Weekly Bible Notes and Worship Resources
Second Sunday before Lent Year A
|Post Communion Prayer|
|Hymns for this week|
|Prayers for Sunday and the week ahead :|
|Intercessions from our Sunday worship|
It is a sad and simple fact that having more things doesn't make us more contented, or happy with life. we do not become less anxious with increaing possessions, indeed it is usually the other way around. The happiest people are the ones who have learned to appreciate what they have, rather than aspire to gain things which they have not. When a person dies we do not measure their worth by their bank balance, or by the accumulation of material wealth. Instead we recognise the importance of less tangible things, such as how they were regarded by those who knew them. The possessions which are remembere are those of character, not the usual earthly treasure. We could easily say that when our earthly bodies are dead, we are measured by those we leave behind in terms of spiritual values.
Jesus recognises the needs we have for survival such as clothes and food, but he tells his followers that the things of worth are not the sorts of stuff that most people devote their lives to acquiring. Lasting treasure belongs to God's kingdom and is not of this world. It is identified by qualities such as righteousness. Pursuit of these Godly things is to be encouraged, truth, justice, peace and love. By devotion to matters of lasting value, a life will not be wasted in frivolous pursuits.
Times have not changed since Jesus gave his teaching. People are still obsessed by material stuff like clothes and gathering up more than they need in a single life.
Opening Verse of Scripture Philippians 4:7
"Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God."
Collect Prayer for the Day — Before we read we pray
Almighty God, you have created the heavens and the earth and made us in your own image: teach us to discern your hand in all your works and your likeness in all your children; through Jesus Christ your Son our Lord, who with you and the Holy Spirit reigns supreme over all things, now and for ever.
give us reverence for all creation
and respect for every person,
that we may mirror our likeness
in Jesus Christ our Lord.
This is what the LORD says: “In the time of my favour I will answer you, and in the day of salvation I will help you; I will keep you and will make you to be a covenant for the people,
to restore the land and to reassign its desolate inheritances, to say to the captives, ‘Come out,’
and to those in darkness, ‘Be free!’
“They will feed beside the roads and find pasture on every barren hill. They will neither hunger nor thirst, nor will the desert heat or the sun beat down on them. He who has compassion on them will guide them and lead them beside springs of water. I will turn all my mountains into roads, and my highways will be raised up. See, they will come from afar— some from the north, some from the west, some from the region of Aswan]”
Shout for joy, you heavens; rejoice, you earth; burst into song, you mountains! For the LORD comforts his people and will have compassion on his afflicted ones. But Zion said, “The LORD has forsaken me, the Lord has forgotten me.” “Can a mother forget the baby at her breast
and have no compassion on the child she has borne? Though she may forget, I will not forget you! See, I have engraved you on the palms of my hands; your walls are ever before me.
Second Reading 1 Corinthians 4
This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed. Now it is required that those who have been given a trust must prove faithful. I care very little if I am judged by you or by any human court; indeed, I do not even judge myself. My conscience is clear, but that does not make me innocent. It is the Lord who judges me. Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of the heart. At that time each will receive their praise from God.
Jesus taught his disciples, saying: ‘Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And can any of you by worrying add a single hour to your span of life? And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you— you of little faith? Therefore do not worry, saying, “What will we eat?” or “What will we drink?” or “What will we wear?” For it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all these things. But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.
So do not worry about tomorrow, for tomorrow will bring worries of its own. Today’s trouble is enough for today.’
God our creator, by your gift the tree of life was set at the heart of the earthly paradise, and the bread of life at the heart of your Church: may we who have been nourished at your table on earth be transformed by the glory of the Saviour’s cross and enjoy the delights of eternity; through Jesus Christ our Lord.
There is a balance in the gospel reading between what God promises and what God asks. Jesus is clear on what God will provide and the reassurance He has for the early believers. He’s also equally clear on what is being asked of them, to give up their small ambitions and limited security for something that is far more radical, adventurous and eternal. Jesus invites us to share in something quite new and different, just as God in Genesis completes creation and then generously invites us to share it with Him, Jesus too invites us to come and share as He redeems creation and makes all things new. We’re invited to share in His joy and His excitement.
Paul picks this up in his epistle as he describes how creation is groaning as it waits for the fulfilment and redemption of the world. Jane Williams has expressed this as, ‘…in Romans we see the whole of the rest of creation waiting in agonised longing for human beings to catch up with the plot…’ . A plot which Matthew the gospel writer makes plain, the coming of God’s Kingdom on earth.
We are called to look around and see for ourselves the revelation of this Kingdom as it unfolds before our very eyes. We are invited to be part of the Kingdom and to share in it, as God continues to share His creation with all people. We are challenged to live our lives in a way which truly reveals the God in whose image we are created, so that others can come to know God and His eternal plan for each one of us and the world as it continues to evolve and grow. We are to be part of His flourishing creation, cared for and nurtured by each one of us. This is, at least in part, what each one of us was created for. As we read the stories of creation and see humankind as what would seem to be its climax and culmination it’s easy to fall into the same trap as the Israelites did, to think and assume it’s all about us. Israel’s task was no less than to be the light of the world, to redeem it from its broken and fallen ways, to reflect God, His glory and His love in the world. In that sense our task is the same as theirs. As we come to realise this is the task for which we are created the so called securities and seductions of the world become less important and we begin to find our true freedom as we truly see first the Kingdom of God. We, like creation, will be restless until we find our rest in God through the revelation of His image and Kingdom in our lives.
It has been said that the people Jesus is addressing on the Sermon on the Mount, from which today’s reading comes, are very much like ourselves. They are a mix of people who whilst not so well off that they are completely cushioned from the needs of everyday life, neither are they completely destitute and without possessions or means of income. Jesus’ words to them are no less of a challenge than they are to us. In that sense it would be no easier for them to hear and obey the words of Jesus than it is for us. It’s not as if hearing the words 2000 years ago made them any easier to listen to or any less challenging. As we know, some chose to hear and respond, and the world would change as a result of their words and actions. We also must assume that some found the words of Jesus too hard to listen to and to act on and went their own ways. His words were for others they thought, someone else could act on them, take them seriously and change their lives but not themselves. But God invites all to share in His Kingdom, not just a select few, not just those who, like the Israelites, thought it was for them. Like all of God’s invitations it is just that, and invitation. But like all of God’s invitations, there are implications of declining. Declining means that His light shines a little less brightly in our lives and in our world. Declining means that creation itself is a little more neglected. Declining means that others see the radiance and image of God less clearly. Declining God’s invitation to be part of His kingdom and the redemption of His creation can mean that we slip into thinking the world is created for us, rather than we are created as a critical part of the world. As we head towards Lent, a time of reflection and perhaps a time of spending a little more time in prayer and study, God continues to invite us to play our full part in His creation, to seek His Kingdom above all else, that we may know the full joy and exhilaration of being part of His created wonder. Sam Cappleman
One of the Eucharistic Prayers in Common Worship picks up the theme of creation in its opening phrases. It starts, ‘Blessed are you, Lord God, our light and our salvation; to you be glory and praise for ever. From the beginning you have created all things and all your works echo the silent music of your praise. In the fullness of time you made us in your image, the crown of all creation.’ Common Worship Eucharist Prayer G. Sometimes we can become so familiar with passages of the bible it’s easy to skim over them and miss their full depth and significance. The beginning of Genesis is one of those passages. We can slip into the shorthand of thinking there were six days of creation and then on the seventh day God took a rest. But to do so misses the magnificent unfolding of creation as the earth is formed, day and night come into being and the dry ground and the waters are separated. Creatures appear on earth and humankind is born as the culmination of the story of creation. We see creation and evolution itself unfold, in a literal sense, as we read through the first chapter of Genesis. Sometimes too, in the somewhat binary interpretations of Genesis which are common we can miss what seems to be the culmination of this account of creation, the crescendo to which the chapter builds. God makes us, men and women, in His image. In that sense we are not some random assortment of body parts and organs, body parts and organs that often seem to malfunction as we get older. We are far more than this, we are creatures who are the culmination of God’s creative intervention in the world and made after His own image as we reflect His likeness. People who God invites to share with Him in His creation. If people want to know what God looks like, they look at us, those who are created in His image. For some, as they look out onto the world with all its conflicts and disunity, they are not sure they like what they see. What do people see when they look on us? Do they see us as a people who truly reflect the image of the God who create them? Do they see and hear a people who echo the silent music of your praise?
- Angel voices
- Seek ye first
- The Church’s one foundation
- Forth in thy name
Prayer is a plant, the seed of which is sown in the heart of every Christian.
If it is well cultivated and nourished it will produce fruit, but if it is neglected, it will wither and die."
A call to worship. We come not because we are able by our own right, but because we know our need of God. We come not because we are able by our own deeds, but because we are summoned in God's love. We come in our need and hope. We come because of all that God has done. We come in thanksgiving.
A prayer for going out. Loving God as we go into your world in the power of your Spirit, help us to live justly and work for justice, to love and practise kindness and to walk humbly with You.
Father, all loving and most tender, we confess the hardness of our hearts and our want of compassion for our neighbour. Grant us the grace of true pity, the ministry of compassion and the gift of consoling the broken-hearted. Teach us to love with your own forbearance and never harshly or unlovingly to judge another; for your own mercies' sake. Amen Johann Arndt, 1555-1621
Jesus tells his followers that they cannot serve God and try to be wealthy in material goods at the same time. In Ancient Israel less than 10% of people had very much wealth. However these few were very wealthy indeed. They were aristocratic families, many of whom were of Greek or Roman background, who had received their property through military conquest--the plunder of war. These rich families were very rich, and constituted perhaps 2-3% of the people, at most. There was a big drop-off to the next level, which would have included the major tax collectors, and those who held high positions with the major landowners. The priests and scribes in Jerusalem, while not necessarily rich in terms of assets (though some were), nevertheless lived in palatial splendour. As the tax collectors were political oppressors, the priests and scribes were religious oppressors. The people caught it from both sides. Their political oppression was being supported by their religious leaders. Everybody else was poor and operated at a bare subsistence level. This calls into question most traditional interpretations, as if Jesus were giving poor people a lecture on how they ought to get better at handling their money. In fact, his listeners would likely have agreed with Jesus that "you are not able to serve God and mammon."
With the various taxes they paid approaching 50% of their already meagre income, they regarded their economic superiors as rapacious and obviously following mammon more than God. They didn't think too much of those who lived high at the peoples' expense, while the people themselves were near starvation.
These ten verses contain six injunctions not to worry. With "mammon" as our "treasure," we'll never have a moment's rest. We'll always be worrying about holding on to what we have or trying to get more.
The great Danish philosopher, Soren Kierkegaard, once defined anxiety as "the next day." We don't know what will happen "the next day," which creates anxiety this day. Therefore, we are consumed on this day with trying to anticipate future calamities against which to protect ourselves. Since there is no end to the calamities we can anticipate, we're always uncertain and constantly chasing after something which, we hope, will decrease our level of uncertainty. This never works. Acquiring things doesn't reduce anxiety. It generates anxiety. You buy some kind of insurance to protect you against some kind of risk, which means that you now have one more bill to worry about paying!
Discipleship frees us to trust in the only true Giver and Sustainer of life. The coming kingdom already shapes the present life of the disciple. His God grants a higher security even in the midst of his trials. Free from anxiety, the disciple is free from confused priorities: one's life and body are the main gifts from God; food and clothing are just means to an end.
Food and clothing are important. Jesus does not discount the peoples' needs. In fact, he says that their physical needs are known and understood by God: "For your heavenly Father knows that you need quite all of these." However Jesus goes further. Not only does he reject anxiety about wealth, he rejects the entire premises of the established market system. Not only can you not serve God and mammon, do not be bothered by the whole mechanism of getting things.
"For this reason, I say to you, do not be anxious for your life (psyche)." Psyche means "life" or "soul," or, even better, "the essence of life," or "true life." (We get our word "psychology" from psyche.) Despite your very real needs, true life is not about food, or drink, or clothes. True life comes first through the kingdom, the earthly application of which would mean food and clothing for everyone.
This has nothing to do with soothing the anxieties of affluence. It has nothing to do with counselling modern people to keep their obsession with wealth in better perspective and urging them to be better Christians in their application of it--not that that's a bad idea necessarily, only that Jesus has much bigger things on his mind than that. It has to do with disconnecting from a hierarchical system which generates anxiety and worry in the first place. The rich, currently on top, can't take it with them--nor perhaps even keep it while they're here.
Jesus mentions clothes because they were the outward mark of social rank. This is true today as well, of course, but it was really true then. The wealthy, including priests and scribes connected with the Temple establishment, were easily identified by their glitzzy robes. Jesus attacks fancy clothes more than once. In 11:8, he talks about "those who wear soft robes...in royal palaces." It wasn't a compliment there, and it isn't here either. This is a barbed reminder of the high social rank of their overlords.
The crops of the field are nourished by God, raised up in God's field--"how they grow"!--and gathered in to make daily bread for the life of the world. How much more you! Like the crops of the field, which God raises, processes and distributes, those who follow the way of the kingdom also lose their own life for the life of the world.
Then Jesus tells how the disciple is to live "But seek first the kingdom, and its justice, and all these things will be added to you." Dikaiosyne may be translated "righteousness" or "justice." Translating as "righteousness" sometimes means that we think in terms of personal morality. The context makes clear that Jesus' concern is more social justice than individual sanctity. Indeed, this is nearly always the case. This is an imperative that we ignore at our peril. There are several places in the Bible where God rejects the worship of his people because they lack justice (eg. Micah 6:6-8; 1 Tim. 6:9-10, 17; Matt. 6:19-21), but there is nowhere in the Bible where God rejects the justice of his people because they lack worship. Does this mean that social, political and economic justice are more important to God than worship? Possibly it does, what is most certainly does mean is that worship which doesn't grow out of justice is worth nothing.
Peter Pan fans will remember the scene in which the children have seen Peter fly, and they try to do the same. They fail of course until peter helps them by telling them to “Think lovely thoughts.” They do, and then they achieve what they thought was impossible - they fly! The story leaves us with the idea that we can do many things if only we “think lovely thoughts”, if only we “think positively” about things, “filling our minds” with good things.
In Philippians we find this teaching from St Paul who encourages the Christian community to fill their minds with good things. It echoes the words of Jesus from our reading today when he tells the disciples that they must not fill their minds with the wrong things like worries.
The 4 February was the birthday in Germany in 1906 of Dietrich Bonhoeffer. He became a minister in the Lutheran Church and was outspoken about what was wrong when the Nazis first came to power. He spent two years as a minister in a church in London, but chose to return to Germany once it became clear that war would break out. He wrote, “I will have no right to be a part of the reconstruction of Germany after the war if I do not share in this time with my people.”
Like many others, he must have had great courage, intending to do whatever he could to oppose the evil being done in the name of his country. He knew the risks for himself in remaining a critic of the Nazi government and, on his return to Germany, every move of his was watched.
In July 1944 a plot to kill Hitler failed. Bonhoeffer was one of many who was implicated in that threat, and he was imprisoned. Less than a month before Germany’s surrender he was taken into the prison yard and hanged, aged 39.
The prison doctor said of his death: “I saw Pastor Bonhoeffer kneeling on the floor in prayer. I was most deeply moved by the way this lovable man prayed, so certain that God heard his prayer.”
Dietrich wrote this short prayer about love and hatred, and we can make the prayer our own today by thinking of those people with whom we haven’t get on very well over the years:
“Lord God, give me such love for you and for others that it will blot out all hatred and bitterness.”
Philippians Chapter 4
Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.