Read the lessons at the Vanderbilt Library website: http://divinity.lib.vanderbilt.edu/lectionary/cLent/cLent5.htm
Emmanuel Lutheran Church at Saint Luke's Anglican Church
Family Lectionary Study;
Sundays from 9:30 to 10:15 in the Gym
Opening
Introduce:
Review of Last Week
Discuss Pew-work. Give everyone a chance to show or talk about their insights.
What was the sermon on? -- The Prodigal Son: all of us have distanced ourselves at times and in different ways; all can come home to God
What was the Gospel lesson? -- The Prodigal Son
Did anyone have any insights about... the parable of the Prodigal son; ways in which each of us needs to repent and be forgiven, or to accept and forgive?
Set the calendar-clock to the right date. Lent is our time of Preparation for Easter. Sometimes Lent is seen as a journey through the desert. .... Here is our memory scripture for Lent:
1 Ho,
every one that thirsteth, come ye to the waters, and he that hath no
money; come ye, buy, and eat; yea, come, buy wine and milk without
money and without price.
2 Wherefore
do ye spend money for that which is not bread? and your labour for
that which satisfieth not? hearken diligently unto me, and eat ye
that which is good, and let your soul delight itself in
fatness.
3 Incline your ear, and come
unto me: hear, and your soul shall live; and I will make an
everlasting covenant with you, even the sure mercies of
David.
4 Behold, I have given him for
a witness to the people, a leader and commander to the
people.
5 Behold, thou shalt call a
nation that thou knowest not, and nations that knew not thee shall
run unto thee because of the LORD thy God, and for the Holy One of
Israel; for he hath glorified thee.
6 Seek
ye the LORD while he may be found, call ye upon him while he is
near:
7 Let the wicked forsake his
way, and the unrighteous man his thoughts: and let him return unto
the LORD, and he will have mercy upon him; and to our God, for he
will abundantly pardon.
8 For my
thoughts are not your thoughts, neither are your ways my ways, saith
the LORD.
9 For as the heavens are
higher than the earth, so are my ways higher than your ways, and my
thoughts than your thoughts.
Bible Passage
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Isaiah
This book can be divided into two (and possibly three) parts. Chapters 1 to 39 were written before the exile, from about 740 BC to about 700 BC. These were difficult times for the southern kingdom, Judah: a disastrous war was fought with Syria; the Assyrians conquered Israel, the northern kingdom, in 723 BC, and threatened Judah. Isaiah saw the cause of these events as social injustice, which he condemned, and against which he fought valiantly. Chapters 40 to 66 were written during and after the Exile in Babylon. They are filled with a message of trust and confident hope that God will soon end the Exile. Some scholars consider that Chapters 56 to 66 form a third part of the book, written after the return to the Promised Land. These chapters speak of hope and despair; they berate the people for their sin, for worshipping other gods. Like Second Isaiah, this part speaks of the hope that God will soon restore Jerusalem to its former glory and make a new home for all peoples.
Isaiah 43:16-21
Babylonian armies captured Jerusalem in 587 BC; many residents were deported to Babylon. Chapters 40 to 55 of Isaiah were written there in the final years of the Exile. The author had great faith in God as intervening in human affairs when needed throughout history. He sustains the theme of a new Exodus throughout Second Isaiah: God will surely restore the Israelites to Judea (v. 14).
A prophet serves as a channel of communication between the divine and the human realms. Today we say that history repeats itself; this prophet would add: continually. In vv. 16-17, he recalls God’s saving act of enabling the Israelites to cross the Reed (or Red) Sea: how the waters separated, providing “a way in the sea”, and how the Egyptian chariots, “army and warrior[s]”, were swallowed up by the waters, “never to rise again” (Revised English Bible). This is who God is: he was the motive force behind Israel’s deliverance; he saved Israel from slavery. (Perhaps the audience is people who, in exile, have given up on God.) But, says God through the prophet (v. 18), do not wallow in the past to the extent of being blind to what is happening now! God is “about to do a new thing” (v. 19); in fact, he has already begun (“now”). Can’t you see it? He is providing a godly way for his people, protecting them and giving them sustenance (“water”, “drink”, v. 20). The allusion is to return from exile across the Arabian desert: the animals who will honour God live in the desert. Israel, the people whom he moulded by his instruction and discipline (“formed”, v. 21) are to declare to all that he is praise-worthy for his love and actions on their behalf. However, say vv. 22-25, the covenant relationship between God and his people has become one of weariness for, in spite of God being reasonable in his expectations as to how the people should honour him, the Israelites have ignored him. All they have done is complain and stray from his ways. Even so, God is merciful; he will forget their waywardness.
© 1996-2003 Chris Haslam
Tradition is important. It proclaims our past and defines our roots. But tradition for tradition's sake is as problematic as change for change's sake. Faith demands that we cling to the wisdom of tradition, while being open to possibilities change brings.
To a people that defined itself by the events of the Exodus [16-17], God called Israel to a new openness. "Forget the past," God chided the people. "Look what I am about to do."
Why did the savior of the Exodus tell the people to forget about the past and look to the future? Through the prophecy of Second Isaiah, God spoke to the exiles in Babylon, the descendants of those who were taken before the destruction of Jerusalem. The exiles clung to the stories of God's power in order to maintain their faith and their national identity. But, without a capitol or a nation or a temple for their God, the Jews in exile were without hope. Only tradition gave them a sense of who they were.
But God reminded his faithful that tradition alone does not make faith come alive. Faith means trust in God. God would create a way home through the desert with all necessary provisions (i.e., water from a river); the return home would be peaceful (i.e., wild animals honor the Lord) [19-21]. Just as God acted in the Exodus, he would act in the exiles' lives. What seemed impossible would come about; the exiles would return home.
Faith without hope clings to a religion stuck in the past. Faith that tries to be "relevant" to the present by rejecting the past drifts away without roots. Both need focus upon God, his will, and his power. Trust in God brings the past alive, gives the present meaning, and the future hope.
How are you trying to make tradition come alive in your life? How have you tried to pass a living tradition along to others?
Permission for use. All materials found in word-sunday.com are the property of Larry Broding (Copyright 1999-2002). Viewers may copy any material found in these pages for their personal use or for use in any non-profit ministry. Materials may not be sold or used for personal financial gain.
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Psalms
Psalms is a collection of collections. The psalms were written over many centuries, stretching from the days of Solomon's temple (about 950 BC) to after the Exile (about 350 BC.) Psalms are of five types: hymns of praise, laments, thanksgiving psalms, royal psalms, and wisdom psalms. Within the book, there are five "books"; there is a doxology ("Blessed be ... Amen and Amen") at the end of each book.
Psalm 126
This is a prayer for deliverance from national misfortune. Vv. 1-3 recall past events: it was a joyous occasion when God showed favour towards his people (“Zion”), almost beyond belief (although “those who dream” can be translated as those healed.) Other nations recognized what God had done for Israel (v. 2). Then the community prays that God may grant them his favour once again: may it spring up, as the parched dry wadis (“watercourses”, v. 4) in the “Negeb” desert rush with water during the seasonal rains. Perhaps v. 5 is a proverb: may our fortunes be reversed! V. 6 expands on v. 5. The good times remembered may be the Exodus or the return from Exile; if the latter, it reminds us that life in Palestine was difficult: it took years to restore agriculture.
© 1996-2003 Chris Haslam
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Philippians
Paul wrote to the church at Philippi, a prosperous Roman colony in northern Greece, from prison. We do not know whether this imprisonment was in Ephesus or in Rome. It appears that he was held under house arrest. It is possible that the epistle is actually made up of three letters. It contains many personal references, exhorts members of the Philippian church to live the Christian life and to good ethical conduct, introduces Timothy and Epaphroditus as his representatives, and warns against legalists and libertines. Lastly, he thanks the Philippian community for their material support.
Philippians 3:4b-14
Paul has warned his readers about those who try to convince them that being a Christian requires acceptance of Jewish law, including circumcision. True circumcision is of the heart – and not of the “flesh”, i.e. following legal precepts, as in Judaism. Inner circumcision is what is required of us.
He cites his own experience as an example. In early life, he was as true to Judaism as anyone could be: he was circumcised; he is from the elite tribe (“Benjamin”, v. 5), as Jewish as one can be (“a Hebrew born of Hebrews”); like other Pharisees, he knew the Law well and applied it in daily life. He zealously persecuted Christians and faultlessly kept the Law. And yet, knowing Christ has made him realize that a Jewish, law-based, approach to God is a “loss” (vv. 7-8) for Christians: it obstructs God’s free gift of love. True “righteousness” (v. 9) comes through “faith in Christ”, not self-assessment of godliness, per legal precepts. He has cast aside all his Jewishness in order to realize the gain Christ offers (v. 8).
He wants to “know Christ” (v. 10) as risen and living. This involves attaining oneness with him through sharing his sufferings and participating in his death. Out of this, he will come to know “the power of his resurrection”. He is still working on understanding Christ completely (v. 12), an obligation he has for Christ has chosen him (“made me his own”).
He has made progress not on his own, but through God’s grace (v. 13); however he has left his past behind and eagerly seeks what lies ahead. As the winner in a Greek foot race was called up to receive his “prize” (v. 14), so he seeks God’s call to share in eternal life. (“Heavenly” is literally upward.)
© 1996-2003 Chris Haslam
Popular Translation
8-9 I truly believe everything I have right now is totally worthless. It’s all trash! Who I know is so much better, my Lord, Jesus Christ! When I have Jesus in my heart, I’m at peace with God. This peace does not come from simply following God’s Law. No, it comes from my faith in Jesus. 10 Right now, I know Jesus and the power that raised him from the dead. I also know some of what he suffered and the way he died. God wants me to experience this 11 so I, too, can rise from the dead with everyone else.
12 I haven’t reached my goal. And God isn’t finished with me. So I pursue it, so I can hold onto it. After all, Jesus is already holding onto me. 13 Brothers and sisters, I don’t really think I have a firm grasp on it. But, I do know this. I want to forget everything that’s in the past and reach out to those things in front of me. 14 I have the prize in my sights. I am pursuing it. Through Jesus Christ, God is calling me up to himself.
Literal Translation
8 But rather, I consider everything to be a loss because of the superior knowledge of Christ Jesus, my Lord, because of whom I lost everything, and I consider (it all) rubbish, so that I might gain Christ 9 and found in him, not having my righteousness from the Law but through faith in Christ, the righteousness of God (built) upon faith, 10 as I know him and the power of his resurrection and the fellowship with his sufferings, being conformed to his death 11 if possible I can reach the resurrection of the dead.
12 Not that I already received (the goal I treasure), or I have already been made perfect (with it), but I pursue (it) if to obtain (it), about which I have been obtained by Christ [Jesus]. 13 Brothers, I myself do not think (that I have come) to obtain (it). But, (there is) one (thing), on the one hand, forgetting the (things) previous, and, on the other hand, stretching forth toward the (things) in front (of us), 14 by the bulls-eye, I pursue the prize, the call upward of God through Christ Jesus.
3:8 “superior knowledge of Christ Jesus, my Lord” In this sense, knowledge was not the mastery over facts of faith, but a knowledge that came from intimacy with Christ. Paul emphasized relationship, not doctrine.
3:3-11 This long sentence actually has two main clauses that mirror each other: 1) “I consider everything to be loss...” and 2) “I consider (it all) rubbish...” The explanatory phrases also mirror each other: 2) “because of the superior knowledge of Christ Jesus, my Lord” and 2) “ so that I might gain Christ and found in him.” In other words, Paul downplayed his present life and its pleasures; he played up his relationship with Christ. For Paul, there was no comparison between the two.
What was Paul to gain from his relationship with Christ? Three things. First, a sense of right relationship with God (i.e., “righteousness” or “justification”). Second, a transcendent hope that made sense of his life’s toil and his enemies’ hatred (fellowship with the sufferings of Christ); this hope was based on a dynamic, intimate relationship with Christ (knowing Christ and the power of his resurrection). Third, a goal: participation in the resurrection of the dead.
3:10 “being conformed to his death” Who or what was conforming Paul to the death of Jesus? Two answers were possible: the sufferings Paul knew or God himself. As the note above stated, Paul used the sufferings of Christ as an analogy with the opposition and persecution he encountered in his ministry. As Paul suffered, he identified with the sufferings of Christ. In fact, Paul might have thought suffering for the gospel was part of the price for preaching the gospel, just as the resurrection represented the promise of general resurrection at the end of time. However, whose will did Paul fulfill in the preaching of the gospel and enduring persecution? God’s, of course. (See the popular translation.)
3:14 “by the bulls-eye” The “bulls-eye” was literally a focal point. It was used by the watchman or the bowman.
How do we define preaching the gospel? A cynical, but popular definition is “to comfort the afflicted and to afflict the comfortable.” If you were ever at the end of your rope and needed Good News, you know the definition is true. If you were ever comfortable in your lifestyle and the words of the preacher made you uncomfortable, even angry, you know the definition is true.
Paul certainly knew the phrase was true. In fact, he lived discomfort as he preached. Discomfort put his life in perspective. His present circumstances were nothing compared with his commitment to the Lord. The benefits of faith so outdistanced the benefits of momentary pleasures. In these verse he listed three benefits: feeling justified before God, a personal relationship (i.e., knowledge) of the Risen Lord, and an experience of the power that raised him from the dead (the Spirit).
But, while Paul preached the Gospel, its promise was not fully realized in his life. That would wait until the end of life or the end of time. Nonetheless, Paul yearned for its fulfillment. The end of Paul’s mission would ultimately lead to his death. And his glory. God calling him home in Christ.
When we read the Good News or hear it preached to us, it should comfort us in need and move us when we feel too comfortable. But, the Good News should motivate us to look beyond our present existence. It should focus our sights on God’s call upward, to himself.
If it does not, then we have lethargic or hard hearts. That should be a sign we are in real need of the Gospel.
Do you consider your life good? Or do you yearn for more? What is the content of that “more?” Where does God fit into your yearnings?
Permission for use. All materials found in word-sunday.com are the property of Larry Broding (Copyright 1999-2002). Viewers may copy any material found in these pages for their personal use or for use in any non-profit ministry. Materials may not be sold or used for personal financial gain.
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John
John is the fourth gospel. Its author makes no attempt to give a chronological account of the life of Jesus (which the other gospels do, to a degree), but rather "...these things are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name." John includes what he calls signs, stories of miracles, to help in this process.
John 12:1-8
Jesus has raised Martha’s and Mary’s brother, “Lazarus”, “from the dead”, because Martha trusts that Jesus is the Messiah. Many people are making the pilgrimage to Jerusalem for Passover. The religious authorities, aware that Jesus has performed “many signs” (11:47), and afraid that the Romans will destroy the Temple and the nation because of him, ask that anyone knowing where he is to tell them so they can arrest him.
Now Jesus returns to Bethany, on the Mount of Olives, a mere three kilometres east of Jerusalem. “Perfume made of pure nard” (v. 3, spikenard oil), was derived from the roots of a plant grown in the Himalayas. If the guests were reclining on couches, Jesus’ feet would be accessible for anointing, but a respectable Jewish woman would hardly appear in public with her hair unbound. Judas’ reaction points forward to Jesus’ arrest (18:1-11). “Three hundred denarii” (v. 5) was close to a year’s wages for a labourer. Anointing was the last step before burial, but not for executed criminals. Perhaps in v. 7 Jesus means that Mary bought the perfume so as to have it ready for his burial, that what she did has a meaning she does not realize, and that the perfume is not wasted. Perhaps v. 8 says: the poor are constantly in need, but Jesus’ impending death is unique. There is a place for spontaneous love of Jesus.
© 1996-2003 Chris Haslam
Who is the most honorable person you know? Why is this person so honorable?
What makes a person honorable? Great deeds and great commitments? Wisdom and humility? Trustworthiness and compassion? A great reputation? There are these and many other ways to define an honorable person. Striving for the right. The right way to act. The right way to live. This person is the opposite of the sinner.
What turns a sinner into an individual of honor? Presented with a sinner, Jesus turned the question of condemnation back on the honorable leaders of his community. And he gave the possibility of change to the sinner with a simple twist in his point of view.
Popular Translation
After Jesus taught the crowd, everyone went home.
1 But Jesus went to the Mount of Olives. 2 Early the next morning, Jesus arrived at the Temple. The people crowded around him. So he sat down and began to teach them. 3 Suddenly, the religious leaders brought a woman who was found being unfaithful to her husband. They stood her before everyone. 4 Then they said to Jesus, "Teacher, we caught this woman doing something that broke God's Law! She was being unfaithful to her husband. In God's Law, Moses told us to stone such women to death. What do you say we should do?" 6 They said this to pressure Jesus so he might say something they could use against him. But, Jesus bent over and wrote in the sand with his finger. 7 They kept asking him over and over.
So, Jesus straightened up and said, "Let the person who has never broken God's Law throw the first stone at her." 8 Again, Jesus bent over and wrote in the sand. 9 One by one, starting with the leaders, everyone who heard Jesus answer walked away. Soon, only Jesus and the woman were left. 10 So Jesus straightened up. "Madame, isn't there anyone here who says you're guilty?"
11 "No one," the woman responded.
12 "Well, I don't say your guilty either," Jesus told her. "Go your way. But don't break the Law again."
Challenged with a test, Jesus turned popular logic on its head. Those who condemned were dishonorable. While the sinner was offered a change at honor.
Literal Translation
(After Jesus taught the crowd, everyone went home.)
1 But Jesus journeyed to the Mount of Olives. 2 At dawn, HE arrived at the Temple. The people approached HIM, and, having sat, HE taught them. 3 The scribes and the Pharisees brought a woman having been caught in adultery. Standing her in (their) midst, 4 they said to HIM, "Teacher, this woman has been caught in a self-chosen act of committing adultery. 5 In the Law, Moses commanded us to stone such (women). So, what do YOU say?" 6 Pressuring him, they said this so that they might have (a basis) to accuse HIM. But Jesus, bent down, was writing with his finger in the dirt. 7 As they remained asking HIM, HE straightened up and said to them, "Let the sinless among throw the first stone." 8 Again, bent down, he was writing on the earth. 9 Those hearing (HIM) went away, one by one, having begun with the elders. HE was left alone, the woman being in (his) midst. 10 Straightening up, JESUS said to her, "Woman, where are they? Does no one condemn you?" 11 She said "No one." JESUS said, "I do not condemn you (either). Go. From now (on) no longer sin."
8:3-4 The woman in the story was married, but had relations with another man. We can make this assumption on two grounds. First, the Torah only lists adultery as one married person having relations with another who was not the spouse. The non-married did not violate these tenets of the Law. Second, a wife was considered to be the property of her husband without rights of her own. Relations with another man, even if woman was raped, shamed the husband. To vindicate his honor, the man could have his wife stoned in public. The Greek suggests the woman willingly committed the act. So, in the eyes of the accusers, she deserved the punishment under the Law.
8:7 According to Deuteronomy 17:6-7, the witnesses to the crime were throw the first stones, as a means to finish their accusations. The Law required two or more witnesses to support an accusation. Jesus added a condition to the Law, the sinless accusers could throw the first stone. Of course, that was impossible. Since no one could keep the Law perfectly, no one could be the perfect (sinless) witness. Sinners accusing others of sin was the height of hypocracy.
8:10 "Woman" is a title of respect in Semite cultures.
In this beautiful story, the Pharisees challenged Jesus with a moral dilemma. The Jewish leaders pitted the fulfillment of God's Law (tradition) against compassion (present need). If Jesus chose fulfillment of the Law, he would be seen as cold-hearted in the eyes of those he ministered to: the sinners. But, if he chose compassion, he would be seen as one who disrespected the Law and was "soft on" immorality; the general populace would renounce him and the leaders would have sufficient grounds to prosecute him. This was a tight "open and shut" case for the Pharisees and a losing situation for Jesus.
But Jesus chose an unexpected middle route; he acted apathetic by doodling on the ground and turned the question back on them. The doodling may refer to a Greek text of Jeremiah 17:13: "...may those who turn away from the Lord be written on the earth..." The names of the saved, as the ancients believed, would be written in heaven. [6]
By giving the sinless permission to carry out the Law, Jesus caught the Pharisees at their own game. To throw a stone at this point would be the sin of pride. The persecutors would have the audacity to act in God's place; this would be blasphemous in the eyes of the people, since no one was without sin. No wonder the elders left first in shame! [7-9]
Possibly the greatest irony of the story could be found in the adulterous woman. The woman, caught in the act, stood before Jesus un-judged; that would be the way Jesus would leave the woman. Without judgment, the charge of sin could not be leveled against her, she was truly "sinless" in the eyes of the Lord. Jesus simply told her not to sin again. [10-11]
(This story has been controversial, not in content, but in place. Remove these passages, and John 7:14-8:57 flows smoothly. Some manuscripts place this narrative at the end of Luke. Regardless where the narrative was placed, the Church has always recognized it as canonical. The beauty of the passage and the message were uniquely Christian even from the earliest times.)
Catechism Theme: The Sixth Commandment and Chastity (CCC 2392-2395)
Instead of condemning the woman, Jesus invited her to return to a sinless life, a life of honor. Her sin was adultery. Her duty not to sin again was more than avoiding a situation of temptation. She was to become chaste.
The woman sinned against the sixth commandment. What does the sixth commandment teach us? The sixth commandment teaches us that love is the basic duty for everyone. Jesus tells us to love God above everything else, and to love others as ourselves, whether they are male or female. The equality of love calls us to respect others' dignity and to accept ourselves, especially own sexual identity. (2392, 2393)
Jesus invited her to return to a chaste life. What is "chastity? Chastity is the virtue of self-control in sexual matters. Because sexuality includes our psychological, physical, moral, and social worlds, chastity helps us to integrate these areas in a healthy way. Chastity is more than saying "no" to sexual thoughts or desires; chastity points to the goal of sexual expression, the lifelong commitment of marriage. Everyone is called to live a chaste life, whether married or not. (2394, 2395, 2394)
Have you ever known someone who changed their life around? From the sinner to the honorable person? What caused the change?
How many times have we stood "sinless" before the Lord? How many times could we claim honor in the eyes of God? Never? Our past might condemn us, but before God we are innocent. Like the woman in the passage, we stand without sin if we are willing to receive the gift of grace. For, only faith in God's grace convinces us that the Father will allow us to be free from sin. We have honor before him, but only as his children. Let us revel in that place of honor he has graciously bestowed on us.
In what areas of your life are overly critical? How can you see these areas through God's eyes? How does this change in view affect your view of life?
Permission for use. All materials found in word-sunday.com are the property of Larry Broding (Copyright 1999-2002). Viewers may copy any material found in these pages for their personal use or for use in any non-profit ministry. Materials may not be sold or used for personal financial gain.
Pew-work Hand-outs
“Pew-work” is like Home-work, except that it is done in the pews, instead of being done at home. Because it is focussed on the readings (as the sermon, presumably, also is) it can be done during the sermon to help the listener concentrate. Or, it can be done while waiting for everyone else to finish their communion. It isn't done during prayers, or hymns, or the readings, because
During Prayers, we pray
During Hymns, we sing
During the Readings, we listen
Middle-school Students' Pew-work
Elementary-School Students' Pew-work