Lent

Jan 29 2025

Scripture Study for

The first reading is an account of the covenant that God entered into after the flood. It was made with Noah, with his descendants, with all the living creatures that were in the ark, and with the earth itself. The covenant was promissory, God pledging that never again would unruly waters destroy the world and its inhabitants. The bow in the sky may well be a reference to the weapon of the divine warrior who was victorious over the forces of primordial chaos. Just as God rested after creation (see Genesis 2:2–3), hanging up the bow is a sign that order has been established in the universe.

The author of First Peter speaks of the efficacy of Christ’s death. It was a sin offering, like the sacrifices of expiation offered daily in the temple, with the blood of the victim sprinkled on the altar. However, Christ’s sacrifice was effective for all time and for all people. It was also vicarious, endured for others. Like the servant in Isaiah (Isaiah 53:4–6), Jesus was the innocent man who bore the guilt of the unrighteous. Christ did this so that we might be brought to God and have access to God’s saving grace. Finally, after ascending into heaven, Christ occupies the place of honor at the right hand of God.

The account of Jesus’ temptation is charged with meaning. The wilderness was the place of trial. Forty days held special meaning. Moses fasted that long as he inscribed the commandments (Exodus 34:28); Elijah fasted for the same length of time as he walked to Horeb (1 Kings 19:8). It was in this same tradition that Jesus fasted. The announcement of his ministry summarizes the content of his preaching. In eschatological thought, the advent of the reign of God called for a change of mind and heart. Since Jesus’ interpretation of God’s will did not correspond to the predominant understanding of his day, his announcement of such a ministry was fraught with danger.

Jan 24 2025

Sweet Mystery of Life—and Death

Martha cried out, “Lord, if you had been here, my brother would not have died!” What had she been thinking and discussing with Mary during the days of her brother’s illness and now after his death? Surrounded by friends, she did not find the one friend that she was looking for—he who had the ability to help. She may have whispered, “Jesus, where are you? Where are you right now when Mary and Lazarus and I so need you?”

Have you ever been in a situation in which someone who could have chosen to help you would not? Someone who is in a position of authority—who you thought had your back and did not? The betrayal cuts deeply, causing anguish, high blood pressure, anger, grief, hurt, and sleepless nights—in short, a crisis of trust in the one who could have helped, but did not. Where was he/she when I needed him/her?

We don’t always know why things work out as they do. Human beings let us down. Sometimes it feels as though God lets us down— our prayers are not answered as we expect. These are our personal crucifixion moments. We may later see clearly why things happened and God is glorified; these are resurrection moments. Sometimes we never know why, and life and death remain a mystery.

In today’s story, the Lord did finally show up. Then he quaked with grief. Jesus wept. For the sake of his friends, he called Lazarus out of the tomb. It was personally perilous for him to do so. But out of love, he revealed his power. At the same time, he was about to take the pains of the world upon himself. When he saw his friends’ grief, did that reveal how much they would suffer from his upcoming death? No wonder he trembled.

Consider/Discuss

Every person has foretastes of death and resurrection in this life. In difficult moments, how have you (or have you not) identified with Martha’s whisper, “Where are you, Lord?”
In bleak moments, we may be tempted to give ourselves (and others) glib answers that do not satisfy or are suspect or hollow, shallow answers like “God wanted another angel in heaven” or “Well, it was God’s will.” Or . . . How does that artificial certainty belittle the mystery dimension of God and life? How else could we respond more truly to the puzzlement of betrayal and/or grief?

Living and Praying with the Word

Lord, I hope you don’t mind the honesty, but sometimes it feels as though you aren’t showing up. We need you. We believe that you are the Resurrection and the Life; help our unbelief. Give us the strength to cling tightly to your steadfast love when life bears down hard. Most of all, thank you for taking our pains upon yourself. Ezekiel’s dry bones give us hope in this parched valley. We look forward to the day when you bring us to a new and fresh life, good and gracious God.

Jan 24 2025

Scripture Study for

In Ezekiel’s time, Israel was in exile, estranged from God. Thus in his vision of the “dry bones” (37:1–14), he sees Israel as truly dead. This “death” easily led to despair of eventual reconciliation with God and a return to life. In response to doubts of God’s continued love of them, Israel receives divine assurance that although they are dead now, the time of alienation will come to an end. Israel will be restored to God and to the land. This spiritual rebirth is characterized as resurrection from the grave. God confirms that Israel remains “my people,” and will certainly bring them back to life: “I have promised, and I will do it.”

For Saint Paul, physical and spiritual death are inherently related. Bodily death is ultimately the result of sin—the body is dead because of sin. In Christ, the Spirit of God brings life first by attending to the condition of sin, conquering it and “replacing” it with righteousness, spiritual life. This same Spirit is also able to raise the physical body from the dead, as the Spirit did for Jesus. The Spirit of Christ, belonging to those who have turned away from “the flesh” (a metaphor for all that is in us opposed to the will of God), resurrects us from both spiritual and physical death.

When Jesus hears that his friend Lazarus is ill, he first says that the illness will not end in death. One gets the impression from this that he is not worried that Lazarus will actually die, which would explain his delay of two days before returning to Bethany. Yet Jesus knows in fact that Lazarus has died in that time, and we realize that he has allowed this to happen so that he can “awaken him.” In this final and most dramatic sign, Jesus allows the death of Lazarus so that he can publicly raise him from the dead. Such a feat is intended to provoke belief that he is who he has been claiming to be all along, the one sent by God, who alone has the power to give life.

Jan 24 2025

The Cross: A Harvest of Life

When I taught first graders in religious education class, there was a simple test in the book. It said, “Jesus died because __________ .” The correct answer was “he loves us.” The first graders could spit out that answer. But they looked at me with questions in their eyes, as in, “My mommy loves me; is she going to die, too?” They didn’t really get it. As Lent draws near to its close, I have been wrestling with the meaning of the cross, too. I can spit out that same answer, but I am not sure that I really get it either.

Still pondering the cross, I go out to the garage where my garlic is hanging. In early spring, winter-stored herbs and garden produce dream of becoming more than food. I have to watch carefully, for potatoes want to sprout eyes and onions hope to develop shoots. As I slice the garlic, I see little green centers that wish to become leaves.

Jesus knew that a grain of wheat also desires to get into the ground and grow. He uses that grain as an analogy for himself. But the gardener in me asks, does the wheat actually die?

I looked up the Greek word that Jesus uses here for “die.” This “die” does not mean to go out of existence. It means to be separated, apart from the realm where you have been. Jesus knows that the season has come for him to be separated. The Word who became flesh cannot stay in this earthly realm. He has to go. He prepares his friends for that. Like the wheat and the garlic in early spring, he gives himself away. I am still wrestling with that. But somehow and for some reason, Jesus is willing to become something more for us.

Consider/Discuss

What happens to Jesus’ grain of wheat and my garlic cloves if they don’t get eaten or go into the ground? They rot. Onions become shells of skins. Potatoes turn wrinkly and bluish with mold. Garlic gets soggy and soft and smells even worse. There comes a season when a plant is designed by nature to give itself away to nourish. What does that mean for us?
This most famous of Jeremiah’s passages says that God will write his law on our hearts and we will be God’s people and he will be our God. How does/ doesn’t Jesus’ self-sacrifice give you a stronger sense of belonging to God?

Living and Praying with the Word

Jesus, when you were here on earth, you prayed with loud cries and tears to the one who was able to save you. Yet you were willing to offer yourself to the Father to become our Savior. That sort of blows my mind. I don’t understand it, but I thank you. Someday, when we are together, show me how much that cost you and what “because I love you” means.

Jan 24 2025

Scripture Study for

The first readings for Lent have focused on God’s covenant relationships, with all “mortal creatures,” with Abraham, and then with Israel. In the case of Israel, this relationship has often been marked by human infidelity and divine patience (not endless, but renewable). Now, as Israel enters into a period of judgment, God promises that the relationship has not come to an end. The covenant will be renewed, but this time things will be different: Israel will be transformed so as to be able to know, understand, and live according to God’s expectations. The judgment is not punishment for wrongdoing but is intended to prepare Israel for a new phase in its relationship with God, one that is the fruit of repentance, forgiveness, and transformation.

The reading from the Letter to the Hebrews moves us toward Palm Sunday by focusing on the obedience of Christ to the mission given by the Father to save God’s children from their sins. The passage is part of a larger discourse on the role of Christ as God’s great high priest (5:5–6). Just as the high priests of Aaron’s line offered sacrifice for Israel, so Christ offers himself in obedience to his mission. Besides the fact that Christ is God’s Son, his perfect obedience qualifies him as high priest, whose intercession on our behalf merits God’s hearing. In the same way, those who are obedient to Christ receive from him the salvation he has merited for all.

In response to the request of the Greeks (that is, Gentiles) to “see” him, Jesus makes the enigmatic statement that it is now the hour for the Son of Man to be glorified. He immediately identifies this “hour” with his approaching death, which itself will give life. In other words, the Gentiles along with everyone else will truly “see” Jesus when he undergoes his passion, death, and resurrection; they will know who he is. But Jesus does not speak only of his own death; he frames his saying about dying and giving life, or preserving eternal life, in terms of “whoever” is willing to undergo death. This death, like Jesus’ own, is a form (or consequence) of service to Christ.