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.

Food for Faith – 2 Aug 2015 – Lectionary 18/ Proper 13

The connections between wilderness manna and bread provided by Jesus – physical sustenance for the body – draw our attention to the sign of gift, of giving, and of the giver. Rather than seeing our groceries as products of our own labor and ingenuity, we are invited in these texts – just as were the Israelites and the crowds following Jesus – to hear Jesus’ insistence that we see these provisions as gifts from God.

Food does far more that keep us individually alive. It brings people together. We gather around meals to cement our bonds, to celebrate. We eat together after funerals to commit ourselves to life in the face of death. We were commanded by the stories of Jesus’ last supper to eat together to remember him. Food is essential to faith in the way that the community of faith itself is essential.

This day asks us to ponder food not only as tangible life necessity and community creator but as a sign and reminder of God’s gift of life.

John 6:24-35

Jesus warns the crowds: “Do not work for the food that perishes, but for the food that endures for eternal life.” The Gospel writer continues to develop the relationship among gift, Giver, and act of giving, and in doing so, Jesus is lifted up as the culmination of this relationship: as the Bread of Life, Jesus is both the gift and the Giver, and he embodies the act of giving. – Steven H. Fazenbaker

Curiously but not surprisingly, the crowd is interested in knowing the steps or the formula for doing the works of God. “What must we do… ?” That's so North American. You would think that came out of a twenty-first-century self-help manual. What must we/I do to do the works of God? I think they were expecting Jesus to answer something like, well, pray. Eat well. Read your Bible. Walk the labyrinth. Journal. Exercise.

. . . Jesus' simple reply is that they need him. We need him. Jesus is the food we need, the One who is the provision for the journey, the manna from heaven. He offers, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.” – Neal D. Presa

Exodus 16:2-4, 9-15

Six weeks out of Egypt, and the memory of the Israelites is already beginning to fade. Not only have they forgotten the miserable conditions from which they have come, they have also forgotten the acts of God that rescued them . . .  God hears their complaints and responds, “[I]n the morning you shall have your fill of bread. . .” The author is very clear that the gift of bread is meant to be a sign of God's provision . . . [and] that the Israelites fail to grasp the meaning of the sign, and almost fail to recognize the gift itself. . .

When we are not able to remember God's gracious acts in the past, nor recognize God's gracious acts in the present, it is difficult to hold any hope for the future (cf. v 3, “you have brought us out into this wilderness to kill this whole assembly with hunger”). Yet God continues to act on behalf of God's people, and into the future we go! – Steven H. Fazenbaker

Ephesians 4:1-16

The author of this letter is begging the church in Ephesus (and, most likely, several other churches in Asia Minor) to think of themselves not as separate and individual congregations, but rather, “bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace,” they are asked to think of themselves as “one body”. . . .  

Each church's responsibility, therefore, is to develop its own gifts and help other churches discern and develop the gifts unique to their communities. It is important to remember, however, that each of the various gifts was given for a common purpose: “for building up the body of Christ. . .”  – Steven H. Fazenbaker

Steven H. Fazenbaker is director of the Wesley Foundation at the Georgia Institute of Technology.

Neal D. Presa, pastor of Middlesex Presbyterian Church in Elizabeth Presbytery, New Jersey, was the Moderator of the 220^th General Assembly of the Presbyterian Church (PCUSA).

Homily Service 42, no. 3 (2009): 100-110.

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.