Lent 2C
image: “Woodcut for "Die Bibel in Bildern", 1860. by Julius Schnorr von Carolsfeld (wikimedia)
475: March 13, 2022
Philippians 3:17-4:1 with Bryan Odeen
314: March 17, 2019
Genesis 15, Mason Parks
Psalm 127, Richard Bruxvoort Colligan (Psalmimmersion.com, @pomopsalmist, Patreon)
154: February 21, 2016
Musician: Amy Cox, “Draw Me Closer” from her album Coming Home to You (Twitter: @AmyECox, Facebook, amycoxmusic.com)
Psalm 127, Richard Bruxvoort Colligan (Psalmimmersion.com, @pomopsalmist, Patreon)
Luke 13:31-35
Initial Thoughts
Pharisees are not the ‘Bad-Guys’
Jesus eats with Pharisees three other times in Luke (7:36-50, 11:37-54, 14:1-21).
Some of Jesus’ most important teachings happened at the table of a Pharisee - often in opposition with them, but always in conversation.
In Acts 15:5, Pharisees are among the first believers. Still considered Pharisees even though they are a part of the Jerusalem Council
Bible Study
Literary Context
Luke 13:22-30, “Jesus traveled through the cities and villages, making his way to Jerusalem. Someone asked him, ‘Lord, will only a few be saved?’”
Make every effort to enter the narrow gate, but some will be left outside the gate.
Jesus claims that people from the North, South, East, and West will ‘sit down to eat in God’s Kingdom.’
“Those who are last will be first and those who are first will be last.”
Luke 9:9 - Herod, who had already killed John, heard about what Jesus was doing, and decided he wanted to see Jesus for questioning.
Immediately after (14:1) Jesus is eating at the home of one of the leaders of the Pharisees, and Jesus challenges them about humility, generosity, and healing on the Sabbath.
Pharisees warn Jesus not to go to Jerusalem because “Herod wants to kill you.”
Jesus response: “Tell that fox that I’m throwing out demons and healing people.”
Fox - In OT: destructive pest. In Greek: clever and cunning.
When questioned by John’s followers, Jesus response, “Go report to John what you have seen and heard. Those who were blind are able to see. Those who were crippled now walk. People with skin diseases are cleansed. Those who were deaf now hear. Those who were dead are raised up. And good news is preached to the poor.” (Luke 7:22).
Jesus ignores their warning. If death is where he is going, then so be it.
On Palm Sunday people are shouting, and again it is the Pharisees who try to keep them quiet. (Luke 19:39)
Jesus’s mission
“I am going to keep doing my thing. On the third day I will complete my work”
Completed work on the third day is a clear allusion to Easter. Also an important understanding above and beyond substitutionary atonement. Jesus’ mission is not to die. It is resurrection. This inevitably includes death, but death comes because the people cannot accept him, not because it is his mission to die.
“Impossible for a prophet to be killed outside Jerusalem”
Except for Jeremiah, who died in Egypt, and Ezekiel, who died in Babylon (Common English Study Bible notes, p. 141 NT).
Jerusalem
Rejection of the people brings sorrow, not punishment.
“Blessings on the one who comes in the name of the Lord”
This is what the people will say upon Jesus’ entry into Jerusalem in chap 19.
Jerusalem is a central theme in Luke. It is the central place of the ministry - as seen in Acts, and as told by Jesus just prior to ascension. It starts with Jerusalem, then Judea, then Samaria, then the ends of the earth.
Told as if the rejection has already happened. Fred Craddock, in the Interpretation commentary, points out 5 possibilities for this strange language.
The events are accomplished facts, and can be talked about as such.
Jesus’s prophecy of the future is so certain it can be past-tense.
Jesus had an earlier ministry in Jerusalem which Luke fails to mention.
Jesus is not referring to himself, but to God who has been rejected.
“By this ‘premature’ location of the lament, Luke is saying that there is yet time to repent, receive pardon for sin, and to welcome the reign of God. That offer, in fact, will continue to be made following Jesus’ death, resurrection, and ascension, an offer not only in Jerusalem but to the entire world.” (p. 175)
Thoughts and Questions
It’s going to be a common refrain throughout Lent. There is a lot of dangerous water on which to tread in dealing with “The Jews” or Jerusalem. Jesus is not rejecting Jerusalem. He is yearning to embrace the people of Jerusalem, but knows that he too will be rejected. There is no condemnation for what the people have, only sorrow that they cannot see another way of being.
Jesus compares himself - and thus God - to a mother hen. Such explicitly feminine imagery can be very powerful. As David Lose says, “All of which brings me to yet a third question: when we only describe God with the typical male language of king and father, etc., do we run the risk of limiting our imagination? I’m particularly concerned with finding images that make God more accessible to women, but frankly I think we are all impoverished when we can only imagine God in the narrowest of terms.” (Working Preacher)
It is right, even inevitable, when dealing with this text, to ask about the present. Who or what is the 'Jerusalem' of the day in which one lives? Is it the political and civic sphere? Is it the religious sphere? Or is it both? (Arland Hultgren)
Philippians 3:17-4:1
Initial Thoughts
I feel like a bad Methodist because I don’t think I’ve read Resident Aliens
Resident Aliens discusses the nature of the church and its relationship to surrounding culture. It argues that churches should focus on developing Christian life and community rather than attempting to reform secular culture. Stanley Hauerwas and William H. Willimon reject the idea that America is a Christian nation; instead, Christians should see themselves as "resident aliens" in a foreign land. According to Hauerwas and Willimon, the role of Christians is not to transform government but to live lives that model the love of Christ. Rather than try to convince others to change their ethics, Christians should model a new set of ethics that are grounded in the life, death, and resurrection of Christ.”
Bible Study
Literary context
According to Jerry Sumney, this passage opens the last part of the body of Paul’s letter.
Paul’s imprisonment
Call to follow Christ’s example
Good and bad examples of following Christ.
3:17 begins what he calls the section called “Calls to living the Christian life”
This passage named “Call to imitate the faithful”
Verses 4-7 are worth reading (maybe including in reading) “Be glad in the Lord always! Again I say, be glad! Let your gentleness show in your treatment of all people…”
Christian community should look different
Role models are important
Leadership matters
Good leaders = Patient, humble, following good leaders.
Bad leaders = “Their god is their stomach… focus on earthly things.”
Paul and privilege
“Paul is eager to highlight Jesus' refusal to cling to any advantages that might have been his as God's own son. Jesus gives up the advantages of power to become God's call, God's wooing, if you will, of humankind (yet again!). When God exalts Jesus above all others after Jesus' death on a cross, Jesus' way of being in and among and for humankind is the light for us of God's love for us.
Paul sees himself and other evangelists of God's love in Christ as living in this same way, that of eschewing privilege and power in order to woo others by and for God's love, not least for each other.” (Sarah Henrich, Working Preacher)
What privilege do we hold onto?
Privilege held by the Church seems to be slipping. Is this something to lament or an opportunity to become more authentic. Might it be easier to imitate Christ if we are no longer in such a position of power?
Thoughts and Questions
What does citizenship in heaven look like? Is this a proper time to discuss the flag in the sanctuary, the celebration of national holidays? Our cultural fascination with war, violence, and colonialism? If we are citizens of heaven first, what does that mean to our national citizenship? Do we have to renounce being American to embrace being Christian? Some would probably argue “yeah, at least a little.”
How can the church deal with privilege? By imitating Christ we are to set aside our privilege, our perceived advantages, and our worldly status. Yet, can’t these things be used for good?
When the Church wields its power, that is dangerous
The Church does not seem to have a good track record of getting into bed with civil power (Manifest Destiny, Support of slavery, capitulation to the Nazis
Genesis 15:1-12, 17-18
Initial Thoughts
Right after the introduction of tithing - nice opportunity to bring in year round stewardship
Read it all and add verse 19!!
GOOD CONNECTION Secondary reading: Luke 3:8 “Produce fruit that shows you have changed your hearts and lives. And don't even think about saying to yourselves, Abraham is our father. I tell you that God is able to raise up Abraham's children from these stones.”
Notably missing - Sarai - she is undeniably critical to God’s plans and promise, yet remains absent from this narrative. Since the NL oddly skips over the rest of Sarai and Abram’s story- it might be worth exploring this further. Sarai is integral to God’s plan, but is written out of the narrative except for when she is used as property or tied to her difficulty getting pregnant. Perhaps time to tell her story.
Bible Study
Prophetic voice - according to Robert Alter - “The word of the Lord came to Abram” and this night vision are more reminiscent of the Prophets than the patriarchs
“This chapter is pivotal for the Abrahamic tradition. Theologically, it is probably the most important chapter of this entire collection. It has been judged by many scholars to be the oldest statement of Abrahamic faith, from which the others are derivative… There is no doubt that this chapter offers crucial resources for the themes of faith and covenant.” (Walter Brueggemann, Interpretation: A Bible Commentary for Teaching and Preaching. Genesis, p. 140)
(1) Yahweh’s fundamental promist
(2-3) Abraham’s protest
(4-5) Yahweh’s response
(6) Abraham’s acceptance
Turning point in Abram’s relationship with God - Abram voices his doubts
Daniel Debevoise, Feasting on the Word:
God speaks: Abram listens
God promises: Abram believes
God commands: Abram obeys
Abraham questions: God listens and responds
This is the first time Abram responds to God with anything other than silent obedience
Faithfulness is not blind acceptance- it is questioning, struggle, but remaining in relationship
Abram clear doesn’t fully believe God because the Hagar incident in imminent
“Reward” is a problematic idea within the concept of grace
Reward is not a quid pro quo
“The use of the term ‘reward’ calls for comment. While the Hebrew term skr sometimes suggests economic settlement and may be rendered ‘wage,’ this usage implies gift and not quid pro quo (as in the Jacob narrative 29:15, 30:28 31:7). Here the reward is not a prize that is earned but a special recognition given to a faithful servant of the king who has performed a bold or risky service. Abraham and Sarah are called to live their lives against barrenness. The ‘reward’ calls them to live as creatures of hope in a situation of hopelessness… Clearly, trusting is not the cause of fulfillment, for that would reduce things to quid pro quo. On the other hand, it is clear that only those who hope will be given the gift. This does not make a very logical argument. But it is a key insight of biblical faith. It has been learned not as a theoretical matter but as an experience of God’s grace.” (Brueggemann, ibid, p. 141)
The irrational grace of God meets the distrustful rationality of humanity
we know we don’t deserve it
we know we cannot “earn” it
we assume that it isn’t real
H. R. Niebuhr paraphrase: “The first response of humanity to God is mistrust”
Abram’s “dream”
The path of Abram’s blessing will not be typical but will be filled with odd twists and turns
God is preparing Abram that God’s promises will be fulfilled but not necessarily in the timeline or way Abram expects
God, at first, remains silent in the face of Abram’s doubt - making Abram elaborate on his doubts and fear
It can be important for us to articulate our doubts and fears- what is really bothering us. In Abram’s sake- it isn’t that Eliezer will inherit his house, but rather than God may not fulfill God’s promises
It is this clarified doubt that God responds to in v. 5
The Miraculous sign
God does not condemn Abraham for his doubt
God gives what Abraham asks for- a sign
Covenant
One sided- God makes a covenant with Abram- seems unconditional, but it isn’t:
God - v. 5 - Promise that Abram’s biological descendants will outnumber the stars
Abram - v. 6 - trusts God, remains faithful, remains in relationship with God
Thoughts and Questions
God acknowledges and honors Abram’s questions- how too can we encourage and honor the questions of our church and community members?
What are the promises of God? Do you believe them? Does your church believe them? Why or why not?
Are we willing to ask God for signs? What are the signs that we are given of God’s faithfulness? Can we train our eyes to be opened to see God’s signs?
Are we open to the strange and seemingly impossible ways God’s grace works? Abram and his descents will be blessed, but through barrenness, old age, exile, slavery, wilderness and war. Not how we might expect.
Thanks to our Psalms correspondent, Richard Bruxvoort Colligan (psalmimmersion.com,@pomopsalmist). Thank you to Scott Fletcher for our voice bumpers, Dick Dale and the Del Tones for our Theme music (“Misirlou”), Nicolai Heidlas (“Sunday Morning”,"Real Ride"and“Summertime”) and Bryan Odeen for our closing music.