All Saints Sunday B
USE CODE “PULPIT FICTION” AT CHECKOUT TO SAVE 15% ADVENT BUNDLE
John 11:1-45
Initial Thoughts
This is another typical monster passage with a lot to cover, and I may argue it is stopped too soon.
46-53 is an important part of the story. In the Gospel of John, the raising of Lazarus is the moment when the leaders decided that they needed to kill Jesus (it is better for one to die than the whole nation). This act made them realize just how dangerous Jesus is.
Bible Study
Lazarus is ill
10:40 “Jesus went back across the Jordan to the place where John had baptized at first, and he stayed there” This was the “Jordan at Bethany”
Which Mary?
probably not Mary Magdalene, or she would have been called by name.
At the cross in John 19:25 “Jesus’ mother and his mother’s sister, Mary the wife of Clopas and Mary Magdalene.” Is this Mary the wife of Clopas?
John is only gospel that names the woman who anointed Jesus’ feet with oil, thus making it less likely historically to be the same person.
In John, Mary’s anointing of Jesus’ feet comes in the next chapter, and it is tied directly to Judas’s betrayal. The anointing takes place immediately before Jesus enters Jerusalem.
In Matthew, this scene takes place immediately before the Passover meal, and is only tacitly connected to Judas..
In Mark it takes place at Simon’s the leper’s house, and is the last thing before the Passover meal.
Jesus delays two days
Warn against going to Judea because the “Jewish Opposition”
Word Opposition is an important addition - makes the controversy a particular dispute, not a generality to be harbored across time
Jesus moves toward the danger
Jesus acts “for the glory of the Lord.””
The whole gospel was written “so that you will believe that Jesus is the Christ… and that believing, you will have life in his name.”
In fact, “For the glory of the Lord” is a good lens through which to read the entire gospel of John. Everything happens “For the glory of the Lord,” or “so that you [the reader] will believe and have life.”
Thomas (Didymus) rallies the other disciples “Let’s go too so that we may die with Jesus.”
Jesus with Martha and Mary
Lazarus had been dead four days (but Jesus waited two)
He came from Bethany at Jordan to Bethany near Jerusalem, this is not a distant journey, less than 20 miles - one day’s journey.
Martha’s faith.
She believes Jesus could have healed Lazarus.
She believes in “resurrection on the last day.”
She believes “you are the Christ, God’s Son, the one who is coming into the world.”
Mary falls at his feet, “Lord, if you had been here, my brother would not have died.”
11:33-35 Jesus “deeply disturbed”
This scene is best seen through lens of Jesus and “The Jews” now, instead of Jesus and the sisters.
“These verses are among the most difficult to understand in the Gospel. From the earliest patristic interpreters of the text, commentators have struggled to interpret the words about Jesus’ emotion in these verses.” (Gail O’Day, New Interpreter's Bible, v. IX, p. 690)
“Deeply disturbed” connotes anger, not compassion.
“Translations suggest that the verbs … have to do with the depths of Jesus’ compassion. However, they are more interpretation than translation, because the Greek verbs do not have these meanings. The first verb (embrimaomai) connotes anger and indignation, not compassion… The primary meaning of the second verb is “agitated” or “troubled” and is used here to underscore the intensity of Jesus’ emotion.” (O’Day, p. 690)
Jesus is described as “angry” at Mary and the Jews.
Anger at death itself
Anger at their unbelief
The Jews say “Come and See”, which is the same invitation Jesus gave to his disciples.
Jesus’ invitation to “Come and See” was an invitation to see new life, the light of the world, and the glory of God. “The Jews” invitation to “Come and See” was to witness death. They were presenting evidence of death and despair in the world.
Perhaps Jesus’ anger is at the fact that death is the path to new life.
The Jews interpretation of why Jesus is crying should not be accepted.
“Throughout the Fourth Gospel, the response of the crowd, particularly when they are called ‘the Jews,’ is not to be trusted.” (O’Day, p. 691).
V. 37 is not a statement of faith, but a statement of derision, much like the taunting to come on the Cross.
Jesus at the tomb
Jesus angry again at the tomb - perhaps because they sealed it with stone, thinking that was the final resting place?
When seen through the lens of anger, this conversation with Martha takes on a different tone.
“Untie him, and let him go”
The community needs to be told what to do.
Jesus is frustrated
There is no rejoicing, simply belief or reports to the Pharisees.
Thoughts and Questions
What are you inviting people to “Come and see.” Are you inviting people to come and see the new life, or to come and see death.
It might be a stretch, but: Five Stages of Grief:
Denial - Jesus waiting to leave.
Anger - Jesus is “deeply disturbed”
Bargaining - Sisters lamenting, “if only Jesus had gotten here sooner.”
Depression - Jesus weeps
Acceptance - Some believe in Jesus, fulfillment of Jesus’ mission and self-revelation.
“Jesus wept.” What does it mean to follow a messiah who wept? What does it mean to have a Savior who cries?
A show comment from last time round the cycle: “I can never hear this account of Jesus' raising Lazarus without thinking of an impromptu Bible study I had with a bereaved mother in her hospital room. During my Clinical Pastoral Education unit (required for priests in training in the Episcopal Church), my assigned areas were the NICU (neo-natal ICU) and high risk pregnancy unit.
I spent several days visiting and praying with this woman whose baby died in her arms just hours after being born. The last time I saw her, she asked, "Jesus brought Lazarus back from the dead. Why won't he do the same for my little girl? I'm pretty mad about that--am I going to hell? If I do, will I ever see my baby?"
After I swallowed a river of tears and assured her that she was not hell-bound for being mad at God, I located the Bible in her room (thank you, Gideonites!) and started reading John 11. I even took time to explain about the Book of Signs and why Jesus raised Lazarus in the first place (can you say pedantic pastoral care?). When we got to the part where "Jesus wept", the woman stopped me.
"Do you think Jesus is weeping for my baby?"
"Yes, he's holding her now and weeping for her and for you."
That seemed to be what she needed to hear. But it probably isn't what I'll preach about on Sunday. Or maybe I will preach about Jesus weeping, without using that story.
Revelation 21:1-6
Initial Thoughts
A suggested reading in the UM Funeral liturgy
Skipped a lot.
Bible Study
Renewed, not Replaced.
“The greek word used for ‘new’ earth in Revelation 21:1 can mean either ‘renewed’ or ‘new’ - but certainly doesn’t mean a ‘different’ earth. There is no justification for using up the earth on the grounds that we get to trade this one in for a new and bigger one in seven years.” (Rossing, p. 7)
Earth is not disposable.
The plan of God is not to destroy this earth so as to create a new one. This is the only one we have.
Key word is “Renewed.” To renew something is not to destroy it and replace it. It is to take what is there, and transform it, heal it, and reconcile it to a pristine condition.
God dwelling with.
The throne of God has moved. What was once in heaven, is not in and among the people.
Emmanuel - God with us.
“Three times in this verse God is said to be ‘with them.’ … In the new Jerusalem, mortals are now God’s ‘peoples.’” All of the peoples - every tribe, nation, and race. The relationship with God is now complete and intimate with all.
“The message of God’s dwelling in the world is not a message reserved for thousands of years off in the future… Biblical prophecy and apocalypses do not operate according to a rigid sequential timetable. Revelation gives us a vision, not a chronology of predictions. God and the Lamb already reign. Revelation insists as the very outset.”
Tension of already and not yet is the tension of the Christian faith. Those that want to use Revelation as a script for the future are escaping that tension. They want to forget the “already,” and focus on preparing for the “not yet.”
This messy timeline is evidenced in the “I am the Alpha and the Omega.” Time is not a linear experience that has a clear beginning and end. God is in it all
This, by the way, fits with most modern understanding of the world that is quantum in nature. Time is relative - which is a modern discovery that Revelation seems to be hinting at nearly 2000 years ago.
“Finally God sees an alternative city - God’s wonderful paradise-like world, descending from heaven like a bride, inviting us in. This is the citizenship Christians are to hope for. The urgent message is that Christians must be faithful in worshiping God and renounce Babylon/Rome in order to participate in God’s holy city.” (Rossing, p. 84)
Thoughts and Questions
Goal of Revelation is like that of Dicken’s A Christmas Carol, which has terrifying visions of the future that are not intended to be bold, set-in-stone predictions of the future as it will happen. Instead, the vision that Scrooge is given is of a possible future if he does not change. The goal of the vision is to exhort him to change, and it works. The terrifying vision of what might be guides him to repentance, which then has vast ramifications for the way the world is. The vision of a possible future reshapes the actual future.
“The book of Revelation… shows us terrifying visions precisely because there is still hope for us and for the earth. Indeed, the hope of the book of Revelation is that God’s Lamb, Jesus, is already victorious and that God’s people will be faithful to the Bible’s vision of life. The hope is that we will follow the Lamb, renouncing the seductions of imperial injustice and violence, so the threat of the plagues will be averted. God loves the world. God does not desire earth’s destruction.” (Rossing, p. 85).
Renewed not Replaced. This is a key theme of all of Revelation. How might we participate in the renewal?
Thanks to our Psalms correspondent, Richard Bruxvoort Colligan (psalmimmersion.com,@pomopsalmist). Thank you to Scott Fletcher for our voice bumpers, Dick Dale and the Del Tones for our Theme music (“Misirlou”), Nicolai Heidlas (“Sunday Morning”,"Real Ride"and“Summertime”) and Bryan Odeen for our closing music.