Readings for March 25, 2012 - Lent 5

This Sunday (March 25) is a feast day in many Catholic, Anglican and Orthodox churches – falling exactly nine months before Christmas it is the Feast of the Annunciation. In England it is known as “Lady Day” – and in the middle ages marked the beginning of a new year!

The Feast of the Annunciation is a celebration of Mary’s deep faith and trust that enabled her to be open to the mysterious ways of God. This is beautifully expressed in Luke’s Gospel, where Mary responds with utter trust to the extraordinary mystery that surrounds her whole being. The feast day is an opportunity for us to not only look for the signs of God in our lives, but to be open and responsive to them, even in the face of God’s mysterious ways, where only faith enables us to believe that the impossible is possible!

Take a moment of quiet and centre yourself in prayer:

God of mystery, God of love, In this time of new beginnings, we give thanks for the faith of Mary, who was courageous in the face of the challenges before her. As we deepen our journey in this season of Lent, help us to demonstrate that kind of courage. Help us to wait by the cross even though our hearts may be breaking – in the hope that what will emerge will be new life. Help us to open our hearts to your Word, that we may grow in faith, love and understanding. Through Jesus your Son. Amen

READ Jeremiah 31:31-34

The lectionary takes a huge historical leap this week – from the years in the wilderness (1200 BCE) to the time of Jeremiah (6th cent BCE). We have glossed over the rise of the judges, kings, King David, the division of the kingdom, the rise of the prophetic tradition, the fall of (northern) Israel, to find ourselves in Jeremiah’s time.

His Hebrew nickname means “death and destruction”. Certainly his prophecies span a very difficult time in the history of Judea.

Jeremiah was critical of the king for playing two very strong neighbours in Egypt and Assyria/Babylon against each other. Jeremiah suggested that the kingdom should be grounded on principles of justice and faithfulness, not political manipulation. The king ignored him, then had Jeremiah thrown in jail – which is where Jeremiah was found when the Babylonians destroyed the temple and palace at Jerusalem and took the people to exile as slaves.

Since the old covenants with Abraham, Sarah and Moses were based on the promise of dwelling in the “promised land” – Jeremiah offered the displaced people of God a “new” covenant, which would dwell in their hearts.

In verse 31 the phrase “the days are surely coming” is used as a prophetic formula which could be used before during even after an event – a way of saying “God has a plan”.

In verses 31 to 32 there is a contrast between the new versus old covenant: “I (God) took them by the hand” – like a child, incapable, requiring rescue – a commitment they broke “though I was their husband” – shift from parent to partner imagery.

In verse 33 we find the “new covenant… after those days” – a new age is being ushered in, things will be different. BUT it is not immediate – must go through the growing pains first.
“My law within them, write it on their hearts; I will be their God and they shall be my people”
Not necessarily Torah – or 10 commandments – and yet it is important to remember this was an aspect of Judaism long before Jesus criticized legalistic approach of some authorities.

In verse 34, the prophet says that faith is not something that can be taught – a relationship that asks you to know me not know doctrine. From the least to the greatest – there is an equality within the faithful community. God will forgive them their iniquity and remember their sin no more. A brand new beginning!

Question for Reflection:
What has been the focus for your faith journey? Knowing God? Or knowing about God?

READ Hebrews 5:5-10

Not written by Paul, as I wrote in my New testament 101 exam and horrified my professor!

Written to “the Hebrews”, it therefore uses imagery of Jewish priesthood and sacrifice – the tradition is fulfilled, but in a completely new way. The letter’s intention is not THEOLOGICAL, but PASTORAL: to encourage the early followers of Jesus to keep their faith in the face of persecution and ridicule.

Hebrews 5 represents a turning point in the whole letter: the early part was an affirmation of Jesus’ unique relationship with God – Son of God 1:1; God’s Word 1:2; Saviour 1:14, but chapter 5 and following focus on the tradition of high priest and how Jesus fulfilled this tradition.

In verses 1-4, just prior to our reading, the author explains how the high priest is the intercessor between divine and human realms (in this case it is not the prophet who is the voice of God!)
The High Priest is genuinely human, yet “chosen” by God (what does this mean for Jesus’ immaculate conception? The author does not clarify.)

The high priest is able to identify with human weakness, so each sacrifice is offered for sins of others and his own sins. For example, in the Yom Kippur (Day of Atonement) tradition the priest first offered a personal and family sacrifice, then for the people as a whole.

Beginning at verse 5, the author draws on 2 psalms: Psalm 2:7 and Psalm 110:4 to cement Jesus’ identity as nearly divine – words likely spoken by a priest in worship.

Yet verses 7-9 affirm his human nature – his sufferings in human flesh, his very human reaction. Traditional laments from the Psalms were well known (Psalm 22).

In verse 7, Jesus is heard by God – not in rescue, but in resurrection.

Melchizedek – both king and priest (of Salem), who encountered Abrahm and blessed him. The first person described as a priest in the Bible – all priests claimed their heritage back to him as “spiritually” chosen – unlike Aaron’s priestly line, which was inherited.

Question for Reflection:
Do you relate more to Jesus because of his humanity or his holiness?

READ John 12:20-33

John’s sense of drama highlights the approach of “the Greeks” – no status, possibly even jewish since they were there for the (Passover) festival

Are they symbolic of the wide appeal Jesus’ way will have for many peoples? Is this why Jesus says that “the hour” has come?

Jesus never actually speaks to them – speaks through the imagery and prophecy of the cross

Verse 24 “Very truly I say unto you” underlines something very significant – the transition from Jesus’ death to followers’ “hating their lives” (?!) to being prepared to offer their lives.

Parable of the wheat (verse 24) underlines that the seed must break apart (die) in order to give life to others. The emphasis seems to be on the contrast between alone-ness versus community.

Mark used the same contrast between saving/loving and losing/hating one’s life as John in verse 25. You cannot hang on to what is not working – for “eternal life” not just heaven but a life blessed with holiness, infinity right now.

Verse 26 affirms that discipleship means anticipating the reality of facing death to new life.

“The Hour” – foreshadows the crucifixion, and Jesus’ very human cries – yet he confirms (either before or after) that even that struggle has meaning – to glorify/raise up God’s name.
By dying (lifted up on a cross) Jesus is also “lifted up” (as an example, or to meet God in heaven.)

Translation “then a voice came from heaven” could also be “a sound came from the sky”. Crisis is being highlighted – now is the time to decide – will you follow or turn away?

Question for Reflection:
By dying, the gospels demonstrate how Jesus exposed the shallowness and corruption of the society he lived in. How does this influence how we live in the world?

Closing Prayer:

Based on Psalm 119-16
O God, there is so much for our young people to discern!
How will they ever hear your word
In the midst of loud music and social protest and crying friends?
Help me to seek you with my whole heart, O Holy One,
That I might live your way and provide a gateway to hope.
Blessed are you, O God, for you have given us much to puzzle over
And to strengthen our hearts and minds.
Your Word is more delightful than all the riches we can acquire.
If I set my sights on you, you deepen my meditations,
And your word lives in me forever.

Readings for March 11 2012 - Lent 3

Take a moment and centre yourself in prayer:

May the words of all our mouths be acceptable unto you, O God, our rock and our redeemer. May the meditations of all our hearts be acceptable unto you, O God, our morning sun and our salvation. May the actions of all our hands be acceptable unto you, O God, our tall tree and our inspiration. May the pathways of all our lives be acceptable unto you, O God, our misty lake and our creator. May the way we live in all creation be acceptable unto you, O God, our holy presence and the one who so loves our world, Amen.

READ Exodus 20:1-17

This passage opens the “Sinai pledge” – a compilation of the law are found between Exodus 20 and Numbers 10:10. These 10 are first and therefore most important.
They might have originally been independent of the rest, older from the Oral Tradition: no accident that there are 10 - counting them on your fingers to remember; they follow a pattern (negative particle followed by a verb in imperfect) – categorical law, these commands are “unconditional”.

Two tables or groupings: 1-4 relationship between people and God; 5-10
relationship between people within the community.

The subject is YOU singular.

1st commandment – (verse 3) Does not rule out that there are other gods, just Jehovah is YOUR God.
2nd commandment – (verses 4-6) Condemns making of idols, specifically YOUR God, your God is jealous and will not be put in a box!

3rd – (verse 7) Cannot manipulate God – God’s power cannot be used to serve human interests.

4th (verses 8-11) Sabbath – not for worship but for rest; the only way to keep/recover right relationship with God.


5th – (verse 12) only one of ten to have a positive rather than negative command.
Not for children, but for adult children – it was revolutionary for its time: raises mother up with father, makes women equal.

6th – (verse 13) Against killing in socially unacceptable ways – does not include war, execution by the community, even sometimes revenge killing. What is illegal is what we would call manslaughter.

7th – (verse 14) The Hub of this law is the legitimacy of children – divorce, polygamy, concubines, even prostitution were legal.

8th – (verse 15) For protection of private property – even kings were curtailed in later history. Community need - Right of the poor to glean, taxes, fines, etc.

9th – (verse 16) Not lying but perjury in “court”, which compromises neutrality of judges; challenge of the prophets to king, officials “false” witness, wisdom.

10th – (verse 17) Moves from public act to private attitude – not simply an emotional response (nice car!) but a plan to take away or obtain one oneself – putting it before faithfulness.

Question for Reflection: If you had to write “rules” for your own right relationship with God and others, what would they be?

READ Psalm 19

We have heard 10 commandments “the community’s commandments for us.” This psalm is about God’s rules for creation (including us): compare them – what matches, what doesn’t match.

Translation of “law” is Torah – less a legal code than a pattern of life, a trust. God self-discloses natural law in creation – not just scripture.
May we live in Torah – final prayer – demonstrates humility.

Question for Reflection: What “laws” or patterns do you practice that keep you in touch with the earth?

READ 1 Corinthians 1:18-25

Corinth held their learning and wisdom in high esteem – they loved nothing better than to win a debate! Found Jewish cultures, perspectives very rough, unlearned, poorly spoken, foolish.
Corinth was a big travel centre, being located between 2 seaports, the population was culturally diverse, enterprising and rich.

Divisions were rivalling, partly over leadership but also class divisions.

Paul’s writing good, but his speech was contemptible according to 2 Cor 10:10.
But what others see as Paul’s weakness, Paul proclaims a strength: Logou – eloquent, versus logos – message, meaning.

Ironically he uses clever word play to make his point!

As “wisdom of this world, this age” the Greek philosophical and Jewish wisdom traditions blind us to God’s wisdom, WHICH is foolishness.

Question for Reflection: What “wisdom” have you outgrown? What “foolishness” have you grown into?

READ John 2:13-22

Surprise – John places it early in the gospel, the other gospels place it after Palm Sunday.
FIRST public appearance - how to make an impression!

Synoptics – Jesus criticizes the gouging of pilgrims, but in John – no marketplace at all. Jesus criticizes the distraction from prayer.

Jesus brings new spirit to worship not dependent on temple cult

John’s use of The Jews” not to average member but those who reject Jesus because he contradicts their authority.

They ask for signs – already have miracles, but they are apparently not enough.

Question for Reflection: Jesus gives a first impression of anger – is this something that appeals or repels you from his ministry?

Closing Prayer:
Into a dark world, a snowdrop comes
A blessing of hope and peace
Carrying within it a green heart,
Symbol of God’s renewing love.
Come to inhabit our darkness, Lord Christ,
For dark and light are alike to you.
May nature’s white candles of hope
Remind us of your life
And lighten our journey through Lent and beyond.

Readings for March 4, 2012 - Lent 2

Genesis 17:1-7, 15-16

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

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

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

• · how God benefits is not clear;

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

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

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

For reflection

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

Psalm 22:23-31

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

For reflection

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

Romans 4:13-25

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

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

For reflection

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

Mark 8:31-38

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

For reflection

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

Readings for February 26, 2012 - Lent 1

Take a moment to centre yourself in prayer…


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

READ Genesis 9:8-17

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

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

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

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

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

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

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

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

READ 1 Peter 3:18-22

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

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

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

Translation leaves us with some questions about its meaning:

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

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

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

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

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

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

READ Mark 1:9-15

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

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

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

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

Mark is “re-writing the script”

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

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