Bible Readings 2023
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Sunday March 26
Ezekiel 37: 1-14
The ‘valley of dry bones’ is a well known and loved vision of the prophet Ezekiel. God reveals the bones to the prophet as the people of Israel in exile and commands the prophet to carry another prophecy in order to revitalise these human figures, to resurrect them and to bring them to the Land of Israel.
A number of other meanings are attached to the symbolic vision of the resurrection of dry bones. The story becomes more interesting when the reader learns something about its historical context, literary background and theological symbolism.
Ezekiel himself explains the vision in verse 14: ‘I will put my spirit with you and you shall live.’ God’s spirit (breath) is the key. With God’s spirit anything is possible. Without it, existence is just flesh and blood. But with God’s spirit, there is life.
Psalm 130
A Song of Ascent, this psalm is a prayer for deliverance from personal trouble (a lament). In the first two verses the psalmist cries for help. In verses 3-6, the psalmist eagerly awaits God’s help because it is God’s nature to be merciful. Verses 7 and 8 say that Israel should take the same attitude in its national difficulties.
Romans 8: 6-11
To live according to the flesh is to be dominated by selfish passions; to live according to the Spirit is to belong to the new community of faith where God dwells as the Spirit.
The central theme of Romans 8 is the Spirit. Believers have received the Spirit and, as God's children and joint-heirs with Christ, are to live by the Spirit and not by the corrupted impulses of the flesh.
Paul is saying that if the Spirit of Life is in us and we are in the Spirit, we will be brought to life from the inside out.
Note the interchangeable use of the Spirit in verses 9 and 10 - the Spirit of God, the Spirit of Christ and the interrelation with Christ.
To set the mind on the Spirit (verse 6) is to freely accept and intentionally nurture the life-giving gift of relationship with the Living God.
John 11: 1-45
The story of Lazarus is unique to the Gospel of John. It is the gospel reading for the last Sunday in Lent, the Sunday immediately preceding Passion/Palm Sunday. In the Synoptic gospels the cleansing of the Temple is the impetus for the plot to kill Jesus. In John the temple scene is moved to the beginning of the gospel, immediately following the wedding at Cana and it is the raising of Lazarus to life that incites the plot to arrest and kill Jesus. This is explained in the remaining verses of Chapter 11.
The raising of Lazarus is the last of the ‘signs’ in the Gospel of John. The actual raising of Lazarus is narrated in only two verses (43 and 44). Before verses 43 and 44, many more verses were written to describe details of the scene in Bethany and the conversations that took place. Previously in the Gospel, Jesus performed signs which were typically followed by dialogue and discourse by Jesus that interpreted each sign (John 5:1-47; John 9:1 - John 10:21). But in the Lazarus story, Jesus comments on the sign before actually raising Lazarus from the dead. Perhaps we should consider that what precedes the miracle is just as important as the miracle itself.
An example of this is the conversation between Jesus and Martha in verses 21 to 27. When Jesus says to her, ‘Your brother will rise again,’ she hears only the promise of a future resurrection, ‘I know that he will rise again in the resurrection on the last day’ (verse 24). Jesus seems to correct this misunderstanding, ‘I am the resurrection and the life.’
In verses 41 and 42, Jesus emphasises hearing. Jesus thanks God for hearing him. By hearing Jesus calling his name, Lazarus recognises the voice of the shepherd and the dead man comes out, because only the shepherd can lead his sheep out.
Noel Adsett
Ezekiel 37: 1-14
The ‘valley of dry bones’ is a well known and loved vision of the prophet Ezekiel. God reveals the bones to the prophet as the people of Israel in exile and commands the prophet to carry another prophecy in order to revitalise these human figures, to resurrect them and to bring them to the Land of Israel.
A number of other meanings are attached to the symbolic vision of the resurrection of dry bones. The story becomes more interesting when the reader learns something about its historical context, literary background and theological symbolism.
Ezekiel himself explains the vision in verse 14: ‘I will put my spirit with you and you shall live.’ God’s spirit (breath) is the key. With God’s spirit anything is possible. Without it, existence is just flesh and blood. But with God’s spirit, there is life.
Psalm 130
A Song of Ascent, this psalm is a prayer for deliverance from personal trouble (a lament). In the first two verses the psalmist cries for help. In verses 3-6, the psalmist eagerly awaits God’s help because it is God’s nature to be merciful. Verses 7 and 8 say that Israel should take the same attitude in its national difficulties.
Romans 8: 6-11
To live according to the flesh is to be dominated by selfish passions; to live according to the Spirit is to belong to the new community of faith where God dwells as the Spirit.
The central theme of Romans 8 is the Spirit. Believers have received the Spirit and, as God's children and joint-heirs with Christ, are to live by the Spirit and not by the corrupted impulses of the flesh.
Paul is saying that if the Spirit of Life is in us and we are in the Spirit, we will be brought to life from the inside out.
Note the interchangeable use of the Spirit in verses 9 and 10 - the Spirit of God, the Spirit of Christ and the interrelation with Christ.
To set the mind on the Spirit (verse 6) is to freely accept and intentionally nurture the life-giving gift of relationship with the Living God.
John 11: 1-45
The story of Lazarus is unique to the Gospel of John. It is the gospel reading for the last Sunday in Lent, the Sunday immediately preceding Passion/Palm Sunday. In the Synoptic gospels the cleansing of the Temple is the impetus for the plot to kill Jesus. In John the temple scene is moved to the beginning of the gospel, immediately following the wedding at Cana and it is the raising of Lazarus to life that incites the plot to arrest and kill Jesus. This is explained in the remaining verses of Chapter 11.
The raising of Lazarus is the last of the ‘signs’ in the Gospel of John. The actual raising of Lazarus is narrated in only two verses (43 and 44). Before verses 43 and 44, many more verses were written to describe details of the scene in Bethany and the conversations that took place. Previously in the Gospel, Jesus performed signs which were typically followed by dialogue and discourse by Jesus that interpreted each sign (John 5:1-47; John 9:1 - John 10:21). But in the Lazarus story, Jesus comments on the sign before actually raising Lazarus from the dead. Perhaps we should consider that what precedes the miracle is just as important as the miracle itself.
An example of this is the conversation between Jesus and Martha in verses 21 to 27. When Jesus says to her, ‘Your brother will rise again,’ she hears only the promise of a future resurrection, ‘I know that he will rise again in the resurrection on the last day’ (verse 24). Jesus seems to correct this misunderstanding, ‘I am the resurrection and the life.’
In verses 41 and 42, Jesus emphasises hearing. Jesus thanks God for hearing him. By hearing Jesus calling his name, Lazarus recognises the voice of the shepherd and the dead man comes out, because only the shepherd can lead his sheep out.
Noel Adsett
Sunday March 19
1 Samuel 16: 1-13
This fascinating story tells of God choosing David as king over Israel. David was anointed by Samuel who finds him among the sons of Jesse. The statement in verse seven is often highlighted - that humans “look on the outward appearance but the LORD looks on the heart.”
Many other observations can be made about these verses. Some commentators point to Samuel himself, once a youth to whom divine favour had unexpectedly passed, forsaking the family of his own mentor Eli. Samuel’s story, like David’s and like many adults, was characterised by early promise that became more ambiguous as his life events unfolded. It is also interesting to note Samuel’s feelings. In spite of Samuel’s grief and failings, the prophet remains open to God’s word and to new possibilities.
Psalm 23
Psalm 23 is an expression of confidence in God’s protection, a song of trust. In the first four verses the LORD is compared to a shepherd. “The Lord is My Shepherd” is the name commonly used to refer to Psalm 23. In verses 5 and 6, the LORD is compared to a gracious host. The dominant themes in the six verses of eternal rest, peace and comfort make the psalm suitable for reading at funerals. The poem provides hope and encouragement to people in grief.
Ephesians 5: 8-14
The writer contrasts two ways of living – what belongs to the darkness or to the light. Darkness and light are incompatible: we have crossed from one realm to the other and as children of light must now separate ourselves from, and stand against, darkness, reflecting the realignment of our allegiances in Christ. Verse 10 says, “Try to find out what is pleasing to the Lord,” reminding us of the ongoing discernment of behaviour which is pleasing to Christ.
John 9: 1-41
In this vividly dramatic story “the man who had formerly been blind” (verse 13), is contrasted with various people. They have all missed the point that in Jesus of Nazareth, God’s promise of restoration and recreation is entering the world. The various people were the disciples, the neighbours, the Pharisees and the parents, all of whom could not see. This story is about an encounter leading to new sight leading to faith. The newly-sighted man looked for the first time into the eyes of the one who had gifted him with light and said, “I believe.”
A note on verse 41: Proud refusal by the Pharisees to admit spiritual blindness demonstrates their “sin”.
Noel Adsett
1 Samuel 16: 1-13
This fascinating story tells of God choosing David as king over Israel. David was anointed by Samuel who finds him among the sons of Jesse. The statement in verse seven is often highlighted - that humans “look on the outward appearance but the LORD looks on the heart.”
Many other observations can be made about these verses. Some commentators point to Samuel himself, once a youth to whom divine favour had unexpectedly passed, forsaking the family of his own mentor Eli. Samuel’s story, like David’s and like many adults, was characterised by early promise that became more ambiguous as his life events unfolded. It is also interesting to note Samuel’s feelings. In spite of Samuel’s grief and failings, the prophet remains open to God’s word and to new possibilities.
Psalm 23
Psalm 23 is an expression of confidence in God’s protection, a song of trust. In the first four verses the LORD is compared to a shepherd. “The Lord is My Shepherd” is the name commonly used to refer to Psalm 23. In verses 5 and 6, the LORD is compared to a gracious host. The dominant themes in the six verses of eternal rest, peace and comfort make the psalm suitable for reading at funerals. The poem provides hope and encouragement to people in grief.
Ephesians 5: 8-14
The writer contrasts two ways of living – what belongs to the darkness or to the light. Darkness and light are incompatible: we have crossed from one realm to the other and as children of light must now separate ourselves from, and stand against, darkness, reflecting the realignment of our allegiances in Christ. Verse 10 says, “Try to find out what is pleasing to the Lord,” reminding us of the ongoing discernment of behaviour which is pleasing to Christ.
John 9: 1-41
In this vividly dramatic story “the man who had formerly been blind” (verse 13), is contrasted with various people. They have all missed the point that in Jesus of Nazareth, God’s promise of restoration and recreation is entering the world. The various people were the disciples, the neighbours, the Pharisees and the parents, all of whom could not see. This story is about an encounter leading to new sight leading to faith. The newly-sighted man looked for the first time into the eyes of the one who had gifted him with light and said, “I believe.”
A note on verse 41: Proud refusal by the Pharisees to admit spiritual blindness demonstrates their “sin”.
Noel Adsett
Sunday March 12
Exodus 17: 1 - 7
This story about the provision of water is one of the wilderness narratives. They are all accounts of happenings while Israel journeyed from Egypt to Sinai. The people blame the leadership of Moses, sometimes Aaron, for their troubles. God hears the grievances of God’s people and responds to them by providing resources that directly address their needs. In this story the rock is struck at Horeb where the Ten Commandments were given to Moses by Yahweh according to the Book of Deuteronomy, reminding us that the God who commands is also the one who daily provides for our most basic needs.
Psalm 95
This psalm is a liturgy of God’s kingship. It opens with a hymn (verses 1 – 7a) and closes with an oracle delivered by a priest or temple prophet, warning the congregation against disobeying God’s laws (verses 7b – 11). They are not to follow in the footsteps of the Hebrew generation which, despite having been liberated from Egypt, sustained by the manna from heaven and being present at the giving of the law at Mt Horeb, are renowned more for their grumbling than for their joyful noise. “They shall not enter my rest.” Only the two faithful ones (Joshua and Caleb) would live to enter the Promised Land.
Massah and Meribah, named in the Exodus story, became memorials of Israel’s faithfulness.
Romans 5: 1 – 11
The first five verses tell us that when we rely utterly upon God’s grace and not at all upon ourselves, we have peace (reconciliation) with God and other blessings. Suffering, endurance, character, hope occur in the Exodus story. Now Paul explains these concepts in the light of the gospel. He claims we have been justified and reconciled by Christ’s blood (death). In verse 6, Paul points out that while we were still weak, Christ has died for the ungodly, the unrighteous. This reading has depth and power, well worth our thoughts in the season of Lent.
John 4: 5 – 42
We are familiar with the facts that relationships between Jews and Samaritans were tense and engaging in a lengthy conversation with a woman was risky. These facts illustrate the desire of Jesus to break down barriers. The story of the woman at the well also sets the stage for the later Spirit-empowered mission of the church. It anticipates the new humanity Jesus will establish in which traditional gender, racial and class barriers will be abolished.
The verses about the sending of the disciples, sowing and reaping (verses 34 to 38) are a help in understanding the church as a missionary community. Wages are the reward of gathering believers. Jesus sows. The disciples reap. The harvest comes from the labour of Jesus’ life, death and resurrection. Christian mission is participatory. In verse 39 we learn that many Samaritans believed in Jesus because of the woman’s testimony. Her own missionary life had begun.
Noel Adsett
Exodus 17: 1 - 7
This story about the provision of water is one of the wilderness narratives. They are all accounts of happenings while Israel journeyed from Egypt to Sinai. The people blame the leadership of Moses, sometimes Aaron, for their troubles. God hears the grievances of God’s people and responds to them by providing resources that directly address their needs. In this story the rock is struck at Horeb where the Ten Commandments were given to Moses by Yahweh according to the Book of Deuteronomy, reminding us that the God who commands is also the one who daily provides for our most basic needs.
Psalm 95
This psalm is a liturgy of God’s kingship. It opens with a hymn (verses 1 – 7a) and closes with an oracle delivered by a priest or temple prophet, warning the congregation against disobeying God’s laws (verses 7b – 11). They are not to follow in the footsteps of the Hebrew generation which, despite having been liberated from Egypt, sustained by the manna from heaven and being present at the giving of the law at Mt Horeb, are renowned more for their grumbling than for their joyful noise. “They shall not enter my rest.” Only the two faithful ones (Joshua and Caleb) would live to enter the Promised Land.
Massah and Meribah, named in the Exodus story, became memorials of Israel’s faithfulness.
Romans 5: 1 – 11
The first five verses tell us that when we rely utterly upon God’s grace and not at all upon ourselves, we have peace (reconciliation) with God and other blessings. Suffering, endurance, character, hope occur in the Exodus story. Now Paul explains these concepts in the light of the gospel. He claims we have been justified and reconciled by Christ’s blood (death). In verse 6, Paul points out that while we were still weak, Christ has died for the ungodly, the unrighteous. This reading has depth and power, well worth our thoughts in the season of Lent.
John 4: 5 – 42
We are familiar with the facts that relationships between Jews and Samaritans were tense and engaging in a lengthy conversation with a woman was risky. These facts illustrate the desire of Jesus to break down barriers. The story of the woman at the well also sets the stage for the later Spirit-empowered mission of the church. It anticipates the new humanity Jesus will establish in which traditional gender, racial and class barriers will be abolished.
The verses about the sending of the disciples, sowing and reaping (verses 34 to 38) are a help in understanding the church as a missionary community. Wages are the reward of gathering believers. Jesus sows. The disciples reap. The harvest comes from the labour of Jesus’ life, death and resurrection. Christian mission is participatory. In verse 39 we learn that many Samaritans believed in Jesus because of the woman’s testimony. Her own missionary life had begun.
Noel Adsett
Sunday March 5
Genesis 12: 1 – 4a
The first eleven chapters of Genesis tell of a broken, divided humanity as a whole (Eden, Cain and Abel, Noah and the flood, the tower of Babel). Now God calls on Abram and Sarai (later Abraham and Sarah) to play a decisive role in God’s historical purpose. First of all, God promises Abram a “land that I will show you.” Secondly, God promises to make of Abram’s offspring a great nation with the implication of a long line of descendants. Thirdly, God promises to “bless” Abram.
Blessing involves fertility, life, success, well-being and a good name.
In response to these promises and this command to “Go..,” Abram responds in obedience: “So Abram went, as the LORD had told him.”
Psalm 121
This is one of the fifteen Psalms of Ascent which were sung by travellers to Jerusalem for the three great feasts (Passover, Feast of Weeks, Feast of Booths). They are travel songs, songs for the road, songs for the journey of life. They all name God as “the LORD” meaning the Hebrew word “Yahweh” which is God’s covenant name. This name speaks of God’s covenant relationship with God’s people and God’s faithfulness to them. The psalmist in Psalm 121 refers in verse 1 to the hills seen by the travellers on their journey, and asks “From whence comes my help?” The hills might be high places where the baals, the local fertility gods were worshipped but the answers that follow in the other verses speak, in simple language, of a calm and comforting assurance of an unshaken trust.
Romans 4: 1 – 5, 13 – 17
Paul’s letter to the Christians in Rome was addressed to a number of congregations in the city. Each was different but they were all aware of the influence of the law, whether in Jewish culture or Roman society. They were all used to believing they had to earn their way by following prescribed laws. They thought of Abraham in this way – a man honoured and praised by God for his works. Paul wanted people to look not to the works of the law, but to faith.
Paul saw in Abraham a father, but not a father in the law but rather a father in the faith. It was crucial for Paul that he recast Abraham and challenge Christians to see, in Abraham, a model of a faithful servant of God.
Romans 4: 1 – 5, 13 – 17 (cont)
Abraham was the father of many nations; but Abraham was righteous in the eyes of God, not because he had followed the law nor because he had earned that righteousness. No Abraham, Paul observes, was made right with God through God’s gracious gift and because Abraham believed God. We are justified by grace through faith.
John 3: 1 – 17
Nicodemus is a learned man, a Pharisee, “a ruler of the Jews”. Jesus refers to him as “the teacher of Israel”. In this passage, Nicodemus is representing the religious leaders. He thinks he understands who Jesus is and who God is but Jesus calls his understanding into question. The reasoning in the conversation is interesting to read. In verse 3 Jesus is pointing out that no one can see God’s reign without being born again. While Nicodemus reacts literally Jesus means he must allow God to change his whole way of being in the world. Jesus challenges Nicodemus to move from theory to practice, from knowledge to faith, from curiosity to commitment.
Verses 16 and 17 are well known. The Greek word translated as “save” or “saved” in John 3:17 is sozo, which means save in the sense of rescue, heal, and make whole.
Jesus invites us to receive life as God’s gift. Those who trust Jesus, staking their lives on divine love, will be reborn. By God’s mercy they will be not merely forgiven, but made whole, remade in God’s image as participants in God’s new creation.
Noel Adsett
Genesis 12: 1 – 4a
The first eleven chapters of Genesis tell of a broken, divided humanity as a whole (Eden, Cain and Abel, Noah and the flood, the tower of Babel). Now God calls on Abram and Sarai (later Abraham and Sarah) to play a decisive role in God’s historical purpose. First of all, God promises Abram a “land that I will show you.” Secondly, God promises to make of Abram’s offspring a great nation with the implication of a long line of descendants. Thirdly, God promises to “bless” Abram.
Blessing involves fertility, life, success, well-being and a good name.
In response to these promises and this command to “Go..,” Abram responds in obedience: “So Abram went, as the LORD had told him.”
Psalm 121
This is one of the fifteen Psalms of Ascent which were sung by travellers to Jerusalem for the three great feasts (Passover, Feast of Weeks, Feast of Booths). They are travel songs, songs for the road, songs for the journey of life. They all name God as “the LORD” meaning the Hebrew word “Yahweh” which is God’s covenant name. This name speaks of God’s covenant relationship with God’s people and God’s faithfulness to them. The psalmist in Psalm 121 refers in verse 1 to the hills seen by the travellers on their journey, and asks “From whence comes my help?” The hills might be high places where the baals, the local fertility gods were worshipped but the answers that follow in the other verses speak, in simple language, of a calm and comforting assurance of an unshaken trust.
Romans 4: 1 – 5, 13 – 17
Paul’s letter to the Christians in Rome was addressed to a number of congregations in the city. Each was different but they were all aware of the influence of the law, whether in Jewish culture or Roman society. They were all used to believing they had to earn their way by following prescribed laws. They thought of Abraham in this way – a man honoured and praised by God for his works. Paul wanted people to look not to the works of the law, but to faith.
Paul saw in Abraham a father, but not a father in the law but rather a father in the faith. It was crucial for Paul that he recast Abraham and challenge Christians to see, in Abraham, a model of a faithful servant of God.
Romans 4: 1 – 5, 13 – 17 (cont)
Abraham was the father of many nations; but Abraham was righteous in the eyes of God, not because he had followed the law nor because he had earned that righteousness. No Abraham, Paul observes, was made right with God through God’s gracious gift and because Abraham believed God. We are justified by grace through faith.
John 3: 1 – 17
Nicodemus is a learned man, a Pharisee, “a ruler of the Jews”. Jesus refers to him as “the teacher of Israel”. In this passage, Nicodemus is representing the religious leaders. He thinks he understands who Jesus is and who God is but Jesus calls his understanding into question. The reasoning in the conversation is interesting to read. In verse 3 Jesus is pointing out that no one can see God’s reign without being born again. While Nicodemus reacts literally Jesus means he must allow God to change his whole way of being in the world. Jesus challenges Nicodemus to move from theory to practice, from knowledge to faith, from curiosity to commitment.
Verses 16 and 17 are well known. The Greek word translated as “save” or “saved” in John 3:17 is sozo, which means save in the sense of rescue, heal, and make whole.
Jesus invites us to receive life as God’s gift. Those who trust Jesus, staking their lives on divine love, will be reborn. By God’s mercy they will be not merely forgiven, but made whole, remade in God’s image as participants in God’s new creation.
Noel Adsett
Sunday February 26
Genesis 2:15-17 and Genesis 3: 1-7
It is suggested these verses be read slowly to give time for thought and meaning. They cause us to ask many questions. The humans didn’t die when they ate the fruit of the tree of the knowledge of good and evil. Was the serpent right? What was the meaning of the Lord God’s command to the man called Adam? Why was the serpent described as crafty? What is the Truth?
Scripture continually challenges our presumptions about the Creator and creation. It can be difficult to bring fresh eyes to texts that are so familiar, and that have been interpreted in other ways over the centuries. Within the story-world of Genesis 2-3, the relationship of both God and the serpent to the ‘truth’ is ambiguous. The Bible is like that. It is not a collection of facts. It is a collection of stories, poems, songs, prayers and remembrances. It invites us to dwell over its details, revel in its beauty, and reflect on its difficult questions.
Psalm 32
David reflects on the blessing of divine forgiveness. The psalm begins with David expressing the relief which comes with being forgiven of sin. This can only come when a person confesses to God and accepts that their actions were wrong. Confession before God leads to relief. In verses 5 to 7, David encourages others to do the same. Those who trust in God's knowledge can be assured of God’s loving care and counsel. The psalm concludes with an encouragement for praise. Compared to those who stubbornly refuse to admit their sin, humble and godly people have every reason to rejoice in God. Receiving forgiveness of sin not only results in an immediate restoration of our relationship with God, but it also gives reasons for us to celebrate.
Romans 5: 12-19
It is helpful to read the first eleven verses of the fifth chapter of Romans first because Paul explains in some detail the benefits of being justified by faith in Christ. Paul shows that the only way to escape the effects of the fall of the human race into sin is through the free gift of God’s grace that offers justification to all who will receive it. Practically, this gives even greater assurance and hope to believers. Verses 12 to 19 reinforce these assurances. Paul contrasts our old identity in Adam with our new identity in Christ.
Identification, either with Adam or with Christ, is the key to understanding 5:12-19. Paul is saying that either you’re under condemnation because you are in Adam or you’re justified because you are in Jesus Christ. Paul is also showing that God’s gracious gift of righteousness in Christ is far greater than the devastation of sin that resulted from Adam’s disobedience.
Matthew 4: 1-11
The wilderness tests of the Temptation account can be seen as tests of preparation for the choices Jesus makes in his earthly ministry. As a result of the temptations, Jesus was stronger and more prepared for his ministry because he had rejected three false ways of doing his task: providing only for people's material needs. Readers of Matthew’s Gospel have an opportunity to see how the wilderness experience is replayed in Jesus’ encounters with people who are sick, hungry or in need; with people who use their connections to power (including, perhaps, the lawyers, Pharisees and Sadducees who test him in various ways; e.g., Matt 16:1; 19:3; 22:18, 35) to ascertain his loyalty; with persons who too easily worry about the world’s assessment of greatness rather than God’s (including some of his own disciples; e.g., Matt 18:1-5).
Noel Adsett
Genesis 2:15-17 and Genesis 3: 1-7
It is suggested these verses be read slowly to give time for thought and meaning. They cause us to ask many questions. The humans didn’t die when they ate the fruit of the tree of the knowledge of good and evil. Was the serpent right? What was the meaning of the Lord God’s command to the man called Adam? Why was the serpent described as crafty? What is the Truth?
Scripture continually challenges our presumptions about the Creator and creation. It can be difficult to bring fresh eyes to texts that are so familiar, and that have been interpreted in other ways over the centuries. Within the story-world of Genesis 2-3, the relationship of both God and the serpent to the ‘truth’ is ambiguous. The Bible is like that. It is not a collection of facts. It is a collection of stories, poems, songs, prayers and remembrances. It invites us to dwell over its details, revel in its beauty, and reflect on its difficult questions.
Psalm 32
David reflects on the blessing of divine forgiveness. The psalm begins with David expressing the relief which comes with being forgiven of sin. This can only come when a person confesses to God and accepts that their actions were wrong. Confession before God leads to relief. In verses 5 to 7, David encourages others to do the same. Those who trust in God's knowledge can be assured of God’s loving care and counsel. The psalm concludes with an encouragement for praise. Compared to those who stubbornly refuse to admit their sin, humble and godly people have every reason to rejoice in God. Receiving forgiveness of sin not only results in an immediate restoration of our relationship with God, but it also gives reasons for us to celebrate.
Romans 5: 12-19
It is helpful to read the first eleven verses of the fifth chapter of Romans first because Paul explains in some detail the benefits of being justified by faith in Christ. Paul shows that the only way to escape the effects of the fall of the human race into sin is through the free gift of God’s grace that offers justification to all who will receive it. Practically, this gives even greater assurance and hope to believers. Verses 12 to 19 reinforce these assurances. Paul contrasts our old identity in Adam with our new identity in Christ.
Identification, either with Adam or with Christ, is the key to understanding 5:12-19. Paul is saying that either you’re under condemnation because you are in Adam or you’re justified because you are in Jesus Christ. Paul is also showing that God’s gracious gift of righteousness in Christ is far greater than the devastation of sin that resulted from Adam’s disobedience.
Matthew 4: 1-11
The wilderness tests of the Temptation account can be seen as tests of preparation for the choices Jesus makes in his earthly ministry. As a result of the temptations, Jesus was stronger and more prepared for his ministry because he had rejected three false ways of doing his task: providing only for people's material needs. Readers of Matthew’s Gospel have an opportunity to see how the wilderness experience is replayed in Jesus’ encounters with people who are sick, hungry or in need; with people who use their connections to power (including, perhaps, the lawyers, Pharisees and Sadducees who test him in various ways; e.g., Matt 16:1; 19:3; 22:18, 35) to ascertain his loyalty; with persons who too easily worry about the world’s assessment of greatness rather than God’s (including some of his own disciples; e.g., Matt 18:1-5).
Noel Adsett
Sunday February 19
Exodus 24:12–18
Moses and his assistant Joshua are invited to go up on the mountain. Moses’ encounter with the Lord on Mount Sinai is described. We read of a mountain covered in cloud and of the appearance of the glory of the Lord like a devouring fire on the top of the mountain in the sight of the people of Israel. The setting of this story is spectacular.
This story shaped the traditions of transfiguration recorded in Matthew, Mark and Luke. The reading is set down for Transfiguration Sunday at the end of the season of Epiphany.
Psalm 99
What does it mean that God is holy? When you read this psalm you are faced with the clear evidences of what that holiness means. In the face of this holiness, we can do nothing but exalt the Lord our God.
2 Peter 1: 16-21
We are invited to trust, and indeed that is the promise, that the power and the authority ultimately rests in God. The Spirit continues to move among us. In the Spirit’s presence, the glorified Jesus on the mountain is made present among us. The gift of prophecy for the faithful interpreting of the scriptures is continually given. The appeal of faithful witness is granted a hearing within faithful Christian communities who bear fruit in hopeful endurance and godly affection and love.
Matthew 17: 1-9 Transfiguration of Our Lord
In the scene for this story there is again a high mountain. The disciples Peter, James and John watch while the face of Jesus shone like the sun, his clothes becoming dazzling white. He is transformed and shines with heavenly glory – The Transfiguration. In verse 4, we read of Peter’s reaction. He says it is good to be here and promises to build three tents – one for Jesus, one for Elijah and one for Moses. Jesus does not respond but suddenly a bright cloud appeared and a voice, “This is my Son, the Beloved; with him I am well pleased; listen to him!” Matthew records a voice from heaven with a similar announcement in his account of the baptism of Jesus in Chapter 3, verse 17, but this time, adds, “Listen to him.”
It is interesting to compare Matthew’s account of The Transfiguration with those in Mark and Luke. Peter calls Jesus “Lord” in Matthew, a title used in Matthew to indicate faith. While Luke and Mark suggest the disciples said, “Let us build three tents,” Matthew says “I will make three dwellings here”. Both Mark and Luke remark that Peter did not know what he was saying.
In verse 6 we read of the fear felt by the three disciples on hearing the command to “Listen to him”. Then follows the assurance Jesus gave them in verse 7 – an assurance Jesus gave again and again. Jesus continues to remind us of his transforming presence while he still calls for our concern for the poor, justice for the oppressed and love for everyone. Listen to him.
Noel Adsett
Exodus 24:12–18
Moses and his assistant Joshua are invited to go up on the mountain. Moses’ encounter with the Lord on Mount Sinai is described. We read of a mountain covered in cloud and of the appearance of the glory of the Lord like a devouring fire on the top of the mountain in the sight of the people of Israel. The setting of this story is spectacular.
This story shaped the traditions of transfiguration recorded in Matthew, Mark and Luke. The reading is set down for Transfiguration Sunday at the end of the season of Epiphany.
Psalm 99
What does it mean that God is holy? When you read this psalm you are faced with the clear evidences of what that holiness means. In the face of this holiness, we can do nothing but exalt the Lord our God.
2 Peter 1: 16-21
We are invited to trust, and indeed that is the promise, that the power and the authority ultimately rests in God. The Spirit continues to move among us. In the Spirit’s presence, the glorified Jesus on the mountain is made present among us. The gift of prophecy for the faithful interpreting of the scriptures is continually given. The appeal of faithful witness is granted a hearing within faithful Christian communities who bear fruit in hopeful endurance and godly affection and love.
Matthew 17: 1-9 Transfiguration of Our Lord
In the scene for this story there is again a high mountain. The disciples Peter, James and John watch while the face of Jesus shone like the sun, his clothes becoming dazzling white. He is transformed and shines with heavenly glory – The Transfiguration. In verse 4, we read of Peter’s reaction. He says it is good to be here and promises to build three tents – one for Jesus, one for Elijah and one for Moses. Jesus does not respond but suddenly a bright cloud appeared and a voice, “This is my Son, the Beloved; with him I am well pleased; listen to him!” Matthew records a voice from heaven with a similar announcement in his account of the baptism of Jesus in Chapter 3, verse 17, but this time, adds, “Listen to him.”
It is interesting to compare Matthew’s account of The Transfiguration with those in Mark and Luke. Peter calls Jesus “Lord” in Matthew, a title used in Matthew to indicate faith. While Luke and Mark suggest the disciples said, “Let us build three tents,” Matthew says “I will make three dwellings here”. Both Mark and Luke remark that Peter did not know what he was saying.
In verse 6 we read of the fear felt by the three disciples on hearing the command to “Listen to him”. Then follows the assurance Jesus gave them in verse 7 – an assurance Jesus gave again and again. Jesus continues to remind us of his transforming presence while he still calls for our concern for the poor, justice for the oppressed and love for everyone. Listen to him.
Noel Adsett
Sunday February 12
Deuteronomy 30:15-20
The setting is the plains of Moab, as the Israelites prepare to cross the Jordan into the Promised Land. The book states that Moses is the speaker, but the laws given are updated versions of those in earlier books. Times have changed since Sinai: the people were semi-nomads then; now they are farmers and shepherds. It is a time of religious revival, of new commitment to God.
Verse 6 puts the Law in a new light: God will ‘circumcise your heart’ – he will work changes within the people so love becomes the driving force. They will keep the
Law because they love God.
Our reading summarises Chapters 27-28 which tell of the ways in which the Israelites will be blessed if they keep this expanded and updated covenant; and the consequences of failing to keep many of the laws, i.e. being excluded from the community.
Then it offers a choice: keep the laws in love and obedience, or suffer the consequences of following other paths.
Matthew 5:21-37
Jesus has made clear that his mission is not to do away with (‘abolish) the Old Testament;
rather he fleshes out its meaning fully (to ‘fulfil’). He speaks particularly about Mosaic law; it will remain in force until he comes again at the end of the era (v. 18). In v. 19, he seems to soften his tone: whether or not one keeps and teaches every one of the 613 laws, one will be admitted to the Kingdom. The scribes and Pharisees kept all the laws scrupulously.
Here he explains how their adherence to the Law is insufficient.
Each of Jesus’ expansions of the Law begins with ‘[You have heard that] it was said’ (vv. 21, 27, 31, 33, 38, 43). He then quotes a law.
‘Ancient times’ refers to the days of Moses. The Ten Commandments forbade the act of murder (v. 21). Jesus extends this law to include propensities to kill: nursing anger, calling someone good for nothing (as the Greek says) or a ‘fool’ (v. 22). Vv. 23-24 say that reconciliation takes priority even over worship, to a Jew the most sacred act. Vv. 25-26 may be a parable: the Kingdom of God is at hand; seek reconciliation ‘quickly’ lest God, the judge, finds against you. Jesus offers forgiveness.
Noel Adsett
Deuteronomy 30:15-20
The setting is the plains of Moab, as the Israelites prepare to cross the Jordan into the Promised Land. The book states that Moses is the speaker, but the laws given are updated versions of those in earlier books. Times have changed since Sinai: the people were semi-nomads then; now they are farmers and shepherds. It is a time of religious revival, of new commitment to God.
Verse 6 puts the Law in a new light: God will ‘circumcise your heart’ – he will work changes within the people so love becomes the driving force. They will keep the
Law because they love God.
Our reading summarises Chapters 27-28 which tell of the ways in which the Israelites will be blessed if they keep this expanded and updated covenant; and the consequences of failing to keep many of the laws, i.e. being excluded from the community.
Then it offers a choice: keep the laws in love and obedience, or suffer the consequences of following other paths.
Matthew 5:21-37
Jesus has made clear that his mission is not to do away with (‘abolish) the Old Testament;
rather he fleshes out its meaning fully (to ‘fulfil’). He speaks particularly about Mosaic law; it will remain in force until he comes again at the end of the era (v. 18). In v. 19, he seems to soften his tone: whether or not one keeps and teaches every one of the 613 laws, one will be admitted to the Kingdom. The scribes and Pharisees kept all the laws scrupulously.
Here he explains how their adherence to the Law is insufficient.
Each of Jesus’ expansions of the Law begins with ‘[You have heard that] it was said’ (vv. 21, 27, 31, 33, 38, 43). He then quotes a law.
‘Ancient times’ refers to the days of Moses. The Ten Commandments forbade the act of murder (v. 21). Jesus extends this law to include propensities to kill: nursing anger, calling someone good for nothing (as the Greek says) or a ‘fool’ (v. 22). Vv. 23-24 say that reconciliation takes priority even over worship, to a Jew the most sacred act. Vv. 25-26 may be a parable: the Kingdom of God is at hand; seek reconciliation ‘quickly’ lest God, the judge, finds against you. Jesus offers forgiveness.
Noel Adsett
Sunday February 5, Communion Sunday
Isaiah 58: 1-9a
Written after the Exile, this passage speaks of fasting, but its implications are wider: it encompasses the whole of the people’s attitude towards God. Through the prophet, God issues a legal summons to ‘my people’ for ‘their rebellion’, for ‘their sins’. They go to the Temple daily and ‘delight’ (in a sense) to know God’s ways – but their ‘righteousness’ (keeping the Law and seeking godly judgments) is purely ritual, external.
Why, they ask, are you ignoring us, God? He begins to explain ‘you serve your own interest’ (delight yourselves, not me) and (as slave masters did in Egypt) ‘oppress all your workers’: there is a gulf between the rich and the poor. Because your lives outside the Temple are inconsistent with your worship ,God will not hear your pleas. You kid yourselves if you think an insincere show of fasting is ‘acceptable’. God demands a proper relationship with others, one free from ‘injustice’ and servitude (‘yoke’), one in which the rich ‘share’ with the ‘hungry’, forming one community, giving to the less fortunate. When you do this. God will hear you restore you to well-being, and protect you (both before and behind). He will be present with you.
Matthew 5:13-20
Last week in verses 3 to 11 we heard Jesus describe the qualities and rewards of the ‘blessed’. Now Jesus uses ‘homely’ metaphors to teach essential lessons about being disciples. ‘Salt’ does not really lose its taste, but in Judaism it can become ritually unclean and need to be ‘thrown out’. (It was used to season incense and offerings to God.) Jesus may also be thinking of the salt deposits around the Dead Sea: when heavily rained upon, they still look like salt but no longer are. A follower who loses his faith is useless, and will be discarded.
Jesus calls on disciples to be examples to others – of God’s ability to change lives. In so being, they will spread and make known God’s power (‘glory’). The life of disciples must be visible and attractive: as a ‘city’ is. In verses 17-20 watch for what is inadequate for admission to the Kingdom. Jesus preaches a religion that goes beyond the Law: one of the heart, of love and compassion. One of the ways he fulfils the Law is by looking at its intent and not just the words used to express it.
Noel Adsett
Isaiah 58: 1-9a
Written after the Exile, this passage speaks of fasting, but its implications are wider: it encompasses the whole of the people’s attitude towards God. Through the prophet, God issues a legal summons to ‘my people’ for ‘their rebellion’, for ‘their sins’. They go to the Temple daily and ‘delight’ (in a sense) to know God’s ways – but their ‘righteousness’ (keeping the Law and seeking godly judgments) is purely ritual, external.
Why, they ask, are you ignoring us, God? He begins to explain ‘you serve your own interest’ (delight yourselves, not me) and (as slave masters did in Egypt) ‘oppress all your workers’: there is a gulf between the rich and the poor. Because your lives outside the Temple are inconsistent with your worship ,God will not hear your pleas. You kid yourselves if you think an insincere show of fasting is ‘acceptable’. God demands a proper relationship with others, one free from ‘injustice’ and servitude (‘yoke’), one in which the rich ‘share’ with the ‘hungry’, forming one community, giving to the less fortunate. When you do this. God will hear you restore you to well-being, and protect you (both before and behind). He will be present with you.
Matthew 5:13-20
Last week in verses 3 to 11 we heard Jesus describe the qualities and rewards of the ‘blessed’. Now Jesus uses ‘homely’ metaphors to teach essential lessons about being disciples. ‘Salt’ does not really lose its taste, but in Judaism it can become ritually unclean and need to be ‘thrown out’. (It was used to season incense and offerings to God.) Jesus may also be thinking of the salt deposits around the Dead Sea: when heavily rained upon, they still look like salt but no longer are. A follower who loses his faith is useless, and will be discarded.
Jesus calls on disciples to be examples to others – of God’s ability to change lives. In so being, they will spread and make known God’s power (‘glory’). The life of disciples must be visible and attractive: as a ‘city’ is. In verses 17-20 watch for what is inadequate for admission to the Kingdom. Jesus preaches a religion that goes beyond the Law: one of the heart, of love and compassion. One of the ways he fulfils the Law is by looking at its intent and not just the words used to express it.
Noel Adsett
Sunday January 29
Micah 6:1-8
Micah lived and worked during the eighth century BCE (as did Amos, Hosea and Isaiah). Micah’s activity was during the reigns of three kings of Judah (Jotham, Ahaz and Hezekiah) placing him somewhere between 737 and 686 BCE.
Great change and challenge are associated with this period. Early in the period the Assyrian Empire rose to new strength and conquered or threatened the smaller states in the ancient Near East, especially those rich in resources near the Great Sea (or the Mediterranean Sea as we now know it). During Ahaz’s reign the Assyrians conquered the Arameans* and the kingdom of Israel and made Judah a vassal state. Micah would have seen both an external threat to his people and a period of independence and prosperity.
Micah was a fearless champion of the oppressed and under-privileged, who attacked the socio-economic injustice of his day.
One writer has observed that Micah takes the 613 laws of the Torah and summarises them into just three commands: act justly, love mercy and walk humbly with God.
*Arameans now are a Christian minority residing in either Israel or Palestine.
Matthew 5:1-12
Here is beginning of the Sermon on the Mount, the first of five major blocks of sayings of Jesus in Matthew. The others are in chapters 10; 13; 18; and 24-25.
The Sermon on the Mount plays an important role as the first detailed presentation about Jesus. It also portrays the scene in ways which echo Moses on Mt Sinai.
For Matthew, Jesus is the one who will judge all people. That is how John announced him in Matthew. Jesus is declaring what he will be looking for as judge. He will not be looking for those who are 'saved' or Christian or who can recount spiritual experiences and call him, 'Lord'. He will be looking for the acts of compassion and the attitudes and behaviours listed in the beatitudes.
Noel Adsett
Micah 6:1-8
Micah lived and worked during the eighth century BCE (as did Amos, Hosea and Isaiah). Micah’s activity was during the reigns of three kings of Judah (Jotham, Ahaz and Hezekiah) placing him somewhere between 737 and 686 BCE.
Great change and challenge are associated with this period. Early in the period the Assyrian Empire rose to new strength and conquered or threatened the smaller states in the ancient Near East, especially those rich in resources near the Great Sea (or the Mediterranean Sea as we now know it). During Ahaz’s reign the Assyrians conquered the Arameans* and the kingdom of Israel and made Judah a vassal state. Micah would have seen both an external threat to his people and a period of independence and prosperity.
Micah was a fearless champion of the oppressed and under-privileged, who attacked the socio-economic injustice of his day.
One writer has observed that Micah takes the 613 laws of the Torah and summarises them into just three commands: act justly, love mercy and walk humbly with God.
*Arameans now are a Christian minority residing in either Israel or Palestine.
Matthew 5:1-12
Here is beginning of the Sermon on the Mount, the first of five major blocks of sayings of Jesus in Matthew. The others are in chapters 10; 13; 18; and 24-25.
The Sermon on the Mount plays an important role as the first detailed presentation about Jesus. It also portrays the scene in ways which echo Moses on Mt Sinai.
For Matthew, Jesus is the one who will judge all people. That is how John announced him in Matthew. Jesus is declaring what he will be looking for as judge. He will not be looking for those who are 'saved' or Christian or who can recount spiritual experiences and call him, 'Lord'. He will be looking for the acts of compassion and the attitudes and behaviours listed in the beatitudes.
Noel Adsett
Sunday January 22
Isaiah 9:1-4
This brief editorial note looks ahead to a time when the darkness of Assyrian destruction will end and a new era of peace and hope will dawn. The reading is a revelation that in the midst of the chaos and suffering of warfare there is hope in the promise of a different type of king who rules with hope rather than fear.
Matthew 4:12-23
Jesus has been baptised by John the Baptist, identified with the human race and initiated into his public ministry. He has been tried by fire in the wilderness and passed every test. Now it was the time to begin the task – establishing God’s kingdom on this planet, a ministry that we are called to continue. He looks for people to be his helpers.
Noel Adsett
Isaiah 9:1-4
This brief editorial note looks ahead to a time when the darkness of Assyrian destruction will end and a new era of peace and hope will dawn. The reading is a revelation that in the midst of the chaos and suffering of warfare there is hope in the promise of a different type of king who rules with hope rather than fear.
Matthew 4:12-23
Jesus has been baptised by John the Baptist, identified with the human race and initiated into his public ministry. He has been tried by fire in the wilderness and passed every test. Now it was the time to begin the task – establishing God’s kingdom on this planet, a ministry that we are called to continue. He looks for people to be his helpers.
Noel Adsett
A NON-TRADITIONAL BLESSING
May God bless you with discontent
with easy answers, half-truths and superficial relationships, so that
you will live from deep within your heart.
May God bless you with anger
at injustice, oppression, abuse, and exploitation of people, so that
you will work for justice, equality, and peace.
May God bless you with tears
to shed for those who suffer from pain, rejection, starvation, and war,
so that you will reach out your hand to comfort them and to change
their pain to joy.
May God bless you with the foolishness
to think you can make a difference in this world, so that you will do
the things which others tell you cannot be done.
Sister Ruth Fox OSB
(order of Saint Benedict)
May God bless you with discontent
with easy answers, half-truths and superficial relationships, so that
you will live from deep within your heart.
May God bless you with anger
at injustice, oppression, abuse, and exploitation of people, so that
you will work for justice, equality, and peace.
May God bless you with tears
to shed for those who suffer from pain, rejection, starvation, and war,
so that you will reach out your hand to comfort them and to change
their pain to joy.
May God bless you with the foolishness
to think you can make a difference in this world, so that you will do
the things which others tell you cannot be done.
Sister Ruth Fox OSB
(order of Saint Benedict)
Sunday January 15
Isaiah 49:1-7
This is the second Servant Song. The servant speaks to Israelites scattered around the Mediterranean (‘coastlands’); he identifies himself as chosen before he was born (like Jeremiah, Paul and John the Baptist) and even named (like Jesus). Further, God made him an effective instrument in proclaiming his message (“sharp sword”).
Perhaps God hid him for protection or in preparation for his mission. Verse 3 may tell us who the servant is: ‘Israel’, the community of the faithful, led by the prophet. They will show God’s power to others (‘glorified’). But the servant retorts: despite all our/my efforts, no one listens! Surely I minister on God’s behalf and God will ‘reward’ me for it (even if people don’t). The servant’s ‘strength’ is from God; he is to turn ‘Jacob’ (Israel) back to God.
God (not the prophet) will gather ‘Israel’ to him. But his mission is to all peoples, not only wayward Israelites and the faithful. God continues to speak to the servant, ‘one deeply despised’ (v 7), hated by many and ‘the slave of rulers’: God’s fidelity is his surety that all, even rulers, will hold him in awe.
John 1:29-42
John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor a prophet like Moses; rather he prepares people for the coming of the Lord. He has also told some religious authorities that one is already among them who is far more worthy than he.
‘The next day’ John proclaims Jesus as ‘Lamb of God’. He is probably thinking of the fourth Servant Song: there the servant is ‘like a lamb that is led to the slaughter’. John recognises that Jesus outranks him and ‘was’ (existed) before him. In verses 31-3? he recalls his experience of Jesus’ baptism, and justifies what he has proclaimed. He says: I didn’t recognise him as Messiah (‘know him’), but I now realise that I baptised with water in order that Jesus might be shown to Jews. The coming of the Spirit showed me that Jesus is the one chosen by God. I am convinced that he is, and I have told others. (Later on, on the lips of Martha, ‘Son of God’ and ‘Messiah’ are synonymous.)
Two of John’s disciples begin to follow Jesus. First, they are curious about Jesus when John tells them who he is. They follow him, recognising that he is an authority. Jesus invites them to ‘Come and see’, to investigate what he teaches. The two begin to understand the way of life Jesus offers and expects. We are told that one of the two is ‘Andrew’; the other is unnamed. Andrew tells ‘Simon’ the good news and introduces him to Jesus. (The Greek word translated ‘Anointed’ is Christos.) Jesus prophesies that Simon will be nicknamed ‘Cephas’ , the Aramaic word for rock. Petros, the Greek word for ‘Peter’, also means rock.
Noel Adsett
Isaiah 49:1-7
This is the second Servant Song. The servant speaks to Israelites scattered around the Mediterranean (‘coastlands’); he identifies himself as chosen before he was born (like Jeremiah, Paul and John the Baptist) and even named (like Jesus). Further, God made him an effective instrument in proclaiming his message (“sharp sword”).
Perhaps God hid him for protection or in preparation for his mission. Verse 3 may tell us who the servant is: ‘Israel’, the community of the faithful, led by the prophet. They will show God’s power to others (‘glorified’). But the servant retorts: despite all our/my efforts, no one listens! Surely I minister on God’s behalf and God will ‘reward’ me for it (even if people don’t). The servant’s ‘strength’ is from God; he is to turn ‘Jacob’ (Israel) back to God.
God (not the prophet) will gather ‘Israel’ to him. But his mission is to all peoples, not only wayward Israelites and the faithful. God continues to speak to the servant, ‘one deeply despised’ (v 7), hated by many and ‘the slave of rulers’: God’s fidelity is his surety that all, even rulers, will hold him in awe.
John 1:29-42
John the Baptist has denied that he is any of the figures expected by Jews to inaugurate a new era: he is neither the Messiah, Elijah, nor a prophet like Moses; rather he prepares people for the coming of the Lord. He has also told some religious authorities that one is already among them who is far more worthy than he.
‘The next day’ John proclaims Jesus as ‘Lamb of God’. He is probably thinking of the fourth Servant Song: there the servant is ‘like a lamb that is led to the slaughter’. John recognises that Jesus outranks him and ‘was’ (existed) before him. In verses 31-3? he recalls his experience of Jesus’ baptism, and justifies what he has proclaimed. He says: I didn’t recognise him as Messiah (‘know him’), but I now realise that I baptised with water in order that Jesus might be shown to Jews. The coming of the Spirit showed me that Jesus is the one chosen by God. I am convinced that he is, and I have told others. (Later on, on the lips of Martha, ‘Son of God’ and ‘Messiah’ are synonymous.)
Two of John’s disciples begin to follow Jesus. First, they are curious about Jesus when John tells them who he is. They follow him, recognising that he is an authority. Jesus invites them to ‘Come and see’, to investigate what he teaches. The two begin to understand the way of life Jesus offers and expects. We are told that one of the two is ‘Andrew’; the other is unnamed. Andrew tells ‘Simon’ the good news and introduces him to Jesus. (The Greek word translated ‘Anointed’ is Christos.) Jesus prophesies that Simon will be nicknamed ‘Cephas’ , the Aramaic word for rock. Petros, the Greek word for ‘Peter’, also means rock.
Noel Adsett
Sunday January 8. Communion Sunday
Isaiah 42:1-9
This is one of four Servant Songs, poems about God’s special agent who will fulfil his purpose for the faithful community; though innocent, he will suffer for his people. People of other nations choose their gods, but God will select his ‘servant’. his ‘chosen’; he has anointed this person (or Israel) with his ‘spirit’.
When the agent comes, he will be unobtrusive and quiet, gentle, respectful of others, and patient. He will ‘bring forth justice’, i.e. take legal decisions ratifying and executing God’s will. He will not fail nor be discouraged (‘crushed’) until he has achieved God’s purposes; he will win over people to God’s ways (‘teaching’). He will continue to do what God did in the past: he, the creator, is the source of life for his people (as he was in Adam); he will give his ‘spirit’ to those who follow him who are to bring enlightenment to others (‘as ... a light to the nations’), to set them free. God’s name is Yahweh (‘the LORD’); he alone is God. Having seen his integrity in his acts in the past, his people can be sure that the ‘new things’ he announces will indeed happen. He will bring his integrity to all.
Matthew 3:13-17
John the Baptist has appeared, calling people to repentance, to turning back to God’s ways, to the way of life to which Israel committed herself at Sinai. He tells of the nearness of God’s kingdom, the time of complete fulfilment of God’s promises to people. A new era, in which God rules, is almost here! John seeks to dissuade Jesus from seeking baptism but (in words that we do not fully understand) Jesus insists: for the present, being baptised by you is to perfectly fulfil the Father’s will. In being baptised, Jesus joins the community now walking in God’s ways. His baptism shows his continuity with God’s will seen in the Old Testament. The ‘voice’ (v. 17) says three things:
Jesus really is God’s ‘Son’,
he is chosen for ministry to God’s people,
God approves his coming for baptism and his joining with his people in
preparing for the coming crisis.
Noel Adsett
Isaiah 42:1-9
This is one of four Servant Songs, poems about God’s special agent who will fulfil his purpose for the faithful community; though innocent, he will suffer for his people. People of other nations choose their gods, but God will select his ‘servant’. his ‘chosen’; he has anointed this person (or Israel) with his ‘spirit’.
When the agent comes, he will be unobtrusive and quiet, gentle, respectful of others, and patient. He will ‘bring forth justice’, i.e. take legal decisions ratifying and executing God’s will. He will not fail nor be discouraged (‘crushed’) until he has achieved God’s purposes; he will win over people to God’s ways (‘teaching’). He will continue to do what God did in the past: he, the creator, is the source of life for his people (as he was in Adam); he will give his ‘spirit’ to those who follow him who are to bring enlightenment to others (‘as ... a light to the nations’), to set them free. God’s name is Yahweh (‘the LORD’); he alone is God. Having seen his integrity in his acts in the past, his people can be sure that the ‘new things’ he announces will indeed happen. He will bring his integrity to all.
Matthew 3:13-17
John the Baptist has appeared, calling people to repentance, to turning back to God’s ways, to the way of life to which Israel committed herself at Sinai. He tells of the nearness of God’s kingdom, the time of complete fulfilment of God’s promises to people. A new era, in which God rules, is almost here! John seeks to dissuade Jesus from seeking baptism but (in words that we do not fully understand) Jesus insists: for the present, being baptised by you is to perfectly fulfil the Father’s will. In being baptised, Jesus joins the community now walking in God’s ways. His baptism shows his continuity with God’s will seen in the Old Testament. The ‘voice’ (v. 17) says three things:
Jesus really is God’s ‘Son’,
he is chosen for ministry to God’s people,
God approves his coming for baptism and his joining with his people in
preparing for the coming crisis.
Noel Adsett
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