The Fifth Sunday in Lent, 2 April 2017
Ezekiel
37:1-14
Psalm 130
Romans 8:6-11
Saint John
11:1-45
Background: Ancient Israelite Burial
Customs
Like their
neighbors in Egypt and in Mesopotamian, the ancient Israelites placed great
value on the burial of the dead, usually in an area proximate to the burial
places of family members. Burial was so important, that it was considered a
curse not to be buried. In Deuteronomy 28:26, we see a curse directed at those
that did not honor a covenant, “Your corpses will become food for
all the birds of the air and for the beasts of the field, with no one to
frighten them off.” The prophets, most notably Jeremiah, also used this threat.
It is also interesting to note that this custom also obtained for the stranger,
being classed as a necessary social custom such as feeding the hungry and
clothing the naked. Psalm 88:6, 10-12 reminds us, however, of how death was
thought of theologically,
“My
couch is among the dead,
like
the slain who lie in the grave.
You
remember them no more;
they
are cut off from your influence.
*Do you work wonders for the dead?
Do the
shades arise and praise you?
Is your
mercy proclaimed in the grave,
your
faithfulness among those who have perished?”
Therefore
burial did not say so much about the state of the dead, as to honor and
remember them, and remove them from the possibility of being the cause for
ritual impurity among the living. Burial usually happened within a day of the
death, and the dead were laid clothed, not embalmed, on rock shelves in a rock
chamber or a cave. Jesus’ own burial was simple, where his body was bound with
linen cloths and myrrh and aloes.
First Reading: Ezekiel 37:1-14
The hand of the Lord came upon me, and he brought
me out by the spirit of the Lord and
set me down in the middle of a valley; it was full of bones. He led me all
around them; there were very many lying in the valley, and they were very dry.
He said to me, “Mortal, can these bones live?” I answered, “O Lord God, you know.” Then he said to me,
“Prophesy to these bones, and say to them: O dry bones, hear the word of the
Lord. Thus says the Lord God to
these bones: I will cause breath to enter you, and you shall live. I will lay
sinews on you, and will cause flesh to come upon you, and cover you with skin,
and put breath in you, and you shall live; and you shall know that I am
the Lord.”
So I prophesied as I had been
commanded; and as I prophesied, suddenly there was a noise, a rattling, and the
bones came together, bone to its bone. I looked, and there were sinews on them,
and flesh had come upon them, and skin had covered them; but there was no
breath in them. Then he said to me, “Prophesy to the breath, prophesy, mortal,
and say to the breath: Thus says the Lord God:
Come from the four winds, O breath, and breathe upon these slain, that they may
live.” I prophesied as he commanded me, and the breath came into them, and they
lived, and stood on their feet, a vast multitude.
Then he said to me, “Mortal, these
bones are the whole house of Israel. They say, ‘Our bones are dried up, and our
hope is lost; we are cut off completely.’ Therefore prophesy, and say to them,
Thus says the Lord God: I am
going to open your graves, and bring you up from your graves, O my people; and
I will bring you back to the land of Israel. And you shall know that I am
the Lord, when I open your
graves, and bring you up from your graves, O my people. I will put my spirit
within you, and you shall live, and I will place you on your own soil; then you
shall know that I, the Lord,
have spoken and will act,” says the Lord.
Our
pericope for today is from a major section of the prophet’s work, which some
have entitled, “God’s Transformation of the Covenant People and Return of the
Divine Presence (33:1-48:39). The book begins with a section of 24 chapters
describing God’s judgment of the people and the departure of the divine
presence. Intervening is a section dealing with God’s judgment of the nations,
along with words of hope for Israel. Thus we move into the realities of that
hope in this vision of the dry bones in which we not only visit the actualities
of Israel’s present situation, but also look on to the beginning of things in
creation. Again we will encounter the ruah, spirit of God, an engendering
breath that recreates life from bones and dust.
In
the second creation story, one individual is created from breath and dust, but
in this pericope it is a whole people who are recreated. This view is recounted
in the book of Job (10:8-9, 11).
“Your
hands have formed me and fashioned me;
will
you then turn and destroy me?
Oh,
remember that you fashioned me from clay!
Will
you then bring me down to dust again?
With
skin and flesh you clothed me,
with bones and sinews knit me together.”
What
is important in this vision is the presence of the spirit. The world is full of
sinew and flesh, but it can only be renewed and live with an outpouring of the
spirit. The spirit also comes, as will be seen at Pentecost, with a great noise
– a rattling, or as the Septuagint terms it, “an earthquake”. It is all a bit
unbelievable, but Ezekiel desires to cut through our present perception of
world and God to see and experience something new and different – a change of
direction. Walter Brueggemann puts it well:
“The
task of prophetic ministry is to nurture, nourish, and evoke a consciousness
and perception alternative to the consciousness and perception of the dominant
culture around us.”[1]
The
purpose of Ezekiel is to release our imagination so that we might see God and
our relationship with God in a new way. The trick for the preacher, and for the
casual reader will be to apply this prophetic vision to the lives of people
today.
Breaking
open Ezekiel:
1.
What is dead in your life?
2.
What needs to be renewed or revivified in your life?
3.
What is your relationship with the Spirit?
Psalm 130 De profundis
1 Out of the depths have I called to you,
O Lord;
Lord, hear my voice; *
let your ears consider well the voice of my supplication.
Lord, hear my voice; *
let your ears consider well the voice of my supplication.
2 If you, Lord, were to note what is done amiss, *
O Lord, who could stand?
O Lord, who could stand?
3 For there is forgiveness with you; *
therefore you shall be feared.
therefore you shall be feared.
4 I wait for the Lord; my soul waits for him; *
in his word is my hope.
in his word is my hope.
5 My soul waits for the Lord,
more than watchmen for the morning, *
more than watchmen for the morning.
more than watchmen for the morning, *
more than watchmen for the morning.
6 O Israel, wait for the Lord, *
for with the Lord there is mercy;
for with the Lord there is mercy;
7 With him there is plenteous redemption, *
and he shall redeem Israel from all their sins.
and he shall redeem Israel from all their sins.
"Out of the Depths" - George Rouault |
This sixth of the penitential psalms of
the church was a favorite of Luther, who penned a hymn, Aus tiefer Not schrei ich zu dir”, based on its text. With an
approachable attitude it wrestles with the difficulties of sin and grace. The
depths which begin the psalm are representative of the waves of the sea, an
Israelite metaphor for death. It is from this despair that the speaker
addresses God. What is received from this entirety? Nothing less than
forgiveness and hope itself. It becomes the cause for our worship and fear of God.
What follows are words that indicate our waiting upon God, our longing for our
renewed relationship with God. The final verse notes the abundance of God’s
grace, “plenteous redemption.” From
this plenty comes redemption from all our sins.
Breaking
open the Psalm 130:
1.
What deep needs to you have in your life?
2.
Are you awaiting forgiveness for something?
3.
What will allow you to receive it?
Second Reading: Romans 8:6-11
To set the mind on the flesh is
death, but to set the mind on the Spirit is life and peace. For this reason the
mind that is set on the flesh is hostile to God; it does not submit to God's
law-- indeed it cannot, and those who are in the flesh cannot please God.
But you are not in the flesh; you
are in the Spirit, since the Spirit of God dwells in you. Anyone who does not
have the Spirit of Christ does not belong to him. But if Christ is in you,
though the body is dead because of sin, the Spirit is life because of
righteousness. If the Spirit of him who raised Jesus from the dead dwells in you,
he who raised Christ from the dead will give life to your mortal bodies also
through his Spirit that dwells in you.
Study for a self portrait, Francis Bacon |
I
am always renewed by Robert Jewett’s refreshing translation of Romans, and so I
present his translation of our pericope here.
“6) For the mind of the flesh is
death, but the mind of the Spirit is life and peace. 7) Because the mind of the
flesh is hostile to God, for it does not submit itself to the law of God, for
it isn’t even able. 8) And those who exist in the flesh are unable to please
God.
9) But you do not exist in flesh but
in Spirit, since indeed God’s Spirit dwells among you (pl.). But if someone
does not have Christ’s Spirit, that one is not his. 10) But if Christ is in
your midst though the body (be) dead because of sin, the Spirit (is) life
because of righteousness. 11) But if the Spirit of “the one who raised Jesus
from the dead” dwells in your midst, “the one raising Christ Jesus from the
dead” will also give life to your mortal bodies through his Spirit dwelling in your
midst.”[2]
The
spirit that infects Ezekiel’s vision is also present here in Paul’s argument
that sin and death is no longer our lot through redemption in Christ Jesus. We
are the dry bones of this pericope, with our minds being remade in the spirit;
the flesh is set-aside in this vision. This is the good news of freedom – a
freedom already won and granted, not only a thing of hope. It is also the good
news of resurrection, seeing our participation not only in the death of Jesus,
but in his being raised again as well. Our world tempts us to see only with our
minds, but the Spirit brings us a new vision of life.
Breaking
open Romans
- What parts of your life are described by “flesh” and what parts
are described by “spirit”?
- In what way does worship change your mind about things?
- Does it change the way you approach life?
The Gospel: St. John 11:1-45
Now a certain man was ill, Lazarus
of Bethany, the village of Mary and her sister Martha. Mary was the one who
anointed the Lord with perfume and wiped his feet with her hair; her brother
Lazarus was ill. So the sisters sent a message to Jesus, “Lord, he whom you
love is ill.” But when Jesus heard it, he said, “This illness does not lead to
death; rather it is for God’s glory, so that the Son of God may be glorified
through it.” Accordingly, though Jesus loved Martha and her sister and Lazarus,
after having heard that Lazarus was ill, he stayed two days longer in the place
where he was.
Then after this he said to the
disciples, “Let us go to Judea again.” The disciples said to him, “Rabbi, the
Jews were just now trying to stone you, and are you going there again?” Jesus
answered, “Are there not twelve hours of daylight? Those who walk during the
day do not stumble, because they see the light of this world. But those who
walk at night stumble, because the light is not in them.” After saying this, he
told them, “Our friend Lazarus has fallen asleep, but I am going there to
awaken him.” The disciples said to him, “Lord, if he has fallen asleep, he will
be all right.” Jesus, however, had been speaking about his death, but they
thought that he was referring merely to sleep. Then Jesus told them plainly,
“Lazarus is dead. For your sake I am glad I was not there, so that you may
believe. But let us go to him.” Thomas, who was called the Twin, said to his
fellow disciples, “Let us also go, that we may die with him.”
When Jesus arrived, he found that
Lazarus had already been in the tomb four days. Now Bethany was near Jerusalem,
some two miles away, and many of the Jews had come to Martha and Mary to
console them about their brother. When Martha heard that Jesus was coming, she
went and met him, while Mary stayed at home. Martha said to Jesus, “Lord, if
you had been here, my brother would not have died. But even now I know that God
will give you whatever you ask of him.” Jesus said to her, “Your brother will
rise again.” Martha said to him, “I know that he will rise again in the
resurrection on the last day.” Jesus said to her, “I am the resurrection and
the life. Those who believe in me, even though they die, will live, and
everyone who lives and believes in me will never die. Do you believe this?” She
said to him, “Yes, Lord, I believe that you are the Messiah, the Son of God,
the one coming into the world.”
When she had said this, she went
back and called her sister Mary, and told her privately, “The Teacher is here
and is calling for you.” And when she heard it, she got up quickly and went to
him. Now Jesus had not yet come to the village, but was still at the place
where Martha had met him. The Jews, who were with her in the house, consoling
her, saw Mary get up quickly and go out. They followed her because they thought
that she was going to the tomb to weep there. When Mary came where Jesus was
and saw him, she knelt at his feet and said to him, “Lord, if you had been
here, my brother would not have died.” When Jesus saw her weeping, and the Jews
who came with her also weeping, he was greatly disturbed in spirit and deeply
moved. He said, “Where have you laid him?” They said to him, “Lord, come and
see.” Jesus began to weep. So the Jews said, “See how he loved him!” But some
of them said, “Could not he who opened the eyes of the blind man have kept this
man from dying?”
Then Jesus, again greatly disturbed,
came to the tomb. It was a cave, and a stone was lying against it. Jesus said,
“Take away the stone.” Martha, the sister of the dead man, said to him, “Lord,
already there is a stench because he has been dead four days.” Jesus said to
her, “Did I not tell you that if you believed, you would see the glory of God?”
So they took away the stone. And Jesus looked upward and said, “Father, I thank
you for having heard me. I knew that you always hear me, but I have said this
for the sake of the crowd standing here, so that they may believe that you sent
me.” When he had said this, he cried with a loud voice, “Lazarus, come out!”
The dead man came out, his hands and feet bound with strips of cloth, and his
face wrapped in a cloth. Jesus said to them, “Unbind him, and let him go.”
Many of the Jews therefore, who had
come with Mary and had seen what Jesus did, believed in him.
"The Raising of Lazarus", Watanabe |
The Book of
Signs ends in the previous pericope, and Jesus moves back to the Jordan so as
to remove himself from the dangers of Jerusalem. Raymond Brown is of the mind that chapters 11
and 12 are from a different pen, albeit a similar point of view. Regardless, we
have crossed into a new territory here. Jesus is leading us to Jerusalem and to
his death. Indeed, the incident here becomes an immediate cause of his death as
we can see in 11:46f. “But some of them went to the Pharisees and reported what
he had done. So the chief priests and the Pharisees gathered together the
Sanhedrin.” Jesus, however, sees his death as an action on his part. “This is
why the Father loves me: because I lay down my life in order to take it up
again. No one has taken it away from me; rather I lay it down of my own
accord.” (10:17-18a). John wants his readers to see in Jesus’ deeds a sign of
what God intends in the Kingdom. Thus this story with Lazarus prepares us to
see the resurrection of Jesus, and the movement of Jesus from Sign to Glory.
What has been seen in the prophetic work of Ezekiel, felt in the psalm,
underscored by Paul in Romans is indicated in the two verses of this pericope
in which life is given again – a sign of Jesus’ ability to give eternal life.
For those who
wish to delve deeply into this text, please see Raymond Brown’s commentary on
John.[3]
Breaking
open the Gospel:
1. Why is it important for Jesus to go to has death rather
than being taken to it?
2. What does this story say about death, from its various
viewpoints?
3. Is there a difference between the responses of Mary and
Martha?
After
breaking open the Word, you might want to pray the Collect for Sunday.
"The Angelic Host", Gustav Dore |
Almighty
God, you alone can bring into order the unruly wills and affections of sinners:
Grant your people grace to love what you command and desire what you promise;
that, among the swift and varied changes of the world, our hearts may surely
there be fixed where true joys are to be found; through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit, one God, now and for
ever. Amen.
Questions and comments copyright © 2017, Michael T. Hiller
[1]Brueggemann,
W. (2001) Prophetic Imagination: Revised
Edition, Fortress Press, Minneapolis, Kindle Edition, page 3.
[2]Jewett,
R. (2007) Romans – A Commentary, Fortress
Press, Minneapolis, page 474.
[3]Brown, R.
(1966) The Anchor Bible – The Gospel
According to John (i-xii) Introduction, Translation, and Notes. Doubleday
& Company, Inc. Garden City.
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