends successive sets of slaves “to collect his produce”; all are mistreated. When he sends his son, he is killed. If a landowner died without an heir, the land passed to the first claimant, so by killing the son (presumably the only one), the tenants become landowners. Jesus’ hearers answer his question: the first tenants will suffer “a miserable death” (v. 41) and other tenants will be found who will deliver.

Here, the landowner stands for God, the first tenants for Israel’s leaders, and the time the landowner is away for their period of stewardship of God’s chosen people. So the second tenants are replacements for Israel, probably those who follow Christ. Is Jesus “the son” (v. 38, Aramaic: ben) and the “stone” (v. 42, ‘eben)? Then v. 43: to oppose God will be disastrous; his patience will be exhausted. The leaders of Israel recognize his reference to Isaiah; were it not that Jesus was widely accepted as God’s “prophet” (v. 46), they would have arrested him.


For reflection:

Jesus is saying: God will find tenants who will produce. Do we want to be tenants? What will we produce for the landowner? If we produce nothing, why would that landowner want us to stay as tenants?

The Pharisees get that Jesus is talking about them, but remain immobilized. Do you ever feel that way? The scriptures you know are calling you to accountability, and yet you still do not act. Where does the church remain immobilized

See you in September!

Our Bible Study is on its summer break. We will be back in September.

May your summer days be blessed.

Readings For May 15- Easter 4

Acts 2:42-47 • Psalm 23 • 1 Peter 2:19-25 • John 10:1-10

Good Shepherd Sunday: The readings for this week hold up the images of Shepherd and sheep and include the very familiar Psalm 23. This may be a good week to explore the readings in a reflective manner, delving into the familiar imagery in order to see them with new eyes. Why not try reading/studying/reflecting by Lectio Divina or Holy Reading?Choose one our weekly texts and then read it in this way:

Lectio Divina

Read the text for the first time. Read slowly and mindfully.

Read the text again and notice which words, or phrases or images come to mind. Write them down and then read them over. Ponder them. Let them sink in. Take a moment in silence for reflection.

Read a third time. What words are challenging or stirring or comforting? Write down what comes to mind. Take a moment to reflect on all of this with God in prayerful conversation. What does God invite you to do, be or change through this passage?

If you like, after a time, you may repeat this process with another of our readings for this week.

Readings for Palm Sunday - April 17 2011

Take a moment to centre yourself in prayer:

God of mercy: strengthen our hearts to be present to Jesus throughout his journey to the cross. Open our hearts to speak your peace. May our reflections on your Word be deepened by the nudging of your Spirit, that we might truly follow in the faith he has cultivated in our hearts, Amen

READ Psalm 118:1-2 19, 29

O give thanks to the Lord, for he is good;
his steadfast love endures for ever!


2 Let Israel say,
‘His steadfast love endures for ever.’
19 Open to me the gates of righteousness,
that I may enter through them
and give thanks to the Lord.


20 This is the gate of the Lord;
the righteous shall enter through it.


21 I thank you that you have answered me
and have become my salvation.
22 The stone that the builders rejected
has become the chief cornerstone.
23 This is the Lord’s doing;
it is marvellous in our eyes.
24 This is the day that the Lord has made;
let us rejoice and be glad in it.*
25 Save us, we beseech you, O Lord!
O Lord, we beseech you, give us success!


26 Blessed is the one who comes in the name of the Lord.*
We bless you from the house of the Lord.
27 The Lord is God,
and he has given us light.
Bind the festal procession with branches,
up to the horns of the altar.*


28 You are my God, and I will give thanks to you;
you are my God, I will extol you.


29 O give thanks to the Lord, for he is good,
for his steadfast love endures for ever.

Verses 1-4, and 29 are “liturgical.” Verses 5-18 reflect an individual story of salvation. Verses 19-28 are a combination of 1st person and communal praise in dialogue. In this the psalm mirrors the journey of faith: where we move from communal experience to individual response to deeper communal commitment, and so on and so on.

“Steadfast love” in Hebrew is hesed, also can be translated as mercy or kindness.
It is generally what we think of as a love expressed in covenant relationship – there is trust but always based on a commitment by both parties. ( I am a husband, therefore I should act... OR I am a parent, therefore I should act ...)

The last part of the psalm contains liturgies for a “victory” procession, responsive prayer, individual thanks, a communal statement of faith. We find familiar words in verses 23-4, the beginning of a hymn: This is the day that our God has made!
In verse 25, the theme of salvation is based on the hebrew hoshi-a-na, which becomes our HOSANNA.

In verses 26-7 Aaron’s blessing is repeated from Numbers 6:25,
bind the branches reflects the Palm Sunday theme for Christians.
In verses 28-29 we find both personal and communal statements of faith, in a sense closing the circle.

Question for Reflection:
In the Palm Sunday story, both individual commitment and getting caught up in community action are part of the dynamic. Do you feel that one or the other has a stronger influence on you?

READ Matthew 21:1-11 Palm Sunday story

When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, 2saying to them, ‘Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. 3If anyone says anything to you, just say this, “The Lord needs them.” And he will send them immediately.*’ 4This took place to fulfil what had been spoken through the prophet, saying,
5 ‘Tell the daughter of Zion,
Look, your king is coming to you,
humble, and mounted on a donkey,
and on a colt, the foal of a donkey.’
6The disciples went and did as Jesus had directed them; 7they brought the donkey and the colt, and put their cloaks on them, and he sat on them. 8A very large crowd* spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9The crowds that went ahead of him and that followed were shouting,
‘Hosanna to the Son of David!
Blessed is the one who comes in the name of the Lord!
Hosanna in the highest heaven!’
10When he entered Jerusalem, the whole city was in turmoil, asking, ‘Who is this?’ 11The crowds were saying, ‘This is the prophet Jesus from Nazareth in Galilee.’

Particular to Matthew is the quotation from Zechariah 9:9
Rejoice, greatly, O daughter Zion!
Shout aloud, O daughter Jerusalem!
Lo, your king comes to you; triumphant and victorious is he,
humble and riding on a donkey,
on a colt, the foal of a donkey.

Because Matthew wants Jesus to fulfil the prophecies, he has Jesus seated on both donkey and its colt.

Zechariah was one of the later prophets, active in the time of the Persian emperor Darius, when the temple at Jerusalem was being rebuilt and exile was over. It might not even be from Zechariah, but anonymous proclamations put together to form the ORACLE. It reflects the opinion that the Persians will be defeated by the Greeks, which is fulfilled much later than Zechariah. the author suggests that maybe this is the chance for the next Davidic King to rise!!!

Matthew also has the crowd sing out : Hosanna to the son of David!
An important theme for Matthew – Jesus fulfilling legacy from great-great-great

Then the people of Jerusalem ask: Who is this? And the crowd (from elsewhere?) answer: The prophet Jesus from Nazareth in Galilee. Matthew makes a distinction between people of Jerusalem and people from beyond it's walls.

Borg and Crossan contrast two kinds of processions “that day”: Jesus’ peasant procession vs. Pilate’s military parade. Imperial processions were common and well understood, Jesus entry would have been a clear contrast to the gospels early readers.

The Greek author Plutarch describes how kings are supposed to enter a city. He tells about one Roman general, Aemilius Paulus, who won a decisive victory over the Macedonians. When Aemilius returned to Rome, his triumphant procession lasted three days. The first day was dedicated to displaying all the artwork that Aemilius and his army had plundered. The second day was devoted to all the weapons of the Macedonians they had captured. The third day began with the rest of the plunder borne by 250 oxen, whose horns were covered in gold. This included more than 17,000 pounds of gold coins. Then came the captured and humiliated king of Macedonia and his extended family. Finally, Aemilius himself entered Rome, mounted on a magnificent chariot. Aemilius wore a purple robe, interwoven with gold. He carried his laurels in his right hand. He was accompanied by a large choir singing hymns, praising the military accomplishments of the great Aemilius.

Standard practice for Roman leaders to display their power on Jewish festivals. they wWanted to be in the city in case there was trouble – especially at Passover, “liberation from slavery in Egypt” was seen as being a time when rebellion was ripe.

Pilate did not reside at Jerusalem (crowded, hostile, too provincial), but lived instead on the western coast (Mediterranean Sea, Caesarea Maritima, where all things were built and maintained as if in rome.) So his “entrance” into city was significant, it included: cavalry, foot soldiers, armour, helmets, weapons, banners, golden eagle, beating drums. All symbols of imperial theology: Caesar as the only Son of God.

Jesus’ entrance on donkey colt was a “counter procession”- it was planned in advance with appropriate symbolism, but alternate theology. Instead of plunder, his symbols were simple, borrowed from ordinary people. No weapons, Jesus comes in peace. No captives humiliated, instead he humiliates himself. No leader on a chariot wearing gold or carrying roman laurels, Jesus rides a donkey and the crowd provides the greenery.

The next line of Zechariah’s prophecy is Zechariah 9:10 – He will cut off the chariot from Ephraim and the war-horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations.

Somehow Jesus will defeat the military with simplicity and love.

Question for Reflection:
How do we understand a Christian call to non-violence? At what cost?

Jerusalem: the symbolic associations are both positive and negative

POSITIVE:
It is the city of God/Zion/ the Mountain. The place of tTemple, pilgrimages, festivals and celebrations. It was symbolic of David’s kingdom, united in 1000 BCE. It was rebuilt after exile, a place of “homecoming”, for all the exiles yearning for Jerusalem (freedom). It was the place where God’s people would ultimately be reconciled with God.

NEGATIVE:
Jerusalem represents centralized (exclusive) leadership, at odds with regions, requiring temple taxation. The history of destruction, executions, blasphemy at the hands of foreign invaders made it bittersweet. Exclusive leadership by the temple, economic powers who were collaborating with Rome, meant it was repressive politically. Historically, most prophets usually came from the fringes, criticizing the Jerusalem establishment.

More recently, Rome worked through Herod the Great, other "kings" who grabbed land, extracted taxes. When he died the kingdom was divided in 3 – Rome eventually ruled Jerusalem after removing Archelaus. The Romans collaborated with chief priests and elders (lay landowners) who extracted heavy taxes from both locals and pilgrims and displaced peasants from their lands. The temple priests walked a fine line between Jewish population and Roman rulers, trying to keep their identity separate, but profitting from collusion.

Jesus represented anti-temple, anti-Roman voices: but he was not alone, the Essenes and Zealots also provided opposition.

Jesus was provincial, offered forgiveness, criticized Rome and the temple’s collaboration to oppress the people.

The gospels were likely written AFTER destruction of Jerusalem 70 AD. We find it has negative association for the gospel writers, as they find themselves distancing from the Jews, by this time on Rome's bad side.

The gospels tend to emphasize Jesus’ conflicts with the priests, the temple officials, the Pharisees, etc.

For Jesus, Jerusalem is his destiny – a final and decisive confrontation with those who compete with God. Everything leading up to it is “the way” – choose loyalty to Jerusalem or choose “the way". Palm Sunday is a journey, a pilgrimage, a “way”. then following death and resurrection, the way becomes “the cross”.

2 Themes of Palm Sunday are:
1. Confronting systems of domination re God’s way (Not Jesus against Jews, but against Roman repression and those who collaborate.)
2. Experiencing death and resurrection with Jesus.

Question for Reflection:
How does this change or shift your understanding of Jesus’ decision to go to Jerusalem, and the way in which he entered?

Closing Prayer:

O God of the joyful homecoming, O God of the long farewell;
We pray that you will enter our lives as Christ entered Jerusalem:
- To confront injustice
- To give a peace beyond our understanding
- To love us to death and beyond.
May we celebrate your coming, and not be afraid of you. When we feel like turning from the cost of faith, be with us. When we would turn our loud hosannas into whispers of suspicion or fear, give power to our voices, and transform our doubts.
Do not leave us in the events to come! Even though we may leave you, we pray for the faith to know that you will never abandon us. Forgive us, O god, that we might return to you, transformed in Christ’s name, Amen

Readings for Lent 4 April 3 2011

Take a moment to centre yourself in prayer:

O God, look into our hearts, and know us as we are. Watch us, as we live and move and explore the world around us. See us, as we question our beliefs, our relationships, our selves. Envision us, as you created us to be. Be our eyes, O God, as we follow this Lenten path, and as we find our way back to you, Amen

The theme of anointing is in our three main scriptures today.
Most of the world’s religions have some ritual of anointing. From the ancient practice of applying on one's skin the fat of an enemy in war or an animal killed in a hunt, in order to take on their best qualities to the Egyptian kingdom, which appears to be the first to anoint kings with oil as part of their coronation. Hindu traditions use anointing to mark auspicious occasions like new birth, marriage, coming of age.

In the Bible the main reasons for anointing are:
healing/burial; hospitality; “ordination” or coronation; or to mark a holy time or place. In the present day, churches use anointing for healing rituals, like the Sacrament of the sick, for baptism (after the water), and for recognition or commission of a special ministry. The Ashes of Ash Wednesday are often mixed with oil to represent repentence AND healing.

READ 1 Samuel 16:1-13

Samuel was chronologically one of the first "official" prophets, after Miriam and Deborah. The prophetic tradition became more important as Israel became a monarchy. The prophets acted as the king's "loyal opposition" - speaking for Yahweh when the king needed correction!

Samuel had been the one to anoint Saul as king (story in I Samuel:9) But now Saul is insane, corrupt, and overstepping his bounds, acting like a god himself. Yahweh wants Samuel to start over, in a context of danger, where all political opposition is punishable by death.

This raises the question: Does God make mistakes? Or was Saul's decline part of God's plan, as the old king becomes a foil for Good King David.

In verse 1, God remarks on how Samuel is still grieving over Saul. Anointing is an act of covenant, it binds not only the one receiving it, but the one providing it. Saul and Samuel are connected spiritually. This is why Samuel grieves for Saul's descent. In verse 3, we are reminded how it is God who is in control – the new ruler will not be Samuel’s choice, but chosen by what cannot be seen on the outside.

In verse 5, Jesse and his sons are sanctified or consecrated – meaning a ritual purification before sacrifice. There follows a parade of strong sons, but God is not looking for strength but a heart felt connection. Depending on the translation, David may be ruddy, sunburned, red-headed. Good-looking, too young, but also a hard-worker. Straight from the fields, Samuel does not "consecrate" him, but anoints David just as he is. This is no public endorsement, but a simple act of recognition – did David even understand??

Question for Reflection:
What “unlikely leaders” has God put in your path?

READ Psalm 23:5-6

Usually we look at the shepherd images from a pastoral perspective, but we also need to see the political implications of relying on God, instead of the king. Philip Jenkins in the Christian Century wrote:

Read Psalm 23 as a political tract, a rejection of unjust secular authority. For Africans and Asians, the psalm offers a stark rebuttal to claims by unjust states that they care lovingly for their subjects – while they exalt themselves to the heavens. Christians simply reply: The LORD is my shepherd – you aren’t” Adding to the power to the psalm, the evils that it condemns are at once political and spiritual, forces of tyranny and of the devil. Besides its political role, Psalm 23 is much used in services of healing, exorcism and deliverance.

In the ancient near east, the shepherd was a common image for kings. They had responsibility to provide food and shelter – especially for the most vulnerable. In Israel the "shepherd" kings were failing, taking after Saul rather than David. "For his name’s sake" – God is true to character, but the king does not live up to his title. Even in North America, the psalm can be a political statement - materialism keeps us from trusting God.

The host imagery continues the theme of justice: providing for the guests, like sheep, not neglecting them. There is also a play on words – while the enemies are sharing the table, goodness and mercy “pursue” rather than follow the author.

Question for Reflection:
Is there a political angle in the psalm that speaks to your life?

READ John 9:1-41
John uses the pattern of SIGN (healing)/ DIALOGUE (between man and Pharisees)/DISOURSE (Jesus' final comments)

Being born blind, it was assumed to be caused by sin, hence the disciples' question: is this a sign of original or inherited sin? Jesus replies: so that the work of God can be revealed ??? Was that so Jesus could do a miracle – or so that others' prejudice and ignorance could be “detected”?? John uses the light and darkness, blindness and sight imagery to his metaphorical advantage. The blind man is anointed with mud and spit! The man born blind did not ask to be healed, but Jesus chose him as an example, and the man complied with Jesus’ instructions.

What follows is the reaction of others – the grapevine goes to work! Disbelief, amazement, denial, seeking proof. The Pharisees are involved and dispute the man's testimony, finally rejecting it because he was born to sin!

The theme of the whole passage is transformation: how and why it happens, how and why we resist it. We can “bureaucratize” the Word by denying it's power, asking for proof, asking for traditional concepts. But it does not change the reality that when the time is right – God's tranformation takes place. We would do well to prepare!!

Closing Prayer:

We cannot always see God’s reign, even if our eyes have sight.
We cannot always hear God’s reign, even if our ears can hear.
We cannot always touch God’s reign, even if we can stretch our fingers far and wide.
We cannot always sense God’s reign unless we are ready to open ourselves, honestly, and completely, to God. Christ calls us here to open our eyes to God’s love.
Christ calls us here, and here we come, to Christ. Amen

Readings for Lent 3, March 27, 2011

Exodus 17:1-7 • Romans 5:1-11 • John 4:5-42

Prayer:
Enduring Presence,
goal and guide,
you go before and await our coming.
Only our thirst compels us
beyond complaint to conversation,
beyond rejection to relationship.
Pour your love into our hearts,
that, refreshed and renewed,
we may invite others to the living water
given to us in Jesus Christ our Lord. Amen.


Exodus 17:1-7
The Israelites travel “by stages” towards the Promised Land. As God showed power during their slavery, winning their freedom by inflicting ten plagues on the Egyptians, God now tests the Israelites’ faith as provider and ruler, ten times. If they trust in him, he will save them. This reading is about one of the tests, but who tests whom?

Earlier, at Marah, the people had water but it was bitter; here, at “Rephidim” (v. 1, an oasis in the Negev or Sinai) there is no water at all; the well has run dry. The Israelites are serious: the Hebrew translated “quarrelled” (v. 2) is a legal term. They bring a case against Moses, but to him, their charge is against God: they doubt that he can feed them, be their god, in this hostile desert environment. As in other tests, God simply grants the people’s request, without rebuking them. He orders Moses to take representatives of the people, “some of the elders” (v. 5) to the “rock at Horeb” (v. 6). The elders see his show of power. The parallel with Egypt continues: the “staff” (v. 5) is the same one Moses used to poison the Nile. (“Massah and Meribah”, v. 7, come from words for test and quarrel.) In giving manna, bread from heaven, earlier, and now water (from an earthly rock), God shows mastery over creation.

Reflection:Human nature is so perfectly exhibited by the Israelites. We tend to find things to gripe about no matter what is going on in our lives. "They are almost ready to stone me," Moses admits. How can we get over our griping, count our blessings, and move ahead?

Romans 5:1-11

Paul has already demonstrated that “we are justified by faith”. He says that there are three consequences of being justified (found worthy in God’s court):
“peace with God”, a state of harmony with him,“hope” (v. 2) of sharing his power and eternal life, and being reconciled with him.

It is through Christ that we have “access to this grace”, this blessed state of harmony. We also bask in the glory (“boast”) of “our sufferings” (v. 3, and not our accomplishments). Through a progression from them to patient “endurance” under spiritual duress, to maturity in the faith (“character”, v. 4) we come to hope. This is hope of a certainty (“does not disappoint”, v. 5) for God’s love enters our very beings “through the Holy Spirit” (which is also God’s gift). “For while we were still weak” (v. 6, i.e. before we knew Christ), at the appropriate time in God’s plan, “Christ died for the ungodly”. It would be rare enough for anyone to die for a pious (“righteous”, v. 7) person, and perhaps a bit more likely for a particularly “good person”, but Christ sacrificed his life for us when we were neither: we were unredeemed sinners . This proves God’s love for us. So even more certainly, having been made worthy through his death (“blood”, v. 9), will we evade adverse judgement (“wrath”) at the end of time. Then we were against God (“enemies”, v. 10), then we were restored to favour with God by Christ’s death. Even more certainly will we be given eternal life (“saved”) by the risen Christ (“by his life”). We even bask in God’s glory through Christ, being now reconciled (v. 11).

Reflection:"hope does not disappoint us." What do you think about that? Has your hope ever disappointed you? If you're like me, you can probably think of times that you would say, 'yes' to this question, so what does Paul mean here? Has your hope in God ever disappointed you?

John 4:5-42

Jesus enters Samaria en route from Judea to Galilee. Exhausted by the heat, Jesus rests; his disciples go for food (v. 8). Rabbis did not speak to strange women in public and Jews considered Samaritans ritually unclean, so the woman is surprised by Jesus’ request (v. 9). Jesus answers her: if you knew that God gives to those who ask (“‘the gift of God’”, v. 10) and that I am his agent, you would be the one asking for a drink, “‘and he would have given you living water’”. She misunderstands, thinking that he asks for bubbly spring water. (A legend about Jacob: for him water rose to the top of this well and overflowed.) Are you counting on such a miracle, for “you have no bucket” (v. 11). This water was good enough for Jacob, so are you greater than him? Jesus contrasts the well water with “water gushing up to eternal life” (v. 14). (In John, living water is the vehicle of the gift of the Spirit in baptism.) While she still doesn’t understand, she at least now asks (v. 15). Vv. 16-18 are difficult, but they do show that Jesus has insight, so he must be “a prophet” (v. 19), and can therefore resolve a religious dispute: the common ancestors of the two peoples worshipped on Mount Gerizim (“this mountain”, v. 20) but Jews claim that the only proper worship site is Jerusalem. Jesus replies (v. 21): “the hour” of God’s intervention in the world “is coming”; then cultic sites will be irrelevant. Samaritans, by accepting only part of the Bible, denied themselves access to the part of God’s end-time plans given through the prophets (“what you do not know”, v. 22); “Jews” are at least on the right track. The time is both “coming, and ... now here” (v. 23) to worship God spiritually, discerning “truth”, the reality revealed in Jesus. God is “spirit” (v. 24, life-giving power). She decides to wait to understand until the “Messiah” (v. 25) comes, but Jesus tells her: “‘I am he’” (v. 26). In her haste to tell others about this amazing man, she leaves her “water jar” (v. 28) behind. Come, she says, judge for yourselves! Jesus tells his disciples that the food that sustains his life is obeying the Father and completing his task (v. 34). There is no time for delay (v. 35a) for God’s harvest, “gathering fruit for eternal life” (v. 36, conversion to Christ) is ready now. Others have already begun to sow, have preached the good news. Meanwhile, after hearing the woman’s witness, many hear for themselves and come to belief in Christ. Jesus is “truly the Saviour of the world” (v. 42).

Reflection: A lengthy reading, Jesus' encounter with the Samaritan woman at the well. This is a daring conversation for the woman: Jesus is a Jew, and a man. She converses with him at length, even though both of them cross social customs to do so.
What social customs keep people apart in our day? what conventions have you seen set aside? Are there any you wish were put away?

Even though Jesus offers living water, he asks the woman first for a drink from the well. He asks her to give him something, even as he offers the immeasurably valuable to her. Give and take. Does God seeks that kind of relationship from us? Wants us to give, even though God can give to us so much more.

"I am he." Another declaration of identity - common to John while rare in the other gospels.Who is this Jesus, who knows her story and breaks social convention to speak to her and offers living water...?

"for we have heard for ourselves" a sign of human nature? We don't like to believe from another person's information. We always want to hear it first-hand, from a credible source. That's just sensible, right? But is it also limiting?

Readings for March 6 2011 Transfiguration Sunday

The artwork is by Sarah Boys, a Canadian artist, who describes her art this way:

Our earth dwells in a turbulent and fabulous universe. My attempt is to evoke a sense of awe and wonder in the viewer. Not to remove them from reality, but to peel back the layers of habitual sight that cloud our perceptions and portray a powerful universe unfolding itself before us. – sarahboys.com

As you reflect on the image of Transfiguration, take a moment to approach our study with 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 warms 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's special colours are white and gold, to celebrate “holiness”. Transfiguration means tranformation.

The readings build on Epiphany theme of increasing God's light, discipleship, and being called to do God's work in the world. In the Transfiguration stories of the gospels Jesus’ inner or true light is completely revealed - it is the culmination of this season’s teaching that Jesus is unlike other leaders, but marked with the very holiness of God.

Today’s scripture readings are testimonies of times that people have “glimpsed” God’s holiness…

Read Exodus 24:12-18

When we looked at Leviticus a few weeks ago, we had a sense of “the “Law” central in the Torah. This is one of narratives that makes a transition between 2 sections of the Law. It was likely written down, and edited into the covenant history during the post-exilic period (ie. Moses goes up the mountain several times, without reference to ever coming down!) The editor's intention is that the Law comes from God and is holy.

In verse 12 use of the verb “come up” alah in Hebrew, which is rarely used in Exodus, primarily for Moses in connection with his ascents up the mountain. The actual location is disputed – there are 2 possible mountains in the Sinai, one south, one north. Mountains in general symbolized being closer to God, they were hard to get to, and once above, one could view the bigger picture, put things in perspective. God's words “and I will give you tablets of stone” Moses' invisible encounter leads to a visible sign of the Law.

The journey happens in stages, gradually leaving people behind, until there is only Moses. In verse 15 the glory of God is visible, but shrouded in cloud. Numerology appears in verse 16 6 days signifies creation, then God’s call comes on the 7th day, the Sabbath, when all things are fulfilled with God's holy touch. In verse 18 Moses stays for 40 days, symbolizing a really long time. This is a significant event – it becomes the foundation of faith and identity for the Israelites, where law and holiness are married together.

Question for Reflection:
We tend to detach “law” from spiritual experience, or even see it as the opposite, because of the apostle Paul’s teachings later on. How can we keep spiritual practice and spiritual experience in balance?

READ Matthew 17:1-9

In verse 1, again Matthew uses some numerology “six days later” (Luke says eight days.) This might reflects the rhythm of six days/then Sabbath in the whole passage: There is a “highpoint” in Matthew 16:13-27 when Jesus confirms that he is the Messiah and foretells his death and resurrection. Then there are six days of ordinary time, then another “highpoint” in the Transfiguration.

In verse 2 we find parallels with Exodus: For Matthew, Jesus fulfills what Moses began. Moses and Elijah both encountered God on a mountain, and they represent the Law (Moses) and the Prophets (Elijah) being fulilled, which was the apocalyptic hope of the First century.

What was Peter trying to do in verse 4? “Booths” were what Jews built for the holy day Purim, the Feast of the Tabernacle, leaving their houses and dwelling in alternate space - a very public celebration of their salvation.

The cloud reflects the experience of Moses in Exodus, the voice echoes the still small voice that Elijah heard on the mountain. Only in Matthew does the voice says « with him I am well-pleased » it echoes the baptism at the beginning of Jesus' ministry.

The disciples fell to the ground, they were fearful of God’s presence, filled with a sense of unworthiness. Matthew is only gospel that says Jesus “touched them”, their physical reality was restored by it. Also, Matthew is only gospel where Jesus instructs them to keep it silent “until...”

Question for Reflection:
A quote from Maryetta Madeleine Anscutz “while there is nothing (the disciples) can do to save themselves from suffering, there is also no way they can shield themselves from the light of God that sheds hope in their darkest moments... So get up and do not be afraid.” Can you relate to this from your own life experience?


READ 2 Peter 1:16-21

This passage may not have been written by Peter (language, philosophy typical of later time frame), but records what was likely oral witness, possibly by the apostle himself – it certainly came out of the community that followed Peter. Trying to provide “orthodox” teaching in midst of many branches. Opponents criticized Christ’s role in creation and last days, limited his time to Jesus’ historic ministry. Epicurean philosophy denied life after death, divine judgement, prophecy, etc. The passage is not meant to convert Epicureans, but keep Christians.

This is Peter’s eyewitness testimony to the “glory” of Jesus, as evidence of his divinity and the truth that he would reappear at the time of judgement. It also contains his defence of prophecy as revealing God’s purpose. Second Peter is trying to maintain a balanced image of Christ in the face of extremes.

Question for Reflection:
A small glimmer of lamp light could hold out until dawn, when true light prevails: this is the theme of Second Peter. What glimpses of glory encourage you in faith?

Closing:

Let us pray:
In a world that is closed in, where we focus on only our own, seeing our own needs
May we be a community that is open, looking outwards, seeing beyond ourselves.

In a world where the few hold so much power, where food and opportunity is unfairly divided
May we be a community that shares, recognizing each other’s needs, and sharing each problem together.
In a world where conflict is the chosen way, and might feeds every prejudice
May we be a community that lives in peace, where differences are celebrated, and variety brings wholeness, May this be a holy transformation, Amen