The Lectionary and Scripture Interpretation during Lent
Jeremiah 31:31-34
Verse 31 speaks of a “new covenant” – the only place this phrase is used in the Old Testament. Most scholars see the new covenant in this passage as being very similar to the one that came before it in Exodus 19-24. God takes the initiative, and the people are to respond with adherence to the law. There is no new law given here or new conditions. The newness is found in how the covenant is realized: through a re-creation of humanity. It is something internal and deeply personal; God becomes intimate with us and we are enabled to become intimate with God. It is continuity amidst deep disruption.
Ezekiel in particular will pick up this note and talk of a new heart and a new spirit in service of a covenant that cannot be broken. For Semitic people, the “heart” is human intelligence and willpower. In the “old” covenant, the people consistently failed to live up to God’s standards; they broke the law over and over again. In the new covenant, they will have a new heart and new spirit which enables them (and us) to live within the covenant. It is about internal transformation as opposed to a focus on sin and keeping the rules.
Continuity vs disruption has always been God’s way. God establishes a covenant with a single nation, but then gradually reveals the covenant to be with all of humanity. There is a plan, but disruption arises in how the plan is unexpectedly worked out.
There has been much debate over whether Vatican 2 was an extension of what came before it (continuity) or something completely new (disruption). If we look at it through the lens of continuity amidst disruption, we might say that V2 was a continuation of what came before it in a completely new and disruptive way. To want to go back to the time before V2 is to want to subvert God’s own disruption of things.
One major change this new covenant brings about is discernment. In the old covenant, there were laws to follow. If you wanted to know how to draw closer to and serve God, you simply followed the rules. Under the new covenant, direction comes not from rules but from internal movements. God directs each person individually from within. We can see this same pattern in normal human development. A child follows rules laid down by their parents. This teaches the child how to live. Eventually, the child matures and has (hopefully) internalized the reasons behind the rules. The mature person now lives in a world of inner guidance. As Christians, we begin with rules to help us learn the faith. But we are invited into maturity. In 1 Corinthians 3, Paul criticizes that community for staying in a childlike state. Hebrews 5:12 uses this same analogy.
I often think of the creative motto: you have to know the rules before you can break them. I see this play out in my own style of writing poetry. I am well-versed in the rules of grammar, punctuation, and capitalization. But I often consciously choose to break those rules in order to express what lies within. Sometimes breaking the rules is the only way to authentic expression.
We are all called to move beyond mere observance of rules into a direct relationship with a God who longs to guide our every step. It’s not that we then break every rule but, rather, that the spiritual life is far more nuanced than a simple list of black-and-white rules.
This passage envisions a time when God himself will teach our hearts all we need to know. How have you experienced this in your own journey – God intimately teaching you?
What role do rules play in your spiritual life? Can you recall times when breaking the rules was the only way to authentic expression of your love for God?
Hebrews 5:7-9
Chapters 4-7 deal with Jesus’ priesthood in comparison with human priests. 4:14-5:10 paints the picture of Jesus as the merciful high priest.
The high priest in Jewish society was at the top of a vast pyramid. He functioned primarily as the mediator between God and humanity. He was also responsible for teaching the people the law and ensuring that they lived it out properly. He offered sacrifices for the sins of the people as well as for his own. He alone was permitted to enter the Holy of Holies in the Temple, once a year on the Day of Atonement (Yom Kippur) to offer sacrifices and burn incense.
The writer of Hebrews seeks to show Jesus as the perfect high priest. Jesus understands the inclination to sin because he himself has been tempted by sin without sinning. He understands the weaknesses of the people and can intercede on their behalf with God.
The passage references the figure of Melchizedek, King of Salem. His story is recounted in Genesis 14 and he is also referenced in Psalm 110. In the Genesis account, the King of Salem is shown as a higher station than Abraham himself because Abraham gives Melchizedek a tithe of the spoils of war. Rabbinic literature of the century before and during Jesus’ lifetime showed a high interest in this figure and a definite association with the Messiah. Melchizedek was interesting because, in the Biblical account, we are not told where he came from or how he died. In a metaphorical sense, he had no beginning nor end.
We could sum up these verses by saying: a human priest can serve as mediator between humanity and God for the duration of his earthly life. Jesus is superior because he serves as mediator for eternity – he is not bound by the span of his earthly life.
Vv7-10 may be a quote from an ancient hymn, much like the Christ-hymn in Philippians 2:6-11.
Although this reading is only three verses, it packs a punch. It tells us three major things about Jesus:
- The depth of Jesus’ suffering v5
- The lesson he learned through that suffering v6 (obedience)
- The role he gained through that suffering v7 (high priest)
Why did Jesus have to suffer? There are many answers to this but I think one answer lies in Jesus’ humanity. Think of the human experiences of agony, terror, bewildering sorrow, depression, and utter humiliation. Could Jesus have been truly human if he did not experientially understand these emotions?
Reflect on a time of deep suffering in your life. What lesson(s) did you learn? How did that suffering inform your life’s work and call?
We don’t often like to dwell on suffering – our own or that of others. And yet, this passage, as well as the Gospel, tells us that suffering is necessary. How has this been true of your own life or in someone else’s life that you know? Are you in a season of suffering right now? How can this paradigm help you gain fruit from the suffering?
What weaknesses do you think Jesus can sympathize with? What weakness do you think Jesus cannot understand and why? Imagine a conversation with Jesus about this. What would you say to Jesus and how might he reply?
John 12:20-33
Today’s scene marks the end of Jesus’ public ministry in this gospel. Throughout the gospel of John, Jesus will speak of “his hour.” In the first part of the gospel, he will say it has not yet come. Today, finally, is the arrival of his hour. You can follow the chain of “his hour” through the gospel with these verses: 2:4, 4:21, 4:23, 5:25, 5:28, 7:30, 8:20, 12:23, 12:27, 13:1, 16:2, 16:25, 16:32, 17:1.
In verse 20, the Greeks come and ask to “see” Jesus. If you read the rest of the passage, you’ll note that this incident is never resolved. The request sends Jesus off on a long monologue and we never find out what happened to the Greeks and their request.
A good question to ask is how Jesus’ monologue relates to the request. What is he saying about the desire to see him? Jesus is saying that the only way to see his glory is when he is lifted up on the cross. It actually is a direct answer to their request. Put more succinctly, they ask to see Jesus and Jesus says “You won’t really see me until I am hanging on the cross.”
The “Greeks” referenced in v20 were probably descendants of those who identified as culturally Greek even though they lived in the Jewish homeland. We might today call them “secular Jews.” The fact that they’ve come to Jerusalem to celebrate the feast means they’ve retained at least something of their Jewish identity. Greeks could also be understood as God-fearing Gentiles, maybe even converts to the Jewish faith.
In v21, these Greeks approach Philip. Most of the disciples had Jewish-derived names but Philip is the most Greek-sounding among them. So it makes sense that Greeks would seek out someone most like them, in name at least. Philip was from Bethsaida, a town in the region of the Decopolis, ten cities in Israel that were primarily Greek in character. You can read about Philip’s other interactions with Jesus in 1:43-48, 6:5-7, and 14:8-9.
In v23 Jesus declares that “his hour” has finally come. The “Greeks” symbolize the universality of Jesus’ mission. The fact that they’ve now “come” means that Jesus is inching ever closer to the time of his glorification – his passion, death, and resurrection. Note that this interaction comes directly on the heels of Jesus’ triumphal entry into Jerusalem.
V24 is an image we have enshrined in memory and song: unless a grain of wheat dies, it can bear no fruit. Paul also uses this image in 1 Corinthians 15:36, and it was probably a common proverb of the day. The grain of wheat dying parallels Jesus’ death, and the fruit is our new life. For us, we must die to ourselves and find fruit in a relationship with God.
V25 is another saying we’ve internalized, perhaps to the point of no longer really hearing it. To our minds, steeped in Greek philosophy and dualism, these become two mutually exclusive categories: you either love or you hate. The Semitic idea is harder to explain. It’s not that we hate life per se, but rather, against the love of God, love of life pales in comparison. Loving life in this context does not mean enjoyment of what life has to offer. It means living in the outlook of the “world,” following the prevailing culture, living a life not oriented towards God.
Most scholars see v27 as the gospel’s version of Jesus’ prayer in the garden of Gethsemane. There is some audible response to Jesus’ prayer because, in v29, the people hear what sounds like thunder. Thunder is used throughout the Old Testament to indicate God’s presence (Exodus 19:16; Exodus 20:18; 2 Samuel 22:14; Job 37:2,5; Job 40:9; Psalm 18:13). Some people hear the thunder and interpret it as “an angel.” Also throughout the Old Testament, it’s common to conflate an angelic visit with God’s presence (see Genesis 18 for one example). One takeaway here might be reflecting on how we and others hear, perceive, and interpret God speaking to us. God’s voice is not always easy to discern!
In what ways has death led to new life for you?
How do you experience hearing God’s voice?
Jesus displays an optimism, a hope for the future, even in the face of death. What brings you hope for the future?
Perhaps the Greeks could not see Jesus because they wanted to turn away from and avoid suffering. Recall times when you have sought to avoid life’s suffering. Were those times also, perhaps, times when you felt God was nowhere to be found, that you couldn’t “see” Jesus?
Connections of the readings
One connection is how we hear God’s voice.
Questions to ponder
The purpose of Lent is to prepare the people of God for the Paschal feast. How does each reading prepare me for the Paschal feast?
This passage envisions a time when God himself will teach our hearts all we need to know. How have you experienced this in your own journey – God intimately teaching you?
What role do rules play in your spiritual life? Can you recall times when breaking the rules was the only way to authentic expression of your love for God?
Why did Jesus have to suffer? There are many answers to this but I think one answer lies in Jesus’ humanity. Think of the human experiences of agony, terror, bewildering sorrow, depression, and utter humiliation. Could Jesus have been truly human if he did not experientially understand these emotions?
Reflect on a time of deep suffering in your life. What lesson(s) did you learn? How did that suffering inform your life’s work and call?
We don’t often like to dwell on suffering – our own or that of others. And yet, this passage, as well as the Gospel, tells us that suffering is necessary. How has this been true of your own life or in someone else’s life that you know? Are you in a season of suffering right now? How can this paradigm help you gain fruit from the suffering?
What weaknesses do you think Jesus can sympathize with? What weakness do you think Jesus cannot understand and why? Imagine a conversation with Jesus about this. What would you say to Jesus and how might he reply?
In what ways has death led to new life for you?
How do you experience hearing God’s voice?
Jesus displays an optimism, a hope for the future, even in the face of death. What brings you hope for the future?
Perhaps the Greeks could not see Jesus because they wanted to turn away from and avoid suffering. Recall times when you have sought to avoid life’s suffering. Were those times also, perhaps, times when you felt God was nowhere to be found, that you couldn’t “see” Jesus?
Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner.
© 2023 Kelly Sollinger