Friday • 5/3/2024 •

Friday of the 5th Week of Easter

This morning’s Scriptures are: Psalm 106:1-18; Leviticus 23:1-22; 2 Thessalonians 2:1-17; Matthew 7:1-12

This morning’s Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

I love the way themes in different passages in the Daily Office sometimes converge, as they do today.

Leviticus 23 & the festival life. In the shape of Israel’s cycle of festivals it is difficult not to see an anticipation of the Eucharistic life. First, the annual Passover looks back to deliverance from slavery—“Christ our Passover is sacrificed for us; therefore let us keep the feast” (Leviticus 23:4-8; 1 Corinthians 6:7b,8a). Second, at the appearance of the first fruits of harvest, Israelites feast again to fortify themselves for the harvest-labors ahead—Christ offers himself as “Bread of Life,” strengthening and nourishing us in our earthly pilgrimage (Leviticus 23:9-14; John 6, esp. verse 35). Third, seven sabbaths after the first fruits, on the fiftieth day, when the harvest is all in, Israel celebrates the end of the year’s labors—“…until that day when I drink it new with you in my Father’s kingdom” (Leviticus 23:15-21; Matthew 26:29; and see Isaiah 25:5-8; Revelation 19:6-9).

Here, perfectly laid out in advance, is the Eucharistic pattern. Praise be, for a meal of remembrance. Praise be, for a meal of nourishment. Praise be, for a meal of anticipation.

2 Thessalonians 2 & a life of anticipation. Believers in Paul’s church in Thessalonica were so eager for the day of Christ’s return and for its accompanying feast, that they were afraid they had missed it somehow. From Acts, it appears that Paul may have been with them for only “three sabbaths” when he brought the gospel to them (Acts 17:2). So there were some gaps in his instruction, including details about Christ’s future coming. Since Paul’s departure, the Thessalonians have been unsettled by reports that Paul himself was teaching elsewhere that “the day of the Lord is already here” (2 Thessalonians 2:2). Thessalonians are afraid they may have missed out, and they are speculating about how to fill in the gaps in their “prophecy charts.”

Paul is concerned that their preoccupation with the “end times” will distract the Thessalonians from the good beginning of their faith. He urges them: “as you learned from us how you ought to live and to please God (as in fact, you are doing), you should do so more and more” (1 Thessalonians 4:1). Specifically, he warns them about experimenting with sexual misbehavior (1 Thessalonians 4:3-7, something for which, historically, end-times cults are notorious). And he rebukes some Thessalonian believers who have quit their jobs, apparently so they can just wait around for the end (1 Thessalonians 4:11-12; 2 Thessalonians 3:10-13).

Even as he fills in some of the gaps in their knowledge about the end, Paul is sparing as to details. Because Christ has come, Paul implies that despite the fact that Satan knows his is a lost cause, the evil one is nonetheless staging a last, desperate, but ultimately doomed attempt at domination. The Holy Spirit has been poured out on all flesh, restraining evil enough so that the gospel has the power to turn people “from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith…” (Acts 26:18). Conversely, there has also been released “a mystery of lawlessness” to oppose the gospel. Paul sees history unfolding as a great contest between these forces.

At some point in the future, according to today’s reading, Paul expects the “mystery of lawlessness” to be consolidated or crystalized in a “man of lawlessness,” who, in the mysterious patience of God, will receive demonically deceptive power to perform miracles, and who will have the audacity to declare himself to be God. For twenty centuries since Paul’s letter, Christians have witnessed various figures and movements that correspond to aspects of this “mystery” and this “man.” Still, the end is yet to come. When it comes, Paul seems to say, we will know it’s here—precisely because that’s when “the Lord Jesus will destroy [him] by the breath of his mouth, annihilating him by the manifestation of his coming” (2 Thessalonians 2:8).

That future victory is part of what we celebrate at each week’s Eucharistic feast. And the certainty of Christ’s future victory over everything evil is why Paul can conclude today’s epistle reading this way:

Now may our Lord Jesus Christ himself and God our Father, who loved us and through grace gave us eternal comfort and good hope, comfort your hearts and strengthen them in every good work and word (2 Thessalonians 3:16-17).

I pray you live in that comfort and strength today.

Be blessed this day.

Reggie Kidd+