Second Sunday of Easter

REFLECTIONS ON THE READINGS FOR

THE SECOND SUNDAY OF EASTER, YEAR B

Acts 4:32-35;  Psalm 117:2-4,16b-17,22-24;  1 John 5:1-6; John 20:19-31

 

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In the passage from the Acts of the Apostles today, we read one of Luke’s three great summaries of the ideal life lead by the early Church in Jerusalem ‘who were united heart and soul’ and shared their possessions, so that there should be neither rich nor poor.  Such a community life of sharing had deep roots in the Judaism of its time, for example in the Qumran sect, where every member gave his property to the community.  Rabbinical writings often speak of brotherly love, as in the following story:  ‘A certain Abbah Judah in Antioch had lost all his property and was in despair because he had nothing left to give to the poor.  Then his wife remembered that they still owned a field; joyfully he went, sold half of it and gave it to those in need.’   A midrash (rabbinical story based on a scriptural text) on v.19 (‘Open to me the gates of holiness:  I will enter and give thanks’) of Psalm 117, some verses of which we read today, says:  ‘In the future world, a person will be asked, “What was your occupation?”  If he replies, “I fed the hungry”, then they will reply, “This is the Gate of the Lord;  he who feeds the hungry, let him enter.”’   There is a ‘new’ element, however, in the words of Jesus about love:  ‘Love one another as I have loved you’ [John 13:34].  The passage in Acts describes Jesus’ commandment being put into practice.  

 

The verses of the reading today from the First Letter of John link the passage about the commandment to love which precedes them with the passage about faith which follows them.  Belief in Jesus as the Christ, like love, is the mark of the one born of God:  love of the begetter (God) entails love of the one begotten.

 

While Acts show the consequences of faith, the Gospel speaks of the absolute necessity of faith in the risen Christ.  John’s Gospel dates from the end of the first century, by which time Christians already assembled on Sunday, the Lord’s Day.  Thomas, in his final confession, uses the terms ‘my Lord and my God’, which the Septuagint (the Greek translation of the Hebrew Scriptures) reserves for God alone.  Here, then, John’s Gospel points towards an already more developed Christology, with the early Church beginning to understand better the divinity of Christ.  The story wants to drive home the point so that later generations who had not met Jesus are not at a disadvantage.  In the preaching of his word, in the celebration of the liturgy, Jesus is as truly present among us as he was during his earthly life.   The giving of the Spirit is closely linked to the Resurrection, even though the Church celebrates both events at different times.  In Acts, the Spirit is seen at work in the life of the community;  in John’s Letter, the Spirit causes faith;  John’s Gospel adds that it is thanks to the loving Spirit of God in Christ, shared by humanity – ‘he breathed on them’ – that sins are forgiven.

 

The response to Psalm 117 should be our ongoing, daily response to all that God has done for us:  ‘Give thanks to the Lord for God is good, for God’s love has no end.’

 

 

This week’s Sunday Gospel Commentary was prepared by

Sr Margaret Shepherd, NDS, London, UK

margaretashepherd@gmail.com

[Copyright © 2018]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

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Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

gill@batkol.info Website: www.batkol.info

Parashat Chol HaMo’ed Pesach

 Shabbat Table Talk

Parashat Chol HaMo’ed Pesach –  Erev Shabbat 06 April, 2018

Week of 01-07 April 2018

Torah Portion: Exodus 33:12-34:26        Haftarah: Ezekiel 37:1-14

Theme: A Risky Relationship?

 

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Today, more than ever, people thirst and hunger for genuine relationship, yet this desire is eradicated by social media that pretends to transcend boundaries. The irony of this scheme of things is that, people want a relationship, yet are afraid to take the risk; they want companionship, yet do not want to show their soul. They want temp-permanence, and not commitment. If things do not work-out the ideal way they want, off they end the bond. They are afraid to interweave with another person because they might lose themselves. Perhaps, just perhaps, all these fears boil down to one thing, – we are a stranger to our very self, because we are afraid or not ready to see our self. Now, you might ask what does all this have to do with Chol HaMo’ed Pesach? There are words that we overlook the interrelatedness of some minute terms in today’s reading, on which I would like to focus: yada – intimate friend/know, nuach – rest, sakak – cover, ruach: breath/spirit, and chayah: live.

 

In 33.12, Moshe said to the L-rd, “…You have said: You are my yada, intimate friend; you have found favor with me.”* What entails for a relationship to be intimate? This can be answered in various ways. For one, intimacy is not just among couples or lovers, it can be among friends, just like with the L-rd and Moshe, as the latter labeled it. Intimacy entails openness, braving vulnerability. This happens not instantaneously, but it builds through time and trust. When each show care for one another, if they cover or protect each other’s welfare and are willing to be interwoven without controlling or removing each one from their very self, but in the process become whole, then intimacy is built. One takes the risk of being intimate with another when he/she can find/sense rest in each other’s presence. This rest, is assured by the L-rd to Moshe when he said to him, “I myself will go along, to give you rest.”* (33.14)

 

At times it’s a trial and error to find someone with whom we can truly sense “home”, we can have rest. Surely, in the readings of today, the L-rd assured rest to all of us who seek it, and not only rest is promised, but companionship. You may say that this reflection tends to spiritualize or romanticize G-d. You may see it that way, but the bottom line is this, who else remains faithful to us in spite of the numerous times we have been “adulterous” in our relationship with this gracious Divine? Why do we seek other homes or a place of rest, when one is assured before us? Perhaps, because we want to be in control of things, including results we are not completely sure of. We want to trust those we see and hold, yet often, they fail and leave us. Who else is our stronghold, through thick and thin, who saw and sees our worst, yet decided to love us through and through? Let us go home, rest and live fully with the One who knows nothing else but to remain with us, with you.  

 

Reflection and Discussion: 1. Am I at home with myself? 2. What is it in my life that I still cover because of my fear on intimacy? 3. Do I keep a healthy boundary in my relationship?

 

Bibliography: *The Catholic Study Bible: New American Bible Revised Edition, eds. Donald Senior, John Collins, Mary Ann Getty. 3rd ed. NY, USA: Oxford University Press, 2016.

 

 

This week’s Commentary was prepared by

Kristine Meneses, Ph.D., Philippines,  Bat Kol Alumna 2016

Email address: kcmeneses@ust.edu.ph

[Copyright © 2018]

 

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol. The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes. Questions, comments and feedback are always welcome.

………………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info Parashat Admin. gill@batkol.info

 

 

Easter Sunday

Easter Sunday (April 1, 2018)

Acts 10:34a, 37-43; Ps 118:1-2, 16-17, 22-23; Col 3:1-4; John 20:1-9)

Theme: Tell the Good News

 

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Alleluia! Today, all over the world, the Church once again echoes the good news: “Jesus is risen!” In the Gospel by John, we learn about the discovery of the empty tomb and the reactions of those who first know about it.

 

It is the first day of the week while it is still dark, Mary Magdalene visits the tomb of Jesus.  Identifying the first day of the week has been interpreted to the “dawning of a new creation, or to the eschatological time of fulfillment,” according to Bergant (2008).  She also says that referring to darkness, rather than the dawn of a new day, may be John’s way of incorporating the light/darkness symbolism. Lack of  faith is a life in darkness.

 

Seeing that the stone has been moved, Mary Magdalene, had a  natural reaction.  She thought the body of Jesus had been stolen; it was  a case of theft and robbery. She seems not to have any thoughts of Jesus’ resurrection.  But Mary has been a follower of Jesus and a brave one at that. She was one of the women who had followed Jesus from Galilee to take care of his needs. She was also a witness to Jesus’ death  (Mt. 27:56; 43:49) and burial (Mt. 27-61; Lk 23:55).

 

She ran off to tell Simon Peter (hinting of his privileged status within the community). Also known as Cephas (John 1:42), Simon Peter was one of the first followers of Jesus Christ. He was an outspoken and ardent disciple and was one of Jesus’ closest friends.  But in the passion narrative, he denied Jesus three times. And in the account of the discovery of the empty tomb, he was not the one who believed in the resurrection of Jesus.

 

It was the other disciple, whom Jesus loved, who saw and believed.   This disciple is nameless in John and is not even mentioned in the other gospels.  According to John, this was the disciple who leaned on Jesus during the Last Supper, and the only male disciple present at the crucifixion.  And though his identity is one of the biggest mysteries in biblical scholarship, it is clear in John’s account that he is the only one who believed with little evidence. 

 

Like Peter, he saw the linen wrappings lying there,  and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself.  We are not told what Peter thought about what he saw. But John says the beloved disciple saw and believed, making him unique for having resurrection faith from only the experience of the empty tomb rather than the appearance of the Risen Lord. He is the ideal disciple.  

 

The reading ends with a sad note on the unbelief of the disciples, “They did not understand the scripture, that he must rise from the dead.”

 

But in the rest of John 20, we learn that later in the day Jesus first appears to Mary Magdalene  (vv 11-20) who only believed after hearing his voice and in the evening Jesus appears before Peter and the disciples except Thomas (vv 19-23)  and a week later  Jesus appears before  all the disciples including Thomas (vv 26-29). All believed after seeing Jesus. An empty tomb is not enough to believe; they had to see to believe.

 

The different reactions of those who were close followers of Jesus tell us of their humanity and of the human need to see more proofs to believe.  From the reading in Acts, we learn that like the apostles, we have to  preach and give witness to Jesus’ victory over sin and death. We are to testify too that the Risen Christ, as stated in our Apostle Creed, is the one appointed by God as judge of the living and the dead.  But how do we bring the light of faith in an all too human world?

 

For Reflection and Discussion:  1. As Christians today with the challenge to tell and share the good news, do you need to learn more about your faith and undergo formation?  If so, what do you need and what do you plan to do. 2). Share on how to tell stories of God’s love and being a witness so others may believe. 3) In your experience, what has been a good witnessing?

 

Bibliography: Bergant, Preaching the New Lectionary Year B (Manila, 2008); Harrington and Donahue, Sacra Pagina: The Gospel of Mark (Minnesota, 2002); Almazan, OFM, “Welcome to Our Bible Study: Passion Sunday B” (unpublished) 

 

 

This week’s teaching commentary was prepared by

Minerva Generalao, Philippines Bat Kol Alumna July 2014

Email: may_neer@gmail.com

Copyright 2018

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol. Questions, comments and feedback are always welcome

…………………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

“Christians Studying the Bible  within its Jewish milieu, using Jewish Sources.”

gill@batkol.info Website: www.batkol.info

 

 

Erev Pesach

Shabbat Table Talk

Erev Pesach – 31st March

Week of 25 March – 01 April 2018

Torah portion: Exodus 12:21-51 Haftarah: Josh. 3 :5-7; 5 :2-6:1;  6:27

 

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Both Jewish and Christian communities are celebrating the highpoint of the religious calendar this week, namely the feast of Pesach.

 

In the Jewish liturgy, instead of usual parashat hashavuah, we have a potpourri of Torah texts assigned to the Shabbat and the individual days of the week. Thus Pesach I: Ex 12, 21-51; II:  Lev 22, 26 -23, 44; III: Ex 13, 1-16; IV: Ex 22, 24-23, 19; V: Ex 34, 1-26; VI: Num 9, 1-14; and VII: Ex 13, 17-15, 26. For the ensuing Shabbat, which is the octave of Pesach, Deut 14, 22-16, 17 is assigned. The Torah texts alternate between the recollection of Passover night of Israel (Ex 12, 21-15, 26), the day in which YHWH delivered His people from the bondage of the tyrant Pharaoh and the commandment to keep the feasts of YHWH at the appointed times (moedim) of the year, namely the weekly Shabbats, the Passover together with Unleavened Bread, the feast of Ingathering of First fruits, and the feast of Weeks. It has become customary to read Num 28, 16-25 as maftir on all the eight days of Pesach. The latter text stipulates the specific sacrificial legislation for the Passover. All these show the paramount importance the feast holds for Judaism.

 

Hashem wanted this prodigy to be remembered in all generations. Torah repeatedly mandates its commemoration every year on 14 Nisan (Lev 23, 5; Num 9, 1f., Deut 16, 1f.) in the families. Pesach was celebrated at the historical milestones at a national/state level such as entry into the Eretz (Josh 5, 1f.) or during great renewal program under Hezekiah (2 Chr 30, 1f.) and Josiah (2 Ki 23, 21f; 2 Chr 35, 11f), return of the exiles (Ezr 6, 19-21). This has become memoriam perpetua for Israel. This is the night of freedom from the tyrant Pharaoh as well as from the clasp of Death that will fall upon Egyptians. It also marks the birth of Israel as a nation, bringing to an end their centuries-old slavery in Egypt, 430 years as Torah recalls (Ex 12, 40; cf. Gen 15, 13). Both Hashem and the people of Israel worked for this “freedom in depth” (N. Leibowitz, New Studies in Shemot , Bo, 3). They audaciously defied Egyptian prohibition of slaughtering goats on superstitious traditions, while YHWH through His angel struck the first born of the Egyptians.

 

Pharaoh woke up in the middle of the night to the cry of Egypt over the slain. He hurriedly summoned Moses and pleaded him to leave Egypt as Moses had demanded earlier. Pharaoh’s tyranny and hubris is flattened to utter humiliation as he acknowledges for the first time the people as being Israel (Ex 12, 31- Etz Hayim) thereby acknowledging their right to be a free and self-governing people with its rules and roles. Left to themselves, however, Israel will become a free people only when they receive the Torah and enter into covenant with YHWH on the Mount Sinai.

 

 The protective power of the blood of the lamb is integral to the memory of feast. When the terminator angel struck the houses of their Egyptian masters causing the death of all firstborns of humans and animal alike, the children of Israel and their livestock were warded off by the blood of the Passover lamb daubed on the doorframes of their houses. The celebration takes its name from the “Pesach” of YHWH, the passing over of the houses of the Israel, because of the blood of the Lamb (Ex 12, 23).

 

Christians all over the world are celebrating the Paschal Triduum, the zenith and font of Church’s life. Through a thoughtfully carved and evoking Liturgy, the assembly of the faithful relive the sacred mystery of the passion, death and resurrection of the Lord Jesus and appropriate for themselves the unfathomable grace of communion with God and reconciliation with fellow human beings and with all of God’s creation.

 

The Paschal liturgy of the Christians, especially Easter vigil which falls on the night of the Shabbat-Sunday is rich with readings taken from TN”K and the New Testament. Especially noteworthy is the text of Ex 12 and 14-15 find their central place in the Liturgies of the LORD’s SUPPER on Holy Thursday and Easter vigil on Holy Saturday respectively. The prodigious acts of God in the TN”K are particularly helpful in illumining the mystery of redemption wrought through Christ Jesus in the New Testament. The Resurrection, the fulcrum of Christian faith, conversely illumine the significance of TN”K for Christians. The mutuality between these texts point to the in-depth bond that exists between the two traditions. 

 

This week’s teaching commentary is by

Msgr. James Raphael Anaparambi, PhD, Kerala, India.  Bat Kol Alum 2009

e-mail: anaparambil@googlemail.com

Copyright 2018

 

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.   The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes.  Questions, comments and feedback are always welcome.

………………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

~~19832017~~

Christians Studying the Bible within its Jewish milieu, using Jewish Sources.

Website: www.batkol.info;   Parashat Admin: gill@batkol.info

Palm Sunday 2018

Palm Sunday 25th March 2018

Readings: Is 50:4-7. Ps 22:8-9, 17-20, 23-24. Phil 2:6-11. Mk 14:1-15:47

Theme: What she has done will be told as well in memory of her. (Mk 14:9)

 

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Mark begins the first eleven verses of the Passion narrative by using a framing technique. Framed between the plotting of the chief priests and the scribes to arrest Jesus (v1-2) and the betrayal of Judas (v10-11) is the extraordinary story of an unknown woman who anoints Jesus. The framing adds pathos and poignancy, highlighting the abundant generosity of the woman, sand-witched between the trickery of the chief priests and scribes and the betrayal of Judas. In exploring the story of the un-named woman we are in fact entering into the essence of the Passion and for that Jesus wants her remembered.

 

The story is set in Bethany in the dining of the house of Simon, who suffered from leprosy. The entry of a woman carrying an “alabaster jar of ointment, pure nard” (v3), is followed by two dramatic actions on the part on her part. “She broke the jar (an irretrievable act) and poured the ointment on his head”. (v3-4) It is worth noting that the jar is made of alabaster, which is translucent, hinting at the light that is being thrown on the whole Passion narrative through the translucent container and the actions that follow. The woman never utters a word but her actions convey a deep sense of being intuitively in touch with what is about to happen.

 

Her actions bring an indignant response from some of those present. “Why this waste of ointment?” (v4-5) Jesus acknowledges their concern, mindful of Deut. 15:10-11, “Of course, there will never cease to be poor people in the country, and that is why I am giving you this command: Always be open to your brother, and with anyone in your country who is in need.” His audience, apart from the woman, misses the point that the poor brother is there in front of them, since “no one is so poor as the one about to die”. (Flowers in the Desert p151).

 

Jesus defends her actions and acknowledges that what “she has done for me is a good work”. (v6). The New Jerusalem Bible comments on “a good work” by pointing out that it “may possibly be in a Jewish technical sense, the works of compassion being ranked as superior to the duty of almsgiving…”. Michael Crosby in his book Repair my House – becoming a Kindom Catholic states that the woman’s “good deed” can be seen as “a religious activity and linked to the divine action and cosmic action of God’s ‘good deed’ at the beginning of the world…” (p93)

 

Why does Jesus state that this story is an essential part of the gospel? By the woman’s actions of breaking the alabaster jar and the prodigious pouring of the ointment, she has enacted what Jesus is about to do through his passion. His body will be broken and what is most precious, his blood will be poured out in self-giving love, in his role as the Anointed One of God. Her compassionate resourceful presence has prepared him for his burial.

 

Reflection: What if we were more aware of the cosmic significance of our “good deeds”?

 

Bibliography: Crosby, Michael, Repair my House – Becoming a Kindom Catholic (Orbis Books –Box 302, Maryknoll, NY 10545-0302, 2012). Dumm D. Flowers in the Desert (Paulist Press NY/Mahwah 1987. The New Jerusalem Bible (Standard version), (London, Darton, Longman &Todd, 1985)

 

 

This week’s teaching commentary was prepared by

Moya Hegarty os, Sligo, N. Ireland

Bat Kol Alumna, 2007/2015

moyaosu@eircom.net

[Copyright 2018]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol. Questions, comments and feedback are always welcome.

…………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info gill@batkol.info

 

Parashat Tsav

Shabbat Table Talk

Parashat Tsav, Shabbat HaGadol, Erev Shabbat 23 March, 2018

Week of 18 0 24 March

 

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Torah Portion: Lev. 6:1-8:36 Haftarah: Mal 3:4-24

 

Theme: Bring Out My Deshen(s)

 

Tzav is a mandatory command of the L-rd to Moshe, that of Shabbat and Pesach. Today is the great Shabbat because a few days from now is the Pesach. Shabbat is rest, while Pesach relives the great freedom. What is the connection of today’s readings that points to different offerings? If we look closely, there is a command of the L-rd that many of us overlooked, – 6:4-6, “He (priest) shall…carry the ashes outside the camp to a clean place. The fire on the altar shall be kept burning, not to go out: every morning the priest shall feed wood to it, lay out the burnt offering on it…A perpetual fire shall be kept burning on the altar, not to go out.” The דשך (deshen: ashes of the fats) are considered a trash that must be יצא (yatza: carry[ied]) outside, or dispose. These fats turned into דשך (deshen: ashes) because of אש(esh: fire). In these three verses, fire and all synonymous to it are redundant, such us: יקד(yaqad: burning) and בער(ba’ar: burn); and the one burned, that is בער(ba’ar) must be disposed.

 

The Hebrew word ba’ar can also mean, “consumed,” “dull-hearted,” “brutish,” “barbarous,” “unreceptive,” or “destroyed;” these can symbolize unpleasant experiences that happened to us, such as: wrong decisions, short-comings, difficulty to forgive (self or others), painful memories, and so on that consumed us. Looking back, these negativities have turned us “brutish”, and therefore destroyed our being, our humanness. Such ashes in our life (deshen) must be להט(lahat: burned) and disposed, because they are אפר(epher: worthless; in Mal. 3.19)

 

It is worthless to dwell on the “dirt” in our life, yet we need to learn from the worthless things, so as to make our life new and worthwhile. Let us not keep residues of these ashes in our life. Do not let the negative past – the ashes, define or configure who you are or who you ought to be. As Rabbi Samson Raphael Hirsch once said, “in order to fully appreciate something new…it is necessary to ‘bring out the garbage’ and make room for what will be newly created!” Therefore, let us יצא (yatza: clear out) the trashes, release oneself and start anew. The L-rd, through today’s readings is inviting you to a new beginning, that is, a life worthwhile and to its wholeness.

 

Today, a new אש (esh: fire) is being יקד(yaqad: kindled), one that will not be כבה (kabah: extinguished) because the L-rd will keep it in אש (esh: flames). Yet, are you willing to be בער (ba’ar: consumed) by this Divine love that its only desire is to lead you out to authentic freedom?

 

Reflection and Discussion: 1. Is it difficult for me to release the deshen in my life? What prevents me from bringing my deshen out? 2. What has been the effect of the deshen to my relationship to others and to myself? 3. What do I truly desire or what positively consumes me that keeps my life worthwhile?

 

This week’s teaching commentary was prepared by

Kristine Meneses, Ph.D., Philippines; Bat Kol Alumna 2016

Email address: krstn.rw@gmail.com

[Copyright © 2018]

 

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol. The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes. Questions, comments and feedback are always welcome.

………………………………………………….………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info Parashat Admin: gill@batkol.info

SPECIAL REMINDER FROM BAT KOL INSTITUTE JERUSALEM OFFICE

14 March 2018

Dear Bat Kol Alums and Friends,

 

HOLD THE DATE! 4-25 July 2018

 

This is a reminder that there is still time to apply for a place on the July program. (See attached flyer.)

Please could you extend this reminder to family, colleagues and friends by:

 

  • sharing the flyer;
  • displaying it on noticeboards, in newsletters;
  • posting it on social media.

If you are personally unable to apply, perhaps you could encourage and mentor potential participant(s) and help them with their preparations such as seeking funding for the fee and travel costs? If you would like advice on this, please contact [popup_anything id=”2417″] .

 

Shalom blessings to each of you for your Lenten journey to a joyful Easter, from Bat Kol Institute Jerusalem team.

 

Gill

Revd Gill Putnam

Bat Kol Institute for Jewish Studies,

Jerusalem

 

 

 

March Song

עֲבָדִים הָיִינּו, הָיִינּו
עַּתָהּ בְנֵי חֹורִין, בְנֵי חֹורִין
עֲבָדִים הָיִינּו
עַּתָה, עַּתָהּ בְנֵי חֹורִין, בְנֵי חֹורִין

 

Avadim hayinu, hayinu

Ata b’nei horin, b’nei horin

Avadim hayinu

Ata ata b’nei horin, b’nei horin.

 

We were slaves, we were…

Now we are free people

We were slaves

Now, now we are free people, free people.

 

“Avadim Hayinu” is one of the best-known songs from the Passover seder. These are the first words of the response to the “Four Questions” which point out the ways that the Passover meal is different from all other meals throughout the year.

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The Fifth Sunday of Lent

The Fifth Sunday of Lent (18 March 2018)

Lectionary readings: Jer 31:31-34; Ps 51:3-4. 12-15; Heb 5:7-9; Jn 12:20-33

Theme: Father, glorify your name.

 

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To what feast is verse 20 referring? John’s public life of Jesus stretches over three years – three Passover Feasts. This is the third and last and Jesus will be the Passover Lamb.

 

The first Passover is at the time of Jesus’ cleansing of the Temple (Jn 2:11-22). This action would have reached many Jews because of the feast. This narrative follows the changing of the water into wine where Jesus tells his mother that his “hour has not yet come” (2:4). We are also told that his disciples began to believe in him.

 

The second Passover takes place when Jesus gives bread to the crowds (‘manna’ – Jn 6:1-15); walks on the water (‘Exodus’ – Jn 6:16-21); and promises his body and blood as food and drink (vv. Jn 6:22-65). Many disciples walked away while the Twelve, through Peter say: “Master, to whom shall we go? You have the words of eternal life.” (v. 68)

 

Back to our reading for today: the Greeks come to Philip and he goes to Andrew with the request to see Jesus (12:21-22). The message of Jesus is extending beyond his disciples and the Jews. Verse 23 speaks about the hour that has now come for “the Son of Man to be glorified”. In case the disciples and we are thinking it is going to be without suffering, Jesus speaks about the importance of the grain of wheat needing to die before it can bring forth fruit (v. 24). If we love and want to protect our own lives we will lose them in “eternal life”. The people who wish to follow Jesus to “eternal life” must be like the grain of wheat (v. 25).

 

‘Service’ is the hallmark of being a follower of Jesus. As the Father honors the Son, so those who follow the Son will also be honored by the Father in “eternal life” (v. 26).

 

Jesus calls on his Father to save him from the hour for which he has come into the world (v. 27). It is the humanity of Jesus that is shrinking from the suffering and abandonment. This echoes what the Synoptics have Jesus cry to his Father in Gethsemane: Matthew 26:39 is an example.

 

Jesus calls on his Father to glorify his name. The Bat Kol is heard answering Jesus. This voice was heard at the Baptism of Jesus and at his Transfiguration. This is God’s assurance of his love for and pleasure in his Son. God answers his Son but it seems that only those who truly listen or whom God has chosen hear the voice (vv. 28-29).

 

Jesus then speaks of the judgment on the world when “the ruler of this world will be driven out” (v. 31). The battle between darkness and light, blindness and true sight is about to take place when Jesus is “lifted up from the earth” on the cross. The seeming disgrace and failure of Jesus hanging on the cross is actually the triumph of the Son of God where he will save all of creation by drawing all to himself in obedience to the Father for the salvation of all (vv. 32-33).

 

For Reflection and Discussion: 1. Be with Jesus in this passage as he looks towards the final Passover. Allow yourself to feel what he is feeling. What is the Bat Kol saying to you?

 

Bibliography: Kee, Young & Froehlich. Understanding the New Testament (New Jersey: 1973); King, N. The New Testament, (Great Britain: 2004); The African Bible, (Nairobi: 1999).

 

This week’s Sunday Gospel Commentary was prepared by

Bernadette Chellew, Durban, South Africa, Bat Kol Alum 2008
Email address: btrnchellew@gmail.com

 

[Copyright © 2018]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol. Questions, comments and feedback are always welcome

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Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

gill@batkol.info Website: www.batkol.info