The Lessons Appointed for Use on the
Fifth Sunday in Lent
Year C
RCL
Isaiah 43:16-21
Psalm 126
Philippians 3:4b-14
John 12:1-8 The Collect Almighty God, you alone can bring into order the unruly wills and affections of sinners: Grant your people grace to love what you command and desire what you promise; that, among the swift and varied changes of the world, our hearts may surely there be fixed where true joys are to be found; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. The Collect The request for help in dealing with a swiftly changing world is not the usual image of the fixed and static world we associate with the 8th or 9thcentury! The readings that most relate to the collect are Isaiah 43:16-21 from Year C God promises to do a new thing and rivers will run in the desert. The Collect The Gospels deal with Jesus facing a crisis, either his own death or that of Lazarus. For Lazarus and ancient Israel in exile, God offered a cure. For Jesus, the ordeal was not avoided. The sentiment from the 8th century is an illustration for modern people that we are not the first to feel the world shifting under our feet. The Collect But in all these readings God is working out His purpose even over years at a stretch or in an obscure way. Death is sudden and cruel in any century. The comfort here is mysterious in much the same way that Job after all his ordeals when he encountered God, found that he was satisfied. Isaiah 43:16-21 Thus says the LORD, who makes a way in the sea, a path in the mighty waters, who brings out chariot and horse, army and warrior; they lie down, they cannot rise, they are extinguished, quenched like a wick: Do not remember the former things, or consider the things of old. I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert. Isaiah 43:16-21 The wild animals will honor me, the jackals and the ostriches; for I give water in the wilderness, rivers in the desert, to give drink to my chosen people, the people whom I formed for myself so that they might declare my praise. The Text Verses 16-17 – These are an allusion to the passage through the Red Sea. The "new Exodus" is an important theme in Second Isaiah “New thing” is the return of Israel to Palestine a mighty demonstration! A way in the wilderness is a part of the Exodus story along with water in the wilderness. Background The prophet Isaiah, was active in Judah and Jerusalem from 742 until 701 B.C. or perhaps until 687 B.C., the period when the Northern Kingdom was lost to the Assyrian empire . Only Isaiah 1-39 can be assigned to Isaiah's time, and even these chapters contain later materials. Isaiah 40-66, commonly called Second Isaiah where our reading is, originated immediately before the fall of Babylon in 539 B.C. to the armies of Cyrus, king of Persia. Perspective on Isaiah First Isaiah 701 BC and 687 BC Second Isaiah 539 BC 130 years – from now until the Civil War! Structure This last part of Isaiah 40-66, Known as Deutro-Isaiah has as its main theme the redemption of Israel and her mission to the world. The ‘purpose’ of the very last section also called Third Isaiah was written later and seems to have been to encourage Jews still in Babylon. Significance Much of Isaiah is an attack on arrogance and/or an appeal for justice. All Sections except one are addressed to the people of “Jerusalem.” The one exception is Isaiah 40-55, which begins "Comfort, 0 comfort my people," and is addressed to an exiled community in Babylon. Babylonian chapters Isaiah 40-55 are also often known as the "Babylonian chapters." This section constitutes the most distinctive and homogeneous part of the book, both stylistically and theologically. The exiled community in Babylon is described and addressed collectively as "Zion" - feminine singular and "my servant.” Babylonian chapters The rise of Cyrus, king of the Medes and Persians, is described, as are the fall of Babylon and the return of the exiles to Jerusalem in a new Exodus. Babylon in NT times was often a euphemism for Rome in the Book of Revelation. Series Today’s reading seems to be part of a series of OT lectionary selections that concern the deliverance of Israel. First out of Egypt in Exodus 1200 BC Last week across the Jordan into the Promised Land. This week leading up to a return to the Promised Land. The Peaceable Kingdom
is based on Isaiah I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert. The wild animals will honor me, the jackals and the ostriches; for I give water in the wilderness, rivers in the desert….. Edward Hicks was a Pennsylvania Quaker minister and was extremely fond of this theme. He is said to have painted more than one hundred Peaceable Kingdoms between about 1820 and 1849, when he died. Note William Penn signing a treaty with the Indians in the background. Edward Hicks (American, 1780-1849) Peaceable Kingdom, ca. 1848
Oil on canvas, 23 7/8 x 31 7/8,“ Albright-Knox Museum Psalm 126 Page 782, BCP
In convertendo 1 When the LORD restored the fortunes of Zion, *
then were we like those who dream. 2 Then was our mouth filled with laughter, *
and our tongue with shouts of joy. 3 Then they said among the nations, *
"The LORD has done great things for them." Psalm 126 Page 782, BCP
In convertendo 4 The LORD has done great things for us, *
and we are glad indeed. 5 Restore our fortunes, O LORD, *
like the watercourses of the Negev. 6 Those who sowed with tears *
will reap with songs of joy. 7 Those who go out weeping, carrying the seed, *
will come again with joy, shouldering their sheaves. Psalm 126 Notes “A Harvest of Joy” described in the titles as a “Song of Ascents” to be sung while approaching the Temple. A Prayer for deliverance from national misfortune. 1-3: The joy inspired by God's favor toward his people in former times. 4-6: Prayer that it may be granted once again. The Negeb an arid region to the south of Palestine. Philippians 3:4b-14 If anyone else has reason to be confident in the flesh, I have more: circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. Yet whatever gains I had, these I have come to regard as loss because of Christ. Philippians 3:4b-14 More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. Philippians 3:4b-14 I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead. Philippians 3:4b-14 Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the heavenly call of God in Christ Jesus. Notes on the text The first section relates Paul’s relative value of his faith vs. everything else. Verses 12-14: Though righteousness is God's gift, Christians are not relieved of the obligation of serious effort. The ‘goal’ is an allusion to Greek foot races and their finishing post. The prize is God's heavenly call to share God's glory. Paul expresses the classic protestant statement of salvation by grace alone. Paul’s acts are a reaction to the value of a freely given gift from God. Background Philippi was a city of Macedonia. The Christian community in Philippi was the first church established by Paul on European soil. Paul seems to have had a close and happy relationship with this church in the years that followed. Except that Paul was in prison at the time of writing and awaiting trial, it is impossible to speak confidently of the time and place of the writing of this letter. Background - More The letter follows the usual pattern of Paul's letters in a general way. But the abrupt changes of topic from the earlier sections we covered a few weeks ago in Philippians 3, in addition to the fact that an early Christian writer, Polycarp, speaks of "letters" of Paul to the Philippians, have led some scholars to conclude that our present Philippians is composed of parts of two or three letters that Paul wrote to Philippi. Today’s reading would be in the disputed ‘second’ letter. Orientation The reading for today is not the most important part this letter – the most significant section is the statement on the nature of Christ at 2:5-11. Today’s section deals with Paul’s reaction to his encounter with Christ – he will strive toward the goal. John 12:1-8 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. Mary took a pound of costly perfume made of pure nard, anointed Jesus' feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. John 12:1-8 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, "Why was this perfume not sold for three hundred denarii and the money given to the poor?" (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) John 12:1-8 Jesus said, "Leave her alone. She bought it so that she might keep it for the day of my burial. You always have the poor with you, but you do not always have me." Context In the prior chapter, John relates the raising of His friend Lazarus. The authorities react with a plot to sacrifice Jesus. John does not explicitly say that Jesus was aware of the plot from the council meeting. But John does say that Jesus ‘no longer walked openly.’ There was debate in the temple that Jesus would surely not appear for the year’s Passover. The Fourth Gospel John in contrast to the other three [synoptic] Gospel accounts, portrays several appearances by Jesus at successive Passover celebrations. In the other accounts Jesus makes only one very dramatic appearance at Passover in Jerusalem. So, with the authorities putting out word to report Him for arrest…… Text Notes The incident is known as “The Anointing at Bethany” Jesus aware of the plot against his life and yet returns! The anointing is the final last rite in burial preparation. In John there is a symbol in everything and this incident foreshadows the coming ordeal. His burial rite starts here among friends. And then…… The authorities of course know that He is there. They now decide to kill both Lazarus and Jesus. Does Jesus hide? His next move is the “Triumphal Entry to Jerusalem” Protected only by the strong light of day before the public. Perspective Here we see a Jesus daring the authorities to act. Also, what do you make of the counterpoint of gentle Mary and hypocritical Judas! Why combine these two very different actors and motives? The Women Of The American Episcopal Church This incident is portrayed in the stained glass of Christ Church. Dr. Witsell chose this incident as a memorial to the Women of the Episcopal Church in the historical theme of the bottom tier of windows. At that point in the 1940’s the ‘official’ role of women in PECUSA was limited to Christian Education and church workers. The unofficial role had been very different. In pre-Great Depression America women were a serious force in financial support for the church and mission fields. Mary Magdalene In the western European tradition, “Mary Magdalene” is the woman taken in adultery, Martha’s sister, the person who anointed Jesus’ feet, and the person who was first to see the risen Christ. Modern scholars tend to view these persons named Mary as two, three, or four different women. Mary Magdalene is usually shown with a jar, with red hair or red garments, and, in scenes of the crucifixion or burial of Jesus, adjacent to His feet, in reference to today’s gospel. Quentin Massys,
St Mary Magdalene, 1520?
Oil on panel, 45 x 29 cm
Koninklijk Museum voor Schone Kunsten, Antwerp Rogier van der Weyden, Mary Magdalene, Braque Family Triptych (right wing), c. 1450
Oil on oak panel,
41 x 34 cm
Musée du Louvre, Paris Joachim Beuckelaer, Christ in the House of Martha and Mary, 1565
Oil on oak, 113 x 163 cm, Musées Royaux des Beaux-Arts, Brussels
Mary and Jesus are far in the back. Images like this show why Martha became the patron saint of housewives. Tintoretto,
Christ in the House of Martha and Mary, 1570-75
Oil on canvas, 200 x 132 cm
Alte Pinakothek, Munich Rogier van der Weyden, Deposition, c. 1435
Oil on oak panel, 220 x 262 cm, Museo del Prado, Madrid
Figures at right are Nicodemus, Joseph of Arimethea, and Mary Magdalene Mary Magdalene
