March 22, 2015
Lent 5
Jeremiah 31:31-34
John 12:20-26
Hebrews 5:7-10
(prayer)
Today is the
fifth of six Sundays in the church season of Lent.
fifth of six Sundays in the church season of Lent.
"Lent"
is an artificial designation (that some churches pay attention to) as a means
of marking the annual journey towards Easter.
Over this time since
mid-February, we have focused on some of the significant events and teachings
in Jesus' ministry and talked about how they can influence our life and faith
today.
is an artificial designation (that some churches pay attention to) as a means
of marking the annual journey towards Easter.
Over this time since
mid-February, we have focused on some of the significant events and teachings
in Jesus' ministry and talked about how they can influence our life and faith
today.
One week from
today, we will reach the final Sunday in Lent - March 29th, 2015 will begin an
intense week honouring and appreciating Jesus' final days - starting with a
joyful and hopeful parade of waving palm branches and ending with Jesus'
closest followers huddled in fear and disillusionment having just witnessed his
execution.
today, we will reach the final Sunday in Lent - March 29th, 2015 will begin an
intense week honouring and appreciating Jesus' final days - starting with a
joyful and hopeful parade of waving palm branches and ending with Jesus'
closest followers huddled in fear and disillusionment having just witnessed his
execution.
//
So we are in
the midst of a wider story that is complex:
the midst of a wider story that is complex:
- exciting and fearful,
- joyful and grief-stricken,
- confusing and pensive.
//
Even as we
acknowledge that we are part of a wider narrative - each time we gather as a
community of faith, it is a new and fresh time: that stands on its own -
regardless of how this moment fits into any greater whole.
acknowledge that we are part of a wider narrative - each time we gather as a
community of faith, it is a new and fresh time: that stands on its own -
regardless of how this moment fits into any greater whole.
//
Today, we have
before us three Bible readings, three passages of scripture - from different
eras of our faith-full past.
before us three Bible readings, three passages of scripture - from different
eras of our faith-full past.
Let's spend
some time this morning seeking wisdom for today from these sacred texts.
some time this morning seeking wisdom for today from these sacred texts.
//
Jeremiah was a
philosophic leader (a prophet) from among the Hebrew people of Judah in the
eighth century BC. The nation of Judah
and it's capital city, Jerusalem, was being taken over by an encroaching
empire.
philosophic leader (a prophet) from among the Hebrew people of Judah in the
eighth century BC. The nation of Judah
and it's capital city, Jerusalem, was being taken over by an encroaching
empire.
//
In the mid 20s
of the first century AD, Jesus and a group of dedicated followers (who had
journeyed with him from Galilee) were in Jerusalem for a Hebrew festival. Jesus
was approached by some greek-speaking pilgrims and he speaks what he call
"truth" about God.
of the first century AD, Jesus and a group of dedicated followers (who had
journeyed with him from Galilee) were in Jerusalem for a Hebrew festival. Jesus
was approached by some greek-speaking pilgrims and he speaks what he call
"truth" about God.
//
Finally, a
writing from later in that first century.
From a time decades after Jesus met with those greeks. In this letter, the author tries to find
meaning in the violent nature of Jesus' death.
writing from later in that first century.
From a time decades after Jesus met with those greeks. In this letter, the author tries to find
meaning in the violent nature of Jesus' death.
//
//
There is an
obvious common bond between our first and third readings even though they have
eight centuries between them. Both
Jeremiah 31 and Hebrews 5 speak about a new way of relating to God.
obvious common bond between our first and third readings even though they have
eight centuries between them. Both
Jeremiah 31 and Hebrews 5 speak about a new way of relating to God.
In fact, in a
way, John 12 has a bit of that too. I'll
get ti that later.
way, John 12 has a bit of that too. I'll
get ti that later.
//
Religious life
in ancient Judah centred around the worship practices and rituals of the temple
in Jerusalem. Over many centuries,
judean life had evolved to include ways of connecting the everyday activities
of the people to their God. For the
Hebrew people, they had the Torah,
the Law. Ancient stories and instructions for life in
the land contained in what we know as the first five books of the Bible:
Genesis, Exodus, Leviticus, Numbers and Deuteronomy. Of these, it is the third and fifth books of
the Torah (Leviticus and Deuteronomy) that focus on ways of faithful
living. The Torah set aside practical
practices for how to organize one's life - including ways to show honour and
devotion to God - reminders of their place within the wider story of faith
described in the other three (more narrative) books of the Torah. God and faithfulness was instilled in the
lives of the people of Judah: daily, weekly, monthly, seasonally and beyond.
in ancient Judah centred around the worship practices and rituals of the temple
in Jerusalem. Over many centuries,
judean life had evolved to include ways of connecting the everyday activities
of the people to their God. For the
Hebrew people, they had the Torah,
the Law. Ancient stories and instructions for life in
the land contained in what we know as the first five books of the Bible:
Genesis, Exodus, Leviticus, Numbers and Deuteronomy. Of these, it is the third and fifth books of
the Torah (Leviticus and Deuteronomy) that focus on ways of faithful
living. The Torah set aside practical
practices for how to organize one's life - including ways to show honour and
devotion to God - reminders of their place within the wider story of faith
described in the other three (more narrative) books of the Torah. God and faithfulness was instilled in the
lives of the people of Judah: daily, weekly, monthly, seasonally and beyond.
For example,
many of the traditions involved bringing special gifts to the temple priests
(from the fruits of one's living or as symbols of their contrition). The priests actions of the ritual served to
signify that the person was in a renewed and reconciled relationship with God.
many of the traditions involved bringing special gifts to the temple priests
(from the fruits of one's living or as symbols of their contrition). The priests actions of the ritual served to
signify that the person was in a renewed and reconciled relationship with God.
The laws
recognize the reality of human fraility. Although God and the people are in a covenant
relationship with each other, it is a struggle for the people to be fully
faithful to this covenant. And so the
Torah provides a means for the people to fulfill a desire to be 'right with
God'. Parts of the Torah dictated
procedures for confession and forgiveness; for offering and atonement.
recognize the reality of human fraility. Although God and the people are in a covenant
relationship with each other, it is a struggle for the people to be fully
faithful to this covenant. And so the
Torah provides a means for the people to fulfill a desire to be 'right with
God'. Parts of the Torah dictated
procedures for confession and forgiveness; for offering and atonement.
Through the
regular adherence to these practices and rituals people were reassured of their
continuing 'right relationship with God'.
regular adherence to these practices and rituals people were reassured of their
continuing 'right relationship with God'.
As I mentioned
before, by the time of Jeremiah, these rituals of faith were often tied to
temple life.
before, by the time of Jeremiah, these rituals of faith were often tied to
temple life.
There in lied
the prophet's concern.
the prophet's concern.
The Babylonian
Empire was the world superpower of the day.
Like a series of imperialists before them, the region of Judah and its
neighbours was eyed as a valuable possession - valuable for controlling trade
because of its strategic location at the crossroads between Africa, Europe and
Asia as well as it access to the eastern shore of the Mediterranean. Jeremiah had witnessed the Babylonians
systematic takeover of the countryside.
At the time of Jeremiah 31, Jerusalem was under siege. The prophet know
that the place of past practices in future of the people was uncertain.
Empire was the world superpower of the day.
Like a series of imperialists before them, the region of Judah and its
neighbours was eyed as a valuable possession - valuable for controlling trade
because of its strategic location at the crossroads between Africa, Europe and
Asia as well as it access to the eastern shore of the Mediterranean. Jeremiah had witnessed the Babylonians
systematic takeover of the countryside.
At the time of Jeremiah 31, Jerusalem was under siege. The prophet know
that the place of past practices in future of the people was uncertain.
And so, it is
into that context that the prophet expresses faith in a fresh way. We can
be certain that the days are coming when we will understand our covenant with
the god of our ancestors in a new way.
We have been given a written law - things we have been taught. These ways of being have served us well and
they do not need to be forgotten. But
imagine if the Torah was not only preserved in sacred texts and solely in the
memories of the wisdom of the priests, but dwelled within each person's heart:
in the hearts of kings and peasants, in children and elders, in the rich and
the poor - in everyone. Imagine not
having to be taught about God because all that is holy would already be
coursing through your veins.
into that context that the prophet expresses faith in a fresh way. We can
be certain that the days are coming when we will understand our covenant with
the god of our ancestors in a new way.
We have been given a written law - things we have been taught. These ways of being have served us well and
they do not need to be forgotten. But
imagine if the Torah was not only preserved in sacred texts and solely in the
memories of the wisdom of the priests, but dwelled within each person's heart:
in the hearts of kings and peasants, in children and elders, in the rich and
the poor - in everyone. Imagine not
having to be taught about God because all that is holy would already be
coursing through your veins.
The prophet
was projecting into to a post-ritualistic society. Even without the temple, God will be known.
was projecting into to a post-ritualistic society. Even without the temple, God will be known.
//
As history unfolded,
the judean people were displaced. Their
250 year old temple was looted and laid to ruin. They kept their faith alive for several
generations while they were living as exiles hundreds of miles away from
Judah.
the judean people were displaced. Their
250 year old temple was looted and laid to ruin. They kept their faith alive for several
generations while they were living as exiles hundreds of miles away from
Judah.
It was only a
dim imitation of the prophet's vision.
dim imitation of the prophet's vision.
When the
grandchildren and great-grandchildren of those original exiles returned to
Judah, they built a new temple and tried to reestablish the old ways.
grandchildren and great-grandchildren of those original exiles returned to
Judah, they built a new temple and tried to reestablish the old ways.
In fact, a
grander renovated version of that second temple was the one which Jesus visited
and worshiped in during his lifetime.
Many of the atonement rituals continued in Judea and Galilee of the
first century AD. It is fair to assume
that they were religiously practiced by Jesus and his disciples. We can read even stories about Jesus visiting
the temple in his final days - teaching in word and action.
grander renovated version of that second temple was the one which Jesus visited
and worshiped in during his lifetime.
Many of the atonement rituals continued in Judea and Galilee of the
first century AD. It is fair to assume
that they were religiously practiced by Jesus and his disciples. We can read even stories about Jesus visiting
the temple in his final days - teaching in word and action.
//
A significant
historical event happen in Jerusalem in the years between the life of Jesus and
the writing of the letter to the Hebrews: in the year 70, the second Temple was
laid to ruin like it predecessor 800 years earlier. This time it was a new Babylon (so to speak),
the Roman Empire, who destroyed this temple in response to a local uprising -
which was trying to end Roman rule in the middle east. Obviously unsuccessful.
historical event happen in Jerusalem in the years between the life of Jesus and
the writing of the letter to the Hebrews: in the year 70, the second Temple was
laid to ruin like it predecessor 800 years earlier. This time it was a new Babylon (so to speak),
the Roman Empire, who destroyed this temple in response to a local uprising -
which was trying to end Roman rule in the middle east. Obviously unsuccessful.
That context
is essential to what we heard from the book of Hebrews today: the old ways of
atoning our relationship with God are no longer possible. The days of the temple priests acting as
intermediaries between the people are gone.
And yet the author of Hebrews reminds his readers that "in the days
of his flesh, Jesus offered up fervent prayers [to God and] was
heard." This is intentional
priestly language being assigned to Jesus.
To further that point, the book of Hebrews compares Jesus to
Melchizedek.
is essential to what we heard from the book of Hebrews today: the old ways of
atoning our relationship with God are no longer possible. The days of the temple priests acting as
intermediaries between the people are gone.
And yet the author of Hebrews reminds his readers that "in the days
of his flesh, Jesus offered up fervent prayers [to God and] was
heard." This is intentional
priestly language being assigned to Jesus.
To further that point, the book of Hebrews compares Jesus to
Melchizedek.
Melchizedek
was a king and a priest mentioned in Genesis chapter 14 who shared a meal with
Abraham and offered the Hebrew patriarch a blessing in the name of a deity
known as "Most High".
Melchizedek is also mentioned in Psalm 110, as an authoritative claim to
the righteous nature of King David’s
leadership. The Psalm 110 language is
quoted to refer to Jesus by the author of Hebrews.
was a king and a priest mentioned in Genesis chapter 14 who shared a meal with
Abraham and offered the Hebrew patriarch a blessing in the name of a deity
known as "Most High".
Melchizedek is also mentioned in Psalm 110, as an authoritative claim to
the righteous nature of King David’s
leadership. The Psalm 110 language is
quoted to refer to Jesus by the author of Hebrews.
The
presumption is that original readers of the book of Hebrews were post-70,
jewish followers of Jesus (hense the name of the book). They would have been very familiar with the
old Torah rituals and were struggling to find meaning in a world after the
temple. I suspect that they would have
appreciated the letter-writer's assertion that Jesus has replaced the temple
priest's role as conduit to God.
presumption is that original readers of the book of Hebrews were post-70,
jewish followers of Jesus (hense the name of the book). They would have been very familiar with the
old Torah rituals and were struggling to find meaning in a world after the
temple. I suspect that they would have
appreciated the letter-writer's assertion that Jesus has replaced the temple
priest's role as conduit to God.
The book of
Hebrews (like Jeremiah before it) pointed to a new way of viewing our
relationship with God - in fact Jeremiah, chapter 31 is directly quoted later
on the the Hebrews letter.
Hebrews (like Jeremiah before it) pointed to a new way of viewing our
relationship with God - in fact Jeremiah, chapter 31 is directly quoted later
on the the Hebrews letter.
The message is
that in a post-temple world, we are not lost from the welcoming arms of
God. It is as if the author of Hebrews
is saying to his readers, "we don't need the temple anymore - or those
parts of the law that needed the temple; Jesus is our Way to God."
that in a post-temple world, we are not lost from the welcoming arms of
God. It is as if the author of Hebrews
is saying to his readers, "we don't need the temple anymore - or those
parts of the law that needed the temple; Jesus is our Way to God."
Christians can
view the life, death and resurrection of Jesus as a realization of Jeremiah's
dream - our reconciliation to God is no longer a matter of a physical ritual
but in heart-held beliefs.
view the life, death and resurrection of Jesus as a realization of Jeremiah's
dream - our reconciliation to God is no longer a matter of a physical ritual
but in heart-held beliefs.
//
//
As we also
heard this morning, one time - in the days of his - Jesus was approached by greek
speaking pilgrims at a festival. As I
read up on John, chapter 12 this week, I could not find a scholarly consensus
on who these greeks were, but there are three possibilities:
heard this morning, one time - in the days of his - Jesus was approached by greek
speaking pilgrims at a festival. As I
read up on John, chapter 12 this week, I could not find a scholarly consensus
on who these greeks were, but there are three possibilities:
1.
They are hellenists: jewish people born outside of
Judea and Galilee who grew up speaking Greek, not Arameic. The apostle Paul was a hellenistic jew - born
in Tarsus in Macedonia - fluent in greek.
They are hellenists: jewish people born outside of
Judea and Galilee who grew up speaking Greek, not Arameic. The apostle Paul was a hellenistic jew - born
in Tarsus in Macedonia - fluent in greek.
2.
These pilgrims could be people from another land and
religious background who had converted to judaism sometime in their life. It was common for these procelytes (as they
were called) to visit Holy Land at some point.
These pilgrims could be people from another land and
religious background who had converted to judaism sometime in their life. It was common for these procelytes (as they
were called) to visit Holy Land at some point.
3.
These greeks could be gentiles: non-Jews; curious
tourists or travelers who somehow had heard about Jesus.
These greeks could be gentiles: non-Jews; curious
tourists or travelers who somehow had heard about Jesus.
//
It doesn't
really matter which one they were; the fact is that they came from outside of
the context of The disciples who were with Jesus at the festival.
really matter which one they were; the fact is that they came from outside of
the context of The disciples who were with Jesus at the festival.
Jesus welcomed
these seekers - he bridged the language barrier (like with the help of a
translator - there is no way a galilean peasant like Jesus could speak greek).
these seekers - he bridged the language barrier (like with the help of a
translator - there is no way a galilean peasant like Jesus could speak greek).
Jesus spoke
about the cycle of farming. The endless
circle of life, growth, death and new life again.
about the cycle of farming. The endless
circle of life, growth, death and new life again.
Jesus' message
of renew easily translated.
of renew easily translated.
The chance to
be part of a new life of faith is never passed.
We only need to allow the old ways to come to an end, so that fresh
growth and germinate and emerge.
be part of a new life of faith is never passed.
We only need to allow the old ways to come to an end, so that fresh
growth and germinate and emerge.
Although, the
root of this story might go back to the days of Jesus, the gospel of John was
written for the Christians of the late first century - people from a variety of
places and religious backgrounds. John
was written in greek and so when the readers saw that Jesus welcomed these
greeks and called them worthy servants, it was an affirmation of their own
place within the community of faith.
root of this story might go back to the days of Jesus, the gospel of John was
written for the Christians of the late first century - people from a variety of
places and religious backgrounds. John
was written in greek and so when the readers saw that Jesus welcomed these
greeks and called them worthy servants, it was an affirmation of their own
place within the community of faith.
//
//
A common theme
in all our readings today is that - even in the midst of changing times and
circumstances, a good and meaningful connection to God is possible. Our God is not stuck in the past. Our God is a present reality.
in all our readings today is that - even in the midst of changing times and
circumstances, a good and meaningful connection to God is possible. Our God is not stuck in the past. Our God is a present reality.
We do not need
to repeat rituals that fed a by-gone era, to know the Holy One today.
to repeat rituals that fed a by-gone era, to know the Holy One today.
We are not
limited to the language that had meaning for the early followers of Jesus. They had to understand their faith in ways
that made sense for their time and place.
limited to the language that had meaning for the early followers of Jesus. They had to understand their faith in ways
that made sense for their time and place.
We can hold to
the same basic faith within the language and rituals of the 21st century
church.
the same basic faith within the language and rituals of the 21st century
church.
//
Thanks be to
God, whose love and compassion is our constant, whose heart can fill our heart,
wherever we are.
God, whose love and compassion is our constant, whose heart can fill our heart,
wherever we are.
//
Let us pray:
Holy God, we are known by you. Every crevice of our past - every heartbeat
of our present is known and loved by you.
Help us to know you. Amen.
of our present is known and loved by you.
Help us to know you. Amen.
#186VU
“Now the Green Blade Rises
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