Last Week in Lent , March 17, 2013 (full size gallery)
This was the Sunday before Palm Sunday and Holy Week and only a week before spring starts. The fifth Sunday in Lent. As such it was an unspring like day – cold, cloudy and damp and some rain by the end of the service. We still had 42 people. The bulletin is here and the readings are here.
On Thursday, we celebrated the Todah feast in the "Feasting with Jesus" Lenten program with 13 present, the largest turnout for the series.
For the first time on Sunday we sang the Psalm which was done partially because it fit in with the sermon. "The LORD has done great things for us, and we are glad indeed." Catherine was the cantor and the congregation sang the response. The refrain was the tune for "Amazing Grace."
Most of the hymns were from Levas reflecting older hymns
The sermon encompassing all of the lectionary readings, was punctuated with the idea God wants freedom for us as we enclave ourselves "Is it your job, or a need for money? Maybe it’s your desire for approval, or perhaps a need to accomplish something. Maybe you are a slave to fear—or to anger. Some of the things that enslave us are subtle, others obvious.
"If we truly believe that God is about to do something new for us, then on the days when we’re feeling lost in a dry and barren wilderness, we can make an effort to pour out our praise to God, even if our praise on that day is only a trickle of praise in the drought of our lives.
"Even during our most sorrowful days, we can practice the art of joy, remembering God’s promise that even as we sow with tears, we will also reap with songs of joy—that even the seeds of sorrow that we plant, watered by God’s extravagant rivers of love, will grow up into sheaves of joyful and abundant life for us.
"When we feel that we can’t take another step forward, Paul reminds us to press onward—to forget those awful tragedies and sorrows that continue to bind us even though they are in the past—instead of staying bound, Paul reminds us to strain forward to what lies ahead, as we press on toward the goal for the prize of the heavenly call of God in Christ Jesus.
"Especially when we feel that we have nothing left to give anyone, not even to God, Mary reminds us to be extravagant and to pour out all we have, even if it isn’t much, in thanksgiving.
"Knowing that God longs for our freedom, we can pray in the words of today’s collect that “among the swift and varied changes of the world, our hearts may surely there be fixed where true joys are to be found”—and live as if we really have run out and danced in joyful abandon and truly have been set free by the extravagant love that God continually pours out on us."
We celebrated anniversaries for Peggy Roberts and Linda Upshaw though both spouses weren’t present.
It was a transition Sunday with certain projects tending toward conclusion. It was the last Sunday for the Forgiveness Adult Ed and the last promotions for Tools for the Sudan. We again collected for the Haiti toilet project.
We welcomed Mike and Marilyn back from almost two months in Florida. Marilyn bought a "double harp" which we look forward hearing. We hope she will play harp during Easter. Speaking of Easter music, Brad and Helmut were busy practicing for Easter Sunday
This commentary will focus on the amazing Gospel less on John this week in contrast to the sermon which investigated the Old and New Testament Readings. The Gospel requires an explanation of the setting which will hopefully make the meaning clearer.
Who is this Mary who introduces Jesus in John 12? This is the only Gospel account of the anointing of Jesus which identifies the woman as Mary. She is Mary, the sister of Martha and of Lazarus. He spends time with Mary, Martha, and Lazarus in the latter’s home soon after the pivotal scene of Lazarus’s revivification (11:1-44). That is the "sign" that brings many to believe in him (11:45; 12:9-11), many to flock to him (12:17-19), and others to plot his death (11:47-53). When Jesus mentions his burial in 12:7, this confirms that his end is coming. Yet Lazarus’s presence at the table confirms that death does not speak the final word. Thus, It is no ordinary dinner party
Moreover the timing was significance. Mary’s anointing of Jesus in the home of Lazarus happens, according to the text, six days before the Passover and just the night before Jesus rode into Jerusalem. Thus the story fits in our lectionary, a week before Palm Sunday.
Just prior to the dinner party, John describes how the religious leaders, the chief priests, and the Pharisees had decided to put Jesus to death. The word was out that they were looking for him, and Jesus could no longer walk around openly, but on this night, just before Palm Sunday, Jesus had come to Bethany to the home of Lazarus for dinner
This was a celebration of life outside the confines of normal life at the time. It was a welcome home feast.
Mary took the perfume made of pure nard, and she anointed the feet of Jesus, wiping his feet with her hair. Mary’s wiping of Jesus’ feet prefigures the time when he will wipe the feet of his disciples (13:5). This reveals her as a model disciple, for the washing and wiping of feet expresses a unity with Jesus (13:8) and reflects his command (13:14-15).
It was a normal custom of hospitality in elite homes for the host to have his slaves wash the feet of guests. But Mary’s actions take this common action to whole new level.
First, she performs the action herself. Of course, women had regularly travelled with Jesus.
Second, normally a woman would never touch a man except her husband and children – and then only in private.
Third, a woman would never allow anyone other than her immediate family to see her hair.
Fourth, the cleaning of the feet was not done with perfume – especially with the amount mentioned here which would cost a year’s wages for a peasant labourer.
That this is the time just before Palm Sunday, and it was time to prepare for his death. Mary of Bethany was the only one who got it.
Mary is forshadowing Jesus death. As a household that has connections with the elites in Jerusalem, Mary would be very aware of the plans underway to have Jesus arrested and executed. And she would know that the form of execution would be crucifixion by the Romans, since that is the method used when the intention is to not just kill a person but to kill what they stand for; to kill belief in them; to kill any possible continuing movement by followers.
And that form of death does not allow for a proper burial with proper anointing of the body. Often the bodies of the crucified were left on the cross for scavenging birds and animals to eat the flesh, with the remains later thrown into a pit.
At the same time she was honoring his life but without words. John has Mary portray the shocking intimacy of loyalty, trust, and bonding with Jesus that over-rides cultural norms; and contrasts that with the disloyalty and dishonesty of Judas.
Judas was the only one who was upset, and why he was upset could not be clearer. Judas wasn’t upset about the appearance of impropriety. Judas was worried about the money. The contrast between the motives and character of Judas and Mary are significant.
Jesus counters Judas criticism of the cost of Mary’s action but his comment about the “poor always being with us” has been misunderstood since it was said.
Here are 3 possibilities
1. One can think of the meaning as a word not spoken
You are always to be with the poor. As in, don’t leave their side. Your place is to be with the poor.
2. The love that Mary showed Jesus must be transferred to the sake of the poor in our midst. Thus, he wasn’t lamenting the poor but shows how should be treated – with love and respect
3. The passage is used to focus attention on Mary’s act. Even acts of justice in defense of the poor are second in value to actions that are done in mercy prior to death. Her actions are of extreme worth.