Lent 5B Readings with Commentaries

 

The Collect of the Day

Set us free, O God, from the bondage of our sins, and give us the liberty of that abundant life which you have made known to us in your Son our Savior Jesus Christ; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.  Amen.

1^st Reading:  Jeremiah 31:31-34

Jeremiah is known as the gloomy prophet of the exile, but in chapters 30—33 his tone changes, and he prophesies about the restoration of Israel. These chapters are often known as the “Book of Consulation,” since hope enters the picture where it has not been before. This passage speaks of a new covenant; it announces the good news that God will bring his people out of exile and back home.  Two important aspects of this new covenant:  there will be no distinction between the people, neither in terms of relationship with God or knowledge of the Law; and forgiveness will be the predominant stance of God toward the people.  God goes so far as to promise to forget sin.

^31:31 The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah. ³² It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant that they broke, though I was their husband, says the Lord. ³³ But this is the covenant that I will make with the house of Israel after those days, says the Lord:  I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. ³⁴ No longer shall they teach one another, or say to each other, “Know the Lord,” for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more.

Psalm 51:1-13

Psalm 51 is the longest of the seven traditional penitential psalms (the others being, Pss. 6, 32, 38, 102, 130, 143). In the first portion of Psalm 51, there is a cry for mercy from one who knows his or her own sins, which have become a heavy burden.  There is also great trust in this psalm, that God can indeed make a “clean heart,” a “renewed spirit,” and joy in the saving grace of God.

1 Have mercy on me, O God, according to your loving-kindness; *
        in your great compassion blot out my offenses.

2 Wash me through and through from my wickedness *
        and cleanse me from my sin.

3 For I know my transgression, *
        and my sin is ever before me.

4 Against you only have I sinned *
        and done what is evil in your sight.

5 And so you are justified when you speak *
        and upright in your judgment.

6 Indeed, I have been wicked from my birth, *
        a sinner from my mother’s womb.

7 For behold, you look for truth deep within me, *
        and will make me understand wisdom secretly.

8 Purge me from my sin, and I shall be pure; *
        wash me, and I shall be clean indeed.

9 Make me hear of joy and gladness, *
        that the body you have broken may rejoice.

10 Hide your face from my sins *
        and blot out my iniquities.

11 Create in me a clean heart, O God, *
        and renew a right spirit within me.

12 Cast me not away from your presence *
        and take not your holy Spirit from me.

13 Give me the joy of your saving help again *
        and sustain me with your bountiful Spirit.

or this

Psalm 119:9-16

Psalm 119 is the longest of the psalms by far.  It is an acrostic poem, with each succeeding eight verses beginning with the next letter of the Hebrew alphabet.  The verses below, for example, begin with the second letter, Beth.  As a whole, the psalm is a long meditation on the Law.  Every verse contains some reference to the Law.

9 How shall a young man cleanse his way? *
        by keeping your words.

10 With my whole hear I seek you; *
        let me not stray from your commandments.

11 I treasure your promise in my heart, *
        that I may not sin against you.

12 Blessed are you, O Lord; *
        instruct me in your statutes.

13 With my lips will I recite *
        all the judgments of your mouth.

14 I have taken greater delight in the way of your decrees *
        than in all manner of riches.

15 I will meditate on your commandments *
        and give attention to your ways.

16 My delight is in your statutes; *
        I will not forget your word.

2^nd Reading:  Hebrews 5:5-10

The Letter to the Hebrews (whose author is unknown) continually uses the image of the “high priest” for Jesus.  The high priest of the Jerusalem temple would, once a year, on the Day of Atonement, enter the heart of the temple and make offerings.  Jesus is now our high priest who has made this offering once for all.  He is our sole mediator with God.  Jesus’ priesthood is eternal, the writer says, after the “Order of Melchizedek,” which he picks up from Psalm 110 (the second of the quotes below, the first being from Psalm 2).  Melchizedek is a shadowy figure encountered by Abraham in Genesis 14:18.  The implication is that the priest Melchizedek comes from a different, permanent, order than the priest of the temple, whose priesthood (especially the high priesthood) was temporary.

^5:5 Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him, “You are my Son, today I have begotten you;” ⁶ as he says also in another place, “You are a priest forever, according to the order of Melchizedek.” ⁷ In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. ⁸ Although he was a Son, he learned obedience through what he suffered; ⁹ and having been made perfect, he became the source of eternal salvation for all who obey him, ¹⁰ having been designated by God a high priest according to the order of Melchizedek.

Gospel Reading:  John 12:20-33

Jesus and the disciples have entered Jerusalem for the final time.  Somehow the request of some non-Jews to see Jesus is important to him and sets off the speech that follows.  We do not actually know if those Greeks ever got to see Jesus.  Jesus now knows that the “hour has come for the Son of Man to be glorified.”  Understanding the death of Jesus as “glorification” is essential for John’s Gospel.  As part of his speech, he utters a principle found in all four Gospels, that those who seek to save their life will lose it (see also, Mark 8:35, Matthew 10:39/16:26 and Luke 9:24/17:33).  Translated into contemporary language, Jesus is saying that letting go of life rather than being in a constant state of anxious grabbing for it is essential in order to follow Jesus.

^12:20 Now among those who went up to worship at the festival were some Greeks. ²¹ They came to Philip, who was from Bethsaida in Galilee, and said to him, “Sir, we wish to see Jesus.” ²² Philip went and told Andrew; then Andrew and Philip went and told Jesus. ²³ Jesus answered them, “The hour has come for the Son of Man to be glorified. ²⁴ Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. ²⁵ Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. ²⁶ Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor. ²⁷ Now my soul is troubled. And what should I say—‘Father, save me from this hour?’ No, it is for this reason that I have come to this hour. ²⁸ Father, glorify your name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again.” ²⁹ The crowd standing there heard it and said that it was thunder. Others said, “An angel has spoken to him.” ³⁰ Jesus answered, “This voice has come for your sake, not for mine. ³¹ Now is the judgment of this world; now the ruler of this world will be driven out. ³² And I, when I am lifted up from the earth, will draw all people to myself.” ³³ He said this to indicate the kind of death he was to die.

The Scripture quotations (except for the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A.  All rights reserved.  The Collect of the Day and the Psalm translation are from The Book of Common Prayer.  Commentaries are copyright © 2021, Epiphany ESources, 67 E. Main St., Hornell, NY  14843, www.epiphanyesources.com. All rights reserved.  Permission is given to copy for congregational use or to insert digitally into a Service Leaflet.

Lent 4B Readings with Commentaries

 The Collect of the Day

Gracious Father, whose blessed Son Jesus Christ came down from heaven to be the true bread which gives life to the world: Evermore give us this bread, that he may live in us, and we in him; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

1^st Reading:  Numbers 21:4-9

There is no getting around the strangeness of this story. Life in the wilderness for the Israelites is hard and they frequently complain. Egypt doesn’t look so bad out in the desert. Their complaining angers God, who responds with poisonous serpents.  Throughout the ancient world the serpent held an ambiguous status as symbol of both death and healing. The caduceus, two serpents entwined on a winged staff remains today as a symbol of medicine.  But why God would order Moses to construct what amounts to an idol is a mystery.

^21:4 From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom; but the people became impatient on the way. ⁵ The people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we detest this miserable food.” ⁶ Then the Lord sent poisonous serpents among the people, and they bit the people, so that many Israelites died. ⁷ The people came to Moses and said, “We have sinned by speaking against the Lord and against you; pray to the Lord to take away the serpents from us.” So Moses prayed for the people. ⁸ And the Lord said to Moses, “Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live.” ⁹ So Moses made a serpent of bronze, and put it upon a pole; and whenever a serpent bit someone, that person would look at the serpent of bronze and live.

Psalm 107:1-3, 17-22

Our psalm is one of the historical psalms, using poetry to remind Israel and us of the deeds of God.  We have here the introduction and then the portion that includes the incident from the first reading.  Other historical psalms are 78, 105, 106, and 136.

1 Give thanks to the Lord, for he is good, *
        and his mercy endures for ever.

2 Let all those whom the Lord has redeemed proclaim *
        that he redeemed them from the hand of the foe.

3 He gathered them out of the lands; *
        from the east and from the west,
        from the north and from the south.

17 Some were fools and took to rebellious ways; *
        they were afflicted because of their sins.

18 They abhorred all manner of food *
        and drew near to death’s door.

19 Then they cried to the Lord in their trouble, *
        and he delivered them from their distress.

20 He sent forth his word and healed them *
        and saved them from the grave.

21 Let them give thanks to the Lord for his mercy *
        and the wonders he does for his children.

22 Let them offer a sacrifice of thanksgiving *
        and tell of his acts with shouts of joy.

2^nd Reading:  Ephesians 2:1-10

Our passage (particularly the last two sentences) is a succinct summary of Paul’s teaching. Grace saves through faith which produces a life of good works. This is even though we live in the time of the Fall—when we are “children of wrath,” dead in our trespasses.  But the good news is “we are what he has made us!”

^2:1 You were dead through the trespasses and sins ² in which you once lived, following the course of this world, following the ruler of the power of the air, the spirit that is now at work among those who are disobedient. ³ All of us once lived among them in the passions of our flesh, following the desires of flesh and senses, and we were by nature children of wrath, like everyone else. ⁴ But God, who is rich in mercy, out of the great love with which he loved us ⁵ even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved—⁶ and raised us up with him and seated us with him in the heavenly places in Christ Jesus, ⁷ so that in the ages to come he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. ⁸ For by grace you have been saved through faith, and this is not your own doing; it is the gift of God—⁹ not the result of works, so that no one may boast. ¹⁰ For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life.

Gospel Reading:  John 3:14-21

Our Gospel reading immediately follows the story of Nicodemus’ visit to Jesus by night, and serves as John’s commentary on that encounter. It begins with the symbolism of our first reading. Jesus must be lifted up (a clear reference to the crucifixion) just as the serpent was. The result will be eternal life, which God desires for all. The passage then ends with the necessity of belief and the image of light and darkness so prevalent in John’s Gospel.  In Greek, the word translated “lifted up” can also mean “exalted,” or even “glorified.”  John’s Gospel always refers to the crucifixion in this way, as an exaltation. The phrase “lifted up” will be used in this way again at 8:28 and 12:32-34.

^3:14 Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, ¹⁵ that whoever believes in him may have eternal life. ¹⁶ 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. ¹⁷ Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. ¹⁸ Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. ¹⁹ And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. ²⁰ For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. ²¹ But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.

The Scripture quotations (except for the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A.  All rights reserved.  The Collect of the Day and the Psalm translation are from The Book of Common Prayer.  Commentaries are copyright © 2021, Epiphany ESources, 67 E. Main St., Hornell, NY  14843, www.epiphanyesources.com. All rights reserved.  Permission is given to copy for group study.

Lent 3B Readings with Commentaries

The Collect of the Day

Almighty God, you know that we have no power in ourselves to help ourselves:  Keep us both outwardly in our bodies and inwardly in our souls, that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

1^st Reading:  Exodus 20:1-17

Our first reading is the Ten Commandments, the heart of Jewish faith. In Hebrew they are called the “Ten Words.”  Following these simple laws is what it means to be God’s people. The first four focus on relationship with God; the last six on relationships within the community.

^20:1 Then God spoke all these words:  ² I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; ³ you shall have no other gods before me. ⁴ You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. ⁵ You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me, ⁶ but showing steadfast love to the thousandth generation of those who love me and keep my commandments. ⁷ You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name. ⁸ Remember the sabbath day, and keep it holy. ⁹ Six days you shall labor and do all your work. ¹⁰ But the seventh day is a sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. ¹¹ For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the sabbath day and consecrated it. ¹² Honor your father and your mother, so that your days may be long in the land that the Lord your God is giving you. ¹³ You shall not murder. ¹⁴ You shall not commit adultery. ¹⁵ You shall not steal. ¹⁶ You shall not bear false witness against your neighbor. ¹⁷ You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.

Psalm 19

Our psalm extols both the Creation and the Law. Verses 1-6 emphasize God’s creation of the heavens, particularly the sun (important because many Near Eastern religions believed the sun itself to be a god). Verses 7-14 praise the giving of the Law as the giving of a great treasure.

1 The heavens declare the glory of God, *
        and the firmament shows his handiwork.

2 One day tells its tale to another, *
        and one night imparts knowledge to another.

3 Although they have no words or language, *
        and their voices are not heard,

4 Their sound has gone out into all lands, *
        and their message to the ends of the world.

5 In the deep has he set a pavilion for the sun; *
        it comes forth like a bridegroom out of his chamber;
        it rejoices like a champion to run its course.

6 It goes forth from the uttermost edge of the heavens
    and runs about to the end of it again;*
        nothing is hidden from its burning heat.

7 The law of the Lord is perfect and revives the soul; *
    the testimony of the Lord is sure and gives wisdom to the innocent.

8 The statutes of the Lord are just and rejoice the heart; *
        the commandment of the Lord is clear and gives light to the eyes.

9 The fear of the Lord is clean and endures for ever; *
        the judgments of the Lord are true and righteous altogether.

10 More to be desired are they than gold, more than much fine gold, *
        sweeter far than honey, than honey in the comb.

11 By them also is your servant enlightened, *
        and in keeping them there is great reward.

12 Who can tell how often he offends? *
        cleanse me from my secret faults.

13 Above all, keep your servant from presumptuous sins;
    let them not get dominion over me; *
        then shall I be whole and sound, and innocent of a great offense.

14 Let the words of my mouth and the meditation of my
     heart be acceptable in your sight,*
        O Lord, my strength and my redeemer.

 2^nd Reading:  1 Corinthians 1:18-25

In the Church of Corinth there were clearly many who were quite proud of their wisdom and gifts, which they believed gave them status in the community. Paul rebukes them throughout this letter. There is nothing humanly wise about the cross. It is sheer folly, but it is human folly that ends up being divine wisdom. The quotation in v. 19 is the latter half of Isaiah 29:14.

^1:18 The message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. ¹⁹ For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” ²⁰ Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? ²¹ For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. ²² For Jews demand signs and Greeks desire wisdom, ²³ but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, ²⁴ but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. ²⁵ For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.

Gospel Reading:  John 2:13-22

For the rest of Lent we read from John’s Gospel. Here we have John’s version of the cleansing of the temple, which he places at the beginning of Jesus’ ministry rather than at the end like the other Gospel writers. (This is a rare story in that it appears in all four Gospels). Jesus here is not attacking temple worship itself, but the injustices which have grown up around it. The quotations in vv. 16-17 are from Zechariah 14:21 and Psalm 69:9.

^2:13 The Passover of the Jews was near, and Jesus went up to Jerusalem. ¹⁴ In the temple he found people selling cattle, sheep, and doves, and the money changers seated at their tables. ¹⁵ Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables. ¹⁶ He told those who were selling the doves, “Take these things out of here! Stop making my Father’s house a marketplace!” ¹⁷ His disciples remembered that it was written, “Zeal for your house will consume me.” ¹⁸ The Jews then said to him, “What sign can you show us for doing this?” ¹⁹ Jesus answered them, “Destroy this temple, and in three days I will raise it up.” ²⁰ The Jews then said, “This temple has been under construction for forty-six years, and will you raise it up in three days?” ²¹ But he was speaking of the temple of his body. ²² After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.

The Scripture quotations (except for the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A.  All rights reserved.  The Collect of the Day and the Psalm translation are from The Book of Common Prayer.  Commentaries are copyright © 2021, Epiphany ESources, 67 E. Main St., Hornell, NY  14843, www.epiphanyesources.com. All rights reserved.  Permission is given to copy or transmit for group study.

Lent 2B Readings with Commentaries

 The Collect of the Day

O God, whose glory it is always to have mercy:  Be gracious to all who have gone astray from your ways, and bring them again with penitent hearts and steadfast faith to embrace and hold fast the unchangeable truth of your Word, Jesus Christ your Son; who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

1^st Reading:  Genesis 17:1-7, 15-16

Our first reading is the third promise of children to Abram and Sarai, who are now in advanced age. At this point there has been much “water under the bridge” in the story and God has failed to deliver. The promise remains, however, and God ups the ante by changing their names—a sign of their radical dependence on God. Our names represent who we are at the deepest level. The change of name by God (which is frequent in the Bible) shows that God knows us and has the power to form us at this deep level.

^17:1 When Abram was ninety-nine years old, the Lord appeared to Abram, and said to him, “I am God Almighty; walk before me, and be blameless. ² And I will make my covenant between me and you, and will make you exceedingly numerous.” ³ Then Abram fell on his face; and God said to him, ⁴ “As for me, this is my covenant with you:  You shall be the ancestor of a multitude of nations. ⁵ No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations. ⁶ I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. ⁷ I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you. ¹⁵ God said to Abraham, “As for Sarai your wife, you shall not call her Sarai, but Sarah shall be her name. ¹⁶ I will bless her, and moreover I will give you a son by her. I will bless her, and she shall give rise to nations; kings of peoples shall come from her.’

Psalm 22:22-30

Our psalm is a psalm of lament, a cry for God to make things the way they ought to be.  It is framed by statements of trust that, at the end of the psalm, God is implored not to forget.

22 Praise the Lord, you that fear him; *
        stand in awe of him, O offspring of Israel;
        all you of Jacob’s line, give glory.

23 For he does not despise nor abhor the poor in their poverty;
    neither does he hide his face from them; *
        but when they cry to him he hears them.

24 My praise is of him in the great assembly; *
        I will perform my vows in the presence of those who worship him.

25 The poor shall eat and be satisfied,
    and those who seek the Lord shall praise him: *
        “May your heart live for ever!”

26 All the ends of the earth shall remember and turn to the Lord, *
        and all the families of the nations shall bow before him.

27 For kingship belongs to the Lord; *
        he rules over the nations.

28 To him alone all who sleep in the earth bow down in worship; *
        all who go down to the dust fall before him.

29 My soul shall live for him;
    my descendants shall serve him; *
        they shall be known as the Lord’s for ever.

30 They shall come and make known to a people yet unborn *
        the saving deeds that he has done.

2^nd Reading:  Romans 4:13-25

Paul wrote to the Christians at Rome (a place he had never been), in part, to lessen the tension between Jewish and Gentile Christians. Here he uses the story of Abraham to preach a radical equality. All are equal inheritors of Abraham’s promise through their faith. He is using here a method of interpretation of the Scriptures called “midrash,” which allows for re-interpretation of any original meaning to fit current circumstances.

^4:13 The promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. ¹⁴ If it is the adherents of the law who are to be the heirs, faith is null and the promise is void. ¹⁵ For the law brings wrath; but where there is no law, neither is there violation. ¹⁶ For this reason it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (for he is the father of all of us, ¹⁷ as it is written, “I have made you the father of many nations”)—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. ¹⁸ Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So numerous shall your descendants be.” ¹⁹ He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. ²⁰ No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, ²¹ being fully convinced that God was able to do what he had promised. ²² Therefore his faith “was reckoned to him as righteousness.” ²³ Now the words, “it was reckoned to him,” were written not for his sake alone, ²⁴ but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, ²⁵ who was handed over to death for our trespasses and was raised for our justification.

Gospel Reading:  Mark 8:31-38

Jesus has just asked the disciples who they believe he is and Peter has replied, “You are the Christ (Messiah).” But now it is clear that at least Peter and Jesus have very different understandings of what that means. Jesus’ rebuke is strong. “Satan” means “the adversary.” Jesus will die and his followers must be prepared to do the same. After two more predictions of his death, Jesus will give them images of what he means by their “death”—they must be as children and servants.

^8:31 Then Jesus 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. 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.” 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. ³⁶ For what will it profit them to gain the whole world and forfeit their life? 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.”

The Scripture quotations (except for the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A.  All rights reserved.  The Collect of the Day and the Psalm translation are from The Book of Common Prayer.  Commentaries are copyright © 2021, Epiphany ESources, 67 E. Main St., Hornell, NY  14843, www.epiphanyesources.com. All rights reserved.  Permission is given to copy for group study.

Lent 1B Readings with Commentaries

 The Collect of the Day

Almighty God, whose blessed Son was led by the Spirit to be tempted by Satan: Come quickly to help us who are assaulted by many temptations; and, as you know the weaknesses of each of us, let each one find you mighty to save; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

1^st Reading:  Genesis 9:8-17

Our first reading is the end of the story of the Flood.  Once the flood is over, and Noah and his family and their animal companions are back on dry land, God makes a covenant with them (note the covenant is with “all flesh that is on the earth”).  God will never again destroy the earth.  The sign of this covenant will be the rainbow.  It is significant that among Israel’s primordial stories is not only a flood story (which parallels stories in other ancient cultures), but the promise of God:  “never again.”

^9:8 Then God said to Noah and to his sons with him, ⁹ “As for me, I am establishing my covenant with you and your descendants after you, ¹⁰ and with every living creature that is with you, the birds, the domestic animals, and every animal of the earth with you, as many as came out of the ark. ¹¹ I establish my covenant with you, that never again shall all flesh be cut off by the waters of a flood, and never again shall there be a flood to destroy the earth.” ¹² God said, “This is the sign of the covenant that I make between me and you and every living creature that is with you, for all future generations:  ¹³ I have set my bow in the clouds, and it shall be a sign of the covenant between me and the earth. ¹⁴ When I bring clouds over the earth and the bow is seen in the clouds, ¹⁵ I will remember my covenant that is between me and you and every living creature of all flesh; and the waters shall never again become a flood to destroy all flesh. ¹⁶ When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” ¹⁷ God said to Noah, “This is the sign of the covenant that I have established between me and all flesh that is on the earth.”

Psalm 25:1-10

Our psalm is a psalm of lament, a cry for God to make things the way they ought to be.  It is framed by statements of trust that, at the end of the psalm, God is implored not to forget.

1 To you, O Lord, I lift up my soul;
    my God, I put my trust in you; *
        let me not be humiliated,
        nor let my enemies triumph over me.

2 Let none who look to you be put to shame; *
        let the treacherous be disappointed in their schemes.

3 Show me your ways, O Lord, *
        and teach me your paths.

4 Lead me in your truth and teach me, *
        for you are the God of my salvation;
        in you have I trusted all the day long.

5 Remember, O Lord, your compassion and love, *
        for they are from everlasting.

6 Remember not the sins of my youth and my transgressions; *
        remember me according to your love
        and for the sake of your goodness, O Lord.

7 Gracious and upright is the Lord; *
        therefore he teaches sinners in his way.

8 He guides the humble in doing right *
        and teaches his way to the lowly.

9 All the paths of the Lord are love and faithfulness *
        to those who keep his covenant and his testimonies.

10 For your Name’s sake, O Lord, *
        forgive my sin, for it is great.

2^nd Reading: 1 Peter 3:18-22

In our second reading, Peter uses the story of the flood to make a point about the depths to which God has gone to save us.  Many were concerned in the early Church about the status of those who had died prior to the cross and resurrection.  Were they also saved by Jesus’ action?  Peter replies that this was precisely the work Jesus did while he was in death.  He “descended to the dead” (as we say in the Apostles’ Creed) to bring the good news “to the spirits in prison.” Orthodox icons of the resurrection reflect this belief. Jesus is seen atop the gates of Hell, which have been broken.  With one arm he lifts Adam and the other Eve to new life.  If this is the depth to which Jesus has gone, the writer of this letter is saying, how much more are we saved through our Baptism, which the Flood prefigured.

^3:18 Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made alive in the spirit, ¹⁹ in which also he went and made a proclamation to the spirits in prison, ²⁰ who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. ²¹ And baptism, which this prefigured, now saves you—not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, ²² who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him.

Gospel Reading:  Mark 1:9-15

The account of Jesus’ forty days of trial and temptation in the wilderness is our Gospel reading always on the first Sunday in Lent.  Mark’s version is short and without the details of Matthew and Luke (the familiar description of the temptations).  Mark tells the story in a single sentence, begun with one of his favorite words, “immediately” and then the strong word “drove.”  Jesus’ message of repentance strikes a familiar Lenten theme.  The Greek word is metanoia, which means literally “to turn around” or “to change one’s mind.”

^1:9 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. ¹⁰ And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. ¹¹ And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” ¹² And the Spirit immediately drove him out into the wilderness. ¹³ He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him. ¹⁴ Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, ¹⁵ and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”

The Scripture quotations (except for the psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A.  All rights reserved.  The Collect of the Day and the Psalm translation are from The Book of Common Prayer.  Commentaries are copyright © 2021, Epiphany ESources, 67 E. Main St., Hornell, NY  14843, www.epiphanyesources.com. All rights reserved.  Permission is given to copy for group study.

Last Epiphany B Readings with Commentaries

 

The Collect of the Day

O God, who before the passion of your only-begotten Son revealed his glory upon the holy mountain:  Grant to us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. 

1^st Reading:  2 Kings 2:1-12

Our first reading is the story of the prophet Elijah’s ascent into heaven and the testing and succession of his protégé, Elisha. The lead-up to Elijah’s ascension is somewhat comical, showing the persistence of Elisha, and his boldness in asking for a double share. The story makes Elijah the greatest of Israel’s prophets—he does not die but is bodily assumed.  Because of this story, there was an expectation in Israel that he would one-day return.  The same was thought by some of Moses, hence their appearance in our Gospel reading.

^2:1 Now when the Lord was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. ² Elijah said to Elisha, “Stay here; for the Lord has sent me as far as Bethel.” But Elisha said, “As the Lord lives, and as you yourself live, I will not leave you.” So they went down to Bethel. ³ The company of prophets who were in Bethel came out to Elisha, and said to him, “Do you know that today the Lord will take your master away from you?” And he said, “Yes, I know; keep silent.” ⁴ Elijah said to him, “Elisha, stay here; for the Lord has sent me to Jericho.” But he said, “As the Lord lives, and as you yourself live, I will not leave you.” So they came to Jericho. ⁵ The company of prophets who were at Jericho drew near to Elisha, and said to him, “Do you know that today the Lord will take your master away from you?” And he answered, “Yes, I know; be silent.” ⁶ Then Elijah said to him, “Stay here; for the Lord has sent me to the Jordan.” But he said, “As the Lord lives, and as you yourself live, I will not leave you.” So the two of them went on. ⁷ Fifty men of the company of prophets also went, and stood at some distance from them, as they both were standing by the Jordan. ⁸ Then Elijah took his mantle and rolled it up, and struck the water; the water was parted to the one side and to the other, until the two of them crossed on dry ground. ⁹ When they had crossed, Elijah said to Elisha, “Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your spirit.” ¹⁰ He responded, “You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted you; if not, it will not.” ¹¹ As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. ¹² Elisha kept watching and crying out, “Father, father! The chariots of Israel and its horsemen!” But when he could no longer see him, he grasped his own clothes and tore them in two pieces.

Psalm 50:1-6

Our psalm is a vision of God’s glory.  In these beginning verses, God summons the earth to reveal himself “out of Zion.”  The scene set is reminiscent of the summons in Isaiah 25:6ff.

1 The Lord, the God of gods, has spoken; *
        he has called the earth from the rising of the sun to its setting.

2 Out of Zion, perfect in its beauty, *
        God reveals himself in glory.

3 Our God will come and will not keep silence; *
        before him there is a consuming flame,
        and round about him a raging storm.

4 He calls the heavens and the earth from above *
        to witness the judgment of his people.

5 “Gather before me my loyal followers, *
        those who have made a covenant with me and sealed it with sacrifice.”

6 Let the heavens declare the rightness of his cause; *
        for God himself is judge.

2^nd Reading:  2 Corinthians 4:3-6

Two references to “the glory of Christ” make this reading a good choice to pair with the story of the Transfiguration. Paul desires that the Corinthians “pierce the veil” to find the glory shining in their hearts—the glory of God as shone forth in Jesus Christ.

^4:3 If our gospel is veiled, it is veiled to those who are perishing. ⁴ In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. ⁵ For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. ⁶ For it is the God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Gospel Reading:  Mark 9:2-9

As throughout his Gospel, Mark tells the story of Jesus’ transfiguration simply but vividly. “Such as no one on earth could bleach them,” is a detail that is his alone among the Gospel writers. The transfiguration culminates and affirms Jesus’ ministry. He is the prophet both like Moses and like the great Elijah.  But Jesus knows this moment is just for them for now—it will not be understood correctly without his subsequent death and resurrection.  It is those events from which his glory truly comes.

^9:2 Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, ³ and his clothes became dazzling white, such as no one on earth could bleach them. ⁴ And there appeared to them Elijah with Moses, who were talking with Jesus. ⁵ Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.” ⁶ He did not know what to say, for they were terrified. ⁷ Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” ⁸ Suddenly when they looked around, they saw no one with them any more, but only Jesus. ⁹ As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead.

The Scripture quotations (except for the Psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A.  All rights reserved.  The Collect and the Psalm translation are from The Book of Common Prayer.  Commentaries are by Epiphany ESources, E. Main St., Hornell, NY 14843, www.epiphanyesources.com , copyright © 2021.  All rights reserved. Permission is given to copy for group study with this attribution.

Epiphany 5B Readings with Commentaries

The Collect of the Day

Set us free, O God, from the bondage of our sins, and give us the liberty of that abundant life which you have made known to us in your Son our Savior Jesus Christ; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

 1^st Reading:  Isaiah 40:21-31

With chapter 40, “Second Isaiah” begins with a message of renewed trust and hope to the Jewish exiles in Babylon.  Our passage today seeks to stir up the memory of these exiles. Memory is essential for faith. It leads to the confidence proclaimed at the end of the passage. If they remember, the exiles can hope again. God has plans for them beyond exile.

^40:21 Have you not known? Have you not heard? Has it not been told you from the beginning? Have you not understood from the foundations of the earth? ²² It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them like a tent to live in; ²³ who brings princes to naught, and makes the rulers of the earth as nothing. ²⁴ Scarcely are they planted, scarcely sown, scarcely has their stem taken root in the earth, when he blows upon them, and they wither, and the tempest carries them off like stubble. ²⁵ To whom then will you compare me, or who is my equal? says the Holy One. ²⁶ Lift up your eyes on high and see:  Who created these? He who brings out their host and numbers them, calling them all by name; because he is great in strength, mighty in power, not one is missing. ²⁷ Why do you say, O Jacob, and speak, O Israel, “My way is hidden from the Lord, and my right is disregarded by my God?” ²⁸ Have you not known? Have you not heard? The Lord is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable. ²⁹ He gives power to the faint, and strengthens the powerless. ³⁰ Even youths will faint and be weary, and the young will fall exhausted; ³¹ but those who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.

Psalm 147:1-12, 21c

Our psalm is a song of praise of the God who is creator and healer, the One who “heals the brokenhearted and binds up their wounds.” Given verse 2, it is clear this psalm comes from the same period as Second Isaiah.

1 Hallelujah!
    How good it is to sing praises to our God! *
        how pleasant it is to honor him with praise!

2 The Lord rebuilds Jerusalem; *
        he gathers the exiles of Israel.

3 He heals the brokenhearted *
        and binds up their wounds.

4 He counts the number of the stars *
        and calls them all by their names.

5 Great is our Lord and mighty in power; *
        there is no limit to his wisdom.

6 The Lord lifts up the lowly, *
        but casts the wicked to the ground.

7 Sing to the Lord with thanksgiving; *
        make music to our God upon the harp.

8 He covers the heavens with clouds *
        and prepares rain for the earth;

9 He makes grass to grow upon the mountains *
        and green plants to serve mankind.

10 He provides food for flocks and herds *
        and for the young ravens when they cry.

11 He is not impressed by the might of a horse; *
        he has no pleasure in the strength of a man;

12 But the Lord has pleasure in those who fear him, *
        in those who await his gracious favor. [21c] Hallelujah!

2^nd Reading:  1 Corinthians 9:16-23

In the beginning of chapter 9, Paul has agreed with the Corinthians that he is free, just as they are.  This truth even has the authority of Scripture (vv. 8-12). But in our passage, he declares that this freedom must not be used to the detriment of the spread of the gospel. We must be willing to set aside our freedom for the sake of others, particularly the weak in faith.  We are free, but we are also responsible to and for one another.

^9:16 If I proclaim the gospel, this gives me no ground for boasting, for an obligation is laid on me, and woe to me if I do not proclaim the gospel! ¹⁷ For if I do this of my own will, I have a reward; but if not of my own will, I am entrusted with a commission. ¹⁸ What then is my reward? Just this:  that in my proclamation I may make the gospel free of charge, so as not to make full use of my rights in the gospel. ¹⁹ For though I am free with respect to all, I have made myself a slave to all, so that I might win more of them. ²⁰ To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though I myself am not under the law) so that I might win those under the law. ²¹ To those outside the law I became as one outside the law (though I am not free from God’s law but am under Christ’s law) so that I might win those outside the law. ²² To the weak I became weak, so that I might win the weak. I have become all things to all people, that I might by all means save some. ²³ I do it all for the sake of the gospel, so that I may share in its blessings.

Gospel Reading:  Mark 1:29-39

Healing stories are central to Mark’s Gospel. His Gospel is the shortest, but he tells more healing stories than the others. For Mark, Jesus’ proclamation of the message of the Kingdom of God is enacted in healing. When the kingdom is at hand people are freed from the forces that oppress them.

^1:29 When Jesus and his disciples left the synagogue, they entered the house of Simon and Andrew, with James and John. ³⁰ Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. ³¹ He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them. ³² That evening, at sundown, they brought to him all who were sick or possessed with demons. ³³ And the whole city was gathered around the door. ³⁴ And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him. ³⁵ In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. ³⁶ And Simon and his companions hunted for him. ³⁷ When they found him, they said to him, “Everyone is searching for you.” ³⁸ He answered, “Let us go on to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.” ³⁹ And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons.

The Scripture quotations (except for the Psalm) are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A.  All rights reserved.  The Collect and the Psalm translation are from The Book of Common Prayer.  Commentaries are by Epiphany ESources, E. Main St., Hornell, NY 14843, www.epiphanyesources.com , copyright © 2021.  All rights reserved. Permission is given to copy for group study.