Presentation of the Lord, Year C — February 2, 2013

Malachi 3:1–4—The first reading for The Presentation is an oracle highlighting messianic hope for the Temple. Malachi tells the priests of the Temple that the time is coming when the messenger will enter the Temple. At one level this is an oracle of hope, as the new offering will be pleasing to God. Still, this passage from Malachi is wrapped in a larger warning—the coming of this messenger will bring judgment and justice.

Psalm 84—This is a beautiful Psalm for the day. At once it highlights the role of Anna in the Gospel text, one who dwells in the Temple, as well as the role of Simeon a man who walked uprightly and therefore God did not withhold Simeon’s encounter with the Christ child.

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

Hebrews 2:14–18—While this passage from Hebrews (characteristically) picks up the language of sacrifice, perhaps more importantly for the setting of the day, 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. Just as Jesus’ circumcision (observed on Jan. 1) highlights his humanity, so does this ritual offering for Mary’s purification.

Luke 2:22–40—A beautiful passage 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, fitting the theme of The Epiphany of Our Lord Jesus Christ to the Gentiles, as well as his role regarding the glory of God’s people, Israel. Simeon also carries the omen for Mary, “a sword will piece your own soul too” (v35).

Another character worth a brief mention is Anna, the prophet. It is at once interesting that she is named a prophet, while Simeon does not bear that title. Meanwhile, Simeon’s words are recorded and Anna’s are not. This is a curious reference to an otherwise unknown person, but might serve to illustrate the life of a Christian, one who spends a lifetime worshipping and capitalizes on the opportunity to share (Gk. Lit. to keep on speaking) the story of Christ with those looking for redemption.

Fourth Sunday after Epiphany, Year C — February 3, 2013

Jeremiah 1:4–10—The choice of Jeremiah’s calling is peculiar. The scripture portion to which Jesus refers in saying “Today this scripture has been fulfilled…” is from Isaiah. See the Third Sunday after Epiphany from 2012.4 for more on that. Still, Jeremiah’s calling reinforces the theme of Epiphany, as Jesus is prepared, even as a boy, to go to all whom God has sent him and speak whatever God commands (v7).

Psalm 71:1–6—This Psalm was probably included only for verse six, in order to strengthen the notion that Jesus relied on the Father since birth, and was brought out of the womb with a particular mission.

1 Corinthians 13:1–13—Though frequently read at weddings, Paul’s teaching in 1 Corinthians 13 is more appropriately reserved for instruction concerning spiritual gifts (as Paul notes in 12:1). If one has a charisma that is not active through love it is only partially effective (or perhaps not effective at all). This love is perhaps the way the Spirit energizes the gifts for the building up of the body.

Luke 4:21–30—Jesus has interpreted Isaiah, and the people are amazed. Jesus takes their question “Is not this Joseph’s son?” as a sign of incredulity. He interrupts the beginning of their skepticism with two proverbs: doctors do not practice medicine on themselves and that prophets are not accepted in their own hometowns. He anticipates that they have difficulty accepting his interpretation because of their familiarity with him. The reference to Elijah and Elisha serves to strengthen this notion, that familiarity is a barrier to accepting the work of God’s chosen agent. In the context of Epiphany, and from the Gospel of Luke (the Gospel to the Gentiles), one might easily understand this in terms of Jesus expanding his mission to the Gentiles. The passage ends with the characteristic movement of Luke, Jesus going “on his way.”

Transfiguration Sunday, Year C — February 10, 2013

Exodus 34:29–35—The narrative of Moses returning from Mount Sinai with his face shining such that he had to veil it is a prefiguring of the Transfiguration of Christ. While that is the obvious thrust of the lectionary here, one could also draw parallels to the way in which the narratives of the type and antitype continue from this point. For Moses, after this transfiguration of sorts, the Israelites build the cultic paraphernalia, the tabernacle, the ark, the altar, and vestments. After that, the Israelites began to wander through the wilderness. For Jesus, the Transfiguration begins a journey as well and one that is also tied to sacrifice. After the Transfiguration, Jesus notes that he will be betrayed (v44) and he sets his face to go to Jerusalem (v51).

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 Corinthians 3:12–4:2—This passage explicitly draws on the typological link between Moses and Jesus. Moses’ veil is seen as keeping the Israelites from understanding the full revelatory glory of God, but it is a veil only removed in Christ, through the Spirit.

Luke 9:28–36, (37–43a)—The RCL appropriately makes verses 37–43a optional. The shorter reading is preferred since the longer reading obscures the Transfiguration text rather than enhancing it. Luke gives a different account of the Transfiguration that is much more thematically linked to the change in the narrative of Moses (sacrifice-then-journey to journey-then-sacrifice). Luke notes the conversation between Jesus, Moses, and Elijah; they “were speaking for his departure, that he was about to accomplish at Jerusalem” (9:31). Supporting this notion is the verse “This is my Son, my Chosen” as opposed to Matthew’s “my Beloved”. Luke clearly has it in his mind that the Transfiguration is the signal of transition toward the passion narrative of Jesus. It is then odd that Luke places it so early in the Gospel, but works well in the Church’s year.

Ash Wednesday—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 as isolated individuals.

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 that 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 a 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 when the liturgical context is expanded to include our lives in general, it is enriched. 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.

The First Sunday in Lent, Year C — February 17, 2013

Deuteronomy 26:1–11—An odd choice for an Old Testament reading that is supposed to be linked to the Gospel. This lection is not a new choice for the RCL, but reflects the decisions of older lectionaries. The text does not directly relate to the forty days of Jesus’ wandering, but it does have sacrificial relevance for the narrative of Jesus—the first fruits and the deliverance of all into the Promised Land. While that is important, it is perhaps better to focus on the way in which God reverses the situation of the Israelites in bondage through a “terrifying display of power, and with signs and wonders…” (v8).

Psalm 91:1–2, 9–16—This Psalm provides the context for the devil’s quote in Luke in the third temptation. Additionally, this Psalm provides promises upon which Jesus will not rely. For though he trusted God, he would not be spared; though promised long life, his life would be shortened.

Romans 10:8b–13—This passage from Romans encourages believers to act like Jesus in their temptations, putting the word of God on their lips so they will not be put to shame.

Luke 4:1–13—Dialogue between Jesus and the devil in the wilderness includes three scenes in which the devil tempts Jesus. The order of the temptation differs from Matthew’s, perhaps because of Luke’s fixation on Jerusalem. It is doubtful we will exhaust the interpretations of this pericope. This commentator is particularly fond of the notion that in all three temptations, Jesus rejects particular forms of Messianic expectation and the misuse of his authority as Son of God to fulfill them (a theme noted in Fitzmeyer’s commentary, AB 28, 508—though attributed to Ernst Lohmeyer, Die Versuchung).

Second Sunday in Lent, Year C — February 24, 2013

Genesis 15:1–12, 17–18—The first of several covenants with Abram, promising him that his descendants will inherit the land God promised. The ceremony illustrated here is an ancient form of covenant making.

Psalm 27—Though enemies rise up around him, the Psalmist trusts in God and worships with shouts of joy, song, and melody. The enemies of the Psalmist are depicted as false witnesses breathing out violence.

Philippians 3:17–4:1—Paul exhorts Christians to follow the good example of those who live lives of discipleship. Of note is Paul’s reference to the minds of the enemies of the cross. Philippians has ten references to this word or its cognates. Perhaps the key to understanding its use here is the use of a cognate in 2:5:“Let the same mind be in you that was in Christ Jesus…” (NRSV).

Luke 13:31–25—Jesus is defiant to the news that Herod wants to kill him (one must ask if this is simply news or were some Pharisees trying to warn Jesus). Jesus is well on his way to Jerusalem, and has been since the Transfiguration. His knows his fate, and makes reference to it in verses 32 and 33. Verse 35 is a bit of foreshadowing of the triumphal entry into Jerusalem in 19:38.

Luke 9:28–36, (37–43a)—See above.

The Third Sunday in Lent, Year C — March 3, 2013

Isaiah 55:1–9—Isaiah calls the people to God’s banquet of restoration, not only the people of the exile but also the nations. The banquet will be rich and delightful. The lectionary truncates the chapter, which continues to paint a picture of this future banquet with mountains bursting into song and trees clapping their hands (v12). Of particular interest is the imperative to seek the Lord while he may be found (lit. while he lets himself be found).

Psalm 63:1–8—This Psalm continues both the theme of seeking found in Isaiah and the imagery of the rich feast.

1 Corinthians 10:1–13—Though not proper for this day, the way Paul views the deliverance at the Red Sea as a type of baptism will be an important Easter theme. That Paul also refers to Jesus as the rock from which the Israelites drank is striking. Again, the epistle serves to highlight the way in which the fasting of Lent accentuates the human condition—though we are tested, God will provide a way out (v13).

Luke 13:1–9—Jesus seems to overturn the notion that suffering and death are a result of God’s judgment, while still promising that suffering and death will come to all who do not repent. After this dialogue, he turns to a parable to illustrate the coming judgment. The parable perhaps indicates that there is not much time left to become fruitful before the gardener cuts down the unfruitful trees. Fig trees do not generally fare well in prophecies of judgment.

Fourth Sunday in Lent, Year C — March 10, 2013

Joshua 5:9–12—There are three associated actions that signal the entrance into the Promised Land: circumcision, the observance of Passover, and eating the produce of the land. It is the circumcision of the new generations of Israelites born during the wandering that causes the Lord to roll away the disgrace of Egypt. The land promised to the Israelites would now supply their food, so the manna was no longer necessary. While we cannot be sure what the disgrace of verse 9 is, the meaning of the passage is nonetheless clear: the Israelites, though not always faithful, have been delivered from Egypt, brought through the wilderness, and given the land of Canaan.

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

2 Corinthians 5:16–21—If anyone is in Christ there is a new creation. 2 Corinthians speaks of the reconciliation of the world to God through Christ in a way that echoes the theme of the way God delivered the Israelites from Egypt to Canaan. The notion of God’s forgiveness is central to this idea and Paul here boldly argues that Christ is the mechanism by which God reconciles the whole world.

Luke 15:1–3, 11b–32—The Parable of the Prodigal Son focuses on the extravagant forgiveness and celebration of the one that was lost and has been found. In traditions that hold close to the Latin practices of Lent, the fourth Sunday in Lent remains a brief glimpse of Easter. It is appropriate then to have the banquet imagery, as well as the imagery of extravagant forgiveness.

Fifth Sunday in Lent, Year C — March 17, 2013

Isaiah 43:16–21—This passage serves as a glimpse into Holy Week, a call to look forward to the new thing God is doing, and not back at the former things.

Psalm 126—This beautiful Psalm is also a foretaste of the restoration seen in Easter.

Philippians 3:4b–14—Paul accounts his gains and advantages as loss on account of Christ. It may be of interest that the only other occurrence of the word rendered as “loss” is found in Acts 27 in reference to Paul’s shipwreck on the way to Rome (see Acts 27:10, 21). This passage also urges full participation in the drama of Holy Week, that we might know Christ and the power of his resurrection by participating at a deeper level in his sufferings and death. The reading fits in with the theme introduced in Isaiah that we forget what lies behind and strain forward to what lies ahead.

John 12:1–8—This passage also looks forward and not backward. Jesus looks ahead to his burial, as does Mary in her actions. Judas, meanwhile, focuses on his own desires. It is somewhat strange that the RCL provides this lection for the Fifth Sunday in Lent, as it is also assigned for Monday in Holy Week. The narrative has long been associated with Monday in Holy Week, and so this represents another questionable choice of the RCL.

Liturgy of the Palms, Year C — March 24, 2013

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.

Luke 19:28–40—The triumphal entry of Jesus into Jerusalem.

The Liturgy of the Passion, Year C — March 24, 2013

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, and it is possibly a quote from a hymn that predates Paul’s writing altogether.

Luke 22:14–23:56—The Passion Narrative of Luke provides more material than this commentary can manage. There are numerous changes in Luke’s narrative in comparison to Matthew and Mark. Of particular interest is the address to the Daughters of Jerusalem in 23:28–30. Luke frequently highlights women were other Gospels leave women out of a story altogether. Some of the meaning in this passage is probably obscure, but the scene is both striking and unique. Holy Week provides the opportunity to hear and experience multiple Passion narratives in a short space of time, and so, these small details can be exaggerated to great effect.

Monday in Holy Week

Isaiah 42:1–9—The first of the Servant Songs tells of the work that the servant will accomplish. The servant will be a light to the nations (gentiles), giving sight to the blind, setting the prisoner free; he will establish 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 in that they help us interpret the violence of Good Friday.

Psalm 36:5–11—This Psalm selection may be summed up in verse 7a: "How precious is your lovingkindness (hesed), O God?" At first glance it may seem out of place among the surrounding lections and their focus on violent sacrifice. However, they frame well the notion that God’s actions through Jesus in suffering, death, and resurrection were a perfect manifestation of the steadfast love of God. The measure of God’s love and faithful extends beyond the heavens/cloud of verse 5; the love and faithfulness of God are measured in the events of Holy Week.

Hebrews 9:1–15—The author of Hebrews uses a complicated mix of rhetorical styles and Biblical references to make the point 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 Christians 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 (the one who was about to betray him). See Fifth Sunday in Lent for more comments.

The Annunciation

Isaiah 7:10–14 / Psalm 45 / Psalm 40:5–10 / Hebrews 10:4–10 / Luke 1:26–38—The Annunciation is out of place in Holy Week. While some traditions have very clear rubrics concerning this sort of thing, others do not. In The Episcopal Church for instance, Annunciation could be transferred to the next available open day, April 8. For preachers in other traditions, it would be best not to break the cycle of Holy Week for this feast.

Tuesday in Holy Week

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

Psalm 71:1–14—This Psalm echoes Isaiah in its theme of the lifelong 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 in particular 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, sometimes have difficulty understanding.

1 Corinthians 1:18–31—Paul addresses the questions of those who have difficulty understanding the message of the Cross in the face of human understanding. His answer is simply that the scandal of the cross specifically shames the wise. Paul illustrates his understanding that Jesus became God’s wisdom and was part of God’s eternal plan for salvation all along.

John 12:20–36—This passage from John is extraordinarily, not only in its depiction of Jesus as a decidedly 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, one might note that the normally futuristic eschatological claims of Jesus in the Fourth Gospel are here proclaimed in a sense of realized eschatology: Now is the time.

Wednesday in Holy Week

Isaiah 50:4–9a—See above. Note especially the shift in tone from the first two songs. 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—The Psalm appointed for the day 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, Year C — March 28, 2013

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 fifteen’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 (again, reserving Passover symbolism for Cross and Resurrection). 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—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. Though this commentator has been accustomed to hearing this passage beginning at the first verse, he is nonetheless thankful for this truncated lection; the reading from Hebrews 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. This commentary could not possibly illumine the possible readings of this passage, but it is important to 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 lead to death as were the sheep in preparation for the feast; with that task complete the Passover begins.

Holy Saturday

As an Anglican, this commentator finds the RCL’s choice to provide lections for Holy Saturday very interested, as they are decidedly Anglican in origin. While other traditions have generally provided for a short service of prayer on Holy Saturday, few have used this Eucharistic liturgical format. The drama of the liturgical form then would be apparent: Christians gathered as per usual, readings very much the same, but no Communion.

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 do have an answer.

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 the Father and buried.

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, though not many traditions read this passage as pertaining to that doctrine. 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.

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).

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 that he would never again to 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 portion of Isaiah on the Third Sunday in Lent 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 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 8:18, 19–21, 9:4b–6 and Psalm 19—A text from the Apocrypha is an interesting choice for the Revised Common Lectionary, one might wonder how many of the Churches that have adopted/adapted the RCL how many use the Apocrypha and how many have copies of Bibles with the Apocrypha in their parishes. Perhaps the RCL is introducing wisdom literature into Salvation history in this new way. 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 8:18, 19–21—This Lection probably tries to accomplish the same theological task as Baruch in its use by the RCL, and it is good that the Lectionary provides an alternative for those without ready access to the Apocrypha within their contexts. However, 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 Psalms 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), as well as lovely adoption language in the final verses. 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, but 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.

Romans 6:3–11—This is the longest section of the New Testament concerning baptism, and is inexhaustible in 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.

Psalm 114—recounts the saving actions of God at the Red Sea, but expands that remembering to include miracles in the wilderness and eschatological visions of the Day of the Lord. For Christians, this language reaches its pinnacle in the work that God has done in the Resurrection.

Luke 24:1–12—The third person plural pronoun of the first verse refers to the women who had come with Jesus from Galilee, not named until 24:10 (the reference goes back to 8:2–3). This scene is quite a departure from that of Matthew, with no appearance of Jesus to the women. Instead, the women remember Jesus’ words. In some ways, that is of comfort to me, one who has not seen the risen Christ but remembers his words.

One might wonder why the apostles do not believe the report of the women. It may also be of interest that Luke reports the women as being terrified, while Matthew reports that they ran away in fear and joy. In some traditions only Matthew is read at the Vigil, but Luke provides a decidedly different take on the Resurrection.

Resurrection of the Lord, Year C — March 31, 2013

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.

Isaiah 65:17–25—This passage from third Isaiah imagines the new heavens and new earth, the new creation. This new creation will not be characterized by shortness of life, by vain labor, infant mortality, calamity, and cries of distress. In short, this new creation will be a creation restored to the prefect vision of human life intended for creation since the beginning.

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). These two statements remind us just why we should be glad and rejoice.

1 Corinthians 15:19–26—One of the great passages of Eastertide, Paul recounts the saving work of God in Christ. Paul relies on typology to draw the line between Adam the first human who broke the mold from which we all were made, and Jesus who restored our human nature. From Adam came death; from the perfect son of Adam came life. See also Romans 5:12–21.

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 having beaten him to the tomb. 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.

Luke 24:1–12—This is a repetition of a reading from the Vigil. Perhaps there is a pastoral opportunity here for congregations with persons unable to attend the Vigil; this repetitive reading would allow the whole congregation to hear the same Easter gospel lections.

Easter Evening, Year C — March 31, 2013

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 critical way of understanding the ongoing spirituality and practice of a post-Resurrection Church.

Second Sunday of Easter, Year C — April 7, 2013

Acts 5:27–32—The New Testament Church was faced with an entirely different conflict when confronting the powers of their day. In this scene from Acts, Peter and the Apostles defy the religious authority on the claim that they follow God’s authority. Those in positions of ecclesiastical might read this passage carefully.

Psalm 118:14–29—See above.

Psalm 150—This Psalm fits well in the great praise of God in Eastertide.

Revelation 1:4–8—The beginning of a series of readings through Revelation, this passage recalls the theme of Advent, the second coming, the Parousia. It also gives several titles to Jesus worth meditation: the faithful witness, the firstborn of the dead, the ruler of the kings of the earth, and the Alpha and the Omega.

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. Some have argued that this is the original end of the Gospel. In any case, the passage is helpful for the post-modern Church, a 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.

Third Sunday of Easter, Year C — April 14, 2013

Acts 9:1–6, (7–20)—The longer reading here is preferred, as it tells the story of Paul’s call and his response, proclaiming Jesus in the synagogues.

Psalm 30—In some ways this Psalm repeats the refrain of Eastertide, that God has healed us in our affliction and restored us to life from death. Further, our mourning on Good Friday and Holy Saturday has ultimately been turned to dancing and our fast has turned to joy. This was a very good Psalm choice.

Revelation 5:11–14—The heavenly chorus sings a hymn to the Lamb that was slain, and then the chorus is joined by all creation, universally. This is a striking vision of all creation at its best, adoring God and the Lamb.

John 21:1–19—Yet another post-Resurrection appearance of Jesus, this time to the disciples by the sea. Jesus helps the disciples fish, and the Gospel reports with odd specificity that Peter hauls onto the shore 153 fish. One might wonder why that was Peter’s response to Jesus request that he bring “some” of the fish. Perhaps the Evangelist wanted to make yet another joke at Peter’s expense, or perhaps there is a deeper significance to this number than we now know. It is probably worth noting that in this third appearance, Jesus once again shares a meal with his disciples.

The threefold questions of Peter are of interest as well. It is important to see that the first two times Jesus asks Peter “Do you love (agapas) me?” and Peter responds “I love (philo) you”. Peter does not attempt to respond to Jesus in the affirmative concerning agape—the unconditional, Divine love, but only in terms of human, friendly, “brotherly” love. He also refuses to affirm the notion that he loves Jesus more than these (presumably the other disciples); perhaps Peter dare not compare his own love with that of the others.

The third question is, “Do you love (phileis)?” Peter’s response is affirmative and uses the same root, “I love (philo)”. The narrative notes that Peter is hurt by the third question, perhaps also by Jesus’ questioning even Peter’s own lesser claim of love.

While the three questions of Jesus descend in their demands of Peter, the three missions given to Peter ascend. One might compare these to the threefold denial of Peter. At the end of the Gospel, Peter is commissioned and prepared to serve Jesus as the rock of his Church.

Fourth Sunday of Easter, Year C — April 21, 2013

Acts 9:36–43—The calling of the post-Resurrection Church is not only to preach the Gospel of Christ, but also to continue the work of Christ. Here, Peter resuscitates Tabitha (Dorcas). The Apostles presumably have this sort of power through Jesus’ triumph over death.

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

Revelation 7:9–17—This passage tells of the worshipful acts of a multitude from the nations, those who have come out of the great ordeal. John does not give specifics as to who these are, whether they are a specific cohort of faithful or whether they are the whole of those redeemed. Regardless of their origin, these have the same vocation as the others around the throne: worshipping.

John 10:22–30—Jesus makes the claim that no one can snatch his sheep from his hand, for he has given them eternal life. This follows the previous Good Shepherd passage (10:1–21), but this passage has a different setting. Both reflect very high Christology, as Jesus not only claims unity with the Father, but also the power to give eternal life. Compare that to 10:18 in which Jesus claims to have power to self-resurrect. Left out of this lection, but worth noting is the response from the Jewish authorities to whom Jesus was speaking: “the Jews took up stones again to stone him” (10:31). Jesus’ claim in this passage was scandalous, though it might sounds familiar to us.

Fifth Sunday of Easter, Year C — April 28, 2013

Acts 11:1–18—Peter reports to the Church in Jerusalem that God gave him a vision wherein he was told that God has removed the boundary between clean and unclean. In a subsequent encounter, Peter realizes that this vision included the application of God’s redemption—God has given the Gentiles the “repentance that leads to life” (v18). This, it seems, remains an important lesson for the Church, as does the question: Who am I that I might hinder God?

Psalm 148—This is a universal call for all creation to praise God, picking up the theme of universality in Acts.

Revelation 21:1–6—This passage details John’s vision of the new heaven and new earth. This too is often read at funerals, as the promise that God will wipe away every tear from our eyes when death is no more is a powerful one. The Resurrection of Jesus is the window into this new creation, this final eschatological act of redemption.

John 13:31–35—This passage reports Jesus’ instructions for his disciples before the resurrection. The primary instruction is the new commandment, that “just as I have loved you, you also should love one another” (v34). The fundamental mark of discipleship will be love for one another.