Beasts and Angels in the Wilderness - 14 February 2018 - First Sunday in Lent

Mark 9:9-15

This short passage in Mark combines two important events that are described in much greater detail in Matthew and Luke—the baptism and temptation of Jesus. Thus several important details found in the other versions are lacking here, such as John the Baptist’s reaction to Jesus’ request and his testimony to the heavenly acclamation. (See Matthew 3:13–17, Luke 3:21–22, and John 1:29–34.) . . .

Mark also deals with Jesus’ temptation only in passing. Given that Mark’s impetus is to emphasize that “The time is fulfilled, and the kingdom of God has come near,” and to get to the story of Jesus’ passion, such minimal detail in these early episodes may be understandable. . .

The reference to beasts and angels in the wilderness could be an allusion to Elijah, who was helped by ravens during the drought and later by angels on his forty-day flight into the wilderness. The idea of forty days, often in the wilderness, appears in one form or another in three of the readings for today, an echo in a sense of the forty days of Lent which we have entered this week.

The early church called for forty days of preparation for catechumens, which ultimately developed into the observance of Lent for all Christians, not just new believers. –– Jonathan D. Lawrence

Genesis 9:8-17

Genesis 9 introduces the first of several covenants that will be discussed in the lectionary over the next few weeks, God’s covenant with Noah and all living creatures. Here God promises never again to threaten extinction or destruction by floodwater and gives the rainbow as a sign of that promise of protection. Ironically, that sign seems to be more for God’s benefit as a reminder not to destroy the earth than as a comfort to humans that God will not forget. –– Jonathan Lawrence

1 Peter 3:18-22

This short passage connects the story of Noah to the practice of baptism and the significance of Christ’s death. The writer sees Christ’s death and rebirth in the spirit as an innocent suffering or sacrifice on the behalf of all people. The reference to “the spirits in prison,” is cryptic, especially since the description “who in former times did not obey” is presented in the context of the Noah story where the emphasis is on Noah’s obedience and faith.

Early Christians drew on Peter’s symbolism here and used the ark as a symbol of baptism, since “a few, that is eight persons, were saved through water.” Christian paintings in the catacombs and elsewhere used this symbol, in connection to the Eucharist as well. The idea is that just as Noah spent forty days in the ark, as a sign of faith and as the water washed away the sins of the world, Christians wash their sins away (not just physical dirt) and seek God’s care and rescuing. Again, as in the other passages for today, repentance, humility and trust are required of those seeking to follow God. –– Jonathan Lawrence

Jonathan D. Lawrence, an American Baptist Church ordained minister, teaches Religious Studies and Theology at Canisius College, Buffalo, New York.

Homily Service 39, no. 4 (2006): 13-21.

Entering the Lenten Wilderness – 22 February 2015 – First Sunday in Lent

Begun on Ash Wednesday, the season of Lent is the annual time for mulling the crux of our faith. Who are we as people beloved by God?

Mark 1:9-15

The biblical accounts of Jesus in the desert being tempted by Satan and ministered to by angels are always a little harder to relate to than the accounts of his teaching and healing and passion. Even if you don’t take the forty days literally, most of us don’t have that kind of experience. Our times of discernment, even if we are contemplating God’s call on our lives, are usually lived in the midst of our everyday duties and family life. Sometimes we go on retreats, taking a week or so to pause and consider our direction in life. Usually, we just muddle along until we get some sense of direction...

‘‘The kingdom of God has come near,’’ [Jesus] said. His desert time wiped away other concerns and gave him a sense of urgency about telling the good news of God’s love. In modern terms we would say that he got his priorities straight.

– Judith Simonson

Who is this God who entered the wilderness of this life for us? What is our calling? What are our particular gifts?

Genesis 9:8-17

These Lenten readings give us an opportunity to enter into huge questions about existence by first hearing the promises given to Noah, his family, and all creation.

Genesis 9 introduces the first of several covenants that will be discussed in the lectionary over the next few weeks, God’s covenant with Noah and all living creatures. Here God promises never again to threaten extinction or destruction by floodwater and gives the rainbow as a sign of that promise of protection. Ironically, that sign seems to be more for God’s benefit as a reminder not to destroy the earth than as a comfort to humans that God will not forget. While these verses speak of God’s promises to Noah, not human responsibilities under this covenant, the beginning of Chapter 9 stipulates prohibitions against murder and eating the blood of animals. Jewish tradition developed a set of ‘‘Noachide’’ laws, the minimum observances expected of all people, not just Israelites. For Christians this set of laws becomes the basis of the agreement in Acts 15 as to which laws are mandatory and binding upon gentile converts to Christianity. Although these verses do not specifically mention a number, the connection to the forty days and nights of the flood is clear.

– Jonathan D. Lawrence

I think of the Epistle reading as a window into how the church is called to take in the central good news from the First Reading and the Gospel. Sometimes it is necessary to dig deeply into the presuppositions behind the text in order to find that window. Other times, as on this Sunday, the connections are plain. 

1 Peter 3:18-22

This short passage connects the story of Noah to the practice of baptism and the significance of Christ’s death. The writer sees Christ’s death and rebirth in the spirit as an innocent suffering or sacrifice on the behalf of all people. . .  Early Christians drew on Peter’s symbolism here and used the ark as a symbol of baptism, since ‘‘a few, that is eight persons, were saved through water.’’ Christian paintings in the catacombs and elsewhere used this symbol, in connection to the Eucharist as well. The idea is that just as Noah spent forty days in the ark, as a sign of faith and as the water washed away the sins of the world, Christians wash their sins away (not just physical dirt) and seek God’s care and rescuing. Again, as in the other passages for today, repentance, humility and trust are required of those seeking to follow God.

– Jonathan D. Lawrence

Jonathan D. Lawrence, an ordained minister in the American Baptist Church, teaches Religious Studies and Theology at Canisius College, Buffalo, New York.

Judith Simonson is an ordained minister in the Evangelical Lutheran Church in America.

Homily Service 39, no. 4 (2006): 13-21.

Heavens Torn Apart – 11 January 2015 – Baptism of Jesus

Today is the first Sunday in probably the least known season in the Christian year.  . . . [H]ardly anyone knows much about Epiphany.

If you have ever heard of Old Christmas or Twelfth Night, then you actually do know something about Epiphany. Epiphany falls on January 6, which if you count forward from December 25, adds up to twelve days.

The word Epiphany means manifestation or appearance. It is during this season that we celebrate the many manifestations of Jesus as Messiah. Clearly, what occurred at his baptism is one such manifestation. A voice from on high claiming him to be the Beloved could be inferred as proof positive. Yet the very fact that Jesus was baptized in the first place has perplexed many since the day of its occurrence.

. . . We may not want to think about it, but baptism is about sin. Even infant baptism is about sin. And even Jesus’s baptism was about sin, which brings me to the reason this event has caused me such theological angst for much of my ministry.

            – Ruth Harper Stevens

Baptism is much confused in the minds of both church members and the society at large. It is not a naming ceremony, although the one who is baptized is named. It is not just a bath or a moment to be in the spotlight with family and friends gathered around. Notice I used the word “just” as in, it is not just one thing or another.

Baptism is a bath and a gathering-round, but it is also enlightenment, receipt of the Holy Spirit, forgiveness, entry into the body of Christ, becoming a member of the church, belonging to the ekklesia, the called-out-ones. Throughout the entire history of the Christian church, baptism has been the rite of initiation into the community of faith.

This Sunday is a preacher’s opportunity to give the assembly a much-needed glimpse of the depth of baptism.

In our time, baptism has received short shrift as more and more congregations welcome people to the meal of Jesus’ body and blood, whether or not they are baptized. In some churches, this issue is receiving needed discussion; in others, no one notices a question begging to be addressed.

Because Jesus was baptized, we might wish to notice why it is the sacrament he sent the disciples out to do. "Go... make disciples.. baptizing..."

Mark 1:4-11

One reason for baptism to have fallen out of favor as entry into the faith community (actually, the sign by which God gives faith!) may have to do with the imagery of dying and rising. Sin is death, and in our culture, sin is a downer. I know an Episcopal priest who has removed the renunciation of sin from the baptismal rite.

The relationship between our sin and our dying to rise again in Christ leads to questions about Jesus and sin.

What does the church do with the fact that Jesus, who was without sin, asked to receive ‘‘a baptism of repentance for the forgiveness of sin’’ (Mk 1:4 NRSV)? In addition, what do we do with the fact that John baptized Jesus, who was far greater than John was? Matthew’s Gospel has John acknowledging that it should have been the other way around (Mt 3:14–15 NRSV). These issues have confounded believers since the church’s inception. . . .  

Jesus had no sin that needed confessing. The apostle Paul wrote, ‘‘For our sake he made him to be sin who knew no sin’’ (2 Cor 5:21a, NRSV). When Jesus stepped into the baptismal waters, which were teeming with sin, Jesus took upon himself the sins of the whole world. He thereby took responsibility for our sins, both individual and corporate, and bore that responsibility all the way to the cross.  . . .

Through his baptism, Jesus took responsibility upon himself for the sins of the world. Through our baptism, we also share in taking upon ourselves the sins of the world.

             – Ruth Harper Steven

Genesis 1:1-5

Think of the baptismal water as the “deep” covered by darkness before time began. Think of primordial wind and the “formless void” into which God spoke a word and created all things. All that the one being baptized is and will become are owing to that word from God. Baptism is the infusion of God’s word into that single human being.

Acts 19:1-7

The twelve who were baptized by Paul “in the name of the Lord Jesus” receive the Holy Spirit as a sign that this washing, this prayer over them, this laying-on of hands is deeper and richer than what they had understood. So it is with many of us.

Where there is no profundity to the baptismal rite – where it is perfunctory or slapdash – the message is that this is a fairly inconsequential moment.

Nothing could be further from the truth.

Renew the baptismal mystery in the congregation you serve by asking:

[W]hen we baptize others, how do we celebrate that we are forgiven because we need God’s cleansing? How do we remember that we too, like Jesus, need God’s Holy Spirit to come into our lives to lead us on the mission that God has for us?

                        – Phyllis Vos Wezeman


Ruth Harper Steven is retired after 30 years of ministry in the United Methodist North Carolina Conference.

Phyllis Vos Wezeman, a Presbyterian in the PCUSA, has long been involved in programs that nurture Christian faith through education and has published many books and articles.  

Homily Service 42, no. 1 (2009): 87-96.