17 March 2024: Fifth Sunday of Lent B

Reading 1	Response	Reading 2	Gospel
Jer 31:31-34	Ps 51:3-4, 12-13, 14-15	Heb 5:7-9	Jn 12:20-33
		RCL: Heb 5:5-10

Lent: turning to the new, facing the hour

In the season of Lent, the believing community follows Jesus as he is tested, transfigured, cleanses the temple, explains how God loves, and announces his hour has come. This week’s readings focus on change, the new, and finding true life.

First reading (Jer 31:31-34)

The first reading is from the prophet Jeremiah, whom God called in 626 BC as the Babylonians came to power. The book’s first part (chapters 1 to 25), Jeremiah’s poetic oracles, form the heart of his message: commitment to the prophet’s calling despite persecution and suffering; condemnation of the people’s religious and moral behavior; and complaints against God.

In today’s pericope, Jeremiah announces God’s “new covenant” with the exiles when they return from captivity. This new covenant does not replace the Mosaic covenant: God’s relationship with Israel remains the same, the Torah remains the same; God is still “their God” and the Israelites are still “God’s people.” Jeremiah articulates two new aspects of God’s covenant: a new knowledge of God and God’s forgiveness. First, God’s law is no longer external or outside the people, as the Ten Commandments were written on stone tablets; now, God’s law is internalized (“I will place my law within them”) and “written on their hearts.” Because God’s law in now “within,” every person knows God. This internal knowledge of God makes everyone equal in divine understanding, “from the greatest to the least.” Second, God forgives Israel’s turning away from God (“I will forgive their evildoing”); these former failings have no place in the new covenant (“I will remember their sin no more”).

The Lectionary editors chose this reading because it describes God creating “new covenant;” Christians believe Jesus establishes this new covenant for all with his transformational death and resurrection.

Second reading (Heb 5:7-9)

The second reading is from the letter to the Hebrews. Based on the author’s elegant Greek and quotations from the Septuagint (Greek version of Hebrew scripture), scripture scholars believe the author was an unknown, well-educated Jewish Christian writing to Jewish Christian readers, possibly in Rome, between 75 and 90 AD. Hebrews is a long theological reflection on the early Christian profession of faith that Christ died for us and our sins. The Hebrews author’s important themes are faith and faithfulness.

Earlier in this section of Hebrews, the author describes the work of the human high priest, who stands in solidarity with humans and who acts as mediator between God and humans. In today’s pericope, the author shows how Christ acts a greater high priest, both in solidarity with humans and as mediator between God and humans. The author shows Christ’s solidarity with other humans (“in the flesh”) through his obedience to God (“he learned obedience from what he suffered”), an experience Christ shares with all humans. The “prayers and supplications” Christ offered to God (“the one able to save him from death”) point back to the lamentation psalms (especially Ps 22, as well as Ps 3 and 5). God heard these prayers (“he was heard because of his reverence”) and vindicated Christ by raising him from the dead and glorifying him. The author identifies Christ as mediator by showing Christ as “the source of eternal salvation;” that is, through Christ’s life, passion, and transformative death (“when he was made perfect”), he saves all humans. No human high priest could accomplish this saving work.

The Lectionary editors chose this reading because Jesus’ prayers and supplications connect with Jesus’ hour in the gospel.

Gospel (Jn 12:20-33)

John’s gospel presents Jesus coming face to face with the “hour.” Recognizing that his saving work is coming to a close, he releases his earthly life so he can glorify the Father. Jesus’ lifting up exposes the ruler of this world.

• The whole world. Just before this pericope, the Pharisees grumble that “the whole world” is beginning to follow Jesus (Jn 12:19). John underlines the Pharisees’ remark when he says that “some Greeks,” probably gentile proselytes, ask to “see” Jesus. Andrew and Philip alert Jesus, who recognizes the Greeks’ arrival as a sign that his universal mission is complete and the hour of his “lifting up” and glorification is near.
• Grasping vs letting go. Jesus’ grain of wheat saying refers to the cycle of death and life, and the earthly giving way to the heavenly. He connects this saying with the revelation about losing and preserving one’s life, a graceful letting go rather than a fearful grasping.
• The purpose of this hour. Jesus admits “the hour” troubles him, but he asserts that this is the purpose for which he came. Jesus accomplishes his mission only when he is lifted up and glorifies the Father through his transformational death.
• God’s affirming voice. Some in the crowd hear thunder (as at Sinai); others think an angel speaks to Jesus. Jesus corrects them: the voice is for their benefit, another opportunity for them to believe in him and reject the “ruler of this world.” Jesus’ lifting up will bring judgement on the world and expose the “ruler of this world” and his followers. Jesus’ transformative death draws everyone to him, gathering all those who believe into one community.

Summary and reflection

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask us to think about change: when others ask us to change, or when we choose to change ourselves. Jeremiah announces God’s new covenant, which calls people to change by hearing God’s law, written on their hearts. The Hebrews author reminds his hearers that Christ changes human relationship with God through his solidarity with us and his role as mediator for us with God. Jesus recognizes that when the gentiles begin to believe, his saving and glorifying mission is ending.

Throughout Lent, the readings call us to change our minds and hearts and to transform how we think and act. Today’s readings suggest that we can experience a call to metanoia (change of mind/heart) from both outside and inside forces. How is God showing us what we need to change? Where do we encounter the call to change? When will we gracefully let go of what we think is important so God can give us what we truly need?

—Terence Sherlock   ☘

7 November 2021: Thirty-second Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
1 Kgs 17:10-16	Ps 146:7, 8-9, 9-10	Heb 9:24-28	Mk 12:38-44 or Mk 12:41-44
RCL: 1 Kgs 17:8-16			RCL: Mk 12:38-44

Discipleship: serving others and accepting others’ service

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on widows, generosity, and service.

First reading (1 Kgs 17:10-16)

The first reading is from the Book of Kings, which includes the prophets Elijah’s and Elisha’s miracle stories. The reading’s context is that God, through Elijah, has proclaimed a drought against the kingdom of Israel because of King Ahab’s idolatry. The drought causes a famine. God’s sends Elijah to Zarephath, a town outside Israel, to be fed by a gentile widow. In today’s pericope, Elijah encounters the widow gathering sticks to build a fire, Bedouin-style, to bake the last of her flour into flatbread. Elijah asks for water (already difficult in a drought) and then for bread (more difficult in a famine). When the widow describes her limited resources (“when we have eaten it, we shall die”), Elijah promises that she and her household will have enough to eat until the famine ends. Ironically, through Elijah’s miracle (“according to the word of the LORD”), the gentile widow recognizes Israel’s God when Israel’s King Ahab does not. The Lectionary editors chose this reading because today’s gospel also mentions widows.

Second reading (Heb 9:24-28)

The second reading continues Ordinary time’s semi-continuous reading from the letter to the Hebrews. The sermon’s author draws parallels between the Jewish priesthood and Jesus’ “priestly” service that offers believers greater access to God. In today’s pericope, the author examines the definitive nature of Jesus’ priestly ministry. First, the glorified Jesus mediates for humans (“appear before God on our behalf”) in heaven, not in an earthly (“made by hands”) temple. Next, Jesus’ perfect self-offering happened once for all time (“once for all”), not like a human priest who needed to offer animal sacrifices (“blood that is not his own”) regularly. Then, Jesus’ single self-gift (“sacrifice”) has the power to “take away sin” of all (“the many”), unlike the sacrifices of the earthly priests in the earthly sanctuary. Finally, the author tells us that Jesus will return at the parousia (“appear a second time”) to save believers (“bring salvation to those who eagerly await him”). The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Mk 12:38-44)

Mark’s gospel presents two teachings, connected by the word “widow.” In the first teaching, Jesus criticizes the scribes’ dishonorable behavior toward widows; in the second teaching, he laments the widow’s powerlessness in a social/religious system.

• Criticizing those who devour widows’ households. Jesus calls out those scribes (lawyer-theologians) who promote themselves and place themselves in positions to extort the vulnerable. By knowing the Law (Torah) and by being able to read and write contracts and administrative documents, some scribes make a living off others: charging legal fees, managing estates (“devouring the houses of widows”), or simply sponging off benefactors. Jesus sees their self-promotion as a way to profit from society’s most defenseless members.
• Lamenting religious manipulation of the poor. Scripture scholars differ over Jesus’ comment about the poor widow. Many see Jesus praising her generosity (“she has contributed all she had”). Other scholars read the two teaching together, and see Jesus lamenting the widow’s extreme giving (“her whole livelihood/life”). Jesus highlights the greed of some religious leaders. In theory, religious leaders should use the people’s donations to serve the needy, but in reality, they spend the contributions on “long robes” and banquets (“devour the estates of widows”). This interpretation suggests the perils of institutional religion: unscrupulous leaders can manipulate the generous poor to give more than they can afford.

Summary and reflection

This week’s readings ask us to think about the times and seasons of service. Elijah takes the last of the widow’s bread, but repays her with miraculous food that lasts a year. The Hebrews author described Jesus’ self-giving and self-offering that produces salvation for all. Jesus teaches that service can easily become self serving, and that extreme service or generosity benefits no one. How to we balance our service to others with our service to ourselves? Do we serve and give responsibly, or do we exhaust ourselves and bankrupt our resources? Do we recognize God’s role in our service, or is our service all about us? Do we graciously and gratefully accept the service, generosity, and help of others when we are in need?

—Terence Sherlock

31 October 2021: Thirty-first Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Dt 6:2-6	Ps 18:2-3, 3-4, 47, 51	Heb 7:23-28	Mk 12:28b-34
RCL: Dt 6:1-9		RCL: Heb 9:11-14	RCL: Mk 12:28-34

Discipleship: love God, love the neighbor

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the continuity of God’s law of love.

First reading (Dt 6:2-6)

The first reading is from Deuteronomy, the fifth and final book of Torah, which contains Moses’ exhortations to the Israelites before they enter Canaan. In today’s pericope, the author stresses the causal link between faithfulness to God (“keep all his statutes and commandments”) and prospering in the promised land (“a land flowing with milk and honey”). In the great Shema (meaning “Hear!”) commandment, Moses charges the people to follow God’s teachings (“be careful to observe them”). The Shema has become part of daily Jewish liturgy, recited twice each day in worship. Because God is the only God (“the Lord our God, the Lord is one”), the people must love God completely. In Jewish thought, “heart,” “breath/soul,” and “strength” expresses the unity and totality of a human person. The Lectionary editors chose this reading because Jesus cites this command in today’s gospel.

Second reading (Heb 7:23-28)

The second reading continues Ordinary time’s semi-continuous reading from the letter to the Hebrews. The sermon’s author draws parallels between the Jewish priesthood and Jesus’ “priestly” service that offers believers greater access to God. Today’s pericope continues the argument that Jesus’ priesthood is greater than the Levitical priesthood. Unlike human high priests who died (“death prevented from remaining in office”), Jesus’ priesthood is eternal (“remains forever”). Because Jesus “lives forever,” he continuously intercedes for “those who approach God” and can “save them.” As God’s son, Jesus is “holy, innocent, undefiled, separated from sinners, higher than the heavens.” As the sinless mediator and priest, he does not need to offer sacrifices “day after day;” he offered his perfect self-offering “once and for all.” Finally, God appointed Jesus as priest by God’s oath (“You are a priest forever according to the order of Melchizedek,” Ps 110:4). God’s oath supersedes Levitical law, which appoints humans to a limited (“subject to weakness”) high priesthood. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Mk 12:28b-34)

Mark’s gospel presents a conversation between a teacher (Jesus) and student (a scribe) about the greatest commandment. Mark’s telling differs from Matthew’s and Luke’s versions: in Mark the scribe shows a friendly attitude toward Jesus, and Jesus affirms that the scribe is “not far from the kingdom of God.” Different audiences hear different messages in this story:

• Jesus’ Jewish audience. The scribe asks rabbi Jesus to weigh in on a commonly discussed topic: of the 613 commandments in Torah, which is the most important? A teacher like Jesus would expect this question as a matter of course. Jesus’ Jewish hearers would have understood that Jesus’ double love command didn’t replace Torah; rather his answer provides a simplified way in which one could practice all Torah commandments. Jesus’ summary goes to the root of all the commandments and emphasizes inner dispositions (love God and love the neighbor).
• Mark’s gentile community. Mark writes his gospel forty years after Jesus’ death for a predominantly gentile Christian community in Rome. Gentile Christians living in a polytheistic society needed to understand that the Father of Jesus is the one and only God. Additionally, this society offered sacrifices constantly to many gods; Mark’s community needed to hear that love of this one God and love of neighbor were “worth more than all burnt offerings and sacrifices.” Mark’s ekklesia may also have understood that fulfilling the double love commandment was equivalent to fulfilling the whole Law (Torah).

Summary and reflection

This week’s readings ask us to think about the continuity and meaning of God’s law of love across Hebrew and Christian scriptures. Moses exhorts the Israelites to love the one God completely to ensure life and success. The Hebrews author tells us that Jesus mediates for us with God forever. Jesus repeats Moses’ Shema commandment and combines it with another Torah command (Lv 19:18b) summarizing all Torah teachings into “Love God and love the neighbor.” How do we understand and live the double love commandments? Do we love the one God, or do we love the many gods of power, prestige, and money? Do we love the one who mediates for us forever, or do we love the many who sell promises and products that will answer our every human wish? Do we love the ones we want to love, or do we love the many different neighbors with difficult needs who depend on us?

—Terence Sherlock

17 October 2021: Twenty-ninth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Is 53:10-11	Ps 33:4-5, 18-19, 20, 22	Heb 4:14-16	Mk 10:35-45 or Mk 10:42-45
RCL: Is 53:4-12		RCL: Heb 5:1-10	RCL: Mk 10:35-45

Discipleship: service to others vs power over others

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on discipleship’s call to absolute service.

First reading (Is 53:10-11)

The first reading is from Isaiah’s fourth Servant Song. In today’s pericope, Isaiah describes an unnamed man, God’s servant, who suffers pain (“crushed in infirmity”) and “gives his life” as reparation for others’ sins. Through this servant’s life and death, God’s will is done (“will of the LORD shall be accomplished”); that is, the servant “bears the guilt” so that “many will be justified.” The Lectionary editors chose this reading because Jesus describes his own mission in similar words (“give his life as a ransom for many”) in today’s gospel.

Second reading (Heb 4:14-16)

The second reading continues Ordinary time’s semi-continuous reading from the letter to the Hebrews. The sermon’s author draws parallels between the Jewish priesthood and Jesus’ “priestly” service that offers believers greater access to God. In today’s pericope, the author urges his hearers to “hold fast” to their profession of faith that Jesus is God’s Son. As God’s Son, Jesus enters into God’s presence in the heavenly sanctuary (“passed through the heavens”) and mediates for us as a “high priest.” Although Jesus is the divine Son, through his incarnation he is also fully human and “able to sympathize” with human weaknesses. “Tested in every way” refers to Jesus’ temptations in the wilderness (Mk 1:12-13, Mt 4:1-11, Lk 4:1-13). With Jesus as mediator and high priest, we can “confidently” ask God’s “mercy” and “grace.” The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Mk 10:35-45)

Mark’s gospel concludes his journey narrative. In today’s pericope, Mark presents two more ideas about discipleship: James and John fail to understand the mystery of the cross, and Jesus presents his ideal of servant leadership.

• Cultural expectations about discipleship and the kingdom. James’ and John’s culture prizes status and honor. They want Jesus to tell them where they stand and what authority he will give them in his kingdom. Jesus, who has just again spoken about his coming passion and death, asks if their honor and loyalty include experiencing his “cup” and “baptism” (dishonor and death). Their glib response (“we can”) and non-comprehension of Jesus’ passion predictions reveal faulty assumptions about God’s coming kingdom.
• Jesus’ teachings about honor and service. Jesus’ honor comes from service to others. He models his service on the servant in Isaiah’s Servant Songs; the fourth Servant Song (today’s first reading) portrays the servant as one whose transforms his own sufferings as a sacrifice or offering for others’ failings. Jesus expects his disciples to follow his example. Jesus teaches that greatness (honor) comes from being a “slave to all.”
• Jesus’ teachings about power and the kingdom. The Romans (“gentiles”) exercise power through force, intimidation, and a patronage system that ensured loyalty to the emperor. Jesus rejects all abuse of power or authority (“It shall not be so with you”). Jesus comes to “give his life as a ransom for many.” Hebrew scripture uses ransom to describe God’s actions in freeing or saving the Israelites from slavery in Egypt or from exile in Babylon. Jesus uses ransom as a parable to describe the transformative saving results of his death and resurrection. Jesus’ life and self-giving death is the complete opposite of human power. Each disciple and the collective ekklesia must reject the world’s oppressive power structures and follow Jesus’ servant leadership (giving one’s own life so others can be free).

Summary and reflection

This week’s readings ask us to think about service and the limits of power. Isaiah describes God’s servant as giving away his life to bring others to righteousness. The Hebrews’ author call Jesus the mediator through whom we can confidently petition God for mercy and grace. Jesus continues teaching his not-quite-getting-it disciples about how the call to power conflicts with his call to service to others. On what do we base our discipleship? Do we accept the suffering inherent in serving others who need, but may not want, our service? Do we care more about human honor and status than Jesus’ call to service and rejection of oppressive power? Are we willing to give away our own lives so others can be free?

—Terence Sherlock