November begins with All Saints Day and ends in or near Advent, when we anticipate Christ’s coming again. It is fitting, then, that the readings today tell of the final resurrection and the end time. In the turmoil of hope, fear, and disbelief that these predictions provoke in us, Hebrews sounds a note of confident trust. Christ makes a way for us where there is no way, and we walk it confidently, our hearts and bodies washed in baptismal water, trusting the one who has promised forgiveness. The more we see the last day approaching, the more important it is to meet together to provoke one another to love.

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Widows are visible everywhere in today’s readings. Jesus denounces those scribes who pray impressive prayers but devour widows’ houses. He commends the poor widow who in his view gave far more than the major donors. Jesus doesn’t see her simply as an object of compassion or charity. She, like the widow of Zarephath who shares her last bit of food with Elijah, does something of great importance.

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Of all three years of the lectionary cycle, this year’s All Saints readings have the most tears. Isaiah and Revelation look forward to the day when God will wipe away all tears; in John’s gospel, Jesus weeps along with Mary and all the gathered mourners before he demonstrates his power over death. On All Saints Day we celebrate the victory won for all the faithful dead, but we grieve for our beloved dead as well, knowing that God honors our tears. We bring our grief to the table and find there a foretaste of Isaiah’s feast to come.

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Rooted in the past and growing into the future, the church must always be reformed in order to live out the love of Christ in an ever-changing world. We celebrate the good news of God’s grace, that Jesus Christ sets us free every day to do this life-transforming work. Trusting in the freedom given to us in baptism, we pray for the church, that Christians will unite more fully in worship and mission.

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Today’s gospel starts with disciples obsessing over who will be closest to Jesus, leading to Jesus teaching his followers about God’s take on importance and power. Here Jesus makes it explicit that the reversal of values in God’s community is a direct challenge to the values of the dominant culture, where wielding power over others is what makes you great. When we pray “your kingdom come” we are praying for an end to tyranny and oppression. We pray this gathered around the cross, a sign of great shame transformed to be the sign of great honor and service.

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The rich man who comes to ask Jesus what he should do to inherit eternal life is a good man, sincere in his asking. Mark’s gospel is alone in saying that Jesus looked on him and loved him. Out of love, not as judgment, Jesus offers him an open door to life: sell all you own and give it to the poor. Our culture bombards us with the message that we will find life by consuming. Our assemblies counter this message with the invitation to find life by divesting for the sake of the other.

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The archangel Michael is pictured as a prince and a general of the heavenly army, defeating the dragon (the ancient serpent, the devil, Satan). It is important, though, to see in Revelation 12:11 that God’s victory ultimately comes by Jesus’ death and the testimony of his followers. The power of God’s truth gives us confidence in the face of evil on earth, even in the face of our own death.

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Today we hear James warn against selfish ambition, while the disciples quarrel over which one of them is the greatest. Jesus tells them the way to be great is to serve. Then, to make it concrete, he puts in front of them a flesh-and-blood child. We are called to welcome the children God puts in front of us, to make room for them in daily interaction, and to give them a place of honor in the assembly.

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Three weeks ago we heard Peter’s confession of faith as told in John’s gospel. This week we hear Mark’s version, when Peter says, “You are the Messiah.” In John, the stumbling block is Jesus’ invitation to eat his flesh, given for the life of the world. In Mark too the scandal has to do with Jesus’ words about his own coming death, and here Peter himself stumbles over Jesus’ words. But Jesus is anointed (the meaning of messiah) in Mark only on the way to the cross (14:3); so we are anointed in baptism with the sign of the cross.

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James tells us to stop showing favoritism in the assembly, treating the rich visitor with more honor than the poor one. Jesus himself seems to show partiality in his first response to the Syrophoenician woman in today’s gospel. Was he testing her faith in saying Gentiles don’t deserve the goods meant for God’s children? Or was he speaking out of his human worldview, but transcended those limits when she took him by surprise with her reply? Either way, the story tells us that God shows no partiality. Everyone who brings a need to Jesus is received with equal honor as a child and heir.

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Jesus protests against human customs being given the weight of divine law, while the essence of God’s law is ignored. True uncleanness comes not from external things, but from the intentions of the human heart. Last week Jesus told us “the words that I have spoken to you are spirit and life” (John 6:63). Now James says God has given us birth by the word of truth. We who were washed in the word when we were born in the font return to it every Sunday to ask God to create in us clean hearts.

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In today’s gospel many people take offense at Jesus’ invitation to eat his flesh and drink his blood; even many of Jesus’ disciples peel off. This is the backdrop in John’s gospel for Peter’s confession of faith. “To whom can we go?” asks Peter, in words we sometimes sing just before the gospel is read. “You have the words of eternal life.” In order to take such a stand, as Peter and Joshua did, Paul tells us to arm ourselves with the word of God. We pray in the Spirit that we might be bold ambassadors of the gospel.

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Wisdom prepares a feast, sets her table, and invites all to come and eat her bread and drink her wine. The first chapter of John’s gospel owes much to the biblical tradition that imagined Wisdom as existing before anything was created and having a role in the work of creation. Christ, the wisdom of God (1 Cor. 1:24), today invites us to eat his flesh and drink his blood. John’s gospel includes no account of the institution of the Lord’s supper, but here we can't help hearing Jesus’ words as an invitation to the meal of bread and wine we share.

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