This blog provides a meditation on the Episcopal daily readings along with a headline from world news:

P.M. PROMISES CUTS IN U.K. IMMIGRATION 

Jeremiah 29:1,4-13

29These are the words of the letter that the prophet Jeremiah sent from Jerusalem to the remaining elders among the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon. 4Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: 5Build houses and live in them; plant gardens and eat what they produce. 6Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. 7But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. 8For thus says the Lord of hosts, the God of Israel: Do not let the prophets and the diviners who are among you deceive you, and do not listen to the dreams that they dream, 9for it is a lie that they are prophesying to you in my name; I did not send them, says the Lord.

10 For thus says the Lord: Only when Babylon’s seventy years are completed will I visit you, and I will fulfil to you my promise and bring you back to this place. 11For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope. 12Then when you call upon me and come and pray to me, I will hear you. 13When you search for me, you will find me; if you seek me with all your heart.

Jewish people today

This prophecy has been edited later so that an accurate prediction of the length of the exile can be given. Indeed the whole of Jeremiah as we have it is a confection by editors to the extent that scholars have wondered whether “Jeremiah” is a historical or a fictional figure. No matter, the instruction to “seek the welfare of the city of exile” was lived out by generations of the Jewish diaspora in many parts of the world. They certainly did contribute to the welfare of many cities often in the face of prejudice and oppression. Theirs is as important a story as that of the exiles who returned from Babylon, but it will probably never be told for the whole structure of the Hebrew bible and therefore the broad narrative of Israel’s history was determined by those who saw exile and return from exile as the basis of their national identity. Christians who believe that in this world they have no continuing city and therefore view themselves as a diaspora, can more easily identify with those who prayed and worked for the welfare of the cities they lived in than with those who were committed to one particular piece of the earth’s surface. It’s been moving to see recently persecuted Christian believers in Egypt working happily with those of other religions for the welfare of their liberated country.

The U.K Government ought to reflect on the mighty contribution made to the welfare of the nation by exiles from other nations.

John 12:1-10

12Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. ²There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. ³Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. ⁴But Judas Iscariot, one of his disciples (the one who was about to betray him), said, ⁵‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ ⁶(He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) ⁷Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. ⁸You always have the poor with you, but you do not always have me.’

9 When the great crowd of the Jews learned that he was there, they came not only because of Jesus but also to see Lazarus, whom he had raised from the dead. ¹⁰So the chief priests planned to put Lazarus to death as well.

There is cross fertilization amongst several bible stories-the unnamed woman who comes to Jesus in the house of Simon the Pharisee, the woman who breaks open a alabaster jar of ointment, and Mary who anoints Jesus as told here in John’s gospel. Here the extravagance of the gesture is interpreted not only as love for Jesus but as a gesture of mourning his death. Any anointing of course reminds the reader that Jesus is the “anointed one” that is, the Messiah. For John, Jesus’ death is the hour of his glory, of his establishment as God’s Son and Messiah who will draw all people to him. The generous love of Mary is contrasted with the meanness and hypocrisy of Judas. As the story has sometimes been used to elevate worship of Jesus above care for the poor, we should note that Jesus says care of the poor is an everyday duty whereas there may be special occasions for expressing our love for him directly. Sidney Carter’s lovely song about this incident, “Judas and Mary” ends, “The poor of the world are my body,” he said/ “Tomorrow,” he said, “not today/ And Martha and Mary will find me again/ and will wipe all my sorrow away,” he said/ “and wipe all my sorrow away”./