The Fourth Sunday After the Epiphany, Year A―February 2, 2014

Micah 6:1–8: In what must be the most well-known text from Micah, the prophet sets the scene for a courtroom drama. The mountains are to hear the answer to God’s question: “O my people, what have I done to you?” The prophet, speaking for God’s people, has no answer but rather laments that no sacrifice will cover their transgressions. Instead, he calls them back to the fundamental, covenantal relationship with God.

Psalm 15: The Psalmist reminds the reader that it is the righteous and just who dwell with God. Those who, to borrow from Micah, do justice and love kindness, will dwell with God forever.

1 Corinthians 1:18–31: Paul recalls that in Christ the expectations of the world are foiled. Those who built up security in their knowledge of God’s revelatory law or in the wisdom of philosophy are ultimately brought low in the crucifixion of Christ. The work of God is to raise up the lowly and bring down the haughty―that all may rely on the power of God in Jesus.

Matthew 5:1–12: The beatitudes are remarkable in so many ways, but for the purpose of linking this Gospel reading to the texts of the day, it is important to note the reversals of the Kingdom. The world would remind us that the poor get poorer, the merciful will be taken advantage of, the persecuted will ultimately be excluded. Jesus promises that the Kingdom of God will triumph over the ways of the world, and reverse the plight of these groups.

The Presentation of the Lord, All Years—February 2, 2014

Malachi 3:1–4: Malachi’s oracle has its locus of hope in the Temple. The Messiah is to come into the Temple to refine and purify the priests of the Temple, and to make the offering of Judah and Jerusalem once again pleasing to God.

Psalm 84: This beautiful Psalm at once highlights the roles of Anna in the Gospel text, one who dwells in the Temple, as well as Simeon―a man who walked uprightly and therefore God did not withhold Simeon’s encounter with the Christ child.

Psalm 24:7–10: This passage from Psalm 24 is sometimes called a gate liturgy, suggesting a setting in which pilgrims or priests call out to one another (perhaps antiphonally) prior to entering through the Temple gates. Others have suggested that this Psalm might be linked to a procession of the Ark of the Covenant. Though the evidence for these positions is limited, the text seems to be clear that this Psalm imagines an entrance into the Temple. Perhaps there is no greater Christian liturgical setting for such a Psalm than The Presentation.

Hebrews 2:14–18: Hebrews notes the necessity of Christ’s humanity for the purpose of salvation. This passage helps in the theological move from Christmas to Good Friday. Jesus was born human into a specific context, and was like his brothers and sisters in sharing that cultural context. The ritual offering for Mary’s purification highlights Jesus participation in humanity.

Luke 2:22–40: This longer passage is a beautiful section from the infancy narrative of Luke. This story is very much about who Jesus is as fulfillment of prophecy; but, the characters involved in the story are worth our consideration as well. Simeon (Heb. lit., “he has heard”) has on his lips a beautiful song (Nunc Dimittis) proclaiming the role of Jesus as a light to the Gentiles, a central theme in the season of Epiphany. Additionally, this song proclaims Jesus’ role regarding the glory of God’s people, Israel.

The Fifth Sunday After the Epiphany, Year A―February 9, 2014

Isaiah 58:1–9a (9b–12): This passage will be seen again on Ash Wednesday, as God warns the people that fasting must be linked to justice and not an occasion for quarrelling or injustice. God will ignore the fasting and prayers from those who do so without regard for the poor, the needy, and the oppressed.

Psalm 112:1–9 (10): This Psalm also concerns itself with justice and the blessings that God bestows upon those who do justice.

1 Corinthians 2:1–12 (13–16): Paul reminds the Corinthians that human wisdom and understanding cannot adequately illuminate the mysteries of God. God’s wisdom is revealed through Spirit and spoken of in words of wisdom taught by the same Spirit.

Matthew 5:13–20: There is much to comment on in this passage. Perhaps one of the lesser noted aspects of Jesus’ teaching on the law is the notion that while one who breaks one of the least of the commandments will be called least in the Kingdom, nonetheless that person is “in” the Kingdom. Jesus calls for righteousness, the fulfillment of the law, and the display of good works, but does not indicate that the failure to do so will necessarily exclude one from the Kingdom. As the passage continues Jesus will say much about hell or Gehenna. One might wonder how verse 19 might inform our reading of those verses of judgment.

The Sixth Sunday After the Epiphany, Year A―February 16, 2014

Deuteronomy 30:15–20: Those in a Covenant relationship with God are told of the analogy between choosing to obey and choosing life, versus choosing to disobey and choosing death. They are admonished to choose life.

Sirach 15:15–20: This optional text, like the passage from Deut., suggests that the choices of obedience or disobedience are analogous to life and death, as well as fire and water.

Psalm 119:1–8: An acrostic, Psalm 119 is a long poem about Torah, the law. This section completes the Alephs, each verse beginning with a word that starts with the Hebrew consonant, aleph.

1 Corinthians 3:1–9: This is a beautiful teaching from Paul to the people in Corinth. Particularly useful is the understanding that as long as believers are infighting and quarreling, there is proof that they are still only infants in the faith. Unity is a sign of spiritual maturity.

Matthew 5:21–37: As is common with many lectionaries, the Gospel texts after the Feast of the Presentation somewhat lose their focus on the manifestation of God in Jesus. This text comes from the Sermon on the Mount and includes Jesus’ teaching on the laws of the Covenant. Jesus strengthens the commands to something beyond simply prohibition or requirement of a particular action.

The Seventh Sunday After the Epiphany, Year A―February 23, 2014

Leviticus 19:1–2, 9–18: Some say that the heart of the Israelite legal code is found in this passage, in which God commands the Israelites to be holy because God is holy. The Lectionary has conveniently, perhaps understandably, only included a few of the commands that follow.

Psalm 119:33–40: The Psalmist asks for God’s help to follow and keep the commandments.

1 Corinthians 3:10–11, 16–23: This passage is part of the semi-continuous reading through 1 Corinthians and is not intended for thematic linking to the rest of the readings. Note that Paul does not indicate that the Law is the foundation on which the Church is being built. The foundation is Jesus.

Matthew 5:38–48: As the readings continue through the Sermon on the Mount, we catch more of Jesus’ teaching on the Law. Here, Jesus deals with the command found in our reading from Leviticus to be perfect as God is perfect.

Transfiguration Sunday, Year A―March 2, 2014

Here, the Lectionary returns to thematic readings for the close of the Epiphany. Once again, the focus is on the revealed identity of Jesus as the Son of God.

Exodus 24:12–18: The typological link between Moses and Jesus is important for The Transfiguration. Moses goes to the top of Mount Sinai and is transformed by his encounter with God. It is important to note that this is associated with the giving of Torah―the moment of God’s great Covenantal faithfulness.

Psalm 2: The anointed of God, God’s messiah, has heard the voice of God saying “you are my son….”(verse 7). This Psalm is the basis for God’s revelatory act in the Transfiguration as well as at the Baptism of Jesus.

Psalm 99: This Psalm includes a reference to the giving of the law, the forgiveness of God at Mount Sinai, and a reference to God seated between the cherubim of the Ark of the Covenant. Still, one might guess that this Psalm is included for its references to worshipping God on the holy mountain.

2 Peter 1:16–21: The Epistle speaks of the moment of the Transfiguration in a longer passage about prophecy. We are urged to pay attention to the prophetic message of the apostles as if it is a lamp shining in a dark place.

Matthew 17:1–9: The Transfiguration is the last of the events in Jesus’ life considered during the Season of Epiphany. The thematic swing takes place with the final words of Jesus in this passage, ordering Peter and James not to tell others until after the Resurrection, and also reminding them that his path is not headed directly toward glory, but rather the cross. Further emphasis to that theme is found in the preceding verse, when the disciples look up and see no one except Jesus himself alone. Those isolating words set the stage for the path to the cross and the Church’s journey through Lent.

Ash Wednesday―March 5, 2014

As the lections for Ash Wednesday do not change from year to year, it may be best to alternate the two Old Testament lessons. Each is very good.

Joel 2:1–2, 12–17: A classic text for Ash Wednesday calling the people to a fast unlike other fasts, a rending of the heart and not the garment (v13), a call to return to God with fasting, weeping, and mourning. Note that Joel calls the people to be gathered for the fast―Ash Wednesday and the fasting season of Lent is for all, together, not for individuals isolated from one another.

Isaiah 58:1–12: A wonderful text for Ash Wednesday, Isaiah calls for a fast, but not one of false humility and self-righteousness. Instead, Isaiah calls for a fast that involves justice, sharing food, clothing, and shelter with those in need. Gone from many protestant churches is the practice of fasting with the intention of taking money saved during the fast and giving it to the poor (a practice still observed by many Catholics, Orthodox, some Anglican, and Mormons). Isaiah promises that fasting tied to justice rather than self-interest will allow our gloom to be like the midday.

Psalm 51:1–17: The Psalm is classically associated with Ash Wednesday, though normally not as the lectionary Psalm for the day. It is, however, appropriate given the theme. It is questionable that the RCL did not include an alternate Psalm (e.g. Ps 103), so that Psalm 51 might be used during any special liturgical observance (e.g. the distribution of ashes).

2 Corinthians 5:20b–6:10: The first line of this passage carries simple liturgical meaning for the day ―that we fast in order to be reconciled to God (or more appropriately, that we fast in order to help us accept God’s reconciling work in our lives). Fasting during Lent is seen as part of “working together with Christ” (6:1). The meaning of the passage is somewhat limited in a liturgical context, but is enriched when the liturgical context is expanded to include our lives in general. Lent is a season in which we prepare ourselves for the drama of the Triduum (Maundy Thursday, Good Friday, and The Vigil―Easter Sunday) by accentuating our situation in life. Verses 6:4 through 6:10 help introduce that theme.

Matthew 6:1–6, 16–21: A source of tension for those observing Ash Wednesday with the imposition of ashes, and for all who fast in any way, Jesus cautions about the self-interested legalism that often underlie acts of righteousness. Christians are susceptible to this same tainted piety. However, we must note that it is the attitude Jesus condemns, not the actions. The Christian act of fasting and piety is a response to our reward that is already ours by grace, a response to the righteousness of God, accounted to us through Jesus Christ.

First Sunday in Lent―March 9, 2014

Genesis 2:15–17; 3:1–7: The Lectionary wastes no time in bringing us through the story of our sin and our need for redemption. Here, we see the first disobedience of Adam and Eve as they violate the first command not to eat.

Psalm 32: The psalmist writes of the never failing love of the Lord who covers, hides, and forgives the sinner who confesses.

Romans 5:12–19: Paul indicates that Sin is like a communicable disease that infects the world. It mutates and changes as it spreads, so that not all sin is like the sin of Adam. Adam is named as a type for Jesus, who brings justification for all in a greater way that Adam’s sin brought death for all.

Matthew 4:1–11: Matthew’s version of the Temptation differs from Luke’s version read last year. The chronology is particularly interesting. In Matthew, Jesus moves from plain to pinnacle to mountain top. This seems to reflect the pattern of Jesus’ movement up the mountains during his life in the Sermon on the Mount, the Transfiguration, etc. This commentator is particularly fond of the interpretation that in all three temptations, Jesus rejects particular forms of Messianic expectation (Fitzmeyer’s commentary on Luke, AB 28, 508―though attributed to Ernst Lohmeyer, Die Versuchung).

Second Sunday in Lent―March 16, 2014

Genesis 12:1–4a: This passage recalls the first call and promise of God to Abraham.

Psalm 121: Though we are reminded of our failures and sin in Lent, this Psalm reminds us that our help comes from God who will not leave us to succumb to sin and death.

Romans 4:1–5, 13–17: Abraham is the recipient of God’s gift in Paul’s exegesis of the Abraham narrative. The promises given to Abraham, and by extension to the rest of us, did not come through the law but through the righteousness of faith. The promises of God rest on grace.

John 3:1–17: The first option for a Gospel text is the encounter between Nicodemus and Jesus. It is probably included for the important lesson about the role of Jesus for salvation rather than condemnation.

Matthew 17:1–9: See above. This commentator is unaware of any persuasive reason to use this Gospel text on the Second Sunday in Lent, especially given its proximity to the Last Epiphany.

Third Sunday in Lent―March 23, 2014

Exodus 17:1–7: This scene from the wanderings of the Israelites reminds us that God is with God’s people as they journey through the wilderness toward the fulfilment of God’s promises. This also reminds how quick we are to lose hope when journeying.

Psalm 95: This beautiful Psalm recalls the events seen in the Exodus passage for the day. It reminds us that we should not harden our hearts, but trust that God takes care of us as the people of his pasture and the sheep of his hand.

Romans 5:1–11: The Epistle urges us to never lose sight of God’s grace in which we stand. It is because of this grace that we are given access to justification. It is because of this grace that, though we were still sinners, Christ died for us. It is because of this grace that God’s Holy Spirit has been given to us, through whom God pours love into our hearts.

John 4:5–42: Jesus declares that he has access to living water that will quench anyone’s thirst forever. This passage is dense with Messianic revelation and allusions to the people of Samaria. This commentator has heard people deviate from the text in order to label this woman a sinner, a harlot, and worse. Jesus does not pronounce any judgment on the woman, but only indicates that he knows her situation.

The Annunciation of the Lord―March 25, 2014

Isaiah 7:10–14: God promises a sign that a young woman will be with child and shall call him “Immanuel”―God with us.

Psalm 45: This Psalm has thematic connections with the Song of Mary, The Magnificat. The Psalmist’s heart overflows with joy and promises to cause God’s name to be celebrated in all generations.

Psalm 40:5–10: This Psalm, too, connects with the themes of The Magnificat. However, it also connects with the Themes of the Annunciation in the Psalmist’s receptiveness to God’s will.

Hebrews 10:4–10: Hebrews, on the whole, has great appreciation for the necessity of the Incarnation. Here, Hebrews tells how the Incarnation allows Christ to make an offering that sanctifies us where all others have failed.

Luke 1:26–38: Luke’s Gospel is the only one to include the Annunciation. The primary focus of the text is the work of God, but there is ample opportunity to consider Mary’s response. Surely, by the time Mary visits Elizabeth, she is full of joy. However, in this passage, we might wonder if her response “Here am I… let it be with me according to your word” might not include some resignation. That tension will be realized more after Jesus’ birth, when Simeon reminds Mary that a sword will pierce her own soul also (Luke 2:25).

Fourth Sunday in Lent―March 30, 2014

1 Samuel 16:1–13: David, the last of the children of Jesse is chosen as God’s anointed.

Psalm 23: Presumably, this Psalm was chosen based on the antiquated translation of 23:4’s darkest valley as the valley of the shadow of death. Perhaps the Psalm still serves in that role since many Christians associate this Psalm with death and mourning.

Ephesians 5:8–14: Those who now live in the Light of Christ are called to find out what is pleasing to God and not take part in the works of darkness, but to expose the works of darkness. It is not enough to simply ignore them.

John 9:1–41: Jesus is questioned about a man born blind. Jesus replies that no sin caused the impairment, but that the blindness provided an opportunity to reveal God’s glory. One might wonder whether the revelation was in the healing or in the confrontation that follows. Jesus’ final words in this passage are notable. The sin of the Pharisees remains because they have witnessed the glory of God in the work of Jesus, but still turn away.

Fifth Sunday in Lent―April 6, 2014

Ezekiel 37:1–14: The vision of the Dry Bones. See The Easter Vigil below.

Psalm 130: In this season of repentance we call to God, waiting patiently in our Hope.

Romans 8:6–11: One should be careful about the way Paul uses the word “flesh.” It is clear that in this text there is no great shaming of our human bodies, but rather on the way we have allowed our bodies to be possessions of the old age (the dominion of sin and death). In the new age, the Spirit of God dwells in us and gives life to our bodies. However, one should be careful not to work against this redemption by focusing on the old age, which seems to still attract some.

John 11:1–45: The raising of Lazarus is a classic text for the close of Lent. Jesus weeps at the death of Lazarus, whom he loved. However, he is nonetheless focused on revealing the glory of God. He is will not let the threat of danger keep him from Bethany, nor will he let death keep him from one he loves. In this passage, we see a mirror of Jesus’ care for us all. This is a foreshadowing of the journey of Holy Week, and the power of Jesus who is Resurrection and Life.

Passion Sunday―April 13, 2014

Liturgy of the Palms: Palm/Passion Sunday has two distinct parts. The first is the Liturgy of the Palms―a time when Christians participate in the jubilant and triumphal entry of Jesus into Jerusalem. The two readings for the occasion:

Psalm 118:1–2, 19–29: An entrance liturgy with a variety of verses Luke would eventually reference in the entry of Christ.

Matthew 21:1–11: Matthew’s Gospel is notable for its inclusion of both donkey and colt. This text serves to set the stage for the Liturgy of the Palms, and provides contrast to the focus of the day―the Passion of Jesus.

Liturgy of the Passion;

The second half of the liturgy takes on a decidedly more somber tone. It is precisely this contrast that allows the drama of the liturgy to place us in Holy Week.

Isaiah 50:4–9a: The third of the so-called Servant Songs, This passage is full of difficult translations, but as a typological image of Jesus it works quite well. The other servant songs are of use in Holy Week also. The song foreshadows the passion of Christ—one who is mocked and scourged, but did not resist and was vindicated in the Resurrection.

Psalm 31:9–16: This Psalm picks up the suffering language found in Isaiah, a theme manifested in Jesus’ passion.

Philippians 2:5–11: The Philippian Hymn frames the passion of Christ as a kenotic act. Though Jesus could have exploited his equality with God, instead he emptied himself even unto death on a cross. It is worth noting how quickly Christians gloried in the cross of Jesus, and how quickly this sort of high Christology developed. This Philippian Hymn in the epistle predates the Gospels by a significant amount of time, and it is possibly a quote from a hymn that predates Paul’s writing altogether.

Matthew 26:14–27:66 or Matthew 27:11–54: The length of this passage does not allow for full commentary. Likewise, the power of the text is beyond any commentary that can be provided within the limited scope of this piece. However, this commentator urges preachers not to avoid commentary. There are so many entry points for the Church to understand this narrative. Some of us are murderers, freed by an innocent Christ. Some of us feign a complicit role, washing our hands before continuing our work against Jesus. Some of us are on the margins of faith, watching Jesus come before us, drawn in on Passion Sunday to share in the story of the Cross.

Holy Week:

Monday

Isaiah 42:1–9: The first of the Servant Songs tells of the work the servant will accomplish. The servant will be a light to the nations (gentiles), giving sight to the blind, setting the prisoner free; establishing justice in the earth. It is unclear of whom this song speaks, though Christians have read it as a prophecy of Jesus. The servant songs enrich the Easter message, especially to help us interpret the violence of Good Friday.

Hebrews 9:11–15: The author of Hebrews uses a complicated mix of rhetorical styles and Biblical references to show that Jesus’ sacrifice was the superlative and all-sufficient sacrifice for the redemption of the world, and this sacrifice was once for all.

John 12:1–11: The Passover context for this passage is clear, and that is helpful for us in Holy Week, as we journey to the Christian Passover―the movement from Holy Saturday into Easter Sunday. There are several strands that the Gospel weaves together here: the narrative of Lazarus, the preparation of Jesus and his disciples for his death and burial, and the narrative of Judas (who was about to betray him). See Fifth Sunday in Lent for more comments.

Tuesday

Isaiah 49:1–7: The second Servant Song―God expands the role of the Servant to include the nations. It also introduces the notion of the seemingly unnecessary death of Jesus. In some ways, it picks up Judas’ theme from Monday’s Gospel reading: why is God being so wasteful?

Psalm 71:1–14: This Psalm echoes Isaiah in its theme of the relationship between the speaker and God. Additionally, note that the Psalmist speaks of the days when his strength is spent, much like Isaiah 49:4: “I have labored in vain; I have spent my strength for nothing….” Holy Week gives us ample opportunity to consider the actions and attitudes of Jesus and those near him. These words give us language to consider the way in which some might have seen Jesus’ death as having been in vain, a perspective that we, in the light of the Resurrection, may have difficulty understanding.

1 Corinthians 1:18–31: Paul addresses the questions of those who have difficulty understanding the message of the Cross. His answer is simply that the scandal of the cross is specifically designed to shame the wise. Paul illustrates his understanding that Jesus became God’s wisdom, part of God’s eternal plan for salvation.

John 12:20–36: This passage is extraordinary, not only in its depiction of Jesus as an active figure in his own movement toward his hour of glory―his cross―but, also because of the possible universalistic claims of Jesus. When he is lifted up (on the cross) he will draw the whole world to himself. Additionally, the normally futuristic eschatological claims of Jesus in the Fourth Gospel are proclaimed in a sense of realized eschatology: Now is the time!

Wednesday

Isaiah 50:4–9a:. On Monday and Tuesday the readings from Isaiah were political and covenantal in nature; the third song takes a prophetic/teaching turn. Also, note that neither the first nor second song seemed to require any sort of violence for the completion of the servant’s mission, but that does not seem to be the case with the third song.

Psalm 70:This Psalm highlights the tension of Holy Week for Christians. We are those who should turn our backs in shame, for Christ has died for us, and yet, we are also those who seek God and love God’s salvation. We proclaim “God is great” even as we approach the cross.

Hebrews 12:1–3: Jesus is our pioneer in faith and in responding to God’s call in spite of hardship. Pioneer and perfecter is an apt set of descriptors―Jesus both the originator and prince of the faith and Jesus the one who makes it perfect and complete.

John 13:21–32: Judas’ act is part of God’s self-glorification through Christ. That Peter must ask who will betray Jesus should be an indicator to us of our condition, that we are faithful disciples and yet also sinners in desperate need of redemption.

Maundy Thursday

Exodus 12:1–4, (5–10), 11–14: The origin of the Israelite Passover from Exodus, this reading sets the stage for the Triduum―the three holy days of Maundy Thursday, Good Friday, and Easter Sunday (especially observed in the Great Vigil of Easter). This reading is important for its setting of the Passover context in which we can understand better the importance of Christ’s death and resurrection. However, it is important to note that the height of Christian Passover symbolism must be reserved for Easter and not misplaced on Maundy Thursday. This reading should not invite the unfortunate practice of Christians Seders and should not invite preachers to preach on the significance of the Seder. Christ is our Passover.

Psalm 116:1–2, 12–19: No doubt this is included for its reference to the cup of salvation (v13) more than verse 15’s reference to the death of God’s faithful ones. The offering of a thanksgiving sacrifice is also important in this night’s liturgical setting, the institution of the Eucharist.

1 Corinthians 11:23–26: This is Paul’s recollection of the narrative of the institution of the Eucharist (Lord’s Supper). Again, note how early the ritual significance of continuing the Eucharistic meal as proclaiming the Lord’s death until he comes. It is interesting that the RCL does not provide the option to include Paul’s warning in verses 27–32. That Christians were and are gathering to share in the feast instituted by Jesus on the night before his death is no small thing, and should not be taken lightly.

John 13:1–17, 31b–35: John’s unique timing places the Lord’s Supper just before the Passover festival begins. While John’s narrative does not include the words of institution found replicated in 1 Corinthians, only John provides this foot washing narrative. Of particular interest here is the imperative that the disciples wash one another’s feet. Some have likened this to baptism, but Jesus does not seem to speak in abstract terms here.

Good Friday

Isaiah 52:13–53:12: The fourth and most violent of the servant songs, this poem draws heavily on sacrificial language from the Temple tradition. Much of that has been obscured in the NRSV and other translations. For example verse 15 begins “he shall startle many nations” but would be more plainly rendered “he shall sprinkle many nations”. Sprinkle is preferred and follows the sacrificial tone. Preachers would be wise to consult a variety of translations in examining this text. Some variation will be helpful in interpretation, while others will render the familiar phrase “Meaning of Hebrew uncertain.” One translator, mentioning 53:10, has said “In spite of numerous efforts to construe or emend v10, it remains obscure and the original sense almost certainly irretrievable; any translation will be tentative” (Blenkinsopp, Anchor Yale Bible Commentary, 348). This is true of much of the fourth song the dominion of sin and death what is apparent though is that Isaiah could only understand the violence against in the servant by making poetic allusions to sacrifice.

Psalm 22: The Psalm on Jesus lips at the time of the crucifixion. This was quite obviously reinterpreted in light of the crucifixion. One might wonder how much of this psalm would have flashed through the mind of the suffering Christ, even if few words were spoken audibly.

Hebrews 10:16–25: Hebrews once again relies on sacrificial language to convey the atoning acts of Jesus. This reading dwells on the “Good” of Good Friday.

John 18:1–19:42: The Passion narrative of John is different, of course, than that of Luke heard on Passion/Palm Sunday. Note how this reading fits within the structure of the Holy Week lectionary. John’s Passion is always reserved for Good Friday specifically because of the timing of Jesus’ death in parallel with the day of Preparation. That is to say that Jesus was led to death as were the sheep in preparation for the feast; with that task complete the Passover begins.

Holy Saturday

Job 14:1–14: Job’s meditation on mortality is part of his address to God. It ends with a poignant question for Holy Saturday: “If mortals die, will they live again?” Job does not have an answer to the question; Christians in great anticipation of the message of Easter have an answer.

or Lamentations 3:1–9, 19–24: In this context, the Lamentations (of Jeremiah) give an imagined voice to Christ from the tomb, suffering from total separation from God.

Psalm 31:1–4, 15–16: The first line of this Psalm probably provides the greatest significance for Holy Saturday. As Jesus’ prayer for refuge in the Father and not in the tomb, and rescue on account of God’s righteousness rather than in the world’s shame.

1 Peter 4:1–8: Tradition holds that Holy Saturday is the time when Jesus proclaimed the Gospel to the dead. 1 Peter 4:1–8 is one of the supporting passages for this. On another level this passage, like Romans, attaches Christ’s suffering and death with our own. On Holy Saturday, we are buried with Christ so that we might rise with him on Sunday. In that way then, we are the dead to whom the Gospel has been preached. We are the ones who will live because Christ lives.

Matthew 27:57–66: Many scholars look to this as a later addition to the narrative in order to dispel those claiming that Jesus’ body had been stolen. Perhaps the setting is more important for us than this question of guarding the body: we like Magdalene and the other Mary sit and wait in our grief.

or John 19:38–42: This lesson would be a repetition from the Good Friday Gospel reading, though it would not necessarily be a bad choice. The reintroduction of Nicodemus is a good addition. Nicodemus only appears two other times in the Gospel (3:1–15 and 7:50–52); he comes to Jesus at night to ask questions and seek understanding and ends the Gospel coming to bury Jesus in the waning daylight.

Easter Vigil

Rather than provide commentary for each of the many readings and Psalm responses, this commentary will attempt to discuss them as part of the broad story of God’s salvation history. This form of multiple readings is ancient, and placing them in the context of the restored Vigil is one of the great victories of the 20th century liturgical movement. Great care should be used in determining which of these readings should be used in one’s context. The Lectionary mandates the use of three Old Testament lessons to include the Exodus 14 reading (the deliverance at the Red Sea).

Old Testament Readings and Psalms

Genesis 1:1–2:4a and Psalm 136:1–9, 23–26: The (first) Creation narrative: God’s act of Creation develops the theme of God as original creator as well as author of our new creation in Christ. The corresponding Psalm with its refrain “his steadfast love endures forever” speaks of the unfolding and never-failing care of God who is beginning and end.

Genesis 7:1–5, 11–18; 8:6–18; 9:8–13 and Psalm 46: This condensed form of the Flood narrative not only introduces the theme of God’s justifiable anger with God’s sinful creation, but also God’s promise to never again destroy the earth and its inhabitants with water. In fact, the Vigil’s context is baptism and so the dramatic turn is that water will now join us to Christ in his Resurrection.

Genesis 22:1–18 and Psalm 16: Abraham’s sacrifice (or more appropriately “binding”) of Isaac is the third option for Vigil readings. Again, the Church makes use of typology in including this reading in the context of the Vigil. God provided a lamb in this story as God provides the Lamb of God in our Passover.

Exodus 14:10–31; 15:20–21 and Exodus 15:1b–13, 17–18: The deliverance at the Red Sea is the primary Old Testament reading for the Vigil. Again, note the significant baptismal imagery in the Church’s use of this lection. As the Israelites were delivered in crossing through the Red Sea, so too are we who have crossed through the waters of Baptism. The Church takes up the song of Moses after the deliverance, as we rejoice in God’s saving work in defeating Sin and Death through the Resurrection of Christ.

Isaiah 55:1–11 and Isaiah 12:2–6: The Lectionary last used this text on the third Sunday of Advent, Year C, but the context is now different. Now the Lectionary provides additional verses to illustrate that God did not send Jesus in vain, but Jesus will return, accomplishing that which God has purposed the dominion of sin and death―the purpose is the renewal of God’s people. The canticle, often called the First Song of Isaiah, is beautiful in this setting, especially in the line “with joy you will draw water from the wells of salvation” (12:3).

Baruch 3:9–15, 3:32–4:4 or Proverbs 8:1–8, 19–21; 9:4b–6, and Psalm 19: This passage from Baruch speaks of how God gave Wisdom to God’s people. While the passage probably speaks of Wisdom in terms of Torah, the Church might understand the manifestation of God’s Wisdom (she appeared upon the earth and lived with humankind) as an echo of the Prologue to the Fourth Gospel.

Proverbs 8:1–8, 19–21; 9:4b–6: This passage is not as dynamic in its theology as the above. Its call to eat the bread and wine, is well suited to a Eucharistic context, but out of place within the Vigil’s focus on the pascha and on Baptism.

Ezekiel 36:24–28 and Psalm 42, 43: The New Heart passage from Ezekiel reinforces the redemptive themes of these OT lessons. In this passage one hears an echo of baptism in “I will sprinkle clean water upon you…” (25). What God has done for the people of the exile, God has done for us in our exile, bringing us into God’s holy country. The baptismal imagery is strengthened by these Psalms. The Vigil brings people through darkness and into light before bringing them finally to the altar of the Lord; 43:3–4 are quite suitable.

Ezekiel 37:1–14 and Psalm 143: God breathes new life into the dead bones of the house of Israel. God opens our graves and brings us up from our graves, putting the Spirit within us. The imagery here is striking and appropriate. Psalm 143 takes up the theme as the Psalmist is like one sitting in darkness, one long dead (v3). But God revives and brings the faithful out of trouble (v11).

Zephaniah 3:14–20 and Psalm 98: God gathers God’s people and promises to bring them home for their victory is won, and God has dealt with their oppressors. This introduces a new theme into the Vigil, and it is certainly worthwhile. Psalm 98 is a good choice as it calls God’s people to praise the Lord for his victory and his coming to judge the earth. This pair serves as the liturgy shifts at this moment.

New Testament Reading and Psalm:

Romans 6:3–11 and Psalm 114: This is the longest section of the New Testament concerning baptism, and its beauty as a meditation on the meaning of Christian baptism. The lectionary assumes that baptisms will occur in the Vigil, but should they not it provides opportunity for Christians to reflect upon their own participation in Baptism.

Matthew 28:1–10: Matthew’s account of the Resurrection allows us see the women who arrive at the tomb as both great disciples and great apostles, being sent to tell the others the Good News.

Easter Sunday: The Resurrection of the Lord

Acts 10:34–43: The Church has historically read from the Acts of the Apostles in lieuof an Old Testament reading. Easter is the rebirth of the Church, and Acts is the text that gives the Church its instructions for life after the reality of the Resurrection. This first reading lays out the command that we preach and testify that Jesus is judge of the living and dead, and the name by which people are forgiven.

Psalm 118:1–2, 14–24: “I shall not die, but I shall live, and recount the deeds of the Lord” (v17). This is a synopsis of sorts of the life of the post-Resurrection Church, while the Psalm also sings of the stone which the builders rejected that is now the chief cornerstone (22).

Colossians 3:1–4: We, who have been raised like Christ, should keep our minds on the things above, where we now belong.

Acts 10:34–43: See above. RCL provides this as a possibility because of the additional Isaiah option. One should not, therefore, choose Isaiah and 1 Corinthians, leaving out Acts altogether.

John 20:1–18: The Resurrection account of John is unique in its character set. Of interest is the Beloved Disciple, clearly shown to be better than Peter for getting to the tomb first. However, the Beloved Disciple does not enter the tomb (perhaps to avoid ritual impurity?). When the Beloved Disciple saw the tomb, he “saw and believed.” This might be compared with the way in which the women remembered Jesus’ words in the Lucan Resurrection account. Here, Jesus appears to Mary, who attempts to hold on to Jesus.

or Matthew 28:1–10: This option is presumably available for those congregations with sparse attendance at the Vigil. See above.

Easter Evening:

Isaiah 25:6–9: This reading appears elsewhere (All Saints’ Day and Proper 23, Year A), but here it is in a more appropriate setting. Easter’s message is the annihilation of Sin and Death, the destruction of the shroud that is cast over all people. In Easter, God has swallowed up death forever.

Psalm 114: This is also the Psalm for the Vigil. See above.

1 Corinthians 5:6b–8: Let us celebrate our pascha not with the old leaven, but with the new leaven and the sacrifice of Jesus, our paschal lamb. Paul’s words bring in the new creation motif and place it well within the true and perfect pascha typology.

Luke 24:13–49: The Emmaus appearance of Jesus is the first of the post-Resurrection appearances that take place apart from the tomb. This commentator is struck by the Eucharistic centrality of the story. Though walking with the risen Christ, and hearing Christ himself relate the prophecies about himself to them, the disciples are unable to recognize him. Instead, they see him after Jesus breaks, blesses, and gives them bread. This serves as a correction to traditions that are perhaps too text focused (as opposed to being focused on the Eucharistic meal). Meanwhile, verse 32 reinforces the notion that they would not have recognized Jesus in the breaking of the bread had they not previously heard the scriptures. This passage is a way of understanding the ongoing spirituality and practice of a post-Resurrection Church.

Second Sunday of Easter, Year A—April 27, 2014

Acts 2:14a, 22–32: Peter tells the Easter story to those in Jerusalem, using the context of God’s work raising Jesus as the son of David who will not see corruption in spite of being handed over to suffering and death.

1 Peter 1:3–9: Through Jesus we are given new birth, and through this birth we receive the outcome of our faith―salvation. Especially important is the Epistle’s care for those who have not seen Jesus but nonetheless love him.

John 20:19–31: Two post-Resurrection stories of Jesus: these passages are careful to illustrate Jesus as still in a physical body. Though physical, and not merely pneumatic, the raised body of Jesus is not limited as our bodies are, as the text twice implies that he has walked through a solid wall or door. Also of note here is the small sending of the Holy Spirit, a foretaste of Pentecost. In any case, the passage is helpful for the post-modern Church that has not seen Jesus with our physical eyes but knows that signs of Jesus that we might believe. Blessed are we who have not seen and yet have come to believe.