Notes on Bible Readings 2024
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Sunday, December 22
Notes on the Readings
Micah 5: 2-5a
The Ruler from Bethlehem The passage is mysterious. What is clear, however, is that it was understood by the Gospel writers as a messianic prophecy and has continued through the centuries to be understood as such. The ‘ruler’ whose coming Micah foretells is the One whose birth we will soon celebrate: of the line of David, from Bethlehem, a king who will shepherd his flock in the power of the LORD. On this last Sunday of Advent, we come to another familiar prophetic passage, familiar because of its role in Matthew’s story of the birth of Jesus. When the magi from the East come to Jerusalem expecting to find the king of the Jews, King Herod’s scribes quoted this passage from Micah as evidence that the Messiah is to be born in Bethlehem. The allusions to David are clear. Bethlehem is David’s birthplace. David is the preeminent ‘ruler’ of Israel in the biblical imagination, and by the time Micah was prophesying, David’s reign was long past.
Luke 1: 46b-55
The Magnificat is a protest song. The kind of song that the enslaved Israelites might have sung in Egypt. The kind of song you might have heard on the lips of the exiled Judeans in Babylon. The kind of song that has been sung by countless people of faith through the ages in resistance, in defiance of empires, slavers, terrorists, invaders. Mary’s song sounded the clear, trumpet call that the event of the Christ’s advent was to be a world-transforming, universe-shaking event. Throughout the ages, God’s people have faced oppression. And in the face of that oppression, God’s people have sung God’s songs of resistance. We have closed our ears to Mary’s radical song of resistance, even though there is so much oppression and evil in the world. We have turned Christmas into a cattle lowing, no-crying-he-makes Jesus, Silent Night. Christ came to stand against sin, death, and the power of evil.
Hebrews 10: 5-10
Throughout Advent we look back to the past as we reach forward to the future. Advent is the season of waiting, when we join ancient Israel in anticipation of the Christ to come. The arrival is surprising. The passage is both potentially controversial, but also very encouraging. It can speak to us about our own lives and how we should respond to the incarnation of the Christ. Hebrews 10 cites and interprets Psalm 40. The point is to show that the death of Jesus has done what the blood of bulls and goats cannot. They cannot take away sins. But the “once for all” sacrifice of Jesus’ body does. A Messiah arrives who thwarts every expectation by offering his body for sacrifice. This changes everything.
Luke 1: 39-45
Mary visits Elizabeth Having learned from the angel that she will give birth to the Son of God, Mary hurries to visit her pregnant relative Elizabeth in the hill country. The conversation that follows portrays Jesus as more important than John. It also shows God already at work to overturn the world’s structures and expectations. The spotlight shines on Mary and Elizabeth, two lowly women through whom God has chosen to begin the transformation of the world. Women — so often overlooked or ignored in biblical narratives — have the only speaking roles in this short story.
Notes on the Readings
Micah 5: 2-5a
The Ruler from Bethlehem The passage is mysterious. What is clear, however, is that it was understood by the Gospel writers as a messianic prophecy and has continued through the centuries to be understood as such. The ‘ruler’ whose coming Micah foretells is the One whose birth we will soon celebrate: of the line of David, from Bethlehem, a king who will shepherd his flock in the power of the LORD. On this last Sunday of Advent, we come to another familiar prophetic passage, familiar because of its role in Matthew’s story of the birth of Jesus. When the magi from the East come to Jerusalem expecting to find the king of the Jews, King Herod’s scribes quoted this passage from Micah as evidence that the Messiah is to be born in Bethlehem. The allusions to David are clear. Bethlehem is David’s birthplace. David is the preeminent ‘ruler’ of Israel in the biblical imagination, and by the time Micah was prophesying, David’s reign was long past.
Luke 1: 46b-55
The Magnificat is a protest song. The kind of song that the enslaved Israelites might have sung in Egypt. The kind of song you might have heard on the lips of the exiled Judeans in Babylon. The kind of song that has been sung by countless people of faith through the ages in resistance, in defiance of empires, slavers, terrorists, invaders. Mary’s song sounded the clear, trumpet call that the event of the Christ’s advent was to be a world-transforming, universe-shaking event. Throughout the ages, God’s people have faced oppression. And in the face of that oppression, God’s people have sung God’s songs of resistance. We have closed our ears to Mary’s radical song of resistance, even though there is so much oppression and evil in the world. We have turned Christmas into a cattle lowing, no-crying-he-makes Jesus, Silent Night. Christ came to stand against sin, death, and the power of evil.
Hebrews 10: 5-10
Throughout Advent we look back to the past as we reach forward to the future. Advent is the season of waiting, when we join ancient Israel in anticipation of the Christ to come. The arrival is surprising. The passage is both potentially controversial, but also very encouraging. It can speak to us about our own lives and how we should respond to the incarnation of the Christ. Hebrews 10 cites and interprets Psalm 40. The point is to show that the death of Jesus has done what the blood of bulls and goats cannot. They cannot take away sins. But the “once for all” sacrifice of Jesus’ body does. A Messiah arrives who thwarts every expectation by offering his body for sacrifice. This changes everything.
Luke 1: 39-45
Mary visits Elizabeth Having learned from the angel that she will give birth to the Son of God, Mary hurries to visit her pregnant relative Elizabeth in the hill country. The conversation that follows portrays Jesus as more important than John. It also shows God already at work to overturn the world’s structures and expectations. The spotlight shines on Mary and Elizabeth, two lowly women through whom God has chosen to begin the transformation of the world. Women — so often overlooked or ignored in biblical narratives — have the only speaking roles in this short story.
Sunday, November 24
Notes on the Readings
2 Samuel 23: 1-7
The Last Words of David Whether these “last words” of David were spoken by the king himself or composed by a later supporter of the monarchy (as most scholars believe), their purpose is clear: they promise divine legitimacy for David’s rule for the line that descends from him and for the monarchy as an institution. This last Sunday in November, the Sunday before the beginning of Advent, has long been designated “Christ the King” Sunday. With the turn toward more inclusive language, the name is now “The Reign of Christ.” The Sunday is seen as a prefiguring, a premonition, of the coming of the Christ child into the world. In raising questions about the house of David the poem points beyond the reign of David and his successors to the reign of God.
Psalm 132: 1-12
The Eternal Dwelling of God in Zion. A Song of Ascents. This psalm is a prayer that pleads with God to remember his covenant. Some ascribe it to Solomon while others believe it may have been written by another descendant of David. This psalm is one in the series of fifteen entitled A Song of Ascents. The coming of the Ark of the Covenant to Jerusalem is referred to in Psalm 132:6-9.
Psalm 24 and Psalm 6
After David built himself a fine palace, he felt guilty that a mere tent represented God’s dwelling place, the place where the Ark of the Covenant was kept. David asked Nathan the prophet for permission to build the temple, and Nathan originally said yes. Soon afterward, God told Nathan that David was not to build a temple, but Solomon, his son would. God excused David from his obligation to build a temple. Yet God was so pleased with David that God promised to build David a house, ie a lasting dynasty over Israel. Apart from the Messiah (who is given the title Son of David), David the son of Jesse is acknowledged as Israel’s greatest king. Yet he had to endure a remarkable number of afflictions. The psalmist asked God to look upon and remember both David himself and all his afflictions.
Revelation 1:4b-8
Revelation is a word of encouragement for those who are suffering, and a word of exhortation for Christians who accept without protest the status quo in order to avoid any unpleasantness. So today we hear that Jesus is “the ruler of the kings of the earth” (verse 5), and that Christians are “a kingdom” (verse 6). That is, we are members of the king’s household. We are members, however, only because we are Christ’s servants, just as John is a slave of Christ (verse 1). God is the one who was, who is and who is to come. Jesus Christ is the faithful witness, the firstborn, and the ruler of earthly kings. His action on our behalf is also set forth: He loves us, has freed us from our sins and made us a kingdom and priests to God.
John 18:33-37
Who is truly powerful? Who reigns? John’s trial narrative raises these questions in compelling ways. Although Pilate and the Jewish leaders may appear to be powerful, John presents Jesus as the one who exercises authority. The charge of kingship is the central question of Jesus’ trial before Pilate. Jesus never answers Pilate’s question, “Are you the king of the Jews?” (John 18:33), in a straightforward way. Here, John uses the trial and crucifixion to display Jesus’ kingship and the faithlessness of those who reject him.
The Lectionary
As a new Church Year begins, there is a new Lectionary. The Revised Common Lectionary (RCL) offers four readings for each week, designed to be used as the basis for weekly preaching and worship. The lectionary follows a three year cycle. The first reading is usually, but not always from the Hebrew Bible (the Old Testament). A Psalm (song) is suggested as a response to, or meditation on the first reading. The next reading is usually, but not always from an Epistle (the letters). The final one is always a reading from one of the Gospels. The Gospel readings follow a cycle of the synoptic Gospels—Matthew (Year A), Mark (Year B) and Luke (Year C). The Gospel of John is used as a supplement, particularly around Christmas, Lent and Easter. The texts are not only offered as a focus for sermons, but also to shape prayers, liturgy and song. The connection between Scripture and our worshipping and witnessing life should suggest flexibility into how the lectionary is used. Preachers use the lectionary at their discretion. Lectionaries offer us a sign of unity with other churches who share in the same readings week by week.
(Uniting Church in Australia, National Update)
Notes on the Readings
2 Samuel 23: 1-7
The Last Words of David Whether these “last words” of David were spoken by the king himself or composed by a later supporter of the monarchy (as most scholars believe), their purpose is clear: they promise divine legitimacy for David’s rule for the line that descends from him and for the monarchy as an institution. This last Sunday in November, the Sunday before the beginning of Advent, has long been designated “Christ the King” Sunday. With the turn toward more inclusive language, the name is now “The Reign of Christ.” The Sunday is seen as a prefiguring, a premonition, of the coming of the Christ child into the world. In raising questions about the house of David the poem points beyond the reign of David and his successors to the reign of God.
Psalm 132: 1-12
The Eternal Dwelling of God in Zion. A Song of Ascents. This psalm is a prayer that pleads with God to remember his covenant. Some ascribe it to Solomon while others believe it may have been written by another descendant of David. This psalm is one in the series of fifteen entitled A Song of Ascents. The coming of the Ark of the Covenant to Jerusalem is referred to in Psalm 132:6-9.
Psalm 24 and Psalm 6
After David built himself a fine palace, he felt guilty that a mere tent represented God’s dwelling place, the place where the Ark of the Covenant was kept. David asked Nathan the prophet for permission to build the temple, and Nathan originally said yes. Soon afterward, God told Nathan that David was not to build a temple, but Solomon, his son would. God excused David from his obligation to build a temple. Yet God was so pleased with David that God promised to build David a house, ie a lasting dynasty over Israel. Apart from the Messiah (who is given the title Son of David), David the son of Jesse is acknowledged as Israel’s greatest king. Yet he had to endure a remarkable number of afflictions. The psalmist asked God to look upon and remember both David himself and all his afflictions.
Revelation 1:4b-8
Revelation is a word of encouragement for those who are suffering, and a word of exhortation for Christians who accept without protest the status quo in order to avoid any unpleasantness. So today we hear that Jesus is “the ruler of the kings of the earth” (verse 5), and that Christians are “a kingdom” (verse 6). That is, we are members of the king’s household. We are members, however, only because we are Christ’s servants, just as John is a slave of Christ (verse 1). God is the one who was, who is and who is to come. Jesus Christ is the faithful witness, the firstborn, and the ruler of earthly kings. His action on our behalf is also set forth: He loves us, has freed us from our sins and made us a kingdom and priests to God.
John 18:33-37
Who is truly powerful? Who reigns? John’s trial narrative raises these questions in compelling ways. Although Pilate and the Jewish leaders may appear to be powerful, John presents Jesus as the one who exercises authority. The charge of kingship is the central question of Jesus’ trial before Pilate. Jesus never answers Pilate’s question, “Are you the king of the Jews?” (John 18:33), in a straightforward way. Here, John uses the trial and crucifixion to display Jesus’ kingship and the faithlessness of those who reject him.
The Lectionary
As a new Church Year begins, there is a new Lectionary. The Revised Common Lectionary (RCL) offers four readings for each week, designed to be used as the basis for weekly preaching and worship. The lectionary follows a three year cycle. The first reading is usually, but not always from the Hebrew Bible (the Old Testament). A Psalm (song) is suggested as a response to, or meditation on the first reading. The next reading is usually, but not always from an Epistle (the letters). The final one is always a reading from one of the Gospels. The Gospel readings follow a cycle of the synoptic Gospels—Matthew (Year A), Mark (Year B) and Luke (Year C). The Gospel of John is used as a supplement, particularly around Christmas, Lent and Easter. The texts are not only offered as a focus for sermons, but also to shape prayers, liturgy and song. The connection between Scripture and our worshipping and witnessing life should suggest flexibility into how the lectionary is used. Preachers use the lectionary at their discretion. Lectionaries offer us a sign of unity with other churches who share in the same readings week by week.
(Uniting Church in Australia, National Update)
Sunday, November 17
Notes on the Readings
1 Samuel 1: 4-20
In the opening verses of this passage in 1 Samuel, we learn that Elkanah is from a distinguished family and that he is a man of some means because he has two wives. We know nothing about these wives, however, save their names and their respective reproductive statuses. Peninnah has children; Hannah does not. From this brief sketch, we can deduce a number of things: First, since barrenness (and it was always assumed that the problem was with the woman) was considered a source of disgrace in the ancient world, Hannah lived under a cloud of shame. Those around her probably wondered what she had done to deserve such a punishment. This seems to be the case with her co-wife Peninnah, who “to make her miserable, would taunt her that the Lord had closed her womb” Hannah finally reaches breaking point and decides to go to the sanctuary at Shiloh on her own to plead with God for a male child. She is even further humiliated, the priest Eli assumes she is drunk. But once she explains herself, Eli listens and tells her to go in peace, sending her away with a blessing. The story then follows the pattern that we might expect — Hannah goes home, conceives, has a child and dedicates him to the service of the Lord.
1 Samuel 2: 1-10
Hannah’s Prayer In 1 Samuel 1:4-20, Hannah prays to God for a son after being mocked by her husband's other wife, Peninnah, who had many children. Hannah vows to give her son back to God if God would allow her to conceive. The story of Hannah is placed at the beginning of the book of 1 Samuel to hint that the story of Israel's transition cannot be told without it. Hannah is an integral part of this transition. Hannah refuses to retaliate against Peninnah, even though she did not share the details of her situation. Eli eventually understood that Hannah's cry was heartfelt. God answers Hannah's prayer and she gives birth to Samuel, Israel's last judge. Samuel anointed Saul and David, Israel's first two kings.
Hebrews 10: 11-14, Hebrews 10: 19-25
A Call to Persevere This week’s reading tells us what the church is — a new community of folks whose consciences have been cleansed by God, who are confident in God’s forgiveness and eager to encourage one another “to love and good deeds” (Hebrews 10:24). This brief passage brims with joy and certainty: “we have confidence”; “let us approach with a true heart in full assurance of faith;” “let us hold fast to the confession of our hope without wavering.”
Mark 13:1-8
It is easy to understand Jesus as a parable speaking, disciple calling, village loving, synagogue attending person, a person committed to his family, a person who performed kind deeds for others. It is much more difficult to understand the end-of-the-world apocalyptic prophet figure, who distanced himself from family and religious institutions. This is the “Jesus” of Mark 13. In this chapter, Jesus predicted the destruction of the temple, the centre of religious life. His words here take on an ominous tone. As clear as Jesus was about a final devastation, he was more ambiguous about when. He pointed to a period when a number of imposters would “come in my name” and claim special authority. Despite the global disasters that surround us, we’d rather think about a messianic figure who calls us to be kind to our neighbours. But, occasionally, it may be an important reminder to hear an ancient prophet cry out about the fragile nature of the world. Perhaps our world will be appreciated more and cared for with the sensitivity it deserves.
Notes on the Readings
1 Samuel 1: 4-20
In the opening verses of this passage in 1 Samuel, we learn that Elkanah is from a distinguished family and that he is a man of some means because he has two wives. We know nothing about these wives, however, save their names and their respective reproductive statuses. Peninnah has children; Hannah does not. From this brief sketch, we can deduce a number of things: First, since barrenness (and it was always assumed that the problem was with the woman) was considered a source of disgrace in the ancient world, Hannah lived under a cloud of shame. Those around her probably wondered what she had done to deserve such a punishment. This seems to be the case with her co-wife Peninnah, who “to make her miserable, would taunt her that the Lord had closed her womb” Hannah finally reaches breaking point and decides to go to the sanctuary at Shiloh on her own to plead with God for a male child. She is even further humiliated, the priest Eli assumes she is drunk. But once she explains herself, Eli listens and tells her to go in peace, sending her away with a blessing. The story then follows the pattern that we might expect — Hannah goes home, conceives, has a child and dedicates him to the service of the Lord.
1 Samuel 2: 1-10
Hannah’s Prayer In 1 Samuel 1:4-20, Hannah prays to God for a son after being mocked by her husband's other wife, Peninnah, who had many children. Hannah vows to give her son back to God if God would allow her to conceive. The story of Hannah is placed at the beginning of the book of 1 Samuel to hint that the story of Israel's transition cannot be told without it. Hannah is an integral part of this transition. Hannah refuses to retaliate against Peninnah, even though she did not share the details of her situation. Eli eventually understood that Hannah's cry was heartfelt. God answers Hannah's prayer and she gives birth to Samuel, Israel's last judge. Samuel anointed Saul and David, Israel's first two kings.
Hebrews 10: 11-14, Hebrews 10: 19-25
A Call to Persevere This week’s reading tells us what the church is — a new community of folks whose consciences have been cleansed by God, who are confident in God’s forgiveness and eager to encourage one another “to love and good deeds” (Hebrews 10:24). This brief passage brims with joy and certainty: “we have confidence”; “let us approach with a true heart in full assurance of faith;” “let us hold fast to the confession of our hope without wavering.”
Mark 13:1-8
It is easy to understand Jesus as a parable speaking, disciple calling, village loving, synagogue attending person, a person committed to his family, a person who performed kind deeds for others. It is much more difficult to understand the end-of-the-world apocalyptic prophet figure, who distanced himself from family and religious institutions. This is the “Jesus” of Mark 13. In this chapter, Jesus predicted the destruction of the temple, the centre of religious life. His words here take on an ominous tone. As clear as Jesus was about a final devastation, he was more ambiguous about when. He pointed to a period when a number of imposters would “come in my name” and claim special authority. Despite the global disasters that surround us, we’d rather think about a messianic figure who calls us to be kind to our neighbours. But, occasionally, it may be an important reminder to hear an ancient prophet cry out about the fragile nature of the world. Perhaps our world will be appreciated more and cared for with the sensitivity it deserves.
Sunday, November 10
Notes on the Readings
Ruth 3:1-5. Ruth and Boaz at the Threshing Floor
Ruth 4:13-17. The Genealogy of David The first part of this Sunday’s Lectionary reading is the first paragraph in chapter three. Here, after approximately two months (the length of the barley and wheat harvests), we find Naomi hatching a plan. She states that it is for Ruth’s own good, but if all goes well, Naomi, too, will benefit. The plan is bold and not without a certain degree of sexual innuendo. The lectionary leaves out the entire threshing floor incident. In the second part, Ruth bears a son, Obed, the grandfather of King David. It is interesting to realise that David’s great-grandmother was a Moabite so the book of Ruth places importance on caring for foreigners.
Psalm 127. God’s Blessings in the Home. A Song of Ascents. Of Solomon. Psalm 127, attributed to King Solomon, reflects on the theme of divine providence and the necessity of God’s guidance in all aspects of life. It begins with the assertion that unless the Lord builds the house, the labourers work in vain. This imagery extends beyond physical construction to encompass all human endeavours, emphasising the importance of trusting in God’s blessing and seeking God’s blessing for success. The psalmist compares children to arrows in the hands of a warrior, highlighting their importance as blessings from God and emphasising the responsibility of parents to raise them in a godly manner. Ultimately, Psalm 127 conveys the message that true security and prosperity come from acknowledging and relying on God’s provision in every aspect of life.
Hebrews 9:24-28 Hebrews can be overwhelming, and
Hebrews 9 is perhaps the most overwhelming chapter. When Moses sprinkles blood on the people and the tabernacle, he cleanses them, or more specifically, he consecrates them so that they can be a part of worship in the tabernacle. This is a special ritual that took place to signify the beginning of the sacrificial system. After this took place in Exodus 24, the cloud covered all of Mount Sinai as a visual representation that God was in their midst. This sacrifice to inaugurate the covenant takes place with the new covenant also, but the heavenly tabernacle cannot be cleansed with the blood of bulls and goats. It requires a greater sacrifice, the sacrifice of Jesus as both priest and offering. Jesus does not enter the earthly tabernacle to perform an act of worship; instead, he enters the heavenly tabernacle making a perfect offering of self.
Mark 12:38-40. Jesus Denounces the Scribes
Mark 12:41-44.The Widow’s Offering Two brief stories in Mark 12:38-44 deal with wealth issues in ways that are still challenging today. First are those who think they are more important than everyone else. In verses 38- 40 Jesus specifically denounces the scribes. In Mark’s estimation they are self-important, arrogant, and self aggrandising. This section of Mark’s gospel, since Jesus’ triumphal entry, has been dominated by controversy and antagonistic interaction between Jesus and various groups with leaders in first-century Judaism. This second short section of Mark is full of interesting interpretations of certain themes from Israel’s scriptures. Widows are often cited as the example of people most deserving of care. The scribes here, with their ostentatious robes and prayers and their insistence on being first have lost their understanding of the demands of God.
In this short story, the offering of the rich people is rendered insignificant. A poor widow, who gives everything she has is held up by Jesus as an example.
More challenging yet: Time is money. What if, for us today, it is our time that is as important to us as the coin to the widow? Helping those in need, doing something constructive with all of our resources, not just our money, might be a better way to embody this text than simply filling out a direct-deposit slip.
Notes on the Readings
Ruth 3:1-5. Ruth and Boaz at the Threshing Floor
Ruth 4:13-17. The Genealogy of David The first part of this Sunday’s Lectionary reading is the first paragraph in chapter three. Here, after approximately two months (the length of the barley and wheat harvests), we find Naomi hatching a plan. She states that it is for Ruth’s own good, but if all goes well, Naomi, too, will benefit. The plan is bold and not without a certain degree of sexual innuendo. The lectionary leaves out the entire threshing floor incident. In the second part, Ruth bears a son, Obed, the grandfather of King David. It is interesting to realise that David’s great-grandmother was a Moabite so the book of Ruth places importance on caring for foreigners.
Psalm 127. God’s Blessings in the Home. A Song of Ascents. Of Solomon. Psalm 127, attributed to King Solomon, reflects on the theme of divine providence and the necessity of God’s guidance in all aspects of life. It begins with the assertion that unless the Lord builds the house, the labourers work in vain. This imagery extends beyond physical construction to encompass all human endeavours, emphasising the importance of trusting in God’s blessing and seeking God’s blessing for success. The psalmist compares children to arrows in the hands of a warrior, highlighting their importance as blessings from God and emphasising the responsibility of parents to raise them in a godly manner. Ultimately, Psalm 127 conveys the message that true security and prosperity come from acknowledging and relying on God’s provision in every aspect of life.
Hebrews 9:24-28 Hebrews can be overwhelming, and
Hebrews 9 is perhaps the most overwhelming chapter. When Moses sprinkles blood on the people and the tabernacle, he cleanses them, or more specifically, he consecrates them so that they can be a part of worship in the tabernacle. This is a special ritual that took place to signify the beginning of the sacrificial system. After this took place in Exodus 24, the cloud covered all of Mount Sinai as a visual representation that God was in their midst. This sacrifice to inaugurate the covenant takes place with the new covenant also, but the heavenly tabernacle cannot be cleansed with the blood of bulls and goats. It requires a greater sacrifice, the sacrifice of Jesus as both priest and offering. Jesus does not enter the earthly tabernacle to perform an act of worship; instead, he enters the heavenly tabernacle making a perfect offering of self.
Mark 12:38-40. Jesus Denounces the Scribes
Mark 12:41-44.The Widow’s Offering Two brief stories in Mark 12:38-44 deal with wealth issues in ways that are still challenging today. First are those who think they are more important than everyone else. In verses 38- 40 Jesus specifically denounces the scribes. In Mark’s estimation they are self-important, arrogant, and self aggrandising. This section of Mark’s gospel, since Jesus’ triumphal entry, has been dominated by controversy and antagonistic interaction between Jesus and various groups with leaders in first-century Judaism. This second short section of Mark is full of interesting interpretations of certain themes from Israel’s scriptures. Widows are often cited as the example of people most deserving of care. The scribes here, with their ostentatious robes and prayers and their insistence on being first have lost their understanding of the demands of God.
In this short story, the offering of the rich people is rendered insignificant. A poor widow, who gives everything she has is held up by Jesus as an example.
More challenging yet: Time is money. What if, for us today, it is our time that is as important to us as the coin to the widow? Helping those in need, doing something constructive with all of our resources, not just our money, might be a better way to embody this text than simply filling out a direct-deposit slip.
Sunday, November 3
Notes on the Readings
Ruth 1:1-18
The Old Testament readings for this week and next come from the book of Ruth. The selections seem designed to arouse our interest in the whole short book. Today’s reading contains most of chapter 1, up to the point that Naomi and Ruth leave Moab. The lectionary omits their return to Bethlehem and all of chapter 2, in which Ruth goes out to glean for grain and meets Boaz. Next week’s reading starts with Naomi telling Ruth to go to Boaz’s threshing floor by night. It then skips to the end of the story, in which Boaz and Ruth marry and have a child. The selected readings present turning points in the story, but it’s good to read the whole book.
Psalm 146
Psalm 146 begins a series of five hallelujah psalms at the end of the book of Psalms (146-150). Each of these psalms begins and ends by encouraging everyone to “praise the LORD!” which is the meaning of the Hebrew phrase hallelu-yah. Psalm 146 celebrates the good news that in the face of human frailty and mortality God remains trustworthy. What is more, God’s sovereignty from creation to eternity is dedicated to assisting those in deepest need and direst circumstances. Lifelong praise through bearing witness to God’s reign is the theme of Psalm 146. The psalm concludes by acknowledging the eternal rule of Zion’s God, from generation to generation. With the divine help of God, the reasons for praising God are clear! Hallelujah!
Hebrews 9: 11-14
The main thrust of these verses is the redemption secured by Jesus Christ. Four differences between the sacrifice of an animal and the sacrifice of Jesus are listed.
1. Christ offered himself; animals were offered.
2. The Lord Jesus Christ was without blemish; animals may have been without
blemish externally, but only internally is unknown.
3. Christ offered himself; animals could not do this
4. Jesus cleanses our consciences, animal sacrifices don’t.
Mark 12: 28-34
Our reading takes place in a rather hostile setting. It is preceded by stories of antagonism between Jesus and many different segments of ancient Jewish
leadership. The scribes, Pharisees, Sadducees, and Herodians move in and out of the picture, consistently attempting to trap or antagonise Jesus.
This reading is one of a series of conversations between Jesus and religious leaders living in Jerusalem. This was the final discussion started by one of the leaders, since no one dared to ask Jesus any more questions after this encounter.
The scribe’s question assumes that some of the commandments are to be given more weight than others. Love God; love your neighbour - Jesus’ greatest words have always influenced Christian tradition. But the context of this story has often been forgotten. In Mark’s Gospel, Jesus follows the tradition and prioritises it according to two simple, yet almost impossible principles: God and neighbour, a lens through which our world should function today.
Notes on the Readings
Ruth 1:1-18
The Old Testament readings for this week and next come from the book of Ruth. The selections seem designed to arouse our interest in the whole short book. Today’s reading contains most of chapter 1, up to the point that Naomi and Ruth leave Moab. The lectionary omits their return to Bethlehem and all of chapter 2, in which Ruth goes out to glean for grain and meets Boaz. Next week’s reading starts with Naomi telling Ruth to go to Boaz’s threshing floor by night. It then skips to the end of the story, in which Boaz and Ruth marry and have a child. The selected readings present turning points in the story, but it’s good to read the whole book.
Psalm 146
Psalm 146 begins a series of five hallelujah psalms at the end of the book of Psalms (146-150). Each of these psalms begins and ends by encouraging everyone to “praise the LORD!” which is the meaning of the Hebrew phrase hallelu-yah. Psalm 146 celebrates the good news that in the face of human frailty and mortality God remains trustworthy. What is more, God’s sovereignty from creation to eternity is dedicated to assisting those in deepest need and direst circumstances. Lifelong praise through bearing witness to God’s reign is the theme of Psalm 146. The psalm concludes by acknowledging the eternal rule of Zion’s God, from generation to generation. With the divine help of God, the reasons for praising God are clear! Hallelujah!
Hebrews 9: 11-14
The main thrust of these verses is the redemption secured by Jesus Christ. Four differences between the sacrifice of an animal and the sacrifice of Jesus are listed.
1. Christ offered himself; animals were offered.
2. The Lord Jesus Christ was without blemish; animals may have been without
blemish externally, but only internally is unknown.
3. Christ offered himself; animals could not do this
4. Jesus cleanses our consciences, animal sacrifices don’t.
Mark 12: 28-34
Our reading takes place in a rather hostile setting. It is preceded by stories of antagonism between Jesus and many different segments of ancient Jewish
leadership. The scribes, Pharisees, Sadducees, and Herodians move in and out of the picture, consistently attempting to trap or antagonise Jesus.
This reading is one of a series of conversations between Jesus and religious leaders living in Jerusalem. This was the final discussion started by one of the leaders, since no one dared to ask Jesus any more questions after this encounter.
The scribe’s question assumes that some of the commandments are to be given more weight than others. Love God; love your neighbour - Jesus’ greatest words have always influenced Christian tradition. But the context of this story has often been forgotten. In Mark’s Gospel, Jesus follows the tradition and prioritises it according to two simple, yet almost impossible principles: God and neighbour, a lens through which our world should function today.
Sunday, October 27
Notes on the Readings
Job 42:1-6, 10-17
This week we read the final chapter of the book and find out what became of Job in the end. In this final chapter, Job doesn’t say much but he chooses his closing words very carefully. Beginning with a statement of God’s power, Job states what has been clear to him from the beginning: “I know that you can do all things, and that no purpose of yours can be thwarted.” Job never doubted God’s power; he questioned only God’s justice. This epilogue to the book of Job is, for many readers, hard to accept. The whole book up to this point appears to have been an argument against the idea that God always rewards the righteous and punishes the wicked. Now, at the end of the book, that belief seems to be upheld: Job is rewarded for his piety or at least reimbursed for his losses. Living again after unspeakable pain is a kind of resurrection. The book of Job does not support an explicit belief in resurrection. Nevertheless, the passage of the whole book participates in a profound biblical movement from death to life. Perhaps it is an appropriate place to leave this story of Job, waiting with God’s other servants for the world to come. This complex work, the book of Job, plumbs the depths of despair and comes out on the other side into life again. In doing this, it testifies not only to the reality of inexplicable suffering but also to the possibility of new life — life lived out in relationship with the God of Israel, the God of resurrection, who, as both synagogue and church proclaim, is faithful even until death, and beyond.
Psalm 34:1-8.
A psalm of David. Praise for Deliverance from Trouble when he feigned madness before Abimelech, so that he drove him out, and he went away. The long subtitle of this psalm places it in a life situation of King David: “when he feigned madness before Abimelech, so that he (Abimelech) drove him out, and he (David) went away.” The only story in the bible that might be associated with Psalm 34’s subtitle is found in 1 Samuel 21:10-15.
There, David fled from Saul and went to King Achish—not Abimelech—at Gath. But Achish recognised him and David was afraid for his life, so he feigned madness to disguise his true identity. Finding a specific event in the life of David in which to place Psalm 34 is not as important as using the setting to gain insight into the meaning and intent of the psalm. In Psalm 34, David praises God for deliverance from a life-threatening situation—perhaps his encounter with King Achish of Gath, later remembered as Abimelech.
Psalm 34 is an alphabetic acrostic. Each verse begins with a successive letter of the Hebrew alphabet. Acrostic poems were the works of highly skilled literary artists and featured in ancient Israelite literature, probably as memory devices to aid in private and public worship.
Hebrews 7:23-28
Hebrews 7:23-28 occurs in the middle of a larger argument about Jesus being a heavenly high priest. This is one of the central ideas of the Book of Hebrews, and it is a unique contribution in the New Testament to our understanding of Jesus. This passage has two main points: 1) Because Jesus is not subject to death as were the earthly priests, as the heavenly high priest Jesus is able to serve and offer salvation perpetually; 2) Jesus only had to sacrifice himself once for all people, in contrast to the repeated sacrifices made by the earthly priests.
Mark 10: 46-52 The Healing of Blind Bartimaeus
In the final verse, Jesus names ’faith’ as what impels Bartimaeus. The rest of the story shows us what that faith is. Bartimaeus’s faith is not about reciting the correct confession or subscribing to certain dogmas. It is his unrelenting conviction that Jesus can and will rescue him from his need. We see this faith in what Bartimaeus does. He grasps who Jesus is. No one else so far in Mark has been able to understand so much about Jesus from so little data. The title Bartimaeus uses, Son of David, appears only here in Mark. For Bartimaeus, the title obviously indicates that Jesus is God’s agent, and it introduces the notion of Jesus as a royal figure, an image that becomes very important when Jesus enters Jerusalem, goes on trial, and dies as a king.
Because of his faith Bartimaeus expects his life to be transformed. It is likely that Jesus could have walked to Bartimaeus to talk with him. Instead, he tells the onlookers to bring Bartimaeus to him. Now those who wanted to stop the beggar must assist in Jesus’ ministry to him. Then Mark adds one more detail: Bartimaeus tosses aside his cloak. Obviously he is sure he will regain his sight, for a blind beggar would keep his possessions close at hand. His blindness and his begging are his being. When Bartimaeus casts off his cloak, he confidently believes that he will no longer have to sit on his garment dependent upon handouts from passersby.
Notes on the Readings
Job 42:1-6, 10-17
This week we read the final chapter of the book and find out what became of Job in the end. In this final chapter, Job doesn’t say much but he chooses his closing words very carefully. Beginning with a statement of God’s power, Job states what has been clear to him from the beginning: “I know that you can do all things, and that no purpose of yours can be thwarted.” Job never doubted God’s power; he questioned only God’s justice. This epilogue to the book of Job is, for many readers, hard to accept. The whole book up to this point appears to have been an argument against the idea that God always rewards the righteous and punishes the wicked. Now, at the end of the book, that belief seems to be upheld: Job is rewarded for his piety or at least reimbursed for his losses. Living again after unspeakable pain is a kind of resurrection. The book of Job does not support an explicit belief in resurrection. Nevertheless, the passage of the whole book participates in a profound biblical movement from death to life. Perhaps it is an appropriate place to leave this story of Job, waiting with God’s other servants for the world to come. This complex work, the book of Job, plumbs the depths of despair and comes out on the other side into life again. In doing this, it testifies not only to the reality of inexplicable suffering but also to the possibility of new life — life lived out in relationship with the God of Israel, the God of resurrection, who, as both synagogue and church proclaim, is faithful even until death, and beyond.
Psalm 34:1-8.
A psalm of David. Praise for Deliverance from Trouble when he feigned madness before Abimelech, so that he drove him out, and he went away. The long subtitle of this psalm places it in a life situation of King David: “when he feigned madness before Abimelech, so that he (Abimelech) drove him out, and he (David) went away.” The only story in the bible that might be associated with Psalm 34’s subtitle is found in 1 Samuel 21:10-15.
There, David fled from Saul and went to King Achish—not Abimelech—at Gath. But Achish recognised him and David was afraid for his life, so he feigned madness to disguise his true identity. Finding a specific event in the life of David in which to place Psalm 34 is not as important as using the setting to gain insight into the meaning and intent of the psalm. In Psalm 34, David praises God for deliverance from a life-threatening situation—perhaps his encounter with King Achish of Gath, later remembered as Abimelech.
Psalm 34 is an alphabetic acrostic. Each verse begins with a successive letter of the Hebrew alphabet. Acrostic poems were the works of highly skilled literary artists and featured in ancient Israelite literature, probably as memory devices to aid in private and public worship.
Hebrews 7:23-28
Hebrews 7:23-28 occurs in the middle of a larger argument about Jesus being a heavenly high priest. This is one of the central ideas of the Book of Hebrews, and it is a unique contribution in the New Testament to our understanding of Jesus. This passage has two main points: 1) Because Jesus is not subject to death as were the earthly priests, as the heavenly high priest Jesus is able to serve and offer salvation perpetually; 2) Jesus only had to sacrifice himself once for all people, in contrast to the repeated sacrifices made by the earthly priests.
Mark 10: 46-52 The Healing of Blind Bartimaeus
In the final verse, Jesus names ’faith’ as what impels Bartimaeus. The rest of the story shows us what that faith is. Bartimaeus’s faith is not about reciting the correct confession or subscribing to certain dogmas. It is his unrelenting conviction that Jesus can and will rescue him from his need. We see this faith in what Bartimaeus does. He grasps who Jesus is. No one else so far in Mark has been able to understand so much about Jesus from so little data. The title Bartimaeus uses, Son of David, appears only here in Mark. For Bartimaeus, the title obviously indicates that Jesus is God’s agent, and it introduces the notion of Jesus as a royal figure, an image that becomes very important when Jesus enters Jerusalem, goes on trial, and dies as a king.
Because of his faith Bartimaeus expects his life to be transformed. It is likely that Jesus could have walked to Bartimaeus to talk with him. Instead, he tells the onlookers to bring Bartimaeus to him. Now those who wanted to stop the beggar must assist in Jesus’ ministry to him. Then Mark adds one more detail: Bartimaeus tosses aside his cloak. Obviously he is sure he will regain his sight, for a blind beggar would keep his possessions close at hand. His blindness and his begging are his being. When Bartimaeus casts off his cloak, he confidently believes that he will no longer have to sit on his garment dependent upon handouts from passersby.
Sunday, October 20
Notes on the Readings
Job 38:1-7, (34-41) The Lord answers Job In our readings from Job, we read just the beginning and the end of his story. We don’t hear Job’s three friends giving him unhelpful reasons for his suffering. God speaks out of a whirlwind reminding Job just what was involved in creating the world. Human beings were created in God’s image, but they don’t have the capacity to create or even to understand how our small part of creation fits into the whole. ‘Why did God let this happen?’ is not the right question to ask when disaster strikes. Rather we need to ask what resources God has given us to endure.
Psalm 104:1-9, 24, 35c
Psalm 104 presents a glorious picture of God as creator and a sweeping view of the world God made. This creation psalm celebrates the goodness, splendour, complexity, and interrelatedness of creation. These reflect God’s wisdom. With the words “your works” and the subsequent naming of elements of nature, Psalm 104 celebrates the world as evidence of God’s wisdom in creating and sustaining the world, such that everything connects with everything else. Similarly, because the world was created with interdependence, everything we do impacts God’s world, and also God. Ecology and theology cannot be separated because every human action impacts God’s creation; therefore, every action impacts God as well.
Hebrews 5:1-10
Hebrews 5:1-10 establishes the basic identity of Jesus as the heavenly high priest, an important and unique contribution the Book of Hebrews makes to our understanding of Christ. Christ was first identified as high priest in part of last week’s lectionary text, presenting the basic idea of Jesus being high priest and the implications. Today’s passage from Hebrews begins to really make the case for Jesus being high priest. After a brief digression, the argument is picked up again in chapter 7 and continues from there through to chapter 10. Today’s passage has two sections to it: Verses 1-4 give the definition of and criteria for being a priest and verses 5-10 show how Christ meets these criteria.
Mark 10: 35-45
This passage in Mark’s Gospel plays a key role in our understanding of why Jesus died and what his death meant. In the preceding scene (10:32-34), Jesus gave his most detailed prediction of his trial, suffering, death, and resurrection. He was about to enter Jerusalem (11:1-11) and confront the temple-based aristocracy. James and John requested privileged places of authority in seats at Jesus’ right and left. In doing so, the sons of Zebedee appear to have missed everything Jesus had said and done. They recognised that glorification awaited Jesus. The authority he had exhibited in his ministry would lead to something big, perhaps to a royal rule, and they conspired to capitalise on that. When Jesus softly chastised the two for their ignorance and spoke about “the cup” he must drink and “the baptism” he must undergo, he reiterated that violence and death awaited him in Jerusalem.
But Jesus said to them, ‘You do not know what you are asking. Are you able to drink the cup that I drink, or be baptised with the baptism that I am baptised with?’ (Mark 10:38)
Notes on the Readings
Job 38:1-7, (34-41) The Lord answers Job In our readings from Job, we read just the beginning and the end of his story. We don’t hear Job’s three friends giving him unhelpful reasons for his suffering. God speaks out of a whirlwind reminding Job just what was involved in creating the world. Human beings were created in God’s image, but they don’t have the capacity to create or even to understand how our small part of creation fits into the whole. ‘Why did God let this happen?’ is not the right question to ask when disaster strikes. Rather we need to ask what resources God has given us to endure.
Psalm 104:1-9, 24, 35c
Psalm 104 presents a glorious picture of God as creator and a sweeping view of the world God made. This creation psalm celebrates the goodness, splendour, complexity, and interrelatedness of creation. These reflect God’s wisdom. With the words “your works” and the subsequent naming of elements of nature, Psalm 104 celebrates the world as evidence of God’s wisdom in creating and sustaining the world, such that everything connects with everything else. Similarly, because the world was created with interdependence, everything we do impacts God’s world, and also God. Ecology and theology cannot be separated because every human action impacts God’s creation; therefore, every action impacts God as well.
Hebrews 5:1-10
Hebrews 5:1-10 establishes the basic identity of Jesus as the heavenly high priest, an important and unique contribution the Book of Hebrews makes to our understanding of Christ. Christ was first identified as high priest in part of last week’s lectionary text, presenting the basic idea of Jesus being high priest and the implications. Today’s passage from Hebrews begins to really make the case for Jesus being high priest. After a brief digression, the argument is picked up again in chapter 7 and continues from there through to chapter 10. Today’s passage has two sections to it: Verses 1-4 give the definition of and criteria for being a priest and verses 5-10 show how Christ meets these criteria.
Mark 10: 35-45
This passage in Mark’s Gospel plays a key role in our understanding of why Jesus died and what his death meant. In the preceding scene (10:32-34), Jesus gave his most detailed prediction of his trial, suffering, death, and resurrection. He was about to enter Jerusalem (11:1-11) and confront the temple-based aristocracy. James and John requested privileged places of authority in seats at Jesus’ right and left. In doing so, the sons of Zebedee appear to have missed everything Jesus had said and done. They recognised that glorification awaited Jesus. The authority he had exhibited in his ministry would lead to something big, perhaps to a royal rule, and they conspired to capitalise on that. When Jesus softly chastised the two for their ignorance and spoke about “the cup” he must drink and “the baptism” he must undergo, he reiterated that violence and death awaited him in Jerusalem.
But Jesus said to them, ‘You do not know what you are asking. Are you able to drink the cup that I drink, or be baptised with the baptism that I am baptised with?’ (Mark 10:38)
Sunday, October 13
Notes on the Readings
Job 23:1-9, 16-17.
Job Replies: My Complaint is Bitter Job sits on a rubbish heap, bereft of children and wealth, covered by painful sores and surrounded by three “friends” who tell him that it’s all his fault. His companions believe, after all, that suffering is always the result of sin, and so they try to find some hidden sin in this innocent man to protect themselves from the threat of the chaos that has engulfed him. That’s really the way we react, it’s often the way we reason with ourselves so it won’t happen to us: ‘They built their house in a flood plain.’ ‘He wasn’t watching his child closely enough.’ ‘She lives in the wrong neighbourhood.’ God is holy, divine, transcendent, other. No matter how hard we try we won’t be able to fully understand the way God works. We won’t be able to tangibly experience the presence of God in our darkest moments. But we will be able to reach out and touch another hand; to look into eyes that are loving and compassionate; to feel another wiping away the tears that do not seem to stop. Not the arms and eyes and hands and fingers of a divine, transcendent being. No, human hands . . . and eyes, and fingers and arms. But certainly and most definitely, evidence that God is here, even when it seems that God hides.
Psalm 22:1-15.
Plea for Deliverance from Suffering and Hostility To the leader: according to The Deer of the Dawn. A Psalm of David. We know this psalm because Jesus cried out the opening words as he hung dying on the cross. My God, my God, why have you forsaken me? Today’s psalm shows us that we don’t have to have everything ‘together’ when we approach God. It teaches us how to cry out our deepest insecurities, share fits of rage buried within us, and cry out our fears and failures. 11Do not be far from me, for trouble is near and there is no one to help.
Hebrews 4:12-16.
Jesus the Great High Priest “The word of God” is not merely a designation for scripture. God’s word here is not to be read to provide guidance or instruction, but rather it pierces the human being like a sword, not for the purpose of slaying but to “judge the thoughts and intentions of the heart.” Verse 13 reinforces this sense of the word’s penetrating power. Before God we are “naked and laid bare.” The power of the word is such that we lie completely exposed to God’s scrutiny. This is not the only time the metaphor of God’s word being a sword is used.
Ephesians 6:17 includes the “sword of the Spirit” as the word of God among the armour Christians are to wear. Revelation pictures the glorified Christ with a sword coming out of his mouth, and the connection to judgment there is even stronger than it is in Hebrews. At the forefront of the image in our passage is the penetrating action of the sword, action making known to God the deepest parts of our beings. The combined imagery of this penetrating action and judgment is what makes the sword metaphor so apt for picturing God’s word. The disciples — who were among the lower classes — are confused. If those who appear most blessed have more difficulty getting into the kingdom than a camel going through the eye of a needle, they ask, “Who can be saved?” It’s a question we — who most likely are among the world’s privileged — must also ask. Wealth is clearly a problem. The case of the well-behaved, socially-responsible, apparently[1]blessed rich man demonstrates how possessions can interfere with the more important need to follow Jesus as a disciple along the way that will lead to a cross. With respect to salvation, however, the rich only have a bigger challenge than that faced by anyone else.
Mark 10: 17-31.
The Rich Man The story of Jesus and the rich man, is told in various ways in all three synoptic gospels. It is challenging and has elicited any number of creative approaches to smooth over what seems to most of us a ridiculously extreme demand.
Note the general declaration Jesus makes in v. 24: “Children, how difficult it is to enter into the dominion of God!”
Notes on the Readings
Job 23:1-9, 16-17.
Job Replies: My Complaint is Bitter Job sits on a rubbish heap, bereft of children and wealth, covered by painful sores and surrounded by three “friends” who tell him that it’s all his fault. His companions believe, after all, that suffering is always the result of sin, and so they try to find some hidden sin in this innocent man to protect themselves from the threat of the chaos that has engulfed him. That’s really the way we react, it’s often the way we reason with ourselves so it won’t happen to us: ‘They built their house in a flood plain.’ ‘He wasn’t watching his child closely enough.’ ‘She lives in the wrong neighbourhood.’ God is holy, divine, transcendent, other. No matter how hard we try we won’t be able to fully understand the way God works. We won’t be able to tangibly experience the presence of God in our darkest moments. But we will be able to reach out and touch another hand; to look into eyes that are loving and compassionate; to feel another wiping away the tears that do not seem to stop. Not the arms and eyes and hands and fingers of a divine, transcendent being. No, human hands . . . and eyes, and fingers and arms. But certainly and most definitely, evidence that God is here, even when it seems that God hides.
Psalm 22:1-15.
Plea for Deliverance from Suffering and Hostility To the leader: according to The Deer of the Dawn. A Psalm of David. We know this psalm because Jesus cried out the opening words as he hung dying on the cross. My God, my God, why have you forsaken me? Today’s psalm shows us that we don’t have to have everything ‘together’ when we approach God. It teaches us how to cry out our deepest insecurities, share fits of rage buried within us, and cry out our fears and failures. 11Do not be far from me, for trouble is near and there is no one to help.
Hebrews 4:12-16.
Jesus the Great High Priest “The word of God” is not merely a designation for scripture. God’s word here is not to be read to provide guidance or instruction, but rather it pierces the human being like a sword, not for the purpose of slaying but to “judge the thoughts and intentions of the heart.” Verse 13 reinforces this sense of the word’s penetrating power. Before God we are “naked and laid bare.” The power of the word is such that we lie completely exposed to God’s scrutiny. This is not the only time the metaphor of God’s word being a sword is used.
Ephesians 6:17 includes the “sword of the Spirit” as the word of God among the armour Christians are to wear. Revelation pictures the glorified Christ with a sword coming out of his mouth, and the connection to judgment there is even stronger than it is in Hebrews. At the forefront of the image in our passage is the penetrating action of the sword, action making known to God the deepest parts of our beings. The combined imagery of this penetrating action and judgment is what makes the sword metaphor so apt for picturing God’s word. The disciples — who were among the lower classes — are confused. If those who appear most blessed have more difficulty getting into the kingdom than a camel going through the eye of a needle, they ask, “Who can be saved?” It’s a question we — who most likely are among the world’s privileged — must also ask. Wealth is clearly a problem. The case of the well-behaved, socially-responsible, apparently[1]blessed rich man demonstrates how possessions can interfere with the more important need to follow Jesus as a disciple along the way that will lead to a cross. With respect to salvation, however, the rich only have a bigger challenge than that faced by anyone else.
Mark 10: 17-31.
The Rich Man The story of Jesus and the rich man, is told in various ways in all three synoptic gospels. It is challenging and has elicited any number of creative approaches to smooth over what seems to most of us a ridiculously extreme demand.
Note the general declaration Jesus makes in v. 24: “Children, how difficult it is to enter into the dominion of God!”
Sunday, October 6
Notes on the Readings
Job 1:1, Job and His Family
Job 2:1-10. Attack on Job’s Health This week’s reading introduces us to Job and to his suffering. The next three weeks’ readings will allow us to look further into Job’s response to suffering, God’s speeches at the end of the book, and Job’s response to those speeches. Job is a righteous man who suffers greatly and displays amazing piety. It is a story in which God and Satan enter into a divine wager, using Job as an unwitting pawn in their game? How can we understand a book in which 10 children are killed off in the first chapter, only to be replaced by 10 more in the last chapter. In the lament tradition of ancient Israel, Job wrestles profoundly and honestly with God. Job holds on to God with fierce faith, but he does not let God off the hook for the inexplicable suffering that so often shadows this world. And in the end, God shows up, responding to Job’s lament with a vision of creation radical in its beauty.
Psalm 26. Plea for Justice and Declaration of Righteousness. A Psalm of David There is some argument as to whether David was the writer of Psalm 26. No matter. Psalm 26 probably was written in a time of crisis in the writer’s life. Various possibilities have been suggested for David having written it—Saul’s persecution of him, Absalom’s rebellion, some political crisis, etc. Nothing can be determined for certain. Some suggest it is the prayer of a forgiven sinner who has been treated wrongfully. The psalm can be described as a “prayer for divine examination” in view of danger. Much as Job once did, the writer / David? attempts to prove his integrity with evidence. First, he affirms that God will do right by him, for the writer has observed many examples of his Creator’s “loving kindness.” The writer in this psalm is putting himself on trial – a trial by God and his own conscience.
Hebrews 1:1-4. God Has Spoken by His Son.
Hebrews 2:5-12.
Exaltation through Abasement This is the beginning of a series of readings from the Epistle to the Hebrews. Hebrews is frequently called an epistle or letter but actually it is a sermon. The opening lines of Hebrews 1, which are part of this week’s reading, have little in common with the other New Testament letters. Letters began by identifying the author, the intended recipients, and offering a greeting. Hebrews begins with eloquent lines that are designed to capture the imagination of the hearers. The author says nothing about his own identity, and no amount of scholarly research has been able to overcome that anonymity. The identity of the person who wrote Hebrews is known to God alone. The opening lines focus on how God has spoken in the past through the prophets and again through the Son. We get glimpses of the situation of the listeners from comments scattered through the book. At first, they had received the gospel message with excitement. The work of the Spirit among them seemed unmistakable. Their worship and life together were full of vitality. Problems arose when that led to friction with people outside the community, who apparently found these new groups too peculiar to fit into the conventional social order. After all, there were plenty of traditional religious options in most ancient cities, and that made this new focus on Jesus a source of suspicion and controversy. There were threats against the Christian group and some of them were arrested.
Mark 10:2-16 Jesus describes marriage with utmost seriousness, as something that transcends contractual obligations and economic utility, as something rooted in human identity. This offered a sharp reproof to any who would make marriage to be a contract of convenience, casually formed and casually broken. It impels churches to promote and foster healthy marriages, and in the case of divorce and remarriage to extend compassion and facilitate healing. Children in the ancient world had few rights and essentially no social status. Therefore, the disciples prevented people from bringing children to Jesus. But Jesus blessed the children, not because they conjured sweet images of innocence, but because he had concern for the vulnerable and scorned, for those ripe for exploitation.
Notes on the Readings
Job 1:1, Job and His Family
Job 2:1-10. Attack on Job’s Health This week’s reading introduces us to Job and to his suffering. The next three weeks’ readings will allow us to look further into Job’s response to suffering, God’s speeches at the end of the book, and Job’s response to those speeches. Job is a righteous man who suffers greatly and displays amazing piety. It is a story in which God and Satan enter into a divine wager, using Job as an unwitting pawn in their game? How can we understand a book in which 10 children are killed off in the first chapter, only to be replaced by 10 more in the last chapter. In the lament tradition of ancient Israel, Job wrestles profoundly and honestly with God. Job holds on to God with fierce faith, but he does not let God off the hook for the inexplicable suffering that so often shadows this world. And in the end, God shows up, responding to Job’s lament with a vision of creation radical in its beauty.
Psalm 26. Plea for Justice and Declaration of Righteousness. A Psalm of David There is some argument as to whether David was the writer of Psalm 26. No matter. Psalm 26 probably was written in a time of crisis in the writer’s life. Various possibilities have been suggested for David having written it—Saul’s persecution of him, Absalom’s rebellion, some political crisis, etc. Nothing can be determined for certain. Some suggest it is the prayer of a forgiven sinner who has been treated wrongfully. The psalm can be described as a “prayer for divine examination” in view of danger. Much as Job once did, the writer / David? attempts to prove his integrity with evidence. First, he affirms that God will do right by him, for the writer has observed many examples of his Creator’s “loving kindness.” The writer in this psalm is putting himself on trial – a trial by God and his own conscience.
Hebrews 1:1-4. God Has Spoken by His Son.
Hebrews 2:5-12.
Exaltation through Abasement This is the beginning of a series of readings from the Epistle to the Hebrews. Hebrews is frequently called an epistle or letter but actually it is a sermon. The opening lines of Hebrews 1, which are part of this week’s reading, have little in common with the other New Testament letters. Letters began by identifying the author, the intended recipients, and offering a greeting. Hebrews begins with eloquent lines that are designed to capture the imagination of the hearers. The author says nothing about his own identity, and no amount of scholarly research has been able to overcome that anonymity. The identity of the person who wrote Hebrews is known to God alone. The opening lines focus on how God has spoken in the past through the prophets and again through the Son. We get glimpses of the situation of the listeners from comments scattered through the book. At first, they had received the gospel message with excitement. The work of the Spirit among them seemed unmistakable. Their worship and life together were full of vitality. Problems arose when that led to friction with people outside the community, who apparently found these new groups too peculiar to fit into the conventional social order. After all, there were plenty of traditional religious options in most ancient cities, and that made this new focus on Jesus a source of suspicion and controversy. There were threats against the Christian group and some of them were arrested.
Mark 10:2-16 Jesus describes marriage with utmost seriousness, as something that transcends contractual obligations and economic utility, as something rooted in human identity. This offered a sharp reproof to any who would make marriage to be a contract of convenience, casually formed and casually broken. It impels churches to promote and foster healthy marriages, and in the case of divorce and remarriage to extend compassion and facilitate healing. Children in the ancient world had few rights and essentially no social status. Therefore, the disciples prevented people from bringing children to Jesus. But Jesus blessed the children, not because they conjured sweet images of innocence, but because he had concern for the vulnerable and scorned, for those ripe for exploitation.
Sunday, September 29
Notes on the Readings
Esther 7:1-6,9-10;9:20-22
The story of Esther is different—it features women. Esther is a Jewish orphan, the least powerful member (an orphan) of the least powerful gender (female) of a powerless people (Jews) in the mighty Persian Empire. Despite her low status, she ascends to royal power after the deposition of Queen Vashti. It is a tale of one woman’s heroism, and also a commentary on the experience of exiled Jews living under foreign rule. It employs satire and humour and an apparently incompetent king. This story of the survival of Jews exiled in the empire of Persia provides an explanation of the Jewish festival of Purim. At the end of the book, Esther and her uncle tell the people to remember and celebrate in the festival of Purim how they were saved.
Psalm 124
Thanksgiving for Israel’s Deliverance. A Song of Ascents. Of David. Psalm 124, in ancient Israel, was one of the songs of ascents, one of the Psalms sung on the steps leading up to the temple at the great festivals. People pulled to safety from raging floodwaters just in time, or people like a captured bird set free – this psalm says God’s deliverance is like that. The people respond by singing a song of praise, ‘Our help is in the name of the Lord, the creator of heaven and earth.
James 5:13-20
The Prayer of Faith We live in a world where suffering abounds. From the lingering impacts of COVID[1]19, to ongoing wars and forced displacement of children and families, to devastating wildfires, earthquakes and hurricanes, people throughout the world appear to be experiencing suffering like never before. So we come to the end of the letter of James, a letter filled with ethical teachings and moral admonitions, it is encouraging to find these timely teachings about prayer. The letter ends by encouraging those who believe in God to show it. This is most readily shown by praying in response to every circumstance. We should pray for ourselves, praise God, and invite the spiritual leaders of our churches to pray for us when we are sick, or spiritually weak.
Mark 9:38-50
Another Exorcist. Temptations to Sin Jesus had been teaching the disciples about ‘discipleship’ Today’s reading continues the theme of the disciples’ misunderstanding. They question Jesus concerning an exorcist who is casting out demons in Jesus’ name, even though he did not belong to their group. Perhaps the disciples are hoping that Jesus would rebuke the person, but Jesus uses the occasion to teach the disciples. Waging the battle against Satan, demons or unclean spirits is a central theme in the gospel of Mark. Not only is Jesus’ ministry against the powers of evil, but his ministry is a pattern for all who reach out in love to their neighbour. Jesus has a special place for children and the powerless in his teaching. To be responsible for a child falling away, turning from Jesus, brings forth one of the harshest sayings of Jesus in the gospels. (‘It would be better for you if a great millstone were hung around your neck and you were thrown into the sea.’)
Notes on the Readings
Esther 7:1-6,9-10;9:20-22
The story of Esther is different—it features women. Esther is a Jewish orphan, the least powerful member (an orphan) of the least powerful gender (female) of a powerless people (Jews) in the mighty Persian Empire. Despite her low status, she ascends to royal power after the deposition of Queen Vashti. It is a tale of one woman’s heroism, and also a commentary on the experience of exiled Jews living under foreign rule. It employs satire and humour and an apparently incompetent king. This story of the survival of Jews exiled in the empire of Persia provides an explanation of the Jewish festival of Purim. At the end of the book, Esther and her uncle tell the people to remember and celebrate in the festival of Purim how they were saved.
Psalm 124
Thanksgiving for Israel’s Deliverance. A Song of Ascents. Of David. Psalm 124, in ancient Israel, was one of the songs of ascents, one of the Psalms sung on the steps leading up to the temple at the great festivals. People pulled to safety from raging floodwaters just in time, or people like a captured bird set free – this psalm says God’s deliverance is like that. The people respond by singing a song of praise, ‘Our help is in the name of the Lord, the creator of heaven and earth.
James 5:13-20
The Prayer of Faith We live in a world where suffering abounds. From the lingering impacts of COVID[1]19, to ongoing wars and forced displacement of children and families, to devastating wildfires, earthquakes and hurricanes, people throughout the world appear to be experiencing suffering like never before. So we come to the end of the letter of James, a letter filled with ethical teachings and moral admonitions, it is encouraging to find these timely teachings about prayer. The letter ends by encouraging those who believe in God to show it. This is most readily shown by praying in response to every circumstance. We should pray for ourselves, praise God, and invite the spiritual leaders of our churches to pray for us when we are sick, or spiritually weak.
Mark 9:38-50
Another Exorcist. Temptations to Sin Jesus had been teaching the disciples about ‘discipleship’ Today’s reading continues the theme of the disciples’ misunderstanding. They question Jesus concerning an exorcist who is casting out demons in Jesus’ name, even though he did not belong to their group. Perhaps the disciples are hoping that Jesus would rebuke the person, but Jesus uses the occasion to teach the disciples. Waging the battle against Satan, demons or unclean spirits is a central theme in the gospel of Mark. Not only is Jesus’ ministry against the powers of evil, but his ministry is a pattern for all who reach out in love to their neighbour. Jesus has a special place for children and the powerless in his teaching. To be responsible for a child falling away, turning from Jesus, brings forth one of the harshest sayings of Jesus in the gospels. (‘It would be better for you if a great millstone were hung around your neck and you were thrown into the sea.’)
Sunday, September 22
Notes on the Readings
Proverbs 31:10-31.
Ode to a Capable Wife In our last reading from the Book of Proverbs is this marvellous description of a woman who embodies wisdom and strength. In the poem, the woman is a ‘capable wife’ and works tirelessly to provide for her family; but she is also a strong ‘woman of substance’. She plants a vineyard and is industrious. She cares for the land unlike the wicked and foolish who destroy vineyards. Her life reflects faithfulness and loyalty and she teaches these to others. She ensures the provision of food and clothing for her family and warm clothing and food for the needy. We see a life that enables the abundant blessings of God to flow into the life of her community. We too would honour this ‘woman of substance’.
Psalm 1
The Two Ways This psalm calls people to make wise choices and live by God’s commands. God created the world to be a place of abundance and fruitfulness. Psalm 1 understands that how we live our lives matters to God. Our lifestyle, our priorities and the decisions we make all have implications. The two paths the psalmist describes remind us that there are serious consequences to the choices we make. Now more than ever we are called to make right choices for the sake of future generations.
James 3:13-4:3;7-8a
Two Kinds of Wisdom Friendship with the World Wisdom can be drawn from different places. Today we are more conscious of the need to honour the Indigenous peoples, especially their connection with the land and how to care for it. Young people also challenge the decisions that will impact on their lives; decisions that have caused such damage to the environment. We are now keenly aware of the need to care for nature. The Book of James speaks much about ‘wisdom’. James names humility as a key element for the learning of wisdom. Human arrogance continues to cause havoc producing violence and war and the climate crisis we are now experiencing.
Mark 9:30-37
Jesus Again Foretells His Death and Resurrection Who Is the Greatest? The disciples do not know how to respond when Jesus tells them he will be betrayed and killed. They still do not understand the reason Jesus is with them, emphasised when Jesus asks them what they had been talking about on the road. They are silent, ashamed that they had been arguing about which of them was the greatest. To help them understand, Jesus brings a small child into the centre of the circle and speaks of God’s care and love for little ones, rather than being preoccupied with status, power and wealth. Jesus is asking his followers to change their attitudes and behaviours and welcome the lowly.
Notes on the Readings
Proverbs 31:10-31.
Ode to a Capable Wife In our last reading from the Book of Proverbs is this marvellous description of a woman who embodies wisdom and strength. In the poem, the woman is a ‘capable wife’ and works tirelessly to provide for her family; but she is also a strong ‘woman of substance’. She plants a vineyard and is industrious. She cares for the land unlike the wicked and foolish who destroy vineyards. Her life reflects faithfulness and loyalty and she teaches these to others. She ensures the provision of food and clothing for her family and warm clothing and food for the needy. We see a life that enables the abundant blessings of God to flow into the life of her community. We too would honour this ‘woman of substance’.
Psalm 1
The Two Ways This psalm calls people to make wise choices and live by God’s commands. God created the world to be a place of abundance and fruitfulness. Psalm 1 understands that how we live our lives matters to God. Our lifestyle, our priorities and the decisions we make all have implications. The two paths the psalmist describes remind us that there are serious consequences to the choices we make. Now more than ever we are called to make right choices for the sake of future generations.
James 3:13-4:3;7-8a
Two Kinds of Wisdom Friendship with the World Wisdom can be drawn from different places. Today we are more conscious of the need to honour the Indigenous peoples, especially their connection with the land and how to care for it. Young people also challenge the decisions that will impact on their lives; decisions that have caused such damage to the environment. We are now keenly aware of the need to care for nature. The Book of James speaks much about ‘wisdom’. James names humility as a key element for the learning of wisdom. Human arrogance continues to cause havoc producing violence and war and the climate crisis we are now experiencing.
Mark 9:30-37
Jesus Again Foretells His Death and Resurrection Who Is the Greatest? The disciples do not know how to respond when Jesus tells them he will be betrayed and killed. They still do not understand the reason Jesus is with them, emphasised when Jesus asks them what they had been talking about on the road. They are silent, ashamed that they had been arguing about which of them was the greatest. To help them understand, Jesus brings a small child into the centre of the circle and speaks of God’s care and love for little ones, rather than being preoccupied with status, power and wealth. Jesus is asking his followers to change their attitudes and behaviours and welcome the lowly.
Sunday, September 15
Notes on the Readings
Proverbs 1:20-33.
The Call of Wisdom The wisdom of God is described as coming to the busiest intersection of the city and crying out for people to listen. God has a great desire for us to receive and possess the wisdom of God, and offers divine wisdom to us. We have access to the Word of God, and God is urging us to make use of it: consult it, accept it, trust it, obey it, live by it. Wisdom is personified as a woman who cries out to the foolish who hear the truth but neglect obedience. The cry of wisdom shows the compassion and patience of God for those who are foolish. But that patience is not limitless. This passage serves as a warning not to neglect the pursuit of wisdom.
Psalm 19.
God’s Glory in Creation and the Law. To the leader. A Psalm of David. Psalm 19 falls into separate parts. The words of part one recall the story of creation in Genesis 1, declaring that the heavens and the “firmament” tell about the glory of God. The biblical worldview at that time imagined the earth as flat, covered by a huge, perspex-like dome called the “firmament.” Beneath the flat earth was water, as was obvious every time one dug a well. Above the dome was more water, which accounted for the blue of the skies. Openings in the dome allowed the rain to pour through. At verse 7, the psalm moves out of metaphor into more prosaic language. The focus is no longer on the world and the heavens but on words. The spotlight is no longer on God’s handiwork in space, but on created human beings and speech. Verse 14 of this psalm is often used as an opening prayer ‘Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer.’
James 3:1-12.
Taming the Tongue This passage begins with a stern warning to those who teach and moves onto a set of pronouncements, nearly a tirade, on how the human tongue is dangerous and evil, that inevitably it does more harm than good, and that our only hope is to keep it under control. Much attention has been given to the three metaphors in the reading, the bridle and bit, the rudder and a flame in verses 3-7. Each explores a different aspect of the tongue, which is itself a metaphor for the power of human speech. Unlike the bit and the rudder, flame is uncontrolled and uncontrollable, and what it sets in motion is not useful but destructive. This aspect of the danger of uncontrolled speech is of particular importance.
Mark 8:27-38.
Peter’s Declaration about Jesus. Jesus Foretells His Death and Resurrection This reading is described as this Gospel’s most verbally abusive passage. Three times Jesus or Peter tells the others to “shut up” (epitimaō): the same verb that stifles demons and a gale. Its first occurrence is stopping the disciples’ calling Jesus the Messiah. For the first and only time in Mark, Peter and the others recognise their teacher as the Messiah, but Jesus commands them to say nothing to anyone. After Jesus plainly explained to them all that the Son of Man must suffer, Peter was upset and told Jesus not to say that. Turning and seeing his disciples, he quietened Peter saying, ‘Get behind me, Satan’.
Notes on the Readings
Proverbs 1:20-33.
The Call of Wisdom The wisdom of God is described as coming to the busiest intersection of the city and crying out for people to listen. God has a great desire for us to receive and possess the wisdom of God, and offers divine wisdom to us. We have access to the Word of God, and God is urging us to make use of it: consult it, accept it, trust it, obey it, live by it. Wisdom is personified as a woman who cries out to the foolish who hear the truth but neglect obedience. The cry of wisdom shows the compassion and patience of God for those who are foolish. But that patience is not limitless. This passage serves as a warning not to neglect the pursuit of wisdom.
Psalm 19.
God’s Glory in Creation and the Law. To the leader. A Psalm of David. Psalm 19 falls into separate parts. The words of part one recall the story of creation in Genesis 1, declaring that the heavens and the “firmament” tell about the glory of God. The biblical worldview at that time imagined the earth as flat, covered by a huge, perspex-like dome called the “firmament.” Beneath the flat earth was water, as was obvious every time one dug a well. Above the dome was more water, which accounted for the blue of the skies. Openings in the dome allowed the rain to pour through. At verse 7, the psalm moves out of metaphor into more prosaic language. The focus is no longer on the world and the heavens but on words. The spotlight is no longer on God’s handiwork in space, but on created human beings and speech. Verse 14 of this psalm is often used as an opening prayer ‘Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer.’
James 3:1-12.
Taming the Tongue This passage begins with a stern warning to those who teach and moves onto a set of pronouncements, nearly a tirade, on how the human tongue is dangerous and evil, that inevitably it does more harm than good, and that our only hope is to keep it under control. Much attention has been given to the three metaphors in the reading, the bridle and bit, the rudder and a flame in verses 3-7. Each explores a different aspect of the tongue, which is itself a metaphor for the power of human speech. Unlike the bit and the rudder, flame is uncontrolled and uncontrollable, and what it sets in motion is not useful but destructive. This aspect of the danger of uncontrolled speech is of particular importance.
Mark 8:27-38.
Peter’s Declaration about Jesus. Jesus Foretells His Death and Resurrection This reading is described as this Gospel’s most verbally abusive passage. Three times Jesus or Peter tells the others to “shut up” (epitimaō): the same verb that stifles demons and a gale. Its first occurrence is stopping the disciples’ calling Jesus the Messiah. For the first and only time in Mark, Peter and the others recognise their teacher as the Messiah, but Jesus commands them to say nothing to anyone. After Jesus plainly explained to them all that the Son of Man must suffer, Peter was upset and told Jesus not to say that. Turning and seeing his disciples, he quietened Peter saying, ‘Get behind me, Satan’.
Sunday, September 1
Notes on the Readings
Song of Solomon 2:8-13.
Springtime Rhapsody Believers are called to worship, pray, and sing praises to God. The words in the Song of Songs 2:8-13 are a call to love. In a time when music and movies simultaneously extol and exploit love distorted, abused, and taken for granted; in a time when there are women’s shelters to protect women and their children from domestic and/or family violence; in a time when human/sex trafficking rivals the drug trade for illegal financial gain; in a time when headlines daily affirm that women around the globe are kidnapped, raped, and disrespected; in a time such as this, we need to hear the Song of Songs. We need to hear voices that speak boldly of true love. We need to be reminded of what love can be.
Psalm 45:1-2, 6-9. Ode for a Royal Wedding
There is a sense of joy and celebration throughout this psalm. It celebrates a royal wedding, but there is nothing concrete to connect it to a specific royal wedding, to a king of the royal House of David. Some commentators regard the wedding as Solomon’s to the Princess of Egypt, but this is not certain. The way this psalm is quoted in the New Testament requires us to regard its general tone and many of its specific lines as speaking of the ultimate King, Jesus the Messiah.
James 1:17-27
There is a gap between knowledge (knowing in my mind ideas about God) and wisdom (living and acting what I know about God in my mind). It was a critical gap in James’ religious community nearly two thousand years ago. And it is a critical gap now in so many of our religious communities. Scholars consider the letter of James to be in the genre of wisdom literature, not an epistle. While the first verse of this letter identifies James as its author, we do not know more about who he is. His audience is the “assembly” of Jesus followers dispersed around the Mediterranean basin. The Book of James reads like a collection of sayings and teachings for a developing community of Christ-followers hoping to distinguish themselves from the world by the way they live together.
Mark 7:1-8, 14-15, 21-23
In this text, Jesus addresses three different audiences: a group of Pharisees and scribes who raise the question of defilement, the crowd that is always present, and the disciples who, as seem to often be the case in Mark’s gospel, don’t understand. At least one part of this passage is straightforward, although disturbing: Jesus explains where evil comes from. The message is delivered differently to each of these groups, but its meaning is the same: our very selves are defiled, made unholy, not by what we take in, but by the corrosion of the human heart. Jesus’ three different versions of this message build on each other, making it easier to understand what is at stake: we must prepare our hearts, and thereby our selves, for the kingdom of God. This requires not worrying over what we “eat” but how we think and act.
Notes on the Readings
Song of Solomon 2:8-13.
Springtime Rhapsody Believers are called to worship, pray, and sing praises to God. The words in the Song of Songs 2:8-13 are a call to love. In a time when music and movies simultaneously extol and exploit love distorted, abused, and taken for granted; in a time when there are women’s shelters to protect women and their children from domestic and/or family violence; in a time when human/sex trafficking rivals the drug trade for illegal financial gain; in a time when headlines daily affirm that women around the globe are kidnapped, raped, and disrespected; in a time such as this, we need to hear the Song of Songs. We need to hear voices that speak boldly of true love. We need to be reminded of what love can be.
Psalm 45:1-2, 6-9. Ode for a Royal Wedding
There is a sense of joy and celebration throughout this psalm. It celebrates a royal wedding, but there is nothing concrete to connect it to a specific royal wedding, to a king of the royal House of David. Some commentators regard the wedding as Solomon’s to the Princess of Egypt, but this is not certain. The way this psalm is quoted in the New Testament requires us to regard its general tone and many of its specific lines as speaking of the ultimate King, Jesus the Messiah.
James 1:17-27
There is a gap between knowledge (knowing in my mind ideas about God) and wisdom (living and acting what I know about God in my mind). It was a critical gap in James’ religious community nearly two thousand years ago. And it is a critical gap now in so many of our religious communities. Scholars consider the letter of James to be in the genre of wisdom literature, not an epistle. While the first verse of this letter identifies James as its author, we do not know more about who he is. His audience is the “assembly” of Jesus followers dispersed around the Mediterranean basin. The Book of James reads like a collection of sayings and teachings for a developing community of Christ-followers hoping to distinguish themselves from the world by the way they live together.
Mark 7:1-8, 14-15, 21-23
In this text, Jesus addresses three different audiences: a group of Pharisees and scribes who raise the question of defilement, the crowd that is always present, and the disciples who, as seem to often be the case in Mark’s gospel, don’t understand. At least one part of this passage is straightforward, although disturbing: Jesus explains where evil comes from. The message is delivered differently to each of these groups, but its meaning is the same: our very selves are defiled, made unholy, not by what we take in, but by the corrosion of the human heart. Jesus’ three different versions of this message build on each other, making it easier to understand what is at stake: we must prepare our hearts, and thereby our selves, for the kingdom of God. This requires not worrying over what we “eat” but how we think and act.
Sunday, August 25
Notes on the Readings
1 Kings 8: 22-30, 41-43. Solomon’s Prayer of Dedication
The lectionary reading this week is part of a very long section in 1 Kings 8 that makes up Solomon’s dedicatory prayer for the newly constructed temple.
In 1 Kings 8, it is significant that vv 41-43 speak positively about foreigners who are not to be rejected, even in the face of misfortune, but rather are to be elevated and even venerated.
King Solomon emerges as a wise leader in this text. In his dedicatory prayer, he declares the presence of the foreigner in their midst is a positive. He recognises their gifts and focuses on the value that these individuals bring to the community.
It is an important point for us—discrimination is rife—riots in the UK, parliamentary disagreements about refugees and asylum seekers in Australia.
Psalm 84
The Joy of Worship in the Temple. To the leader:
“How lovely is your dwelling place”, the psalmist begins. Sacred space is important to us. These are the places where we feel really connected to God, with wonder and worship —mountaintop experiences. We have felt it in special places such as in Salisbury Cathedral or any other of the magnificent cathedrals of the world, standing alone on a stunning beach or on awe-inspiring mountain.
Whatever these places may be for you, join with the psalmist longing for those spaces, places and opportunities where you are reminded of the splendour of God.
Ephesians 6:10-20. The Whole Armour of God
As the letter to the believers in Ephesus draws to a close, the author offers a final extended metaphor for how a person of faith in Jesus, might shape the life of believers.
The armour is designed to help folks stand fast: it is not armour for aggressive action. Standing fast does not require a person to hurt a neighbour in any way.
The “standing fast,” is clearly a very significant thread in this passage. Withstanding is necessary for standing fast. The armour is to empower believers to withstand the evils that surround and threaten them.
The nature of the armour itself is defensive. The only equipment for attack is the sword. Even that weapon is a sword of the Spirit, that is, the word of God. Believers are dressed in truth, faith, peace, the Spirit through the word, and in prayer for their defence and strength.
John 6:56-69
“Abiding” with Jesus is difficult. Staying with Jesus and learning from him is a long process. For many, a quick fix would be more attractive. The crowd was initially attracted to Jesus when they saw him as a Moses figure — one who could work miracles and provide political victories.
The listeners asked Jesus for a sign similar to the one Israel experienced in the wilderness. ‘Moses gave them bread from heaven to eat.’ Jesus goes on to interpret this verse about the manna. He declares himself to be manna, the “bread of life”. Just as manna gave life in the wilderness, so also Jesus gives life. Jesus’ own disciples declare his teaching to be “hard,” and many of them turn away from him.
As the twelve continued with him, they learnt that Jesus was not offering an easy victory but the long road of discipleship. The twelve are shown in this passage as the ones who “abide” with Jesus even though his teaching is difficult.
Notes on the Readings
1 Kings 8: 22-30, 41-43. Solomon’s Prayer of Dedication
The lectionary reading this week is part of a very long section in 1 Kings 8 that makes up Solomon’s dedicatory prayer for the newly constructed temple.
In 1 Kings 8, it is significant that vv 41-43 speak positively about foreigners who are not to be rejected, even in the face of misfortune, but rather are to be elevated and even venerated.
King Solomon emerges as a wise leader in this text. In his dedicatory prayer, he declares the presence of the foreigner in their midst is a positive. He recognises their gifts and focuses on the value that these individuals bring to the community.
It is an important point for us—discrimination is rife—riots in the UK, parliamentary disagreements about refugees and asylum seekers in Australia.
Psalm 84
The Joy of Worship in the Temple. To the leader:
“How lovely is your dwelling place”, the psalmist begins. Sacred space is important to us. These are the places where we feel really connected to God, with wonder and worship —mountaintop experiences. We have felt it in special places such as in Salisbury Cathedral or any other of the magnificent cathedrals of the world, standing alone on a stunning beach or on awe-inspiring mountain.
Whatever these places may be for you, join with the psalmist longing for those spaces, places and opportunities where you are reminded of the splendour of God.
Ephesians 6:10-20. The Whole Armour of God
As the letter to the believers in Ephesus draws to a close, the author offers a final extended metaphor for how a person of faith in Jesus, might shape the life of believers.
The armour is designed to help folks stand fast: it is not armour for aggressive action. Standing fast does not require a person to hurt a neighbour in any way.
The “standing fast,” is clearly a very significant thread in this passage. Withstanding is necessary for standing fast. The armour is to empower believers to withstand the evils that surround and threaten them.
The nature of the armour itself is defensive. The only equipment for attack is the sword. Even that weapon is a sword of the Spirit, that is, the word of God. Believers are dressed in truth, faith, peace, the Spirit through the word, and in prayer for their defence and strength.
John 6:56-69
“Abiding” with Jesus is difficult. Staying with Jesus and learning from him is a long process. For many, a quick fix would be more attractive. The crowd was initially attracted to Jesus when they saw him as a Moses figure — one who could work miracles and provide political victories.
The listeners asked Jesus for a sign similar to the one Israel experienced in the wilderness. ‘Moses gave them bread from heaven to eat.’ Jesus goes on to interpret this verse about the manna. He declares himself to be manna, the “bread of life”. Just as manna gave life in the wilderness, so also Jesus gives life. Jesus’ own disciples declare his teaching to be “hard,” and many of them turn away from him.
As the twelve continued with him, they learnt that Jesus was not offering an easy victory but the long road of discipleship. The twelve are shown in this passage as the ones who “abide” with Jesus even though his teaching is difficult.
Sunday, August 18
Notes on the Readings
1 Kings 2:10-12, 3:3-14.
Death of David This week’s passage first describes a private exchange between God and Solomon, when God appeared to Solomon in a dream. This “dream sequence” describes Solomon’s wisdom as being a gift from God. Solomon succeeded his father David on the throne of Israel, a succession not without controversy and substantial political intrigue. Solomon is a blessed king, a fitting successor to David, and the king chosen to build the Temple in Jerusalem. His wisdom, his riches, and his long-lasting reputation as a great king testify further to his being a suitable choice. As well as condemning his worship at the high places, the author regards Solomon’s marriages to foreign wives with disdain, seeing them as leading to the worship of foreign gods. It is interesting to note the ambivalence about Solomon, who is regarded as both undoubtedly great and yet dangerously flawed, but God’s great and steadfast love is emphasised.
Psalm 111:
Praise for God’s wonderful works Psalm 111 is a classic psalm of praise extolling the virtues of God. It is a Hallel, one of the psalms that begins with hallelu Yah, “Hallelujah”, (Psalms 104– 106, 111–118, 120–136, and 146–150). The psalms from this group are part of the festival lectionary of the Jewish people for the major observances of Passover, Pentecost and other feasts. Psalm 111 is a cleverly constructed acrostic poem. It consists of twenty-two phrases, each of which begins with a successive letter of the Hebrew alphabet. In a mere seventy-two words, the psalmist summarises the whole history of God’s deliverance of ancient Israel.
Ephesians 5:15-20
It is the “wise” who see that a new day has begun in Christ , and live that out in their lives. If we are truly awakened from the sleep of sin and death, then our lives will not stumble trance-like along the well-worn paths of the world’s values. Such a life is able to deal with time honestly. We live in a culture which pushes us to act as though there is never enough time. We are constantly rushing, with every moment absorbed in our desire to be connected and productive. To be the awakened and wise people of God means that we can be good and honest stewards of time, so that opportunities to do justice, and to live boldly as God’s reconciled people during this time, are not missed. We are called to discern the wise ways to live in this time, capitalising on new opportunities and having our eyes open to potential pitfalls.
John 6:51-58
To most of us this is a very difficult passage. It speaks with language and ideas which are quite strange to us and which may seem even grotesque. But to those who heard it first, it was moving among familiar ideas which went back to the very beginning of the race. They were familiar with sacrifice. We should remember that here John is doing what he does so often. He is not giving, or trying to give, the actual words of Jesus. He has been thinking for seventy years about what Jesus said; and now, led by the Holy Spirit, he is giving the significance of his words. It is not the words that he reports; that would merely have been a feat of memory. It is the essential meaning of the words with the guidance of the Holy Spirit. When Jesus said we must drink his blood he meant that we must take his life into the very core of our hearts. So long as Jesus remains a figure in a book he is external to us; but when he enters into our hearts we can feed upon the life and the strength and the dynamic vitality that he gives to us. When Jesus said that we must drink his blood, he is saying: "You must stop thinking of me as a subject for theological debate; you must take me into you, and you must come into me; and then you will have real life." That is what Jesus meant when he spoke about us abiding in him and he abiding in us. When he told us to eat his flesh and drink his blood, he was telling us to feed our hearts and souls and minds on his humanity, and to revitalise our lives with his life until we are filled with the life of God. But John meant more than that, and was thinking also of the Lord's Supper. He was saying: "If you want life, you must come and sit at that table where you eat that broken bread and drink that poured-out wine which somehow, in the grace of God, brings you into contact with the love and the life of Jesus Christ.
Last Sunday’s psalm was Psalm 130.
Enjoy Jim Taylor’s modern paraphrase of it. Psalm 130 feels to me like a cry of despair with a faintly hopeful ending. A woman described her depression as a deep black pit with shiny walls, too smooth for her to climb.
From the bottom of a deep black pit, God, I shout at you.
The walls rise above my head, shutting out the light.
Can you hear me, God? I can't get out by my own efforts.
I've tried and tried. I climb part way out,
and then I slide back again to the bottom.
Without your help, I'm sunk forever.
Don't judge me-forgive me!
Free me from my secret faults.
Give me another chance!
I shall lie down in the pit and wait for your decision.
Like parents staying up until a teenager comes home,
like a puppy poised for its master's footstep,
I wait for your response.
I know I will not be disappointed.
Put your hope in the Lord.
You will not be disappointed either.
God can free us from our failures,
and save us from our successes.
Taylor, James. Everyday psalms. (1994) Woodlake Books, Can
Notes on the Readings
1 Kings 2:10-12, 3:3-14.
Death of David This week’s passage first describes a private exchange between God and Solomon, when God appeared to Solomon in a dream. This “dream sequence” describes Solomon’s wisdom as being a gift from God. Solomon succeeded his father David on the throne of Israel, a succession not without controversy and substantial political intrigue. Solomon is a blessed king, a fitting successor to David, and the king chosen to build the Temple in Jerusalem. His wisdom, his riches, and his long-lasting reputation as a great king testify further to his being a suitable choice. As well as condemning his worship at the high places, the author regards Solomon’s marriages to foreign wives with disdain, seeing them as leading to the worship of foreign gods. It is interesting to note the ambivalence about Solomon, who is regarded as both undoubtedly great and yet dangerously flawed, but God’s great and steadfast love is emphasised.
Psalm 111:
Praise for God’s wonderful works Psalm 111 is a classic psalm of praise extolling the virtues of God. It is a Hallel, one of the psalms that begins with hallelu Yah, “Hallelujah”, (Psalms 104– 106, 111–118, 120–136, and 146–150). The psalms from this group are part of the festival lectionary of the Jewish people for the major observances of Passover, Pentecost and other feasts. Psalm 111 is a cleverly constructed acrostic poem. It consists of twenty-two phrases, each of which begins with a successive letter of the Hebrew alphabet. In a mere seventy-two words, the psalmist summarises the whole history of God’s deliverance of ancient Israel.
Ephesians 5:15-20
It is the “wise” who see that a new day has begun in Christ , and live that out in their lives. If we are truly awakened from the sleep of sin and death, then our lives will not stumble trance-like along the well-worn paths of the world’s values. Such a life is able to deal with time honestly. We live in a culture which pushes us to act as though there is never enough time. We are constantly rushing, with every moment absorbed in our desire to be connected and productive. To be the awakened and wise people of God means that we can be good and honest stewards of time, so that opportunities to do justice, and to live boldly as God’s reconciled people during this time, are not missed. We are called to discern the wise ways to live in this time, capitalising on new opportunities and having our eyes open to potential pitfalls.
John 6:51-58
To most of us this is a very difficult passage. It speaks with language and ideas which are quite strange to us and which may seem even grotesque. But to those who heard it first, it was moving among familiar ideas which went back to the very beginning of the race. They were familiar with sacrifice. We should remember that here John is doing what he does so often. He is not giving, or trying to give, the actual words of Jesus. He has been thinking for seventy years about what Jesus said; and now, led by the Holy Spirit, he is giving the significance of his words. It is not the words that he reports; that would merely have been a feat of memory. It is the essential meaning of the words with the guidance of the Holy Spirit. When Jesus said we must drink his blood he meant that we must take his life into the very core of our hearts. So long as Jesus remains a figure in a book he is external to us; but when he enters into our hearts we can feed upon the life and the strength and the dynamic vitality that he gives to us. When Jesus said that we must drink his blood, he is saying: "You must stop thinking of me as a subject for theological debate; you must take me into you, and you must come into me; and then you will have real life." That is what Jesus meant when he spoke about us abiding in him and he abiding in us. When he told us to eat his flesh and drink his blood, he was telling us to feed our hearts and souls and minds on his humanity, and to revitalise our lives with his life until we are filled with the life of God. But John meant more than that, and was thinking also of the Lord's Supper. He was saying: "If you want life, you must come and sit at that table where you eat that broken bread and drink that poured-out wine which somehow, in the grace of God, brings you into contact with the love and the life of Jesus Christ.
Last Sunday’s psalm was Psalm 130.
Enjoy Jim Taylor’s modern paraphrase of it. Psalm 130 feels to me like a cry of despair with a faintly hopeful ending. A woman described her depression as a deep black pit with shiny walls, too smooth for her to climb.
From the bottom of a deep black pit, God, I shout at you.
The walls rise above my head, shutting out the light.
Can you hear me, God? I can't get out by my own efforts.
I've tried and tried. I climb part way out,
and then I slide back again to the bottom.
Without your help, I'm sunk forever.
Don't judge me-forgive me!
Free me from my secret faults.
Give me another chance!
I shall lie down in the pit and wait for your decision.
Like parents staying up until a teenager comes home,
like a puppy poised for its master's footstep,
I wait for your response.
I know I will not be disappointed.
Put your hope in the Lord.
You will not be disappointed either.
God can free us from our failures,
and save us from our successes.
Taylor, James. Everyday psalms. (1994) Woodlake Books, Can
Sunday, August 4
Notes on the Readings
2 Samuel 11:26 –12:13a. Nathan condemns David.
David has ruined a family by killing Uriah and taking Bathsheba as his wife. The prophet Nathan helps David see what he has done and as he faces his actions, he is told his first born child will suffer the consequences. This reflects the punitive nature of ancient Israelite thinking. But the story also shows us that even though David was forgiven for his actions, choices that are made are not without consequence. This raises many questions. Could God deliberately harm a child for the actions of its parents? What do we know about forgiveness? Is it free or does a price need to be paid?
Psalm 51:1-12. Prayer for Cleansing and Pardon To the leader.
A Psalm of David, when the prophet Nathan came to him, after he had gone into Bathsheba. This psalm is often used in our worship as our Prayer of Confession.
1 Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions.
2 Wash me thoroughly from my iniquity, and cleanse me from my sin.
10 Create in me a clean heart, O God, and put a new and right spirit within me.
11Do not cast me away from your presence, and do not take your holy spirit from me.
12 Restore to me the joy of your salvation and sustain in me a willing spirit.
Ephesians 4:1-16 Unity in the Body of Christ Paul is in prison.
It is worth noting that stays in prison can sometimes clarify understanding and insight. Letters from captivity (like Ephesians or Philippians) are profound meditations on the meaning of faith in the midst of suffering and exclusion. Present examples are Martin Luther King, Jr’s Letter from a Birmingham Jail, Dietrich Bonhoeffer’s Letters and Papers from Prison, or Viktor Frankl’s Man’s Search for Meaning. Paul is contrasting remaining like children or “growing up” in faith and thus contributing to the building up of the body of Christ. Paul is saying that knowledge of Jesus’ identity is closely linked with unity in the church. We often think of being in the body of Christ as mainly a social activity. We gather together to bear one another’s burdens, or we work together to address a need in the community or the larger world. These are important expressions of the body of Christ. But Paul is highlighting that the body has a “mind” as well. In other words, it is important for Christians to be equipped for the work of active spiritual service.
John 6:24-35
We live as hungry people in a hungry world. Everyone is looking for something that will sustain and nourish life, something that will fill and satisfy. Everyone is looking for bread. The problem is not that we are hungry but is the kind of bread we eat. Not all bread sustains and grows life. Not all bread is nutritious. If you want to know the nutritional value of the bread you have to look beyond the bread. Where did it come from? What are its ingredients? That’s what Jesus is teaching in today’s gospel. The people have shown up hungry. Just yesterday Jesus fed 5000 of them with five loaves and two fish. Today they show up and their first question is, “Rabbi, when did you come here?” They do not marvel at yesterday’s miracle, give thanks for God’s generosity, or even wonder who this rabbi is. The people seem to be worried they might have missed the next meal. They are not understanding what Jesus means when he tells them that he is the bread of life.
Further Reflection
Rev Dr Cliff Hospital’s preaching last Sunday covered a lot of ground and we are indebted to Cliff for his instructive explanations of various aspects of the gospels.
The four gospel narrators each had a different purpose in mind when writing their accounts. Cliff illustrated how Mark on the one hand and John on the other used the story of the feeding of the five thousand people. Mark told of the reactions of the disciples, the scribes and Pharisees, the Jews. The synoptic gospels emphasised Jesus as Messiah.
The miracle stories in John’s gospel used the idea of the sign in a different way from that of the synoptic gospels. They were not the sign of the messianic kingdom of Jewish hopes but of the divine transformation of life that Jesus brings. Beginning with “the Word of God” (logos, God in action, creating, revealing, redeeming), the fourth gospel explained the mystery of the person of Jesus. It attempted to hold together an idea of God as a perfect being, unchanging, beyond our power of thinking, but also the dynamic origin of all that is. The gospel emphasised that Jesus revealed the glory of God. Jesus was a human being who was none other than God.
John’s gospel used the “I AM” sayings about Jesus. The story of the feeding of the five thousand people was followed by “I am the bread of life”.
The above sentences by no means summarise Cliff Hospital’s reflections on the Feeding of the Five Thousand but attempt to give a glimpse of some of the ideas he expressed. The address was enlightening.
Noel Adsett
Notes on the Readings
2 Samuel 11:26 –12:13a. Nathan condemns David.
David has ruined a family by killing Uriah and taking Bathsheba as his wife. The prophet Nathan helps David see what he has done and as he faces his actions, he is told his first born child will suffer the consequences. This reflects the punitive nature of ancient Israelite thinking. But the story also shows us that even though David was forgiven for his actions, choices that are made are not without consequence. This raises many questions. Could God deliberately harm a child for the actions of its parents? What do we know about forgiveness? Is it free or does a price need to be paid?
Psalm 51:1-12. Prayer for Cleansing and Pardon To the leader.
A Psalm of David, when the prophet Nathan came to him, after he had gone into Bathsheba. This psalm is often used in our worship as our Prayer of Confession.
1 Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions.
2 Wash me thoroughly from my iniquity, and cleanse me from my sin.
10 Create in me a clean heart, O God, and put a new and right spirit within me.
11Do not cast me away from your presence, and do not take your holy spirit from me.
12 Restore to me the joy of your salvation and sustain in me a willing spirit.
Ephesians 4:1-16 Unity in the Body of Christ Paul is in prison.
It is worth noting that stays in prison can sometimes clarify understanding and insight. Letters from captivity (like Ephesians or Philippians) are profound meditations on the meaning of faith in the midst of suffering and exclusion. Present examples are Martin Luther King, Jr’s Letter from a Birmingham Jail, Dietrich Bonhoeffer’s Letters and Papers from Prison, or Viktor Frankl’s Man’s Search for Meaning. Paul is contrasting remaining like children or “growing up” in faith and thus contributing to the building up of the body of Christ. Paul is saying that knowledge of Jesus’ identity is closely linked with unity in the church. We often think of being in the body of Christ as mainly a social activity. We gather together to bear one another’s burdens, or we work together to address a need in the community or the larger world. These are important expressions of the body of Christ. But Paul is highlighting that the body has a “mind” as well. In other words, it is important for Christians to be equipped for the work of active spiritual service.
John 6:24-35
We live as hungry people in a hungry world. Everyone is looking for something that will sustain and nourish life, something that will fill and satisfy. Everyone is looking for bread. The problem is not that we are hungry but is the kind of bread we eat. Not all bread sustains and grows life. Not all bread is nutritious. If you want to know the nutritional value of the bread you have to look beyond the bread. Where did it come from? What are its ingredients? That’s what Jesus is teaching in today’s gospel. The people have shown up hungry. Just yesterday Jesus fed 5000 of them with five loaves and two fish. Today they show up and their first question is, “Rabbi, when did you come here?” They do not marvel at yesterday’s miracle, give thanks for God’s generosity, or even wonder who this rabbi is. The people seem to be worried they might have missed the next meal. They are not understanding what Jesus means when he tells them that he is the bread of life.
Further Reflection
Rev Dr Cliff Hospital’s preaching last Sunday covered a lot of ground and we are indebted to Cliff for his instructive explanations of various aspects of the gospels.
The four gospel narrators each had a different purpose in mind when writing their accounts. Cliff illustrated how Mark on the one hand and John on the other used the story of the feeding of the five thousand people. Mark told of the reactions of the disciples, the scribes and Pharisees, the Jews. The synoptic gospels emphasised Jesus as Messiah.
The miracle stories in John’s gospel used the idea of the sign in a different way from that of the synoptic gospels. They were not the sign of the messianic kingdom of Jewish hopes but of the divine transformation of life that Jesus brings. Beginning with “the Word of God” (logos, God in action, creating, revealing, redeeming), the fourth gospel explained the mystery of the person of Jesus. It attempted to hold together an idea of God as a perfect being, unchanging, beyond our power of thinking, but also the dynamic origin of all that is. The gospel emphasised that Jesus revealed the glory of God. Jesus was a human being who was none other than God.
John’s gospel used the “I AM” sayings about Jesus. The story of the feeding of the five thousand people was followed by “I am the bread of life”.
The above sentences by no means summarise Cliff Hospital’s reflections on the Feeding of the Five Thousand but attempt to give a glimpse of some of the ideas he expressed. The address was enlightening.
Noel Adsett
Sunday, July 14
Notes on the Readings
2 Samuel 6:1-5, 12b-19.
David Brings the Ark to Jerusalem David moved the neglected ark to his new capital in order to place God back into the centre of communal life. However, the same move is a shrewd consolidation of his political power. David has conquered a city that was not part of any tribe; Jerusalem can literally be termed the “city of David.”
As they paraded the Ark towards its destination, David and the Israelites “danced” before it, playing all sorts of musical instruments.
Psalm 24.
Entrance into the Temple of David. Psalm 24 a processional psalm that celebrates God’s entrance to Zion. It is thought that the poet composed it for either David’s bringing the ark into Jerusalem or a festival that commemorated that event. For today’s readers, verses 1 and 2 remind us that “The earth is the Lord’s and all that is in it” and we are no more than stewards of God’s creation. Verses 3 to 6 would have been sung before the procession began the ascent of Mt Zion. Verses 7 to 10 would have been sung as the procession, probably bearing the Ark, went through the gates into the temple.
Ephesians 1:3-14.
Spiritual Blessings in Christ The message of Ephesians 1:3-14 is that God predestined the world for love and this love is for all humanity. While God created the world, nature, and humanity, Jesus Christ on the cross brought forth the plan of God, making it possible for believers to enjoy the blessings and riches of God’s Kingdom. Therefore, our response to God’s love, grace, and presence with all believing humanity, evokes praise, honour and worship. Because God does not exclude, humanity should also learn to include others in ways that usher in peace, unity and love.
Mark 6:14-29.
The Death of John the Baptist.
Notes on the Readings
2 Samuel 6:1-5, 12b-19.
David Brings the Ark to Jerusalem David moved the neglected ark to his new capital in order to place God back into the centre of communal life. However, the same move is a shrewd consolidation of his political power. David has conquered a city that was not part of any tribe; Jerusalem can literally be termed the “city of David.”
As they paraded the Ark towards its destination, David and the Israelites “danced” before it, playing all sorts of musical instruments.
Psalm 24.
Entrance into the Temple of David. Psalm 24 a processional psalm that celebrates God’s entrance to Zion. It is thought that the poet composed it for either David’s bringing the ark into Jerusalem or a festival that commemorated that event. For today’s readers, verses 1 and 2 remind us that “The earth is the Lord’s and all that is in it” and we are no more than stewards of God’s creation. Verses 3 to 6 would have been sung before the procession began the ascent of Mt Zion. Verses 7 to 10 would have been sung as the procession, probably bearing the Ark, went through the gates into the temple.
Ephesians 1:3-14.
Spiritual Blessings in Christ The message of Ephesians 1:3-14 is that God predestined the world for love and this love is for all humanity. While God created the world, nature, and humanity, Jesus Christ on the cross brought forth the plan of God, making it possible for believers to enjoy the blessings and riches of God’s Kingdom. Therefore, our response to God’s love, grace, and presence with all believing humanity, evokes praise, honour and worship. Because God does not exclude, humanity should also learn to include others in ways that usher in peace, unity and love.
Mark 6:14-29.
The Death of John the Baptist.
Sunday, July 7
2 Samuel 5:1-5, 9-10.
David Anointed King of All Israel This passage signals a new reign with David as king. It is a time of transition to a new way of doing things, an opportunity for a united kingdom, in a new city, with a new “shepherd-king.” David’s predecessor, Saul, was anointed by Samuel when they were alone. This was a private pronouncement and anointing.
The passage this week describes a very different sequence of events. Earlier, in chapter 2, the tribe of Judah had proclaimed David king at Hebron (2 Sam[1]uel 2: 4). Now, with Israel, David’s anointing is public. There in the midst of the gathered elders at Hebron, David makes a covenant with them. Then, “all the elders of Israel . . . anointed David king over Israel”. “David occupied the stronghold and named it the city of David” (verse 9). For millennia, Jerusalem would stand as a holy city, the centre of God’s peo[1]ple.
Psalm 48.
The Glory and Strength of Zion. A Song. A Psalm of the Korahites. A Korahite was a descendant of the biblical Levite, Korah. By David’s time it seems the Korahites served as Temple musicians. The psalmist is planning to praise Jerusalem, the city of God, and to set forth the grandeur of that city; but he begins and ends the song with praises of God and God’s greatness and goodness. Mount Zion is used metaphorically to refer to the heavenly Jerusalem, God's holy and eternal city.
2 Corinthians12:2-10
Only by relying on Christ and not ourselves or any other human authority, can we become “powerful” in the sense of being a source of succour for others. This kind of spiritual power never seeks to dominate or control others, or claim superiority. No one likes to suffer or go through trials. But God uses our trials, persecution and sufferings to equip us to minister to others who are also suffering and being persecuted. With God’s grace we can use what we’re going through to help others. Even though Paul has asked the Lord three times to take away his pain—his “thorn in the flesh”—the Lord’s only response has been: “My grace is sufficient for you.” God was reminding Paul that the strength behind Paul’s ministry was not his experience or ability, nor was it the absence of difficulty. On the contrary, Paul’s ability to be faithful in ministry and survive incredibly difficult times was due to God’s grace. God’s grace is sufficient.
Mark 6:1-13.
The Rejection of Jesus at Nazareth and The Mission of the Twelve Jesus appears to be preparing the 12 disciples to begin their mission - to continue to do what Jesus had been doing. It was hoped the rejection met at Jesus’ hometown synagogue would not hinder the mission for long. In fact, it may have given impetus to the commissioning of the twelve for their first assignment. Since being chosen (chapter 3) they had been preparing for their own mission. In chapter 4, Jesus taught them about the nature of God’s reign, providing private instruction for them. In chapter 5, Jesus performed acts of healing for them to witness. Finally, just before he sent them out, Jesus experienced unexpected rejection. Was this a signal of what could be expected in their own work. Jesus had come to his home town where he was insulted and rejected. So, Jesus may have been preparing the disciples for potential rejection.
2 Samuel 5:1-5, 9-10.
David Anointed King of All Israel This passage signals a new reign with David as king. It is a time of transition to a new way of doing things, an opportunity for a united kingdom, in a new city, with a new “shepherd-king.” David’s predecessor, Saul, was anointed by Samuel when they were alone. This was a private pronouncement and anointing.
The passage this week describes a very different sequence of events. Earlier, in chapter 2, the tribe of Judah had proclaimed David king at Hebron (2 Sam[1]uel 2: 4). Now, with Israel, David’s anointing is public. There in the midst of the gathered elders at Hebron, David makes a covenant with them. Then, “all the elders of Israel . . . anointed David king over Israel”. “David occupied the stronghold and named it the city of David” (verse 9). For millennia, Jerusalem would stand as a holy city, the centre of God’s peo[1]ple.
Psalm 48.
The Glory and Strength of Zion. A Song. A Psalm of the Korahites. A Korahite was a descendant of the biblical Levite, Korah. By David’s time it seems the Korahites served as Temple musicians. The psalmist is planning to praise Jerusalem, the city of God, and to set forth the grandeur of that city; but he begins and ends the song with praises of God and God’s greatness and goodness. Mount Zion is used metaphorically to refer to the heavenly Jerusalem, God's holy and eternal city.
2 Corinthians12:2-10
Only by relying on Christ and not ourselves or any other human authority, can we become “powerful” in the sense of being a source of succour for others. This kind of spiritual power never seeks to dominate or control others, or claim superiority. No one likes to suffer or go through trials. But God uses our trials, persecution and sufferings to equip us to minister to others who are also suffering and being persecuted. With God’s grace we can use what we’re going through to help others. Even though Paul has asked the Lord three times to take away his pain—his “thorn in the flesh”—the Lord’s only response has been: “My grace is sufficient for you.” God was reminding Paul that the strength behind Paul’s ministry was not his experience or ability, nor was it the absence of difficulty. On the contrary, Paul’s ability to be faithful in ministry and survive incredibly difficult times was due to God’s grace. God’s grace is sufficient.
Mark 6:1-13.
The Rejection of Jesus at Nazareth and The Mission of the Twelve Jesus appears to be preparing the 12 disciples to begin their mission - to continue to do what Jesus had been doing. It was hoped the rejection met at Jesus’ hometown synagogue would not hinder the mission for long. In fact, it may have given impetus to the commissioning of the twelve for their first assignment. Since being chosen (chapter 3) they had been preparing for their own mission. In chapter 4, Jesus taught them about the nature of God’s reign, providing private instruction for them. In chapter 5, Jesus performed acts of healing for them to witness. Finally, just before he sent them out, Jesus experienced unexpected rejection. Was this a signal of what could be expected in their own work. Jesus had come to his home town where he was insulted and rejected. So, Jesus may have been preparing the disciples for potential rejection.
Sunday, June 30
Notes on the Readings
2 Samuel 1:1,17-27. David mourns for Saul and Jonathan
The poem that forms the Old Testament reading for this Sunday expresses David’s deep grief over the deaths of Saul and Jonathan, and his undying love for Jonathan. He grieves over Saul, the man who tried to kill him, and with whom he had been involved in countless battles across Judah. David calls for the professional mourning women to shed tears over Saul because Saul had helped their economy, even providing them with luxury items.
David’s deepest grief is for Jonathan, who had all but ceded the kingship, which was his by birthright, to David. We would know that David, the psalmist, would be able to offer up such a poignant lament, a work of art. We can understand that David was able to express such deep feelings about Jonathan. What is surprising is that he is able to do so about Saul, the foe who repeatedly desired him dead.
Psalm 130. Waiting for Divine Redemption. A Song of Ascent.
The Songs of Ascent are a special group of psalms comprising Psalms 120—134. They are sometimes called Pilgrim Songs. Four of these songs are attributed to King David (122, 124, 131, 133) and one to Solomon (127), while the remaining ten are anonymous.
The city of Jerusalem is situated on a high hill. Jews travelling to Jerusalem for one of the three main annual Jewish festivals traditionally sang these songs on the “ascent” or the uphill road to the city. According to some traditions, the Jewish priests also sang some of these Songs of Ascent as they walked up the steps to the temple in Jerusalem.
Each of the psalms in this collection begins with the title “A Song of Ascents.” Maybe they were not originally composed for this purpose, but they were later grouped together for use in travelling toward Jerusalem for the yearly Jewish festivals. The theme of each Song of Ascent offers encouragement for those who seek to worship God today. Psalm 130 is a prayer of repentance.
2 Corinthians 8:7-15
The reading from Paul for this week was often used in sermons during stewardship campaigns. This text makes us think about what we do with our resources and would turn our thoughts to stewardship. Paul’s passion in this text relates first of all to the gospel. How believers use their resources — time, money, talents, and attention — is a reflection of what they believe about God and God’s actions in the world. So how those resources are used sends a message to others. Paul wanted the Corinthians’ actions to be a reflection of the gospel in which they believed.
Mark 5:21-43
This familiar story is about the healing of two Jewish women—the daughter of Jairus and an unnamed woman who was bleeding, but whose faith was so great that she believed all she needed to do was touch the clothes of Jesus and be healed.
Notes on the Readings
2 Samuel 1:1,17-27. David mourns for Saul and Jonathan
The poem that forms the Old Testament reading for this Sunday expresses David’s deep grief over the deaths of Saul and Jonathan, and his undying love for Jonathan. He grieves over Saul, the man who tried to kill him, and with whom he had been involved in countless battles across Judah. David calls for the professional mourning women to shed tears over Saul because Saul had helped their economy, even providing them with luxury items.
David’s deepest grief is for Jonathan, who had all but ceded the kingship, which was his by birthright, to David. We would know that David, the psalmist, would be able to offer up such a poignant lament, a work of art. We can understand that David was able to express such deep feelings about Jonathan. What is surprising is that he is able to do so about Saul, the foe who repeatedly desired him dead.
Psalm 130. Waiting for Divine Redemption. A Song of Ascent.
The Songs of Ascent are a special group of psalms comprising Psalms 120—134. They are sometimes called Pilgrim Songs. Four of these songs are attributed to King David (122, 124, 131, 133) and one to Solomon (127), while the remaining ten are anonymous.
The city of Jerusalem is situated on a high hill. Jews travelling to Jerusalem for one of the three main annual Jewish festivals traditionally sang these songs on the “ascent” or the uphill road to the city. According to some traditions, the Jewish priests also sang some of these Songs of Ascent as they walked up the steps to the temple in Jerusalem.
Each of the psalms in this collection begins with the title “A Song of Ascents.” Maybe they were not originally composed for this purpose, but they were later grouped together for use in travelling toward Jerusalem for the yearly Jewish festivals. The theme of each Song of Ascent offers encouragement for those who seek to worship God today. Psalm 130 is a prayer of repentance.
2 Corinthians 8:7-15
The reading from Paul for this week was often used in sermons during stewardship campaigns. This text makes us think about what we do with our resources and would turn our thoughts to stewardship. Paul’s passion in this text relates first of all to the gospel. How believers use their resources — time, money, talents, and attention — is a reflection of what they believe about God and God’s actions in the world. So how those resources are used sends a message to others. Paul wanted the Corinthians’ actions to be a reflection of the gospel in which they believed.
Mark 5:21-43
This familiar story is about the healing of two Jewish women—the daughter of Jairus and an unnamed woman who was bleeding, but whose faith was so great that she believed all she needed to do was touch the clothes of Jesus and be healed.
Sunday, June 23
Notes on the Readings
1 Samuel 17:1a,4-11,19-23,32-49
It’s a long reading—read it and enjoy it—a favourite Sunday School story of David’s defeat of Goliath. Verses 4 to 11 are full of measurements telling us how enormous Goliath was. Verses 19 to 23 contain Goliath’s challenge, and verses 32 to 49 describe David’s preparation for and his defeat of Goliath.
Psalm 9:9-20
In the Greek version of the Old Testament, Psalms 9 and 10 are treated as one psalm. There are lots of reasons for the validity of that connection, particularly the fact that together they form an acrostic, an alphabet Psalm, in which each successive verse begins with the next letter of the Hebrew alphabet. It was a fairly common literary form in Hebrew poetry. Psalm 9/10 is not a perfect acrostic, leaving out a few letters, but the literary format suggests very strongly that this was originally one Psalm. This is a Psalm of terror, proclaiming judgment on those who terrorise and grace to those who are terrorised. Our lectionary reading begins at verse 9 not only because of the mood shift there, but also because verse 9 gives us the theme of the whole Psalm. “The Lord is a refuge for the oppressed, a stronghold in times of trouble.”
2 Corinthians 6:1-13
Paul longs for the Corinthians’ faith not to be meaningless: “We entreat you not to accept the grace of God in vain” (6:1b). Now is the time for the Corinthians to show by their actions that they have not accepted the grace of God in vain. Paul emphasises that the day of salvation is now. Today is the day for the Corinthians to demonstrate their faithfulness by opening their hearts to Paul and to one another. The Corinthians, after all, are God’s new creation. Their actions should reflect God’s gracious acts in their lives. Like the Corinthians, churches today struggle to know how to live faithfully. Sometimes that struggle produces strain in the very relationships that are meant to help church members live faithfully. In 2 Corinthians 6, though, Paul puts those relationships in the proper perspective. For Paul, failing to love one another is a sign of accepting the grace of God “in vain.” Now is the day of salvation. Now is the time to exhibit faithfulness, not simply through words, but through action. Now is the time to live as witnesses of God’s new creation.
Mark 4:35-41 Jesus calms the storm
The crises of life have often been compared to stormy seas. They come upon us whether we like it or not. They knock us around and threaten to destroy all our stability and security. We don’t know whether we can survive them. And we don’t know how long they will last. As Mark tells the story, the disciples were terrified that the boat was going to break up and everyone would die. But Jesus was asleep, apparently oblivious to their pending doom. They woke him and cried, “Teacher, don’t you care if we drown?” Jesus quiets the storm with a word, but then he chides the disciples: “Why are you so afraid? Do you still have no faith?” Some of the lessons in the story are obvious. Jesus has power over the storms of life, experiences them alongside us, loves us, saves us from them and wants us to trust him more than we do.
Notes on the Readings
1 Samuel 17:1a,4-11,19-23,32-49
It’s a long reading—read it and enjoy it—a favourite Sunday School story of David’s defeat of Goliath. Verses 4 to 11 are full of measurements telling us how enormous Goliath was. Verses 19 to 23 contain Goliath’s challenge, and verses 32 to 49 describe David’s preparation for and his defeat of Goliath.
Psalm 9:9-20
In the Greek version of the Old Testament, Psalms 9 and 10 are treated as one psalm. There are lots of reasons for the validity of that connection, particularly the fact that together they form an acrostic, an alphabet Psalm, in which each successive verse begins with the next letter of the Hebrew alphabet. It was a fairly common literary form in Hebrew poetry. Psalm 9/10 is not a perfect acrostic, leaving out a few letters, but the literary format suggests very strongly that this was originally one Psalm. This is a Psalm of terror, proclaiming judgment on those who terrorise and grace to those who are terrorised. Our lectionary reading begins at verse 9 not only because of the mood shift there, but also because verse 9 gives us the theme of the whole Psalm. “The Lord is a refuge for the oppressed, a stronghold in times of trouble.”
2 Corinthians 6:1-13
Paul longs for the Corinthians’ faith not to be meaningless: “We entreat you not to accept the grace of God in vain” (6:1b). Now is the time for the Corinthians to show by their actions that they have not accepted the grace of God in vain. Paul emphasises that the day of salvation is now. Today is the day for the Corinthians to demonstrate their faithfulness by opening their hearts to Paul and to one another. The Corinthians, after all, are God’s new creation. Their actions should reflect God’s gracious acts in their lives. Like the Corinthians, churches today struggle to know how to live faithfully. Sometimes that struggle produces strain in the very relationships that are meant to help church members live faithfully. In 2 Corinthians 6, though, Paul puts those relationships in the proper perspective. For Paul, failing to love one another is a sign of accepting the grace of God “in vain.” Now is the day of salvation. Now is the time to exhibit faithfulness, not simply through words, but through action. Now is the time to live as witnesses of God’s new creation.
Mark 4:35-41 Jesus calms the storm
The crises of life have often been compared to stormy seas. They come upon us whether we like it or not. They knock us around and threaten to destroy all our stability and security. We don’t know whether we can survive them. And we don’t know how long they will last. As Mark tells the story, the disciples were terrified that the boat was going to break up and everyone would die. But Jesus was asleep, apparently oblivious to their pending doom. They woke him and cried, “Teacher, don’t you care if we drown?” Jesus quiets the storm with a word, but then he chides the disciples: “Why are you so afraid? Do you still have no faith?” Some of the lessons in the story are obvious. Jesus has power over the storms of life, experiences them alongside us, loves us, saves us from them and wants us to trust him more than we do.
Sunday, June 16
Notes on the Readings
Samuel 15:34-16:13
God has rejected King Saul so it is time for Samuel to choose a new king, to be chosen from among the sons of Jesse. This is the well known story of choosing David as the next king. Samuel looked at the outward appearance of the sons but the Lord looks on the heart of the human beings. So David, the youngest son of Jesse was chosen.
Psalm 20
The psalm appears to be a prayer for God’s help for the king, preparing to go to war. It is a psalm we can read when we need encouragement and especially when facing challenging times in life. Verses 1 to 5 point to God as the source of our help. The second half of the psalm is about putting our complete trust in God.
2 Corinthians 5: 6-10
God’s act of a new creation completely changes the way Paul sees the world around him — including his perception of death. The apostle believes that God will ultimately defeat death, and when that occurs mortality will no longer have dominion over the body. Just as God raised Jesus from the dead, so also God will give us victory over death through our Lord Jesus Christ. Mark 4:26-34 At the beginning of Mark’s gospel, we are told that the Kingdom of God is near. In chapter 4, we see a series of stories and parables about the Kingdom of God. From the first part of today’s reading we learn that both God and humanity have a part to play in the growth of the kingdom. The seed is planted by the people but God causes it to grow.
Notes on the Readings
Samuel 15:34-16:13
God has rejected King Saul so it is time for Samuel to choose a new king, to be chosen from among the sons of Jesse. This is the well known story of choosing David as the next king. Samuel looked at the outward appearance of the sons but the Lord looks on the heart of the human beings. So David, the youngest son of Jesse was chosen.
Psalm 20
The psalm appears to be a prayer for God’s help for the king, preparing to go to war. It is a psalm we can read when we need encouragement and especially when facing challenging times in life. Verses 1 to 5 point to God as the source of our help. The second half of the psalm is about putting our complete trust in God.
2 Corinthians 5: 6-10
God’s act of a new creation completely changes the way Paul sees the world around him — including his perception of death. The apostle believes that God will ultimately defeat death, and when that occurs mortality will no longer have dominion over the body. Just as God raised Jesus from the dead, so also God will give us victory over death through our Lord Jesus Christ. Mark 4:26-34 At the beginning of Mark’s gospel, we are told that the Kingdom of God is near. In chapter 4, we see a series of stories and parables about the Kingdom of God. From the first part of today’s reading we learn that both God and humanity have a part to play in the growth of the kingdom. The seed is planted by the people but God causes it to grow.
Sunday, June 9
Notes on the Readings
1 Samuel 8:4-11, 16-20
This story shows the vulnerability felt by these people of ancient Israel. Without a strong leader, they felt their future was precarious. Powerful enemies all have kings; they need a king to protect them. This is not the way the prophet saw the role of king. Are we different today? The story asks us where we are placing our allegiances and shows us we need to turn back to God. The response to their request was a warning to be careful what you wish for. They wanted a strong leader, power in the world. Were they willing to make such a sacrifice for power—are we?
Psalm 138
The beginning of this psalm has a surprise—Before the gods I sing your praise. Historically Judaism didn’t begin as a monotheistic religion. The God of this psalmist is not an idol, but the just and good centre of the universe looking on the lowly with compassion. David looks back with thankfulness upon the experiences he’d had of God's goodness to him. He looks forward with comfort, in the hope that others would go on to praise God like him and that God would go on doing good to him. In singing this psalm we devote ourselves to God's praise and glory and keep ourselves in God’s power and goodness.
2 Corinthians 4:13-5:1
Paul is dealing with opposition in Corinth–in particular opposition by arrogant followers who have challenged Paul’s credentials and authority. They say that Paul’s “letters are weighty and strong, but his bodily presence is weak, and his speech is despised”. Paul calls these opponents false apostles. In this reading, Paul defends his teaching and preaching and draws a distinction between the outward and inward man. Some people might think they are not much to look at, but God renews people inwardly. That’s what Paul feels is important.
Mark 3:20-35
Jesus did not fit in. He was at odds with his family and with the religious authorities. Even among his closest companions there is one who will betray him. The story places Jesus' family in comparison to the influential religious leaders. Both groups express an inability to understand who Jesus really is. The religious authorities conclude he is possessed by Satan. It can be hard to make sense of this passage. It says difficult things about Jesus’ mental state and Jesus’ rejection of his family. The crowd is apparently saying Jesus is crazy, the Pharisees believe he is working for the devil. The passage shows us that not everyone saw Jesus the same way.
Notes on the Readings
1 Samuel 8:4-11, 16-20
This story shows the vulnerability felt by these people of ancient Israel. Without a strong leader, they felt their future was precarious. Powerful enemies all have kings; they need a king to protect them. This is not the way the prophet saw the role of king. Are we different today? The story asks us where we are placing our allegiances and shows us we need to turn back to God. The response to their request was a warning to be careful what you wish for. They wanted a strong leader, power in the world. Were they willing to make such a sacrifice for power—are we?
Psalm 138
The beginning of this psalm has a surprise—Before the gods I sing your praise. Historically Judaism didn’t begin as a monotheistic religion. The God of this psalmist is not an idol, but the just and good centre of the universe looking on the lowly with compassion. David looks back with thankfulness upon the experiences he’d had of God's goodness to him. He looks forward with comfort, in the hope that others would go on to praise God like him and that God would go on doing good to him. In singing this psalm we devote ourselves to God's praise and glory and keep ourselves in God’s power and goodness.
2 Corinthians 4:13-5:1
Paul is dealing with opposition in Corinth–in particular opposition by arrogant followers who have challenged Paul’s credentials and authority. They say that Paul’s “letters are weighty and strong, but his bodily presence is weak, and his speech is despised”. Paul calls these opponents false apostles. In this reading, Paul defends his teaching and preaching and draws a distinction between the outward and inward man. Some people might think they are not much to look at, but God renews people inwardly. That’s what Paul feels is important.
Mark 3:20-35
Jesus did not fit in. He was at odds with his family and with the religious authorities. Even among his closest companions there is one who will betray him. The story places Jesus' family in comparison to the influential religious leaders. Both groups express an inability to understand who Jesus really is. The religious authorities conclude he is possessed by Satan. It can be hard to make sense of this passage. It says difficult things about Jesus’ mental state and Jesus’ rejection of his family. The crowd is apparently saying Jesus is crazy, the Pharisees believe he is working for the devil. The passage shows us that not everyone saw Jesus the same way.
Sunday, June 2
Notes on the Readings
1 Samuel 3:1-10
This is the first reading of a series of stories from the books of Samuel and the early chapters of Kings. This passage displays the full humanity of one of Israel’s pivotal prophets. It helps us relate to the struggles of our own communities as they walk with God. This could help us relate the biblical texts to our own lives. The word of the Lord is precious. But instead of saying ‘Here I am’, perhaps we can ask God to ‘Speak, for your servant is listening.’
Psalm 139:1-6, 13-18
We sing Search me, O God, and know my heart today. Try me, O Saviour, know my thoughts, I pray. This is from the beginning of Psalm 139, today’s psalm. The psalmist sings that God is the one for every human being, God who formed my inward parts; knit me together in my mother’s womb. We took centuries to work out that, no matter what race we are, we are all wonder[1]fully and fearfully made although the struggle continues. We struggle to accept gender equality, we continue to grapple with the acceptance of sexual diversity. But whatever, we are loved as a unique human being.
2 Corinthians 4:5-12
In 2 Corinthians 4, the apostle Paul makes it clear that whatever else the gospel of Jesus Christ is, it exists in the midst of death and of a dying world. In fact, a close look at Paul’s language here may reveal that in truth, the gospel requires an acknowledgment of death. Yes, as Paul writes in verse 6, the Gospel is indeed about a light shining in the darkness. This light, this glory is a powerful force indeed. It is the manifestation of God, which we can sense is present in Jesus. This glory is also the way we are being called to live, fully reflecting the glory of God in our own lives.
Mark 2:23-3:6
These two controversial scenes — one in the field of grain and one in a synagogue — are very important for understanding the Gospel of Mark Here the Son of Man publicly declares his authority to forgive sins and to overrule the Sabbath, while his adversaries secretly move from sceptical to murderous intent. In Jesus’ day the Sabbath was vital. First mentioned in the creation narrative (Genesis 2:1–3) Sabbath observance is important. From sundown on Friday until Saturday’s sunset, Jews encouraged one another to enjoy a day of worshipping the Lord and laying aside ordinary work. Pharisees were regarded as upstanding, devout, Bible-believing pillars of the community.
Notes on the Readings
1 Samuel 3:1-10
This is the first reading of a series of stories from the books of Samuel and the early chapters of Kings. This passage displays the full humanity of one of Israel’s pivotal prophets. It helps us relate to the struggles of our own communities as they walk with God. This could help us relate the biblical texts to our own lives. The word of the Lord is precious. But instead of saying ‘Here I am’, perhaps we can ask God to ‘Speak, for your servant is listening.’
Psalm 139:1-6, 13-18
We sing Search me, O God, and know my heart today. Try me, O Saviour, know my thoughts, I pray. This is from the beginning of Psalm 139, today’s psalm. The psalmist sings that God is the one for every human being, God who formed my inward parts; knit me together in my mother’s womb. We took centuries to work out that, no matter what race we are, we are all wonder[1]fully and fearfully made although the struggle continues. We struggle to accept gender equality, we continue to grapple with the acceptance of sexual diversity. But whatever, we are loved as a unique human being.
2 Corinthians 4:5-12
In 2 Corinthians 4, the apostle Paul makes it clear that whatever else the gospel of Jesus Christ is, it exists in the midst of death and of a dying world. In fact, a close look at Paul’s language here may reveal that in truth, the gospel requires an acknowledgment of death. Yes, as Paul writes in verse 6, the Gospel is indeed about a light shining in the darkness. This light, this glory is a powerful force indeed. It is the manifestation of God, which we can sense is present in Jesus. This glory is also the way we are being called to live, fully reflecting the glory of God in our own lives.
Mark 2:23-3:6
These two controversial scenes — one in the field of grain and one in a synagogue — are very important for understanding the Gospel of Mark Here the Son of Man publicly declares his authority to forgive sins and to overrule the Sabbath, while his adversaries secretly move from sceptical to murderous intent. In Jesus’ day the Sabbath was vital. First mentioned in the creation narrative (Genesis 2:1–3) Sabbath observance is important. From sundown on Friday until Saturday’s sunset, Jews encouraged one another to enjoy a day of worshipping the Lord and laying aside ordinary work. Pharisees were regarded as upstanding, devout, Bible-believing pillars of the community.
Sunday, May 12
Acts 1:15-17, 21-26
Before they were called Christians, the early church called itself ‘The Way’. As witnesses of Jesus’ ministry and resurrection, the apostles and disciples followed the way that Jesus had taught them. They engaged in service for one another. In the first days after the resurrection, the apostles and all of those who had been following Jesus devoted themselves to learning about the Kingdom of God from the resurrected Christ. However, after Christ ascended into heaven, the followers had to figure out how to live the Christ way.
After Jesus’ ascension, the community of believers found their leadership in the apostles whom Jesus had appointed. But when Judas, who “was numbered among” them (Acts 1:17), betrayed Jesus, the Twelve was incomplete. In order to maintain the parallel between the apostles and the tribes of Israel it was necessary that a new apostle be chosen.
Matthias was chosen as Judas’ successor (Acts 1:26).
Psalm 1
Although it is an unlikely starting point, the place to begin any discussion of this short psalm is at the poem’s end:
for the LORD watches over the way of the righteous,
but the way of the wicked will perish.
(Psalm 1:6, NRSV)
The contrast could not be starker. The psalm claims that the LORD oversees the way of the righteous, guiding that person in a path that leads to a blessed life. The wicked, on the other hand, will perish on their way by virtue of the fact that they have chosen a different path upon which to travel.
1 John 5:9-13
The first letter of John was written to encourage a community that was divided over the question of the humanity of Jesus.
Modern questions are more likely to be about the divinity of Christ. What is this proof that God’s testimony is true? How can the believer know that the earthly Jesus is, indeed, the Christ, the Son of God? Evidence for the validity of God’s testimony is not simply a lofty claim made by the author of 1 John. It is validated by the experience of the community, which has heard, seen, looked at and touched the evidence for itself.
John 17:6-19
Extravagant Giving Chapter 17 is a prayer of Jesus. Today’s reading is the central section of the prayer —this section contains some of its major themes Perhaps the most significant of the themes is the frequent use of the words give / giving which occurs nine times and characterises the theology of this passage in terms of a mutual extravaganza of giving. Both the Father and the Son are ‘givers’ and their mutual giving constitutes the grace which those who belong to Jesus have inherited and in which they are now seen to live. Once again, in the action of ‘giving’ the Father and Son are joined as one. Their mutual giving reveals once again the oneness expressed in John’s frequent use of the words ‘just as’. As the Father does, so does the Son. As the Father is a giver, so the Son imitates the Father in his giving.
Acts 1:15-17, 21-26
Before they were called Christians, the early church called itself ‘The Way’. As witnesses of Jesus’ ministry and resurrection, the apostles and disciples followed the way that Jesus had taught them. They engaged in service for one another. In the first days after the resurrection, the apostles and all of those who had been following Jesus devoted themselves to learning about the Kingdom of God from the resurrected Christ. However, after Christ ascended into heaven, the followers had to figure out how to live the Christ way.
After Jesus’ ascension, the community of believers found their leadership in the apostles whom Jesus had appointed. But when Judas, who “was numbered among” them (Acts 1:17), betrayed Jesus, the Twelve was incomplete. In order to maintain the parallel between the apostles and the tribes of Israel it was necessary that a new apostle be chosen.
Matthias was chosen as Judas’ successor (Acts 1:26).
Psalm 1
Although it is an unlikely starting point, the place to begin any discussion of this short psalm is at the poem’s end:
for the LORD watches over the way of the righteous,
but the way of the wicked will perish.
(Psalm 1:6, NRSV)
The contrast could not be starker. The psalm claims that the LORD oversees the way of the righteous, guiding that person in a path that leads to a blessed life. The wicked, on the other hand, will perish on their way by virtue of the fact that they have chosen a different path upon which to travel.
1 John 5:9-13
The first letter of John was written to encourage a community that was divided over the question of the humanity of Jesus.
Modern questions are more likely to be about the divinity of Christ. What is this proof that God’s testimony is true? How can the believer know that the earthly Jesus is, indeed, the Christ, the Son of God? Evidence for the validity of God’s testimony is not simply a lofty claim made by the author of 1 John. It is validated by the experience of the community, which has heard, seen, looked at and touched the evidence for itself.
John 17:6-19
Extravagant Giving Chapter 17 is a prayer of Jesus. Today’s reading is the central section of the prayer —this section contains some of its major themes Perhaps the most significant of the themes is the frequent use of the words give / giving which occurs nine times and characterises the theology of this passage in terms of a mutual extravaganza of giving. Both the Father and the Son are ‘givers’ and their mutual giving constitutes the grace which those who belong to Jesus have inherited and in which they are now seen to live. Once again, in the action of ‘giving’ the Father and Son are joined as one. Their mutual giving reveals once again the oneness expressed in John’s frequent use of the words ‘just as’. As the Father does, so does the Son. As the Father is a giver, so the Son imitates the Father in his giving.
Sunday, May 5
Psalm 22:25-31
Notes on the Readings Acts 10:44-48
This passage is sometimes called ‘The Gentile Pentecost’. The miracle of the Holy Spirit empowering people to speak in tongues is a sign of inclusion, showing that God works through and to people in every language. Both Jews and Gentiles speaking in tongues astounded Peter’s Jewish companions.
Peter had struggled to understand that the Holy Spirit was for all—in his dream about unclean foods, in his visit to the Centurion’s house. But now he realised that God did not show favouritism.
Psalm 98
The Bible shows God’s love for all people (as we saw in Acts 10:44-48) even though from the Hebrew Scriptures (Old Testament) we understand that God called the people of Israel to a special role in history. But in Psalm 98 God’s blessing is given to the sea, the land and musical instruments - lyres, trumpets and harps and God is praised by them. All the ends of the earth were not the only voices to give God the praise God deserves. Now the sea itself is called to add its roar to the sound of praise. The rivers and hills are brought into the worship team with their joyful sounds.
The joy is the same as is expressed in Psalm 100
Make a joyful noise to the LORD, all the earth.
Worship the LORD with gladness;
come into his presence with singing.
and in our hymn (TIS 166)
Sing a new song, sing a new song
and wait upon the promise of the Lord.
Creation sings a new song to the Lord ...
1 John 5:1-6
The words ‘love’ and ‘commandment’ are linked here. We are able to obey what God asks because we have been loved. This helps us understand how we can be commanded to love. We give to others what we have received from God. Sometimes it’s hard to love others, but we can do this when we realise how deeply God loves, not just us but the other person as well.
John 15:9-17
The central words of this passage are those in which Jesus says that his disciples have not chosen him, but he has chosen them. It was not we who choose God, but God who approached us with a call and an offer made out of God’s love. We are chosen for love. We are sent out into the world to love one another. Sometimes we live as if we were sent into the world to compete with one another, or to dispute with one another, or even to quarrel with one another. But the Christian is to live in such a way that loving others is known to all. As we sing in TiS 699, we echo the words of Jesus ‘If you keep my commandments, you will abide in my love.’
A new commandment I give unto you
that you love one another as I have loved you.
By this will others know that you are my disciples
if you have love one for another.
Psalm 22:25-31
Notes on the Readings Acts 10:44-48
This passage is sometimes called ‘The Gentile Pentecost’. The miracle of the Holy Spirit empowering people to speak in tongues is a sign of inclusion, showing that God works through and to people in every language. Both Jews and Gentiles speaking in tongues astounded Peter’s Jewish companions.
Peter had struggled to understand that the Holy Spirit was for all—in his dream about unclean foods, in his visit to the Centurion’s house. But now he realised that God did not show favouritism.
Psalm 98
The Bible shows God’s love for all people (as we saw in Acts 10:44-48) even though from the Hebrew Scriptures (Old Testament) we understand that God called the people of Israel to a special role in history. But in Psalm 98 God’s blessing is given to the sea, the land and musical instruments - lyres, trumpets and harps and God is praised by them. All the ends of the earth were not the only voices to give God the praise God deserves. Now the sea itself is called to add its roar to the sound of praise. The rivers and hills are brought into the worship team with their joyful sounds.
The joy is the same as is expressed in Psalm 100
Make a joyful noise to the LORD, all the earth.
Worship the LORD with gladness;
come into his presence with singing.
and in our hymn (TIS 166)
Sing a new song, sing a new song
and wait upon the promise of the Lord.
Creation sings a new song to the Lord ...
1 John 5:1-6
The words ‘love’ and ‘commandment’ are linked here. We are able to obey what God asks because we have been loved. This helps us understand how we can be commanded to love. We give to others what we have received from God. Sometimes it’s hard to love others, but we can do this when we realise how deeply God loves, not just us but the other person as well.
John 15:9-17
The central words of this passage are those in which Jesus says that his disciples have not chosen him, but he has chosen them. It was not we who choose God, but God who approached us with a call and an offer made out of God’s love. We are chosen for love. We are sent out into the world to love one another. Sometimes we live as if we were sent into the world to compete with one another, or to dispute with one another, or even to quarrel with one another. But the Christian is to live in such a way that loving others is known to all. As we sing in TiS 699, we echo the words of Jesus ‘If you keep my commandments, you will abide in my love.’
A new commandment I give unto you
that you love one another as I have loved you.
By this will others know that you are my disciples
if you have love one for another.
Sunday, April 28
Psalm 22:25-31
Psalm 22 is a familiar Psalm of Lament that begins in a dark place with one of Christ’s final statements on the cross: ‘My God, My God, why have you forsaken me?’ However, the Psalm was not intended to be prophetic. The first twenty-one verses show an individual in distress.
It is not until the final verses that the Psalmist’s mood changes. Though initially conflicted, the Psalmist has waited, watched, worked, and persevered. Verse 25 shows that ‘dawn’ has arrived. The whole community is summonsed to experience the transformation the Psalmist has experienced and to offer thanks and praise to God.
1 John 4:7-21
Love has its origin in God. It is from the God who is love that all love takes its source. We are never nearer to God than when we love. He who dwells in love dwells in God . People are made in the image and the likeness of God. God is love and therefore, to be like God and be what a person was meant to be, that person must also love. It is by love that God is known. We cannot see God, because God is spirit; what we can see is God’s effect. We cannot see the wind, but we can see what it can do. We cannot see electricity, but we can see the effect it produces. It is by God’s effect on people that God becomes known. God's love is demonstrated in Jesus Christ. When we look at Jesus we see two things about the love of God. (a) It is a love which holds nothing back. God was prepared to give God’s only Son and (b) It is a totally undeserved love. Human love is a response to divine love.
John 15:1-8
Also in this passage there is much about ‘abiding’ in Christ. The secret of the life of Jesus was his contact with God; again and again he withdrew into a solitary place to meet God. We must keep contact with Jesus. We cannot do that unless we deliberately take steps to do it. To take but one example - to pray in the morning, if it be for only a few moments, is to be prepared for the whole day. For most of us, it will mean a contact with Christ. It will mean arranging life, arranging prayer, arranging silence in such a way that there is never a time or a chance to forget God. Good disciples enrich their own lives; the contact makes the good disciple a fruitful branch. God is glorified, when much fruit is borne and we show ourselves to be disciples of Jesus. One of the greatest glories of the Christian life is that by our life and conduct we can bring glory to God. In Christian understanding, one expression of who God is, can be found in the metaphor of the true vine. This is one of seven ‘I am’ sayings that John uses to describe Jesus. The identity of the branches depends on the vine - they belong together, they are inseparable. Not every branch is exactly the same. Although there are diverse branches, they are still connected in relationships.
Psalm 22:25-31
Psalm 22 is a familiar Psalm of Lament that begins in a dark place with one of Christ’s final statements on the cross: ‘My God, My God, why have you forsaken me?’ However, the Psalm was not intended to be prophetic. The first twenty-one verses show an individual in distress.
It is not until the final verses that the Psalmist’s mood changes. Though initially conflicted, the Psalmist has waited, watched, worked, and persevered. Verse 25 shows that ‘dawn’ has arrived. The whole community is summonsed to experience the transformation the Psalmist has experienced and to offer thanks and praise to God.
1 John 4:7-21
Love has its origin in God. It is from the God who is love that all love takes its source. We are never nearer to God than when we love. He who dwells in love dwells in God . People are made in the image and the likeness of God. God is love and therefore, to be like God and be what a person was meant to be, that person must also love. It is by love that God is known. We cannot see God, because God is spirit; what we can see is God’s effect. We cannot see the wind, but we can see what it can do. We cannot see electricity, but we can see the effect it produces. It is by God’s effect on people that God becomes known. God's love is demonstrated in Jesus Christ. When we look at Jesus we see two things about the love of God. (a) It is a love which holds nothing back. God was prepared to give God’s only Son and (b) It is a totally undeserved love. Human love is a response to divine love.
John 15:1-8
Also in this passage there is much about ‘abiding’ in Christ. The secret of the life of Jesus was his contact with God; again and again he withdrew into a solitary place to meet God. We must keep contact with Jesus. We cannot do that unless we deliberately take steps to do it. To take but one example - to pray in the morning, if it be for only a few moments, is to be prepared for the whole day. For most of us, it will mean a contact with Christ. It will mean arranging life, arranging prayer, arranging silence in such a way that there is never a time or a chance to forget God. Good disciples enrich their own lives; the contact makes the good disciple a fruitful branch. God is glorified, when much fruit is borne and we show ourselves to be disciples of Jesus. One of the greatest glories of the Christian life is that by our life and conduct we can bring glory to God. In Christian understanding, one expression of who God is, can be found in the metaphor of the true vine. This is one of seven ‘I am’ sayings that John uses to describe Jesus. The identity of the branches depends on the vine - they belong together, they are inseparable. Not every branch is exactly the same. Although there are diverse branches, they are still connected in relationships.
Sunday, April 19
Easter 4 Notes on the Readings
Acts 4:5-12
Peter and John were arrested for healing a lame man and brought before the Sanhedrin. Peter delivered a speech to these, the wealthiest, the most intellectual and most powerful people in the land, and yet Peter, the Galilean fisherman, stood before them, criticising them, condemning them. This was the very court which had sentenced Jesus to death. Peter knew that he was taking his life in his hands.
Psalm 23
is so familiar. Read it again in the modern version, published in 2021 and in the King James Authorised Version, originally published in 1611
Easter 4 Notes on the Readings
Acts 4:5-12
Peter and John were arrested for healing a lame man and brought before the Sanhedrin. Peter delivered a speech to these, the wealthiest, the most intellectual and most powerful people in the land, and yet Peter, the Galilean fisherman, stood before them, criticising them, condemning them. This was the very court which had sentenced Jesus to death. Peter knew that he was taking his life in his hands.
Psalm 23
is so familiar. Read it again in the modern version, published in 2021 and in the King James Authorised Version, originally published in 1611
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Psalm 23.
The Divine Shepherd A Psalm of David. The Lord is my shepherd, I shall not want He makes me lie down in green pastures; he leads me beside still waters; he restores my soul. He leads me in right paths for his name’s sake. Even though I walk through the darkest valley, I fear no evil; for you are with me; your rod and your staff—they comfort me. You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord my whole life long. New Revised Standard Version, Updated edition |
Psalm 23.
The Divine Shepherd A Psalm of David. The Lord is my shepherd, I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever. King James Version |
1 John 3:16-24
The overall message of John’s letter is one of love - that God is love. In the first part of this chapter, we are reminded that we are children of God and that even though we sin, we are loved and redeemed. The passage for today is directly linked to the gospel reading. It declares that Jesus laid down his life for us, and we should be willing to do the same for each other. Love, belief, and sacrifice are the themes. How prepared are we to believe without seeing; to love without knowing; and to sacrifice without losing?
John 10:11-18
The verses before today’s reading speak of the difference between the shepherd who enters by the gate and the thief who enters the sheepfold by another route. Here it is repeated that the shepherd knows his sheep and the sheep know their shepherd. Jesus compares the “good shepherd” with the “hired hand.” The difference is not in their capacity to take care of sheep. The difference is in ownership. Jesus reminds us that he came to lay down his life for us, that we are his and he is ours. A central theme running through this reading is the love of God expressed through the gift of the life, death, and resurrection of our Lord Jesus Christ.
The overall message of John’s letter is one of love - that God is love. In the first part of this chapter, we are reminded that we are children of God and that even though we sin, we are loved and redeemed. The passage for today is directly linked to the gospel reading. It declares that Jesus laid down his life for us, and we should be willing to do the same for each other. Love, belief, and sacrifice are the themes. How prepared are we to believe without seeing; to love without knowing; and to sacrifice without losing?
John 10:11-18
The verses before today’s reading speak of the difference between the shepherd who enters by the gate and the thief who enters the sheepfold by another route. Here it is repeated that the shepherd knows his sheep and the sheep know their shepherd. Jesus compares the “good shepherd” with the “hired hand.” The difference is not in their capacity to take care of sheep. The difference is in ownership. Jesus reminds us that he came to lay down his life for us, that we are his and he is ours. A central theme running through this reading is the love of God expressed through the gift of the life, death, and resurrection of our Lord Jesus Christ.
Sunday, April 14
Easter 3 Notes on the Readings
From Easter to Pentecost are the fifty days of the season of Easter when the Church celebrates the risen Christ. ‘Alleluia’ appears frequently in liturgy and song. White or gold vestments emphasise the joy and brightness of the season. On the fortieth day (May 9) Christ’s ascension is celebrated. He commissions his disciples to continue his work, he promises the gift of the Holy Spirit and then he is no longer with them in the flesh.
Acts 3:12-19
During this lectionary period, readings from Acts replace Old Testament selections, but Acts consistently reminds us of the early church’s deep roots in ancient Israel’s faith and scripture. The fact that Jesus’ followers continued to pray and worship at the Jerusalem temple confirms their devotion to Israel’s Creator-Redeemer God. The context for this text goes back to the Gospel of Luke (Luke wrote both the Gospel of Luke and the Acts of the Apostles). In the name of Christ, Peter and John healed a man who had been lame from birth. Our reading begins with the temple audience’s reaction to this extraordinary event. It comes as no surprise, then, that in the temple area Peter gave God full credit for healing the lame man. The man himself did as well, leaping about and ‘praising God’.
Psalm 4
Psalm 4 deals honestly with unbelief, both outside and within the church. At Easter time, the words ‘Christ is Risen!’ are answered with ‘Alleluia, he is risen indeed.’ But unspoken responses might include: ‘Oh really?’ or ‘I doubt it’ or ‘I wish I believed that’. On the Third Sunday of Easter, it is helpful to note that Psalm 4 as well as the other texts for this day all address the problem of unbelief. In the Gospel for example, Jesus tells his frightened, doubting disciples, ‘Peace be with you’ (Luke 24:36). Likewise, Psalm 4 offers peace to troubled hearts and trust to doubting minds.
1 John 3:1-7
A meaningful illumination of this passage is the Scottish Paraphrase:
Easter 3 Notes on the Readings
From Easter to Pentecost are the fifty days of the season of Easter when the Church celebrates the risen Christ. ‘Alleluia’ appears frequently in liturgy and song. White or gold vestments emphasise the joy and brightness of the season. On the fortieth day (May 9) Christ’s ascension is celebrated. He commissions his disciples to continue his work, he promises the gift of the Holy Spirit and then he is no longer with them in the flesh.
Acts 3:12-19
During this lectionary period, readings from Acts replace Old Testament selections, but Acts consistently reminds us of the early church’s deep roots in ancient Israel’s faith and scripture. The fact that Jesus’ followers continued to pray and worship at the Jerusalem temple confirms their devotion to Israel’s Creator-Redeemer God. The context for this text goes back to the Gospel of Luke (Luke wrote both the Gospel of Luke and the Acts of the Apostles). In the name of Christ, Peter and John healed a man who had been lame from birth. Our reading begins with the temple audience’s reaction to this extraordinary event. It comes as no surprise, then, that in the temple area Peter gave God full credit for healing the lame man. The man himself did as well, leaping about and ‘praising God’.
Psalm 4
Psalm 4 deals honestly with unbelief, both outside and within the church. At Easter time, the words ‘Christ is Risen!’ are answered with ‘Alleluia, he is risen indeed.’ But unspoken responses might include: ‘Oh really?’ or ‘I doubt it’ or ‘I wish I believed that’. On the Third Sunday of Easter, it is helpful to note that Psalm 4 as well as the other texts for this day all address the problem of unbelief. In the Gospel for example, Jesus tells his frightened, doubting disciples, ‘Peace be with you’ (Luke 24:36). Likewise, Psalm 4 offers peace to troubled hearts and trust to doubting minds.
1 John 3:1-7
A meaningful illumination of this passage is the Scottish Paraphrase:
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Behold the amazing gift of love the Father hath bestow'd
On us, the sinful sons of men, to call us sons of God! Concealed as yet this honour lies, by this dark world unknown, world that knew not when he came, even God's eternal Son. High is the rank we now possess, but higher we shall rise; |
Though what we shall hereafter be is hid from mortal eyes.
Our souls, we know, when he appears, shall bear his image bright; For all his glory, full disclosed, shall open to our sight. A hope so great, and so divine, may trials well endure; And purge the soul from sense and sin, as Christ himself is pure. |
Luke 24:36b-48
The disciples were gathered. Anxiety was high but Jesus’ first words to his followers were ‘peace to you.’ When Jesus appeared to his followers, they thought they were seeing a ghost (Luke 24:37). They were ‘terrified’ and ‘filled with fear.’ The resurrected Christ was no disembodied spirit. Nor was Jesus merely a resuscitated corpse. Jesus is not a ghost; he is a real person. The resurrected Christ has a body, and even if contemporary believers cannot embrace Jesus as his disciples did, we bear witness to more than a spiritualised, demythologised Christ. Christ’s followers are to proclaim ‘repentance and forgiveness of sins’ and to serve as ‘witnesses’ to the life, ministry, crucifixion, and resurrection of Jesus through the Scriptures.
The disciples were gathered. Anxiety was high but Jesus’ first words to his followers were ‘peace to you.’ When Jesus appeared to his followers, they thought they were seeing a ghost (Luke 24:37). They were ‘terrified’ and ‘filled with fear.’ The resurrected Christ was no disembodied spirit. Nor was Jesus merely a resuscitated corpse. Jesus is not a ghost; he is a real person. The resurrected Christ has a body, and even if contemporary believers cannot embrace Jesus as his disciples did, we bear witness to more than a spiritualised, demythologised Christ. Christ’s followers are to proclaim ‘repentance and forgiveness of sins’ and to serve as ‘witnesses’ to the life, ministry, crucifixion, and resurrection of Jesus through the Scriptures.
Sunday, April 7
Easter 2 Sacrament of Holy Communion Notes on the Readings
Acts 4:32-35
This reading for today shows us perhaps the most astonishing visible difference Easter made. These texts are idealistic, but describe some of the experience and character of the earliest community of Christ-followers . According to Acts, the early community arose in response to Pentecost, and afterwards devoted itself to worship, instruction, fellowship and sharing. No other New Testament passage depicts the ideal of sharing with the Christ following community so vividly: no one claimed private ownership of any possessions, but everything they owned was held in common. There was not a needy person among them. Because of Christ’s resurrection, the Holy Spirit created a radical community characterised by sacrificial giving.
Psalm 133
In Psalm 133 we see a depiction of God’s abundant blessing for those who seek to live together in peace, joy, and unity. In this Psalm King David tells readers to take notice of something quite remarkable and very beautiful – the blessing of God’s people living together in unity. In our times of conflict and economic distress.
Psalm 133 is like water on parched ground. People who are divided and estranged from one another need God's call to ‘live together in unity.’
1 John 1:1-2:2
The purpose of the letter is to bring us into relationship with God. Most people understand that the important things in life are not things at all – they are the relationships we have. God has put a desire for relationship in every one of us, a desire God intended to be met by relationships with other people, but most of all, by a relationship with God. In this remarkable letter, John tells us the truth about relationships – and shows us how to have relationships that are real, both for now and for eternity.
John 20:19-31
Jesus appears to the Twelve, not only to quell their distrust, but also to unite them as a disciplined church Perhaps the grief felt by Thomas was too great for him to be with the others—he needed to be alone. But when Thomas was sure, he went the whole way. ‘My Lord and my God!’ he said. He had not aired his doubts for the sake of mental acrobatics; he doubted in order to become sure; and when he did, his surrender to certainty was complete. It is quite clear that the gospel was originally planned to come to an end with verses 30 and 31. No passage in the gospels better sums up the aim of the writers than this. The gospels never set out to give a full account of the life of Jesus. They do not follow him from day to day but are selective. They give us, not an exhaustive account of everything that Jesus said or did, but a selection which shows what he was like and the kind of things he was always doing. When we approach the gospels as history or biography, we approach them in the wrong spirit. We must read them, not primarily as historians seeking information, but as men and women seeking God.
Easter 2 Sacrament of Holy Communion Notes on the Readings
Acts 4:32-35
This reading for today shows us perhaps the most astonishing visible difference Easter made. These texts are idealistic, but describe some of the experience and character of the earliest community of Christ-followers . According to Acts, the early community arose in response to Pentecost, and afterwards devoted itself to worship, instruction, fellowship and sharing. No other New Testament passage depicts the ideal of sharing with the Christ following community so vividly: no one claimed private ownership of any possessions, but everything they owned was held in common. There was not a needy person among them. Because of Christ’s resurrection, the Holy Spirit created a radical community characterised by sacrificial giving.
Psalm 133
In Psalm 133 we see a depiction of God’s abundant blessing for those who seek to live together in peace, joy, and unity. In this Psalm King David tells readers to take notice of something quite remarkable and very beautiful – the blessing of God’s people living together in unity. In our times of conflict and economic distress.
Psalm 133 is like water on parched ground. People who are divided and estranged from one another need God's call to ‘live together in unity.’
1 John 1:1-2:2
The purpose of the letter is to bring us into relationship with God. Most people understand that the important things in life are not things at all – they are the relationships we have. God has put a desire for relationship in every one of us, a desire God intended to be met by relationships with other people, but most of all, by a relationship with God. In this remarkable letter, John tells us the truth about relationships – and shows us how to have relationships that are real, both for now and for eternity.
John 20:19-31
Jesus appears to the Twelve, not only to quell their distrust, but also to unite them as a disciplined church Perhaps the grief felt by Thomas was too great for him to be with the others—he needed to be alone. But when Thomas was sure, he went the whole way. ‘My Lord and my God!’ he said. He had not aired his doubts for the sake of mental acrobatics; he doubted in order to become sure; and when he did, his surrender to certainty was complete. It is quite clear that the gospel was originally planned to come to an end with verses 30 and 31. No passage in the gospels better sums up the aim of the writers than this. The gospels never set out to give a full account of the life of Jesus. They do not follow him from day to day but are selective. They give us, not an exhaustive account of everything that Jesus said or did, but a selection which shows what he was like and the kind of things he was always doing. When we approach the gospels as history or biography, we approach them in the wrong spirit. We must read them, not primarily as historians seeking information, but as men and women seeking God.
Sunday, March 31
Easter Day Notes on the Readings
Instead of the usual four Sunday Bible readings, the Lectionary lists six readings for Easter Day. Brief notes for the readings follow.
Acts 10:34-43
Peter summarises the life of Jesus and after the resurrection, the command of Jesus to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead, that everyone who believes in him receives forgiveness of sins through his name. or Isaiah 25:6-9
On this day there will be feasting and celebrating because this is the LORD for whom we have waited; let us be glad and rejoice in his salvation. Psalm 118:1-2,14-24
See the notes for Palm Sunday. The same psalm was listed for that day..
1 Corinthians 15:1-11
Paul here affirms the good news in a four part statement—Christ died—was buried—was raised—then appeared to various people. Paul reports Jesus appearing to many other people not noted in any of the gospels—a confusing inconsistency.
John 20:1-18 or Mark 16:1-8
The Easter story reaches its climax differently in the four gospels -
Matthew trumpets the resurrection of Jesus with an earthquake and the women’s encounter with an angel; (Matthew 28:1-15)
Mark tells of the women finding the stone rolled away and being told of the resurrection but feeling too fearful to tell anyone; (Mark 16:1-8)
Luke wonders whether the male disciples might believe the report of the women; (Luke 25:1-12)
John. Peter and John saw the empty grave cloths and believed. In the garden with Mary of Magdala, we read of her grief, her mistake identifying the person in the garden and her wonder-filled moment of recognition.(John 20:1-18 )
Easter Day Notes on the Readings
Instead of the usual four Sunday Bible readings, the Lectionary lists six readings for Easter Day. Brief notes for the readings follow.
Acts 10:34-43
Peter summarises the life of Jesus and after the resurrection, the command of Jesus to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead, that everyone who believes in him receives forgiveness of sins through his name. or Isaiah 25:6-9
On this day there will be feasting and celebrating because this is the LORD for whom we have waited; let us be glad and rejoice in his salvation. Psalm 118:1-2,14-24
See the notes for Palm Sunday. The same psalm was listed for that day..
1 Corinthians 15:1-11
Paul here affirms the good news in a four part statement—Christ died—was buried—was raised—then appeared to various people. Paul reports Jesus appearing to many other people not noted in any of the gospels—a confusing inconsistency.
John 20:1-18 or Mark 16:1-8
The Easter story reaches its climax differently in the four gospels -
Matthew trumpets the resurrection of Jesus with an earthquake and the women’s encounter with an angel; (Matthew 28:1-15)
Mark tells of the women finding the stone rolled away and being told of the resurrection but feeling too fearful to tell anyone; (Mark 16:1-8)
Luke wonders whether the male disciples might believe the report of the women; (Luke 25:1-12)
John. Peter and John saw the empty grave cloths and believed. In the garden with Mary of Magdala, we read of her grief, her mistake identifying the person in the garden and her wonder-filled moment of recognition.(John 20:1-18 )
Sunday, March 24
Palm / Passion Sunday Palm/Passion Sunday heralds the beginning of a week of reflection and wonder as the story of Jesus` earthly life reaches its conclusion.
Notes on the Readings—Liturgy of the Palms
Psalm 118:1-2,19-29
Psalm 118 is the psalmist’s account of having been delivered from a deadly threat into the renewed opportunity to live (verses 5-18), an experience for which the psalmist thanks God.
We are familiar with verse 22 in connection with Jesus’ rejection and crucifixion, followed by Jesus’ resurrection. The stone that the builders rejected has become the chief cornerstone.
This may not mean that Psalm 118 should be thought to be a prediction of Jesus. Rather, the New Testament citations of verse 22 are evidence that the early Christians understood that God’s life-giving work was continuing in the Christ-event.
Psalm 118 is the Psalter reading for both Palm/Passion Sunday and Easter Sunday. It affirms that Jesus’ death and resurrection are life-giving events in continuity with the exodus and restoration from exile. God was, and is, the God who gives life amid the threat and the reality of death. 24 This is the day that the Lord has made; let us rejoice and be glad in it.
26 Blessed is the one who comes in the name of the Lord. This line is quoted in both Gospel readings. It affirms God’s life-giving power and action by
Mark 11:1–11 records an event included in all four Gospels - several days before the crucifixion, Jesus entered Jerusalem, welcomed by the people as the Messiah who would free them from Roman rule. Jesus came on a donkey, fulfilling prophecy and symbolising the peaceful nature of his coming.
The alternate reading for Palm Sunday is John 12:12–19. It describes the triumphal entry - Jesus' celebratory parade into Jerusalem a few days before Passover. Until this point, Jesus has been relatively quiet about his mission, even asking people not to proclaim him.
Jesus came humbly. His gesture made it clear that Jesus was a king, but not the expected king. The disciples only understood this after Jesus was glorified on the cross.
Jesus was a king, but a king riding in on a donkey. He was coming in humility and in peace.
GK Chesterton wrote a poem about a donkey:
When fishes flew and forests walked
And figs grew upon thorn,
Some moment when the moon was blood
Then surely I was born.
With monstrous head and sickening cry
And ears like errant wings,
The devil’s walking parody
On all four-footed things.
The tattered outlaw of the earth,
Of ancient crooked will;
Starve, scourge, deride me: I am dumb,
I keep my secret still.
Fools! For I also had my hour;
One far fierce hour and sweet:
There was a shout about my ears,
And palms before my feet.
Palm / Passion Sunday Palm/Passion Sunday heralds the beginning of a week of reflection and wonder as the story of Jesus` earthly life reaches its conclusion.
Notes on the Readings—Liturgy of the Palms
Psalm 118:1-2,19-29
Psalm 118 is the psalmist’s account of having been delivered from a deadly threat into the renewed opportunity to live (verses 5-18), an experience for which the psalmist thanks God.
We are familiar with verse 22 in connection with Jesus’ rejection and crucifixion, followed by Jesus’ resurrection. The stone that the builders rejected has become the chief cornerstone.
This may not mean that Psalm 118 should be thought to be a prediction of Jesus. Rather, the New Testament citations of verse 22 are evidence that the early Christians understood that God’s life-giving work was continuing in the Christ-event.
Psalm 118 is the Psalter reading for both Palm/Passion Sunday and Easter Sunday. It affirms that Jesus’ death and resurrection are life-giving events in continuity with the exodus and restoration from exile. God was, and is, the God who gives life amid the threat and the reality of death. 24 This is the day that the Lord has made; let us rejoice and be glad in it.
26 Blessed is the one who comes in the name of the Lord. This line is quoted in both Gospel readings. It affirms God’s life-giving power and action by
- the deliverance of enslaved Israelites from Pharaoh’s deadly power.
- the return of dispirited exiles from Babylon.
- the resurrection of Jesus.
- the lives of ordinary people who trust and affirm that life (and all that sustains life) is not merely a human achievement, but rather a gift from God.
Mark 11:1–11 records an event included in all four Gospels - several days before the crucifixion, Jesus entered Jerusalem, welcomed by the people as the Messiah who would free them from Roman rule. Jesus came on a donkey, fulfilling prophecy and symbolising the peaceful nature of his coming.
The alternate reading for Palm Sunday is John 12:12–19. It describes the triumphal entry - Jesus' celebratory parade into Jerusalem a few days before Passover. Until this point, Jesus has been relatively quiet about his mission, even asking people not to proclaim him.
Jesus came humbly. His gesture made it clear that Jesus was a king, but not the expected king. The disciples only understood this after Jesus was glorified on the cross.
Jesus was a king, but a king riding in on a donkey. He was coming in humility and in peace.
GK Chesterton wrote a poem about a donkey:
When fishes flew and forests walked
And figs grew upon thorn,
Some moment when the moon was blood
Then surely I was born.
With monstrous head and sickening cry
And ears like errant wings,
The devil’s walking parody
On all four-footed things.
The tattered outlaw of the earth,
Of ancient crooked will;
Starve, scourge, deride me: I am dumb,
I keep my secret still.
Fools! For I also had my hour;
One far fierce hour and sweet:
There was a shout about my ears,
And palms before my feet.
Lent is a season of preparation and discipline that begins with Ash Wednesday (Feb 14) and concludes at sundown on Holy Saturday (March 30). During the forty weekdays and 6 Sundays in Lent, the church remembers the life and ministry of Jesus and renews its commitment to him in Christian discipleship.
Sunday, March 17 - The Fifth Sunday of Lent
Notes on the Readings
Jeremiah 31:31-34
Jeremiah 31:31-34 is part of a collection of hopeful words addressed to exiled Judeans in Babylon. The covenant referred to here includes the Ten Commandments and other provisions of the law. In that covenant, Israel’s part of the bargain was to keep the law as a way of being faithful to Yahweh. The nation of Israel failed to live up to the terms of the old covenant. God will write God’s "law" within them and in their hearts. It will be on their minds and will control their will. Moses' old covenant was written on a slab of stone The LORD guarantees the success of the new covenant. The LORD took the initiative to establish the covenant. In contrast to "thou shalt not," and "thou shalt" are the words, "I will put," "I will write," "I will forgive." The new covenant is an intimate personal relationship with God.
Psalm 51:1-12
The introduction to this psalm says that it was composed by David as a confession to God after David sinned with Bathsheba. Parts of the psalm are used in churches for a Prayer of Confession.
Hebrews 5:5-10
Melchizedek is named in this reading. The "order" of Melchizedek is not a monastic society or secret order; it was a sequential order or priestly leadership over God’s people. The order of Melchizedek began with Adam, who was the first representative of God (i.e., priest) on earth. God designated Jesus a High Priest according to the order. A priest existed to open the way for the sinner to come back to God--so long as the sinner wanted to come back. A priest of the Order of Melchizedek must be one with people. He must have gone through their experiences and his sympathy must be with them. Jesus did not choose his task; God chose him for it.
John 12:20-23
The Greeks who wanted to see Jesus could have been from the Decapolis (a group of ten cities near Galilee with large Greek populations). Jesus has become quite popular, but the Greeks are outsiders, looking for an introduction. This is the last that we hear about the Greeks. They are important to the story, because their visit illustrates the truth of the Pharisees’ statement, “Look, the world has gone after him” (v. 19).It also prompted Jesus to acknowledge that his hour has come and Jesus also says that, when he is lifted up, he will draw “all people” to himself, an obvious reference to Gentiles (including Greeks) (v. 32).
While the rest of the world was able to see power only in its traditional forms (money, military might, political influence, etc.), Jesus saw power in the cross. History has shown that his vision was true. His suffering and sacrifice have indeed drawn people to him—people of every race, nation, and gender.
Notes on the Readings
Jeremiah 31:31-34
Jeremiah 31:31-34 is part of a collection of hopeful words addressed to exiled Judeans in Babylon. The covenant referred to here includes the Ten Commandments and other provisions of the law. In that covenant, Israel’s part of the bargain was to keep the law as a way of being faithful to Yahweh. The nation of Israel failed to live up to the terms of the old covenant. God will write God’s "law" within them and in their hearts. It will be on their minds and will control their will. Moses' old covenant was written on a slab of stone The LORD guarantees the success of the new covenant. The LORD took the initiative to establish the covenant. In contrast to "thou shalt not," and "thou shalt" are the words, "I will put," "I will write," "I will forgive." The new covenant is an intimate personal relationship with God.
Psalm 51:1-12
The introduction to this psalm says that it was composed by David as a confession to God after David sinned with Bathsheba. Parts of the psalm are used in churches for a Prayer of Confession.
Hebrews 5:5-10
Melchizedek is named in this reading. The "order" of Melchizedek is not a monastic society or secret order; it was a sequential order or priestly leadership over God’s people. The order of Melchizedek began with Adam, who was the first representative of God (i.e., priest) on earth. God designated Jesus a High Priest according to the order. A priest existed to open the way for the sinner to come back to God--so long as the sinner wanted to come back. A priest of the Order of Melchizedek must be one with people. He must have gone through their experiences and his sympathy must be with them. Jesus did not choose his task; God chose him for it.
John 12:20-23
The Greeks who wanted to see Jesus could have been from the Decapolis (a group of ten cities near Galilee with large Greek populations). Jesus has become quite popular, but the Greeks are outsiders, looking for an introduction. This is the last that we hear about the Greeks. They are important to the story, because their visit illustrates the truth of the Pharisees’ statement, “Look, the world has gone after him” (v. 19).It also prompted Jesus to acknowledge that his hour has come and Jesus also says that, when he is lifted up, he will draw “all people” to himself, an obvious reference to Gentiles (including Greeks) (v. 32).
While the rest of the world was able to see power only in its traditional forms (money, military might, political influence, etc.), Jesus saw power in the cross. History has shown that his vision was true. His suffering and sacrifice have indeed drawn people to him—people of every race, nation, and gender.
Sunday, March 10 - The Fourth Sunday of Lent
Notes on the Readings
Numbers 21:4-9
The LORD said to Moses that by looking at the bronze serpent on the rod, an Israelite who had been bitten by a snake would be cured. This image of lifting up foreshadowed Christ's crucifixion, which brings salvation to humankind and triumphs over sin.
Psalm 107:1-3,17-22
This psalm has the same message as the other readings - ‘the LORD is good; and his steadfast love endures for ever’. It is a hymn commemorating the power of God.
Ephesians 2:1-10 In the first part of this passage Paul shows how terrible life without Christ was for Gentile and for Jew alike. The word Paul uses for sin brings us face to face with what sin is—a failure to be what we ought to be and could be. In this passage Paul makes a kind of list of the characteristics of life without Christ. Paul insists that it is by grace that we are saved. We have not earned salvation nor could we have earned it. It is the gift of God and our part is simply to accept it. ‘By grace you have been saved.’
John 3:14-21
John uses the old story of Moses lifting up the serpent as a kind of parable of Jesus. Jesus must be lifted up; and when people turn their thoughts to him, and believe in him, they too will find eternal life.
John 3:16 is a favourite Bible verse of many. For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
It tells us of the width of the love of God. It was the world that God so loved. It was not a nation; it was not just the good people; it was not only the people who loved him; it was the world. The unlovable and the unlovely, the lonely who have no one else to love them, the ones who love God and the ones who never think of God—all are included in this vast inclusive love of God.
Notes on the Readings
Numbers 21:4-9
The LORD said to Moses that by looking at the bronze serpent on the rod, an Israelite who had been bitten by a snake would be cured. This image of lifting up foreshadowed Christ's crucifixion, which brings salvation to humankind and triumphs over sin.
Psalm 107:1-3,17-22
This psalm has the same message as the other readings - ‘the LORD is good; and his steadfast love endures for ever’. It is a hymn commemorating the power of God.
Ephesians 2:1-10 In the first part of this passage Paul shows how terrible life without Christ was for Gentile and for Jew alike. The word Paul uses for sin brings us face to face with what sin is—a failure to be what we ought to be and could be. In this passage Paul makes a kind of list of the characteristics of life without Christ. Paul insists that it is by grace that we are saved. We have not earned salvation nor could we have earned it. It is the gift of God and our part is simply to accept it. ‘By grace you have been saved.’
John 3:14-21
John uses the old story of Moses lifting up the serpent as a kind of parable of Jesus. Jesus must be lifted up; and when people turn their thoughts to him, and believe in him, they too will find eternal life.
John 3:16 is a favourite Bible verse of many. For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
It tells us of the width of the love of God. It was the world that God so loved. It was not a nation; it was not just the good people; it was not only the people who loved him; it was the world. The unlovable and the unlovely, the lonely who have no one else to love them, the ones who love God and the ones who never think of God—all are included in this vast inclusive love of God.
Sunday, March 3 - The Third Sunday of Lent
Notes on the Readings
Lent is a season of preparation and discipline that begins with Ash Wednesday (Feb 14) and concludes at sundown on Holy Saturday (March 30). During the forty weekdays and 6 Sundays in Lent, the church remembers the life and ministry of Jesus and renews its commitment to him in Christian discipleship.
Exodus 20:1-17
The Ten Commandments The Old Testament reading from Exodus this Sunday is the Ten Commandments that God gave to Moses. Here are the Ten Commandments in summary.
You shall have no other gods before me.
You shall not make any idols to worship.
You shall not take the Lord’s name in vain.
Remember the Sabbath day and keep it holy.
Honour your father and your mother.
You shall not kill.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness.
You shall not covet.
Psalm 19
So much of this psalm of David is familiar to us -
The first two lines exalt God’s glory--
The heavens declare the glory of God;
the skies proclaim the work of his hands.
And the last lines form the prayer of many preachers -
May these words of my mouth and this meditation of my heart
be pleasing in your sight,
LORD, my Rock and my Redeemer.
1 Corinthians 1:18-25
Paul wrote the epistle known as 1 Corinthians near the conclusion of his threeyear visit to Ephesus, which likely ended sometime between AD 55 and 56. Both to the cultured Greek and to the pious Jew the story that Christianity had to tell sounded like the sheerest folly.
Paul begins by making use of two quotations to show how mere human wisdom is bound to fail. He cites the fact that for all its wisdom the world had never found God and was still blindly seeking him.
That search was designed by God to show men their own helplessness and so to prepare the way for the acceptance of him who is the one true way: It looked as if the Christian message had little chance of success against the background of Jewish or Greek life; but, as Paul said, ‘God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength’.
John 2:13-22
All four gospels record this incident. The synoptic gospels have it at the end of Jesus’ ministry but the writer of the fourth gospel tells the story in a different context. The story is told in John’s gospel as the second sign of the coming of Jesus as Lord - the embodiment of God’s Word. The first was at the wedding at Cana.
Jesus came into the temple and made a whip to drive out all business people and all their paraphernalia. Jesus is decrying the use of the temple for trade and refers to verse 9 in Psalm 69 and Zechariah 14, verses 20 and 21. “Stop making my Father’s house a marketplace!”
The reply Jesus gave in verse 19 is incomprehensible to the disciples and to the Jews. By the time the fourth gospel was written, the temple in Jerusalem had been destroyed by the Romans. Jesus had been killed by the Romans and raised from the dead. This Jesus, the one God sent into the world, is to take the place of the temple. The temple itself is not raised again. Jesus lives on. The narrator of the story explains in verse 21 that Jesus was speaking about his body.
In Lent, we look to Jesus and his ministry while we prepare for Easter. The body of Christ is the location of God and the point of connection between divine and human life. The disciples needed more time and experience with Jesus before they understood. We have the same opportunity during Lent.
Notes on the Readings
Lent is a season of preparation and discipline that begins with Ash Wednesday (Feb 14) and concludes at sundown on Holy Saturday (March 30). During the forty weekdays and 6 Sundays in Lent, the church remembers the life and ministry of Jesus and renews its commitment to him in Christian discipleship.
Exodus 20:1-17
The Ten Commandments The Old Testament reading from Exodus this Sunday is the Ten Commandments that God gave to Moses. Here are the Ten Commandments in summary.
You shall have no other gods before me.
You shall not make any idols to worship.
You shall not take the Lord’s name in vain.
Remember the Sabbath day and keep it holy.
Honour your father and your mother.
You shall not kill.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness.
You shall not covet.
Psalm 19
So much of this psalm of David is familiar to us -
The first two lines exalt God’s glory--
The heavens declare the glory of God;
the skies proclaim the work of his hands.
And the last lines form the prayer of many preachers -
May these words of my mouth and this meditation of my heart
be pleasing in your sight,
LORD, my Rock and my Redeemer.
1 Corinthians 1:18-25
Paul wrote the epistle known as 1 Corinthians near the conclusion of his threeyear visit to Ephesus, which likely ended sometime between AD 55 and 56. Both to the cultured Greek and to the pious Jew the story that Christianity had to tell sounded like the sheerest folly.
Paul begins by making use of two quotations to show how mere human wisdom is bound to fail. He cites the fact that for all its wisdom the world had never found God and was still blindly seeking him.
That search was designed by God to show men their own helplessness and so to prepare the way for the acceptance of him who is the one true way: It looked as if the Christian message had little chance of success against the background of Jewish or Greek life; but, as Paul said, ‘God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength’.
John 2:13-22
All four gospels record this incident. The synoptic gospels have it at the end of Jesus’ ministry but the writer of the fourth gospel tells the story in a different context. The story is told in John’s gospel as the second sign of the coming of Jesus as Lord - the embodiment of God’s Word. The first was at the wedding at Cana.
Jesus came into the temple and made a whip to drive out all business people and all their paraphernalia. Jesus is decrying the use of the temple for trade and refers to verse 9 in Psalm 69 and Zechariah 14, verses 20 and 21. “Stop making my Father’s house a marketplace!”
The reply Jesus gave in verse 19 is incomprehensible to the disciples and to the Jews. By the time the fourth gospel was written, the temple in Jerusalem had been destroyed by the Romans. Jesus had been killed by the Romans and raised from the dead. This Jesus, the one God sent into the world, is to take the place of the temple. The temple itself is not raised again. Jesus lives on. The narrator of the story explains in verse 21 that Jesus was speaking about his body.
In Lent, we look to Jesus and his ministry while we prepare for Easter. The body of Christ is the location of God and the point of connection between divine and human life. The disciples needed more time and experience with Jesus before they understood. We have the same opportunity during Lent.
Sunday, February 25 - The Second Sunday of Lent
Notes on the Readings
Lent is a season of preparation and discipline that begins with Ash Wednesday (Feb 14) and concludes at sundown on Holy Saturday (March 30). During the forty weekdays and 6 Sundays in Lent, the church remembers the life and ministry of Jesus and renews its commitment to him in Christian discipleship.
Genesis 17:1-7, 15-16
In this selection of verses God makes a covenant with Abram and Sarai. In future their names will be Abraham and Sarah.
Abraham is to become a father of many nations and despite her age, Sarah will give birth to a son.
Psalm 22:23-31
A psalm of David. A sufferer brings his needs before God, anticipates his deliverance, summons others to praise the LORD and foresees the universal
worship of God.
Romans 4:13-25
This reading focuses on Abraham’s faith. God made promises to Abraham and his descendants. The promise was fulfilled not because Abraham kept the law, but through his faith.
All have sinned but God’s gift of righteousness is extended to all through Jesus Christ.
Mark 8:31-38
Jesus Foretells His Death and Resurrection
31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32 He said all this quite openly.
(When Jesus connected being the Messiah with suffering and death, he was making statements that were to the disciples both incredible and incomprehensible.)
And Peter took him aside and began to rebuke him. 33 But turning and looking at his disciples, he rebuked Peter and said, ‘Get behind me, Satan! For you are setting your mind not on divine things but on human things.’
(Jesus so sternly rebuked Peter because he appeared to be putting into words the very temptations which were assailing Jesus. Jesus did not want to die. He knew that he had powers which he could use for conquest. At this moment he was refighting the battle of the temptations in the wilderness. This was the devil tempting him again to fall down and worship him, to take the devil’s way instead of God's way.)
34 He called the crowd with his disciples, and said to them, ‘If any want to become my followers, let them deny themselves and take up their cross and follow me. 35 For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.
(There is the almost startling honesty of Jesus. No one could ever say that they were induced to follow Jesus by false pretences. Jesus never tried to bribe people by the offer of an easy way. He did not offer peace; he offered glory. To tell people to be ready to take up a cross was to tell them they must be ready to be regarded as a criminal and to die.)
36 For what will it profit them to gain the whole world and forfeit their life?
(The very essence of life is in risking life and spending life, not in saving it and hoarding it.)
37 Indeed, what can they give in return for their life? 38 Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.’
(One thing leaps out from this passage--the confidence of Jesus. He has just been speaking of his death; he has no doubt that the Cross stands ahead of him; but nonetheless he is absolutely sure that in the end there will be triumph.) Noel Adset
Notes on the Readings
Lent is a season of preparation and discipline that begins with Ash Wednesday (Feb 14) and concludes at sundown on Holy Saturday (March 30). During the forty weekdays and 6 Sundays in Lent, the church remembers the life and ministry of Jesus and renews its commitment to him in Christian discipleship.
Genesis 17:1-7, 15-16
In this selection of verses God makes a covenant with Abram and Sarai. In future their names will be Abraham and Sarah.
Abraham is to become a father of many nations and despite her age, Sarah will give birth to a son.
Psalm 22:23-31
A psalm of David. A sufferer brings his needs before God, anticipates his deliverance, summons others to praise the LORD and foresees the universal
worship of God.
Romans 4:13-25
This reading focuses on Abraham’s faith. God made promises to Abraham and his descendants. The promise was fulfilled not because Abraham kept the law, but through his faith.
All have sinned but God’s gift of righteousness is extended to all through Jesus Christ.
Mark 8:31-38
Jesus Foretells His Death and Resurrection
31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32 He said all this quite openly.
(When Jesus connected being the Messiah with suffering and death, he was making statements that were to the disciples both incredible and incomprehensible.)
And Peter took him aside and began to rebuke him. 33 But turning and looking at his disciples, he rebuked Peter and said, ‘Get behind me, Satan! For you are setting your mind not on divine things but on human things.’
(Jesus so sternly rebuked Peter because he appeared to be putting into words the very temptations which were assailing Jesus. Jesus did not want to die. He knew that he had powers which he could use for conquest. At this moment he was refighting the battle of the temptations in the wilderness. This was the devil tempting him again to fall down and worship him, to take the devil’s way instead of God's way.)
34 He called the crowd with his disciples, and said to them, ‘If any want to become my followers, let them deny themselves and take up their cross and follow me. 35 For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.
(There is the almost startling honesty of Jesus. No one could ever say that they were induced to follow Jesus by false pretences. Jesus never tried to bribe people by the offer of an easy way. He did not offer peace; he offered glory. To tell people to be ready to take up a cross was to tell them they must be ready to be regarded as a criminal and to die.)
36 For what will it profit them to gain the whole world and forfeit their life?
(The very essence of life is in risking life and spending life, not in saving it and hoarding it.)
37 Indeed, what can they give in return for their life? 38 Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.’
(One thing leaps out from this passage--the confidence of Jesus. He has just been speaking of his death; he has no doubt that the Cross stands ahead of him; but nonetheless he is absolutely sure that in the end there will be triumph.) Noel Adset
Sunday, February 3 - The First Sunday of Lent
Notes on the Readings Psalm 25:1-10.
Lent is a season of preparation and discipline that begins with Ash Wednesday (Feb 14) and concludes at sundown on Holy Saturday (March 30). During the forty weekdays and 6 Sundays in Lent, the church remembers the life and ministry of Jesus and renews its commitment to him in Christian discipleship. The season is the traditional time to prepare for baptisms and confirmations to be celebrated at the Easter Vigil or on Easter Sunday, or during the season of Easter. (The seven Sundays between Easter Day and Pentecost)
Genesis 9:8-17
These verses remind us of the persistent grace of God that keeps coming back to humanity, even after the Flood and even after the Cross. Let us consider the flood and repent. Let us remember the covenant and hope. Let us consider the cross and believe.
Psalm 25 is a psalm of David. It is described as a prayer for guidance and for deliverance. In his paraphrase, of the psalm, James Taylor has written: I am following your footsteps, my Saviour. I trust you. I want to be like you. Hold my hand while I learn to walk. You are my only chance; I hang all my hopes on you.
Psalm 25:1-10.
Psalm 25 is a psalm of David. It is described as a prayer for guidance and for deliverance. In his paraphrase, of the psalm, James Taylor has written: I am following your footsteps, my Saviour. I trust you. I want to be like you. Hold my hand while I learn to walk. You are my only chance; I hang all my hopes on you.
1 Peter 3:18-22
Peter has been speaking about the wicked men who were disobedient and corrupt in the days of Noah. They were ultimately destroyed. But in the destruction by the flood, eight people—Noah and his wife, his sons Shem, Ham and Japheth, and their wives—were brought to safety in the ark. The idea of being brought to safety through the water turns Peter's thoughts to Christian baptism, which is also a bringing to safety through the water.
Mark 1:9-15
In verses 14 and 15, we read: Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’ The word ‘believe’ is used. ‘Believe,’ says Jesus, ‘in the good news.’ To believe in the good news simply means to take Jesus at his word, to believe that God is the kind of God that Jesus has told us about, to believe that God so loves the world that God will make any sacrifice to bring us back to God, to believe that what sounds too good to be true is really true.
Noel Adset
* * * * *
Lent is the period of forty days from Ash Wednesday to Easter. It is a time of prayer, preparation, and penance when Christians are invited to reflect on their lives, often making some sort of sacrifice such as giving up something in order to draw closer to God. The forty days do not include the Sundays, as each Sunday is a day of celebrating the Resurrection of Jesus. Often in Lent, Christians will examine their lives and attempt to make amends such as giving up smoking or reducing the drinking of alcohol. Fasting is important for some people. The Isaiah reading for Ash Wednesday (Isaiah 58:1-12) has some guidelines for fasting. In a Fair Trade Lent we ask ourselves about an aspect of how we spend our money. We all purchase goods: food, clothes, household products, cars etc. Mostly we look for a bargain, pleased with ourselves when we save a dollar or two. Fair Trade Lent encourages us to think, not only of our selves when we buy things, but of those who produced the goods: miners, farmers, artisans, and factory workers. Were they paid a living wage? Did they work in healthy conditions? Was the means of production environmentally sustainable? As followers of Jesus, I’m sure we would all like to be guided by the advice Paul gave to the Philippians in his introduction to the famous passage describing Christ’s humility. In part Paul wrote: ‘Let each of you look not to your own interests but to the interests of others.’ (Philippians 2:4) That is what Fair Trade is all about. [From The Fair Trade Association Lent Resources available at http://tinyurl.com/4m6h8rrh
Notes on the Readings Psalm 25:1-10.
Lent is a season of preparation and discipline that begins with Ash Wednesday (Feb 14) and concludes at sundown on Holy Saturday (March 30). During the forty weekdays and 6 Sundays in Lent, the church remembers the life and ministry of Jesus and renews its commitment to him in Christian discipleship. The season is the traditional time to prepare for baptisms and confirmations to be celebrated at the Easter Vigil or on Easter Sunday, or during the season of Easter. (The seven Sundays between Easter Day and Pentecost)
Genesis 9:8-17
These verses remind us of the persistent grace of God that keeps coming back to humanity, even after the Flood and even after the Cross. Let us consider the flood and repent. Let us remember the covenant and hope. Let us consider the cross and believe.
Psalm 25 is a psalm of David. It is described as a prayer for guidance and for deliverance. In his paraphrase, of the psalm, James Taylor has written: I am following your footsteps, my Saviour. I trust you. I want to be like you. Hold my hand while I learn to walk. You are my only chance; I hang all my hopes on you.
Psalm 25:1-10.
Psalm 25 is a psalm of David. It is described as a prayer for guidance and for deliverance. In his paraphrase, of the psalm, James Taylor has written: I am following your footsteps, my Saviour. I trust you. I want to be like you. Hold my hand while I learn to walk. You are my only chance; I hang all my hopes on you.
1 Peter 3:18-22
Peter has been speaking about the wicked men who were disobedient and corrupt in the days of Noah. They were ultimately destroyed. But in the destruction by the flood, eight people—Noah and his wife, his sons Shem, Ham and Japheth, and their wives—were brought to safety in the ark. The idea of being brought to safety through the water turns Peter's thoughts to Christian baptism, which is also a bringing to safety through the water.
Mark 1:9-15
In verses 14 and 15, we read: Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’ The word ‘believe’ is used. ‘Believe,’ says Jesus, ‘in the good news.’ To believe in the good news simply means to take Jesus at his word, to believe that God is the kind of God that Jesus has told us about, to believe that God so loves the world that God will make any sacrifice to bring us back to God, to believe that what sounds too good to be true is really true.
Noel Adset
* * * * *
Lent is the period of forty days from Ash Wednesday to Easter. It is a time of prayer, preparation, and penance when Christians are invited to reflect on their lives, often making some sort of sacrifice such as giving up something in order to draw closer to God. The forty days do not include the Sundays, as each Sunday is a day of celebrating the Resurrection of Jesus. Often in Lent, Christians will examine their lives and attempt to make amends such as giving up smoking or reducing the drinking of alcohol. Fasting is important for some people. The Isaiah reading for Ash Wednesday (Isaiah 58:1-12) has some guidelines for fasting. In a Fair Trade Lent we ask ourselves about an aspect of how we spend our money. We all purchase goods: food, clothes, household products, cars etc. Mostly we look for a bargain, pleased with ourselves when we save a dollar or two. Fair Trade Lent encourages us to think, not only of our selves when we buy things, but of those who produced the goods: miners, farmers, artisans, and factory workers. Were they paid a living wage? Did they work in healthy conditions? Was the means of production environmentally sustainable? As followers of Jesus, I’m sure we would all like to be guided by the advice Paul gave to the Philippians in his introduction to the famous passage describing Christ’s humility. In part Paul wrote: ‘Let each of you look not to your own interests but to the interests of others.’ (Philippians 2:4) That is what Fair Trade is all about. [From The Fair Trade Association Lent Resources available at http://tinyurl.com/4m6h8rrh
Notes on Readings for 11 February 2024 Epiphany
Transfiguration of Jesus Transfiguration Sunday is the last Sunday before Lent. Once again Epiphany closes with the Transfiguration of Jesus – the turning point, the final affirmation, before Jesus sets his sights on Jerusalem and the coming confrontation and sacrifice. The challenge this week is for us to learn to recognise God’s glory – in Christ, but also in all people and all things. It is this capacity for glory that can make a massive change to how we live in the world, and then through us, make a change to the world itself.
2 Kings 2: 1-12
In this story, Elijah is taken up to heaven and is succeeded by Elisha. They journey together in stages from Gilgal to the Jordan River. The narrative is rich in symbolism – chariots of fire and horsemen of fire, striking the waters of the Jordan and the dry path across to the other side, tearing of clothing in mourning. There are numerous examples. The “company of prophets” in verse 3 refers to members of the prophetic order. At Bethel and again at Jericho they warn Elisha that by the end of the day, the LORD will have taken his master Elijah. Elisha acknowledges this and asks them to remain silent. At the Jordan they remain at a distance and the reader focuses on what happens next. This Sunday is named Transfiguration of Jesus. In the gospel reading, Jesus is transfigured in divine light while speaking with Elijah and Moses. This Old Testament reading is probably chosen because the story of Elijah’s ascension in a fiery chariot foreshadows the transfiguration of Jesus. Elisha sees the departure of his master and when he could no longer see him, he tore his clothes in two. We might also note at the beginning of verse 13 - the action of Elisha who picked up Elijah’s mantle.
Psalm 50: 1-6
The imagery of light is in all the lectionary readings for Transfiguration Sunday. In these opening verses of Psalm 50, note the rising and setting of the sun and the radiant beauty of Zion in verses 1 and 2. God’s presence is depicted as being accompanied by bright light. The psalmist expresses confidence in God. God’s goodness and justice are affirmed. 2 Corinthians 4: 3-6 The transfiguration of Christ entails seeing Jesus as nothing short of God’s glory. Verse 3 refers to the gospel being “veiled to those who are perishing”. Back in 2 Corinthians 3, Paul had reminded his readers that when one turns to the Lord, “the veil is removed” and that people “with unveiled faces” are transformed as they see the glory of the Lord. For Paul, to see Christ in this way is to see God’s good news for the whole world. Seeing is believing. Unfortunately, not all are able to see this good news. The “god of this world” (verse 4) is Satan who is preventing them from seeing the light of the gospel of Christ.
Mark 9: 2-9
The story of the Transfiguration of Jesus is also told in Matthew 17: 1-8 and Luke 9: 28-36. Jesus took Peter, James and John up a high mountain where they saw Jesus transfigured into a radiant white. Moses and Elijah, the two greatest Jewish prophets, appeared and talked with Jesus. Then they heard God’s voice of delight and affirmation. When they looked around there was only Jesus to be seen. The narrative describes a vision of Jesus in heavenly glory, a glimpse of God’s chosen messenger of the reign of God. In verse 9, Jesus instructed the three disciples not to tell anyone until after he was raised from the dead. After this mountain-top experience, Jesus would face suffering and death. The bright light of the Transfiguration shines ahead into Lent – the season when we are called to listen to Jesus and to accompany him to the cross. Noel Adset
Transfiguration of Jesus Transfiguration Sunday is the last Sunday before Lent. Once again Epiphany closes with the Transfiguration of Jesus – the turning point, the final affirmation, before Jesus sets his sights on Jerusalem and the coming confrontation and sacrifice. The challenge this week is for us to learn to recognise God’s glory – in Christ, but also in all people and all things. It is this capacity for glory that can make a massive change to how we live in the world, and then through us, make a change to the world itself.
2 Kings 2: 1-12
In this story, Elijah is taken up to heaven and is succeeded by Elisha. They journey together in stages from Gilgal to the Jordan River. The narrative is rich in symbolism – chariots of fire and horsemen of fire, striking the waters of the Jordan and the dry path across to the other side, tearing of clothing in mourning. There are numerous examples. The “company of prophets” in verse 3 refers to members of the prophetic order. At Bethel and again at Jericho they warn Elisha that by the end of the day, the LORD will have taken his master Elijah. Elisha acknowledges this and asks them to remain silent. At the Jordan they remain at a distance and the reader focuses on what happens next. This Sunday is named Transfiguration of Jesus. In the gospel reading, Jesus is transfigured in divine light while speaking with Elijah and Moses. This Old Testament reading is probably chosen because the story of Elijah’s ascension in a fiery chariot foreshadows the transfiguration of Jesus. Elisha sees the departure of his master and when he could no longer see him, he tore his clothes in two. We might also note at the beginning of verse 13 - the action of Elisha who picked up Elijah’s mantle.
Psalm 50: 1-6
The imagery of light is in all the lectionary readings for Transfiguration Sunday. In these opening verses of Psalm 50, note the rising and setting of the sun and the radiant beauty of Zion in verses 1 and 2. God’s presence is depicted as being accompanied by bright light. The psalmist expresses confidence in God. God’s goodness and justice are affirmed. 2 Corinthians 4: 3-6 The transfiguration of Christ entails seeing Jesus as nothing short of God’s glory. Verse 3 refers to the gospel being “veiled to those who are perishing”. Back in 2 Corinthians 3, Paul had reminded his readers that when one turns to the Lord, “the veil is removed” and that people “with unveiled faces” are transformed as they see the glory of the Lord. For Paul, to see Christ in this way is to see God’s good news for the whole world. Seeing is believing. Unfortunately, not all are able to see this good news. The “god of this world” (verse 4) is Satan who is preventing them from seeing the light of the gospel of Christ.
Mark 9: 2-9
The story of the Transfiguration of Jesus is also told in Matthew 17: 1-8 and Luke 9: 28-36. Jesus took Peter, James and John up a high mountain where they saw Jesus transfigured into a radiant white. Moses and Elijah, the two greatest Jewish prophets, appeared and talked with Jesus. Then they heard God’s voice of delight and affirmation. When they looked around there was only Jesus to be seen. The narrative describes a vision of Jesus in heavenly glory, a glimpse of God’s chosen messenger of the reign of God. In verse 9, Jesus instructed the three disciples not to tell anyone until after he was raised from the dead. After this mountain-top experience, Jesus would face suffering and death. The bright light of the Transfiguration shines ahead into Lent – the season when we are called to listen to Jesus and to accompany him to the cross. Noel Adset
Notes on Readings for 4 February 2024
Epiphany 5
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people.
Isaiah 40: 21-31 Chapter 40
is the beginning of Second Isaiah in which the prophet addresses the weary people in exile, giving them reason to hope for a better future. Verses 21 to 24 question how it is that the people do not recognise God’s creative power. They give examples of this power – a dome over the earth and a tent to live in in verse 22; God’s power over earthly rulers in verses 23 and 24. The next section is verses 25 to 27 says that God is incomparable and omniscient. Look to the heavens with their host, the moon and the stars. Are any of them missing? Have they floated away? No. God has named them and claimed them. In the same way, God has named and claimed Israel. Verses 28 to 31 are saying that God recreates and strengthens. The prophet recognises that returning to Jerusalem will not be without struggle, disappointment and doubt but “those who wait for the LORD shall renew their strength”.
Psalm 147: 1-11, 20c
This psalm is a hymn praising God for God’s universal power and providential care. It is interesting to compare verse 4 with verse 26 in Isaiah 40. 1 Corinthians 9: 16-23
Last week in Chapter 8, we were reminded that the Christian is free except from the obligation to love. Paul feels free to serve God. Paul feels free to become all things to all people in order to win them for Christ.
Mark 1: 29-39
This passage in Mark’s first chapter has three parts: The healing of Peter’s mother-in-law in a house The healing and exorcising of many people who were brought to Jesus “around the door ” of Peter’s house Jesus in the wilderness praying and when found, expressing his intention of going to neighbouring towns in Galilee to preach and to heal. Mark’s description illustrates Jesus’ escalating fame and a certain tension when Jesus goes off secretly to pray and forbids demons to speak. Noel Adsett
Epiphany 5
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people.
Isaiah 40: 21-31 Chapter 40
is the beginning of Second Isaiah in which the prophet addresses the weary people in exile, giving them reason to hope for a better future. Verses 21 to 24 question how it is that the people do not recognise God’s creative power. They give examples of this power – a dome over the earth and a tent to live in in verse 22; God’s power over earthly rulers in verses 23 and 24. The next section is verses 25 to 27 says that God is incomparable and omniscient. Look to the heavens with their host, the moon and the stars. Are any of them missing? Have they floated away? No. God has named them and claimed them. In the same way, God has named and claimed Israel. Verses 28 to 31 are saying that God recreates and strengthens. The prophet recognises that returning to Jerusalem will not be without struggle, disappointment and doubt but “those who wait for the LORD shall renew their strength”.
Psalm 147: 1-11, 20c
This psalm is a hymn praising God for God’s universal power and providential care. It is interesting to compare verse 4 with verse 26 in Isaiah 40. 1 Corinthians 9: 16-23
Last week in Chapter 8, we were reminded that the Christian is free except from the obligation to love. Paul feels free to serve God. Paul feels free to become all things to all people in order to win them for Christ.
Mark 1: 29-39
This passage in Mark’s first chapter has three parts: The healing of Peter’s mother-in-law in a house The healing and exorcising of many people who were brought to Jesus “around the door ” of Peter’s house Jesus in the wilderness praying and when found, expressing his intention of going to neighbouring towns in Galilee to preach and to heal. Mark’s description illustrates Jesus’ escalating fame and a certain tension when Jesus goes off secretly to pray and forbids demons to speak. Noel Adsett
Notes on Readings for 28 January 2024
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people.
Epiphany 4 Deuteronomy 18: 15-20
In Deuteronomy, the prophet Moses is speaking, towards the end of his life, to the wandering Israelites, as they prepare to enter the Promised Land. Moses had been the only leader they had known.
Prophets in those days were not few in number. Some of them performed various functions including some that were already condemned by Moses in the previous verses 10 to 12. Moses thought prophets of the Lord, if they truly spoke for God, were mouthpieces for God. Note in verses 15 and 18, “I raise up”. Prophets are selected by God for the sake of the people and they come from among their own people (verse 18). Verse 16 mentions Horeb. The giving of the law (Ten Commandments) is recorded in Exodus 19 and 20 at Mount Sinai. When the people heard God speak they were frightened and begged Moses to speak with God and be their mediator. It is generally agreed Sinai and Horeb were the same place.
There are warnings in verses 19 and 20. Accountability is mentioned.
Glance at verses 21 and 22, though they are not part of today’s passage. How do we know which of the many preachers/prophets who speak are truly speaking for God? There is an answer in verse 22 but one can generally discern what was the correct path in retrospect. Discerning the authentic word of God is difficult.
Psalm 111
Psalms 111, 112 and 113 begin with “Praise the LORD”. Psalm 111 is a song of praise for God’s great deeds and care. “Fear of the LORD” in verse 10 refers to respect or reverence. The psalm is an acrostic poem. Every line begins with a successive letter of the Hebrew alphabet. This served as an aid for reciting the poem.
1 Corinthians 8: 1-13
The first verse in Chapter 8 indicates that the matter of eating food consecrated to an idol was a live issue in Corinth. Much of the meat sold in market places came from animals sacrificed in pagan temples. In verse 11 Paul refers to ‘weak believers’ who had scruples about eating such meat. He also refers to superior people with their ‘knowledge’ in verses 1 and 4. Paul argues that because idols don’t really exist as actual gods, one has freedom in regard to this question. However, out of love and respect for the other person for whom it is a matter of conscience, one who claims such freedom or liberty should be willing to relinquish it.
2 Mark 1: 21-28
Jesus and his newly called disciples move to Capernaum and on the sabbath Jesus teaches in the synagogue. Verse 22 points out that the people were astonished at his teaching “for he taught them as one having authority, and not as the scribes”. The scribes would have used the traditional interpretation of the Torah as their authority. People asked if this was a new teaching when Jesus with authority, exorcises a demon possessed person. Jesus preached in a new way. Mark 6, verse 2 records another occasion when Jesus preached in the synagogue in Nazareth and the people were astounded. Last week, we remarked on the urgency of Mark’s gospel. Again in today’s passage, note the words “just then” in verse 23 and “at once” in verse 28. Mark is emphasising the immediacy that was present in the ministry of Jesus of Nazareth.
Noel Adsett
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people.
Epiphany 4 Deuteronomy 18: 15-20
In Deuteronomy, the prophet Moses is speaking, towards the end of his life, to the wandering Israelites, as they prepare to enter the Promised Land. Moses had been the only leader they had known.
Prophets in those days were not few in number. Some of them performed various functions including some that were already condemned by Moses in the previous verses 10 to 12. Moses thought prophets of the Lord, if they truly spoke for God, were mouthpieces for God. Note in verses 15 and 18, “I raise up”. Prophets are selected by God for the sake of the people and they come from among their own people (verse 18). Verse 16 mentions Horeb. The giving of the law (Ten Commandments) is recorded in Exodus 19 and 20 at Mount Sinai. When the people heard God speak they were frightened and begged Moses to speak with God and be their mediator. It is generally agreed Sinai and Horeb were the same place.
There are warnings in verses 19 and 20. Accountability is mentioned.
Glance at verses 21 and 22, though they are not part of today’s passage. How do we know which of the many preachers/prophets who speak are truly speaking for God? There is an answer in verse 22 but one can generally discern what was the correct path in retrospect. Discerning the authentic word of God is difficult.
Psalm 111
Psalms 111, 112 and 113 begin with “Praise the LORD”. Psalm 111 is a song of praise for God’s great deeds and care. “Fear of the LORD” in verse 10 refers to respect or reverence. The psalm is an acrostic poem. Every line begins with a successive letter of the Hebrew alphabet. This served as an aid for reciting the poem.
1 Corinthians 8: 1-13
The first verse in Chapter 8 indicates that the matter of eating food consecrated to an idol was a live issue in Corinth. Much of the meat sold in market places came from animals sacrificed in pagan temples. In verse 11 Paul refers to ‘weak believers’ who had scruples about eating such meat. He also refers to superior people with their ‘knowledge’ in verses 1 and 4. Paul argues that because idols don’t really exist as actual gods, one has freedom in regard to this question. However, out of love and respect for the other person for whom it is a matter of conscience, one who claims such freedom or liberty should be willing to relinquish it.
2 Mark 1: 21-28
Jesus and his newly called disciples move to Capernaum and on the sabbath Jesus teaches in the synagogue. Verse 22 points out that the people were astonished at his teaching “for he taught them as one having authority, and not as the scribes”. The scribes would have used the traditional interpretation of the Torah as their authority. People asked if this was a new teaching when Jesus with authority, exorcises a demon possessed person. Jesus preached in a new way. Mark 6, verse 2 records another occasion when Jesus preached in the synagogue in Nazareth and the people were astounded. Last week, we remarked on the urgency of Mark’s gospel. Again in today’s passage, note the words “just then” in verse 23 and “at once” in verse 28. Mark is emphasising the immediacy that was present in the ministry of Jesus of Nazareth.
Noel Adsett
Notes on Readings for 21 January 2024
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people.
Epiphany 3
Jonah 3: 1-5
The book of Jonah is unique among the prophetic books. It is recommended you read the whole four chapters. It is described as a didactic narrative – an amusing and clever little tale about a recalcitrant prophet called Jonah. It is not an historical account. Its purpose is to teach about the wideness of God’s mercy and forgiveness. In today’s verses in Chapter 3, God sends Jonah to the wicked city of Ninevah a second time. This time Jonah doesn’t run away but obeys. In Ninevah he announces that God is going to judge and destroy the city. Miraculously, the people repent and wear sackcloth, even the animals, so God decides not to destroy the city. God gave Jonah a second chance and God gave the people of Nineveh a second chance. There are many teachings in this story but the main one is that God is revealed as a gracious and merciful God, slow to anger and abounding in steadfast love.
Psalm 62: 5-12
The psalmist is expressing confidence in God’s protection in Psalm 62. It is a song of trust. God is the psalmist’s only help in verses 5 to 7. In verses 8 to 12, the psalmist is urging other people to trust in God too.
1 Corinthians 7: 29-31
These three verses in Paul’s letter to the Corinthians are amongst a series of warnings concerned with marriage in particular. They are in line with Paul’s teachings about being disengaged from the world and its ways of living. Notice Paul’s use of the words, “as though not”. One is to live “as though not” married, mourning, rejoicing, making purchases and dealing with the world in general. It is also important to notice the urgency expressed in these verses. Paul lived at a time when the imminent arrival of Christ was expected. Because “the present form of this world is passing away”, it makes a difference as to how one should live.
Mark 1: 14-20
This passage has two parts: Verses 14 and 15 contain a summary of the preaching of Jesus. God’s reign has arrived. People should repent and believe it. Verses 16 to 20 tell the story of the calling of four disciples. As in the reading from Paul’s letter, there is again a note of urgency – a feature of Mark’s gospel.
Noel Adsett
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people.
Epiphany 3
Jonah 3: 1-5
The book of Jonah is unique among the prophetic books. It is recommended you read the whole four chapters. It is described as a didactic narrative – an amusing and clever little tale about a recalcitrant prophet called Jonah. It is not an historical account. Its purpose is to teach about the wideness of God’s mercy and forgiveness. In today’s verses in Chapter 3, God sends Jonah to the wicked city of Ninevah a second time. This time Jonah doesn’t run away but obeys. In Ninevah he announces that God is going to judge and destroy the city. Miraculously, the people repent and wear sackcloth, even the animals, so God decides not to destroy the city. God gave Jonah a second chance and God gave the people of Nineveh a second chance. There are many teachings in this story but the main one is that God is revealed as a gracious and merciful God, slow to anger and abounding in steadfast love.
Psalm 62: 5-12
The psalmist is expressing confidence in God’s protection in Psalm 62. It is a song of trust. God is the psalmist’s only help in verses 5 to 7. In verses 8 to 12, the psalmist is urging other people to trust in God too.
1 Corinthians 7: 29-31
These three verses in Paul’s letter to the Corinthians are amongst a series of warnings concerned with marriage in particular. They are in line with Paul’s teachings about being disengaged from the world and its ways of living. Notice Paul’s use of the words, “as though not”. One is to live “as though not” married, mourning, rejoicing, making purchases and dealing with the world in general. It is also important to notice the urgency expressed in these verses. Paul lived at a time when the imminent arrival of Christ was expected. Because “the present form of this world is passing away”, it makes a difference as to how one should live.
Mark 1: 14-20
This passage has two parts: Verses 14 and 15 contain a summary of the preaching of Jesus. God’s reign has arrived. People should repent and believe it. Verses 16 to 20 tell the story of the calling of four disciples. As in the reading from Paul’s letter, there is again a note of urgency – a feature of Mark’s gospel.
Noel Adsett
Notes on Readings for 14 January 2024
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people.
Epiphany 2
1 Samuel 3: 1-10
The boy Samuel has been placed in Eli’s care to serve God. Samuel is lying down in the temple with the ark of the covenant while Eli sleeps in another room. Samuel hears God speak three times but doesn’t recognise the voice. Then Eli instructs him how to answer and the reading ends with Samuel doing as Eli told him.
Samuel needed Eli to explain to him what these stirrings meant. Often in our lives, it takes others to help us to understand God’s call on us.
Psalm 139: 1-6, 13-18
This psalm is a prayer for deliverance from personal enemies.
Everything the psalmist has ever done or thought is known to God (verses 1 to 6).
God also knows intimately the psalmist’s creation. “My mother’s womb” in verse 13 is called “the depths of the earth” in verse 15.
Verses 17 and 18 are an exclamation of wonder!
1 Corinthians 6: 12-20
Paul’s statement in verse 12 is explained in the rest of the passage: “All things are lawful for me,” but not all things are beneficial. “All things are lawful for me,” but I will not be dominated by anything.
Christ does not set us free to enable us to do whatever we like. Christ sets us free to enable us to do whatever God wants us to do. Paul argues that over-indulgence in food represents a misunderstanding of who we are as people of God. We are given life by God and are temples of God’s spirit. Our bodies are God’s creation to be used for God’s purposes.
John 1: 43-51
The first chapter of John has an interesting sequence. It begins with the well known Prologue (1-18). The next section is about John’s testimony at Bethany where John was baptising (19-28). Three sections follow, each beginning “The next day” (at verses 29, 35, 43). Our reading today is the third “next day” section with the invitations to Philip and Nathanael and the promise of the Son of Man (43-51). This sequence is significant because throughout the Gospel of John, we note ways in which Jesus will be revealed. “Come and see” (verse 46) is a recurring theme in John’s gospel.
Nathanael was probably Bartholomew (listed as a disciple in Matthew, Mark and Luke) who lived in Cana near Nazareth.
Note the references to the Old Testament:
Verse 45 mentions the law of Moses and the prophets.
“No deceit” in verse 47 refers to Jacob when he received his father’s blessing deceitfully.
Verse 51 refers to Jacob’s vision at Bethel in Genesis 28, verse 12.
Noel Adsett
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people.
Epiphany 2
1 Samuel 3: 1-10
The boy Samuel has been placed in Eli’s care to serve God. Samuel is lying down in the temple with the ark of the covenant while Eli sleeps in another room. Samuel hears God speak three times but doesn’t recognise the voice. Then Eli instructs him how to answer and the reading ends with Samuel doing as Eli told him.
Samuel needed Eli to explain to him what these stirrings meant. Often in our lives, it takes others to help us to understand God’s call on us.
Psalm 139: 1-6, 13-18
This psalm is a prayer for deliverance from personal enemies.
Everything the psalmist has ever done or thought is known to God (verses 1 to 6).
God also knows intimately the psalmist’s creation. “My mother’s womb” in verse 13 is called “the depths of the earth” in verse 15.
Verses 17 and 18 are an exclamation of wonder!
1 Corinthians 6: 12-20
Paul’s statement in verse 12 is explained in the rest of the passage: “All things are lawful for me,” but not all things are beneficial. “All things are lawful for me,” but I will not be dominated by anything.
Christ does not set us free to enable us to do whatever we like. Christ sets us free to enable us to do whatever God wants us to do. Paul argues that over-indulgence in food represents a misunderstanding of who we are as people of God. We are given life by God and are temples of God’s spirit. Our bodies are God’s creation to be used for God’s purposes.
John 1: 43-51
The first chapter of John has an interesting sequence. It begins with the well known Prologue (1-18). The next section is about John’s testimony at Bethany where John was baptising (19-28). Three sections follow, each beginning “The next day” (at verses 29, 35, 43). Our reading today is the third “next day” section with the invitations to Philip and Nathanael and the promise of the Son of Man (43-51). This sequence is significant because throughout the Gospel of John, we note ways in which Jesus will be revealed. “Come and see” (verse 46) is a recurring theme in John’s gospel.
Nathanael was probably Bartholomew (listed as a disciple in Matthew, Mark and Luke) who lived in Cana near Nazareth.
Note the references to the Old Testament:
Verse 45 mentions the law of Moses and the prophets.
“No deceit” in verse 47 refers to Jacob when he received his father’s blessing deceitfully.
Verse 51 refers to Jacob’s vision at Bethel in Genesis 28, verse 12.
Noel Adsett
Notes on Readings for 7 January 2024
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people. The length of this period varies depending on the date of Easter.
Epiphany 1
Baptism of Jesus
Genesis 1: 1-5
What do these first five verses in the Hebrew bible have to do with the baptism of Jesus?
To-day’s readings from Genesis and Mark refer to elemental things – water, wind, darkness, light. The Spirit of God which broods over the face of the waters at the beginning descends on Jesus as he comes out of the waters of the river Jordan. The voice that says, “Let there be light” in the creation story now declares, “You are my Son, the Beloved; with you I am well pleased.”
Note the wonder and wildness in the second verse: “a formless void; darkness covered the face of the deep”. Then God said, “Let there be light” and light burst forth.
This first lectionary reading in Epiphany confirms that God is indeed great and the creator of all things. We are invited to reflect on God’s creative Spirit in the baptism of our Lord and to our own baptism and journey of faith.
Psalm 29
This psalm of David is a hymn to the God of the storm – a well known weather condition at the beginning of Epiphany in Brisbane.
With the words, “Ascribe to the LORD,” verses 1 and 2 call the listeners to worship.
As said in italics above, Epiphany is a manifestation. Verses 3 to 9 express the LORD’s manifestation in the thunderstorm. Note the voice in verse 3 (thunder) and flames of fire in verse 7 (lightning).
Psalm 29 is a song about God's glory and strength. Every verse (except one) includes God's personal name—Yahweh. In most verses it occurs twice.
As mentioned previously in these notes, "Yahweh" was the Hebrew word for the
self-revealed name of the God of the Old Testament. It comes from the Hebrew verb "to be." "Yahweh" means "to be." The New Revised Standard Version of the bible translates “Yahweh” as "LORD," which distinguishes it from "Lord".
Acts 19: 1-7
These readings for the first week of Epiphany are teaching us how God is being
revealed. The book of Acts continues the narrative of the Gospel according to Luke by tracing the story of the Christian movement from the resurrection of Jesus to the time when the apostle Paul was in Rome, proclaiming the gospel “with all boldness and without hindrance”.
Three notes on this reading:
1. The first verse in this reading refers to Apollos. Apollos was an itinerant evangelist with many gifts, but he only knew “the baptism of John”. Apollos, apparently, was the person whose enthusiastic proclamation of The Way in Ephesus led a number of people to believe. When Paul travelled through Ephesus after Apollos had moved on, he discovered that the believers there had been baptised “into John’s baptism” (verse 3). So, Paul baptised them in the name of Jesus (verse 5).
2. There was a diversity of practices of baptism in the early church just as there is today. It is typical of Paul’s teaching that he should emphasise the living presence of God in the lives of believers – not “how were you baptised?” but “Did you receive the Holy Spirit when you became believers?”
3. When we apply this question to our own lives, it causes us again to reflect, during this season of Epiphany, on the manifestation of Jesus Christ on our own journey of faith.
Mark 1: 4-11
When we read from Mark 1 five weeks ago, in the season of Advent, we said verses 4 to 8 name the forerunner, John the Baptiser, at a time of fulfilment promised by the prophets Isaiah and Malachi.
John’s own baptism had two components – repentance and forgiveness as he explains in verse 4.
However, as John also explains in verse 8, the good news of Jesus’ baptism is that while John’s own baptism was with water, Jesus “will baptise you with the Holy Spirit”.
Professor Michael Rogness, author, parish pastor and seminary teacher, noted the way baptism is a “means of grace”. It is just a splash of water but “it marks the beginning of a whole new life – of forgiveness, of the presence of God’s spirit, of our union with Jesus, and our becoming part of the world-wide Christian Church.”
Noel Adsett
An ‘Epiphany’ is a revealing, appearing or manifesting of something or someone, and in this season the church reflects on the manifestation of Christ to all people. The length of this period varies depending on the date of Easter.
Epiphany 1
Baptism of Jesus
Genesis 1: 1-5
What do these first five verses in the Hebrew bible have to do with the baptism of Jesus?
To-day’s readings from Genesis and Mark refer to elemental things – water, wind, darkness, light. The Spirit of God which broods over the face of the waters at the beginning descends on Jesus as he comes out of the waters of the river Jordan. The voice that says, “Let there be light” in the creation story now declares, “You are my Son, the Beloved; with you I am well pleased.”
Note the wonder and wildness in the second verse: “a formless void; darkness covered the face of the deep”. Then God said, “Let there be light” and light burst forth.
This first lectionary reading in Epiphany confirms that God is indeed great and the creator of all things. We are invited to reflect on God’s creative Spirit in the baptism of our Lord and to our own baptism and journey of faith.
Psalm 29
This psalm of David is a hymn to the God of the storm – a well known weather condition at the beginning of Epiphany in Brisbane.
With the words, “Ascribe to the LORD,” verses 1 and 2 call the listeners to worship.
As said in italics above, Epiphany is a manifestation. Verses 3 to 9 express the LORD’s manifestation in the thunderstorm. Note the voice in verse 3 (thunder) and flames of fire in verse 7 (lightning).
Psalm 29 is a song about God's glory and strength. Every verse (except one) includes God's personal name—Yahweh. In most verses it occurs twice.
As mentioned previously in these notes, "Yahweh" was the Hebrew word for the
self-revealed name of the God of the Old Testament. It comes from the Hebrew verb "to be." "Yahweh" means "to be." The New Revised Standard Version of the bible translates “Yahweh” as "LORD," which distinguishes it from "Lord".
Acts 19: 1-7
These readings for the first week of Epiphany are teaching us how God is being
revealed. The book of Acts continues the narrative of the Gospel according to Luke by tracing the story of the Christian movement from the resurrection of Jesus to the time when the apostle Paul was in Rome, proclaiming the gospel “with all boldness and without hindrance”.
Three notes on this reading:
1. The first verse in this reading refers to Apollos. Apollos was an itinerant evangelist with many gifts, but he only knew “the baptism of John”. Apollos, apparently, was the person whose enthusiastic proclamation of The Way in Ephesus led a number of people to believe. When Paul travelled through Ephesus after Apollos had moved on, he discovered that the believers there had been baptised “into John’s baptism” (verse 3). So, Paul baptised them in the name of Jesus (verse 5).
2. There was a diversity of practices of baptism in the early church just as there is today. It is typical of Paul’s teaching that he should emphasise the living presence of God in the lives of believers – not “how were you baptised?” but “Did you receive the Holy Spirit when you became believers?”
3. When we apply this question to our own lives, it causes us again to reflect, during this season of Epiphany, on the manifestation of Jesus Christ on our own journey of faith.
Mark 1: 4-11
When we read from Mark 1 five weeks ago, in the season of Advent, we said verses 4 to 8 name the forerunner, John the Baptiser, at a time of fulfilment promised by the prophets Isaiah and Malachi.
John’s own baptism had two components – repentance and forgiveness as he explains in verse 4.
However, as John also explains in verse 8, the good news of Jesus’ baptism is that while John’s own baptism was with water, Jesus “will baptise you with the Holy Spirit”.
Professor Michael Rogness, author, parish pastor and seminary teacher, noted the way baptism is a “means of grace”. It is just a splash of water but “it marks the beginning of a whole new life – of forgiveness, of the presence of God’s spirit, of our union with Jesus, and our becoming part of the world-wide Christian Church.”
Noel Adsett
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