Transfiguration Sunday, Cycle B (2015)

THEME OF THE DAY
Christ be glorified! These texts and the festival provide more occasion for sermons on the glory of God, Christology, Realized Eschatology, and how we might live in light of these insights (Sanctification).

Psalm 50:1-6
This Psalm of Asaph (see Psalms 73-83) as a whole is a liturgy of divine judgment. (Asaph was one of David’s chief musicians [1 Chronicles 6:39; 15:17; 16:5-7].) With one exception, God is identified as Elohim in the psalm. The verses considered focus more on the majesty of God, his beauty, perfection, wrath, and righteousness. Elohim is said to “shine forth” out of Zion (the hill on which the temple in Jerusalem was built) (v. 2). This phrase is a way of speaking of God’s appearing in might to do battle. A devouring fire [esh] is said to go before him (v. 3). It seems that judgment will be on those under the Old Covenant who base their relation with God on sacrifice (vv. 5-6). (The Hebrew term for judgment in ancient Hebrew, mishpat, can refer to a sense of comfort, not just to punishment [Gerhard von Rad, Old Testament Theology, Vol. 1, p. 358].) Hints of the establishment of a new covenant echo elsewhere in the psalm (v. 23). The term Selah is a liturgical direction indicating that there should be an instrumental interlude at this point in the singing.

Application: Preaching on this psalm could be an occasion to highlight that God does not want our sacrifice — that he is too awesome to need us to do things for him. It might be pointed out that the New Covenant to replace the sacrifices has been established by the risen Christ (Atonement). Or the Old Testament understanding of God’s judgment as a word of comfort (Justification by Grace) could be proclaimed.

2 Kings 2:1-12
Once again the First Lesson is taken from the second half of the Old Testament’s account of Israel’s history from the death of David through Jehoiachim’s release from a Babylonian prison. There is some speculation that these texts are the product of the Deuteronomistic reform of Josiah in the seventh century BC but later revised after the Babylonian exile in 587 BC. This book recounts the history from the reign of Ahaziah (850-849 BC) to the Assyrian destruction of Samaria (721 BC), as well as the story of Judah from the fall of Israel through the destruction of Jerusalem, ending with the elevation of King Jehoiachim in exile (chs. 18-25). As we have noted, the book largely follows Deuteronomistic themes regarding loyalty to Yahweh alone and a criticism of all the kings of the Northern Kingdom for sanctioning the worship of God in rival sanctuaries outside Jerusalem. Yet the promise of the eternality of the Davidic covenant is said to remain secure.

This lesson is the story of the prophet Elijah being assumed into heaven and his mission continued by Elisha. This is testimony to Elijah’s greatness, as only Enoch ([of the patriarchs the one who is said to have “walked with God”] Genesis 5:24) and he were deemed worthy of this honor. From a Christian perspective Elijah’s ascent is a kind of prophetic prefiguring of what would happen to Jesus. The two [Elihah and Elisha] are reported to travel from Gilgal (to the north of Bethel). This event tugged at the Hebraic religious imagination so that by the end of the Old Testament era, continuing into Jesus’ lifetime, Elijah’s return was associated with the coming of the day of the Lord.

Elijah charges Elisha to stay there as he journeys to Bethel (twelve miles north of Jerusalem). But Elisha refuses to depart, and they continue to travel together (vv. 1-2). Prophets [nabi] in Bethel inform Elisha of the Lord’s plan to take away his master (v. 3). Elijah again tries to have his disciple stay behind, but Elisha refuses and they continue to Jericho. There Elisha is again confronted by prophets telling him that Elijah will be taken away (vv. 4-5). Again Elijah directs Elisha to stay behind, but he refuses to leave. They proceed to the Jordan, accompanied by a company of prophets at some distance (vv. 6-7). At the Jordan, Elijah strikes the water with his mantle and the water parts so that they can cross on dry land (v. 8). This act recalls the entry of Israel into Canaan (Joshua 4:7-17) and Moses’ parting of the sea during the Exodus (Exodus 14:21-22). Elijah asks Elisha what he can do for his disciple before being taken. Elisha requests a double share of Elijah’s spirit [ruach, life force] (v. 9). Elijah notes that Elisha’s request will be granted as long as he sees his master taken away (v. 10). A chariot and horses of fire [esh] come and take Elijah in the whirlwind [searah, a sign of God’s presence (Job 38:1; 40:6; Psalm 83:15; Jeremiah 23:19)]. Elisha grasps his own clothes and tears them (as a sign of mourning) (vv. 11-12).

Application: Several sermon options are suggested. The passing of the prophetic ministry from Elijah to Elisha reminds us that what is done in ministry passes on to the next generation, and what we do in and for the church must be understood in an eternal/eschatological perspective. Another option would be top highlight that God and Christ in all their glory accompany us along the way in our service (Sanctification).

2 Corinthians 4:3-6
This lesson is taken from one of Paul’s authentic letters, written as relations had further deteriorated between Paul and the Corinthian church in the period since writing 1 Corinthians. Chapters 10-13 of the book are so different in style and tone from its first chapters as to lead many scholars to conclude that they may be the “severe letter” mentioned in 2:4. Like the first letter, this epistle aims to address doctrinal and ethical problems disturbing the Corinthian church. In this lesson, while defending his ministry from critics, noting that he and all who are being saved have seen the glory of God with unveiled faces [anakekalummeno prosopo] and so have been transformed/changed [metamorfpsometha] (3:18), Paul observes that we who are engaged in ministry by God’s mercy [eleeo] do not lose heart [faint] (4:1). Consequently if the gospel is veiled, it is veiled [kekalummenon] to those perishing (v. 3). Such persons have had their minds blinded by the god of the world (perhaps the New Testament’s only reference to Satan) (v. 4). Paul and his colleagues do not proclaim themselves he insists, but proclaim Jesus Christ as Lord [kurios] and make themselves slaves of those whom they serve (v. 5). The God who says, “Let the light [phos] shine out of darkness” (Genesis 1:3) shines in our hearts the light of the knowledge of God’s glory [doxa] in the face of Jesus Christ (v. 6).

Application: The text invites opportunities to offer a word of comfort and confidence for the despairing, for when we have such feelings it is because of the work of evil hiding God’s mercy, and yet Christians know that the transfigured Christ in all his glory goes with them, and so the doubts and evil have no chance (Justification by Grace and Sanctification).

Mark 9:2-9
Once again this Sunday’s Gospel Lesson is a text in the first of the Synoptic Gospels to be written, a book that was perhaps the source of other gospels, perhaps based on oral traditions of the Passion narrative and accounts of Jesus’ sayings (the so-called Q-source). Probably written prior to the fall of Jerusalem in 70 AD, this anonymous work is traditionally ascribed to John Mark, perhaps referred to as an associate of Paul (Acts 12:12-25, 15:37; Colossians 4:10) or as Peter’s scribe (1 Peter 5:13). Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians.

This text is the account of Jesus’ Transfiguration, an account shared by all the Synoptic Gospels. The event is reminiscent of Moses’ experience reported in Exodus 24:16. The event transpires on a high mountain with Peter, James, and John present. It is said to have transpired six days after Peter’s confession of Jesus as the Messiah (v. 2; cf. 8:29). Jesus’ clothes reportedly became dazzling white [leukos] (v. 3). White clothes are associated in Judaism with the apocalypse (Daniel 7:9; 12:3). Elijah and Moses appear to talk with Jesus (v. 4). (Elijah’s reappearance was expected as a sign of the appearance of the Messiah [Malachi 4:5-6]. Moses’ appearance probably relates to his parallel experience reported in Exodus 24.) Peter asks to be excused or to build temporary shelters/tents [skenas] for Jesus and his heavenly guests largely as a result of the terror all the disciples present felt (vv. 5-6). (Tents were regarded as dwellings for divine beings due to their association with the Festival of Booths [Exodus 25:1-9; Leviticus 23:39-43].) The disciples’ misunderstanding or fear of what transpires in Jesus’ ministry, as it is a reaction to divine manifestations, is a characteristic Markan theme (4:41; 6:51; cf. Isaiah 6:1-5).

A cloud (nephele, associated with Old Testament theophanies [Exodus 24:15-18; Isaiah 4:5]) overshadows all, and a voice is heard identifying Jesus as God’s beloved Son [huios]. Then all the visitors, save Jesus and his disciples, vanished (vv. 7-8). Jesus orders his disciples to tell no one of the event until after the Son of Man has risen from the dead (v. 9). This is another example of the messianic secret in Mark. This also links the Transfiguration to the resurrection as well as to the end of time.

Application: With this text preachers have occasion to preach on Christology (especially Jesus’ divine nature and glorification) in order to understand how he has already brought in the end times (1:15). This vision draws the faithful to respond with lives lived in awe (Sanctification).

2 Kings 2:1-12

This account is evidence that there was a tendency in the direction of the deification of Elijah within some Israelite traditions, just as there may have been with regard to Moses (Deuteronomy 34:1-12) and earlier within some Semitic traditions with respect to Enoch (Genesis 5:22-24). The accounts of the ascension of Jesus within the Luke-Acts corpus provide the most extensive biblical evidence of the more complete theological development of this nature among early Christians with regard to Jesus.

As we look at 2 Kings 2:1-12, we see that according to this account after a certain point in time Elijah was seen no more, but that he was perceived to be alive with God. This was the basis, of course, for the expectation that developed among some of the Israelites — an expectation that is still evident within the Passover liturgy for Jews — that Elijah would return to the earth in a visible form some day. This expectation was used by early followers of Jesus with respect to the person and function of John the Baptizer and it was certainly used in the development of the account of the Transfiguration of Jesus that is the dominating text among the four that are selected for our use on this day.

In 2 Kings 2:1-12 the whirlwind and the chariot of fire were the means of transportation in lifting Elijah from the earth and its gravitational force. In the Luke-Acts account Jesus was taken up within a cloud. A cloud was also the setting for the voice from the cloud in the Markan Transfiguration account.

Psalm 50:1-6

Reference to God as speaking and summoning the earth, reference to a devouring fire, and most of all reference to the words, “Gather to me my faithful ones!” link this portion of Psalm 50 to the 2 Kings 2:1-12 text.

2 Corinthians 4:3-6

For Paul, the face of Christ was apparently seen more vividly in the good news of the crucified Jesus being raised by God from the dead as Lord and Savior than in the face of the Jesus of history whom Paul had not seen. That is to say that for Paul the Risen Christ was in a sense transfigured perpetually. Paul saw the glory of God in the face of the Christ. This was for Paul the light that shines unceasingly out of the darkness of death. The face of the Christ was seen, however, only by those who would believe. We who live more than nineteen centuries later are basically in the same position as Paul was. For us also Jesus is in a sense perpetually transfigured.

Mark 9:2-9

This Transfiguration story, along with its parallels in Matthew and in Luke, is considered by the great majority of Christians to be a record of an event that occurred just as it is recorded here. It is likely, however, that much more is involved in these texts than simply a record of an event. If these are simply records of an important, spectacular event that occurred during the public ministry of Jesus, we may wonder why there is no mention of such an astonishing occurrence within the Fourth Gospel. According to popular understanding, the Fourth Gospel was written by John, and John is said to have been present with Jesus on the mountain at the time of this event. How could the writer of the Fourth Gospel have forgotten this profound experience of seeing and hearing men who had lived and died hundreds of years earlier and who remained prominent in Jewish thought?

Although the Fourth Gospel has no mention of this event, Mark, Matthew, and Luke, who are nowhere said to have been present on the mountain, all include this story.

With our understanding of biblical symbolism, we can see that in these Synoptic Gospel Transfiguration stories Moses and Elijah function as symbols for the Torah and for the Prophetic Traditions respectively. The Torah and the Prophets together constituted the sacred Scriptures for most Jews and for the earliest Christians during the time in which the Synoptic Gospels were written. Symbolically, these Transfiguration stories may have been intended to proclaim that Jesus is in the “same league” with Moses and Elijah. By means of these stories Jesus and the words of Jesus are validated as on the same level of authority as the sacred Scriptures as the Scriptures were known at that time. (The so-called Writings had not yet been canonized.) From the standpoint of those who first heard or read the Transfiguration account in Mark, Jesus’ words and Jesus as a person were validated within these accounts by God God’s self by means of the very impressive voice from the cloud saying, “This is my Beloved Son! Listen to him!” In the story after the cloud moved away, the three awe-stricken disciples are said to have seen no one there except Jesus. Moses and Elijah were gone.

Symbolically, therefore, both the Torah and the Prophetic traditions were also no longer to be seen nor heard. At this point the message intended almost certainly was to indicate vividly that Jesus and the words of Jesus have replaced the Torah and the Prophets as sacred authorities for followers of Jesus. The Transfiguration account in Mark 9:2-9, therefore, served to validate the entire “Gospel of Jesus Christ (Mark) much as the “Burning Bush” account in Exodus served as a validation of the entire book of Exodus or even of the entire Torah. When the Matthean and Lukan redactors included the Markan Transfiguration account in their expanded Gospels, the Transfiguration accounts served the same purpose in those documents as validation stories for those documents.

The writers of the Fourth Gospel chose to validate their account also, but not by using the Markan Transfiguration account. Instead, they validated the Fourth Gospel by their use of the great “I Am” statements that they have the Johannine Jesus express in key places in their document.

Thus we have the Four Gospels validated as “words of Jesus” and actually as “Word of God” that God God’s self directly and indirectly is said to have commanded us to hear as we transition from the Epiphany season to Ash Wednesday and to the Lenten season.

THEME OF THE DAY
Sorrow for sin in the midst of meaninglessness. The day is about an awareness of Sin, Justification by Grace, and the Repentance (Sanctification) which follows from grace.

Psalm 51:1-17
This is a lament Psalm for healing and moral renewal, traditionally ascribed to David after being condemned by Nathan for sexual transgressions with Bathsheba. Of course as we have previously noted it is unlikely that David is the author of the psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). In fact some scholars conclude that references to David in the psalms may be a way of using him to represent the inner life of all his subjects and so of all the faithful (Ibid., p. 521). In that sense this lament and plea for healing and renewal is our song.

The psalmist urges God to have mercy [chanan, to be gracious] according to his steadfast love [chesed, lovingkindness] and cleanse [taher] our sin (vv. 1-4, 7, 9). Reference to being purged with hyssop in verse 7 suggests a ceremony of sprinkling such as those reported in Exodus 12:22 and Leviticus 14:51. The psalmist notes that God has no interest in sacrifice (vv. 16-17). He adds that sin is only sin if committed against God (v. 4). Presumably ordinary guilt is not sin. A reference is made to being born in sin (suggesting the Christian doctrine of Original Sin) (v. 5) and also to being rejected by the Holy Spirit (v. 11). The psalmist proceeds to note that God desires inward truth/steadfastness [emeth] and wisdom [chokmah] (v. 6). After reiterating the plea for deliverance and mercy (even from physical distress), the psalmist pleads for joy and gladness that Elohim would hide his face from the sins we have committed (vv. 7-9; cf. v. 12). This leads to hope for transformation that the forgiven sinner be given a new and right heart [leb] and a willing/steadfast spirit. Reference to the Holy Spirit [ruach qodesh] given to the believer seems to be a reference even in this Old Testament context to God’s sustaining presence (vv. 10-11). Such a transformation will lead to evangelism (v. 13) and praise of God with contrition [dakak, a bruised heart] (vv. 15, 17).

Application: The psalm affords occasions for sermons on Original Sin, on the need for a life of penance and/or doing evangelism (Sanctification), which results from the Spirit’s work as well as transformation by the mercy and love of God and also on Justification by Grace (both as giving us a new heart [transforming the faithful] or as overlooking our sin). Sermons on the work of the Holy Spirit and the joy of Christian living (Sanctification) are also appropriate.

Joel 2:1-2, 12-17
The book reports on the ministry of a cultic prophet who did his work in the Jerusalem Temple probably during the period of Persian domination after the return of the Babylonian exiles (539-331 BC). (Some speculate that the concluding sections of the book [2:28ff] may be the work of an editor of the period of the Maccabees in the second century BC.) The book’s historical theme is the plague of locusts that had destructively descended on Israel (1:4). It is also characterized by apocalyptic/eschatological elements — references to the day of the Lord (2:1-11, 28-32; 3:1-3, 9ff). There is an evolution in this concept from being a day of judgment, not one of salvation, to the suggestion that it is a theme of hope and salvation (3:1ff).

The text is a cry of alarm since the cataclysmic day of the Lord is coming. Reference to a great and powerful army and to the clouds of thick darkness is probably a way of talking about the plague of locusts ravaging the land (though they might just symbolize the eschatological cataclysm) (vv. 1-2). Yahweh even seems at the head of this plague in verse 11, but then the prophet abruptly changes to a more gentle tone. He proceeds to make a call to repentance by which the calamity might be averted (vv. 12-17). Fasting, weeping, mourning, and offerings in the temple are commended, but above all a repentance [shub, a turning back] of the heart is exhorted (vv. 12-13, 15). Yahweh is said to be gracious and merciful [rachum] (a phrase often attributed to the Lord as it is rooted in Israel’s ancient formulations of faith [Exodus 34:6; cf. Nehemiah 9:17, 31; Psalm 86:5]). An assembly to sanctify [qadesh, to set apart] the people is called (vv. 15-16). These verses and the one continuing to the end of the lesson take the form of a traditional liturgy. Priests (also called “ministers [sharath] of the Lord”) are called on to weep for the people in the temple (especially in the inner court reserved for priests — between the vestibule and the altar) and urge God to spare the people, so that the truth of their commitment to Yahweh is no longer questioned by Gentiles (v. 17).

Application: This text offers an opportunity to extol the love of God and how its power in forgiving sin is so potent that it changes lives (sets the faithful apart). Justification by Grace and Sanctification are key themes, with repentance portrayed as a necessary fruit. These themes should be framed by Realized Eschatology, by Joel’s sense of impending urgency.

2 Corinthians 5:20b–6:10
This epistle was written by Paul to address relations with the Corinthian church that had further deteriorated during the period after 1 Corinthians had been written. Chapters 10-13 of the book are so different in style and tone from the first chapters (in which the lesson is located) as to lead scholars to conclude that they are the “severe letter” mentioned in 2:4. In this text Paul is either responding to critics or writing part of a letter of reconciliation.

Paul begins the lesson by urging the Corinthians for Christ’s sake to be reconciled [katallasso, to be changed thoroughly] to God (5:20b); Christ, it is noted, became sin (assumed our sinful nature [Romans 8:3]), though not a sinner, so that we might become the righteousness of God (5:21; cf. 1 Corinthians 1:30). Justification and righteousness [dikaiosune] are here woven together. They have a similar Greek root, for Justification [dikaioma] resembles the Greek equivalent for the term righteousness. You cannot be declared right without “rightness” or “justice.” There is much controversy in New Testament scholarship about what Paul means by “righteousness of God,” a tendency to critique the idea that it entails God declares us righteous. This argument is made on grounds that there are no Old Testament precedents for such an idea. But the concept of righteousness as not having to do with distributive justice but with relationships (with God’s relationship with the faithful and so salvation) is an Old Testament concept (Nehemiah 9:8; Isaiah 57:1; Gerhard von Rad, Old Testament Theology, Vol. 1, p. 371). And New Testament scholarship tends to understand the concept this way — in terms of a restored relationship (Rudolf Bultmann, Theology of the New Testament, Vol. 1, p. 271). Consequently it seems appropriate in this text (and elsewhere in Paul’s writings) to interpret God’s righteousness in terms of his faithfulness to his relationship with his people; it is his righteousness which restores the relationship (Psalm 71:2; von Rad, p. 373). The concept of “reconciliation” [katallasso] in verse 20b as being thoroughly changed supports this idea. God’s righteousness, restoring our relationship with him, thoroughly changes the faithful. And even the Pauline idea of the righteousness of a righteous one being given to those who have fallen (a vicarious death) is itself a Hebrew concept. (see 2 Maccabees 7:37-38; 4 Maccabees 6:28; 17:22).

The apostle proceeds to urge that we not accept God’s grace [charis] in vain (6:1). Citing Isaiah 49:8 about God listening at an acceptable time and helping the faithful on the day of salvation, Paul notes that now [nun] is the moment to act (the end is near) (6:2). No obstacle will be put in the way of any believer, and so no one can rightly criticize his ministry (6:3). He accounts the suffering and persecution he has experienced in ministry (6:4-7). In antiquity, hardship and virtue were closely linked. The apostle concludes with seven antithetic clauses illustrating the hiddenness of the gospel — finding its presence under dishonor, death, suffering, sorrow, poverty (vv. 8-10).

Application: The text invites sermons on Christ’s Atoning Work, the implications of his full engagement in our sinful condition, and Justification by Grace (especially the meaning for everyday life of the gift of God’s righteousness). The hidden character of this good news and our continuing struggle with Sin (Sanctification) are other possibilities.

Matthew 6:1-6, 16-21
The lesson reports a segment of Jesus’ Sermon on the Mount, teaching practical piety. Most of the text is peculiar to Matthew and his efforts to address Jewish Christians in Antioch who were no longer in communion with the synagogue. Jesus begins with a warning against a hypocritical piety (especially doing merciful deeds; Matthew usually has the Pharisees in mind when referring to “hypocrisy”) that aims for others to notice one’s faith (v. 1). Likewise it is said to be better to give alms (eleemosune, gifts of charity in synagogues, the foremost act of piety in the eyes of first-century Jews) without fanfare but so that “the left hand does not know what the right hand is doing” (vv. 2-4). In a similar manner it is said to be better to pray privately than ostentatiously in public (vv. 5-6). Adult Jewish males in this era were expected to pray morning and evening in the direction of Jerusalem thrice daily, as well as before and after meals.

After a critique of long public prayers (vv. 7-8), teaching the Lord’s Prayer (vv. 9-13), and exhorting forgiveness [aphesis] (vv. 14-15), Jesus urges that fasting not be done ostentatiously so that only the Father knows (vv. 16-18). (In this era, pious Jews fasted twice a week.) Here we observe Matthew’s anti-Pharisaism coupled with a moral strategy. Jesus critiques trust in worldly goods, which are prone to destruction (vv. 19-20). In ancient times a large part of wealth consisted of costly garments liable to destruction by moths. Then Matthew has Jesus add that one’s treasure is indicative of one’s heart [kardia] (v. 21), i.e. one’s moral priorities (see 9:4; 12:34; Psalm 24:3-4).

Application: This lesson provides opportunities to explore the insidious character of Sin, how it is evident in our best actions, along with the good news of forgiveness (Justification by Grace) and how a life oriented by the right priorities blossoms from such grace (Sanctification).

As we ponder the meaning of the season of Lent and the significance we would like for it to have this year for us and for the people with whom we live, we begin with these Ash Wednesday texts.

We see that in Joel 2:1-2, 12-17 and in Matthew 6:1-6, 16-21 the emphasis is on appropriate behavior. In Joel 2:1-2, 12-17 the Lord God commands the people to fast, weep, mourn, repent, and return to the Lord. In Matthew 6:1-6, 16-21 the guidelines are to help those who are in need, pray, fast, and to store up your treasures in heaven where they will never be lost. It is obvious that for those who selected these texts for use on Ash Wednesday the behavior commanded in these texts from Joel and from Matthew were very important, especially for the season of Lent. They then selected a portion of one of the best-known penitential psalms in the Psalter (Psalm 51) to indicate appropriate prayer to accompany appropriate behavior. Finally, the grace of God was brought into this series of texts with the inclusion of the Apostle Paul’s passive imperative verb katallagete (“be reconciled” to God) in 2 Corinthians 5:20 and in Paul’s entreaty in 2 Corinthians 6:1 not to receive the grace of God in vain. The 2 Corinthians reading provides for us, therefore, a very important addition to the appropriate behavior emphasis of the Joel and Matthew texts. The inclusion of the 2 Corinthians 5:20b–6:10 reading suggests that we emphasize the grace of God along with appropriate behavior during Lent each year and perhaps once each three years make it the primary focus.

During the height of the Civil Rights Movement forty years ago, many of us found in Isaiah 58 a message that resonated very well with us. It was that unless we are actively involved in social justice, in addressing the conditions in which people suffer economic and political oppression, as well as in being engaged in immediate and continued direct assistance to the oppressed, our fasting is no way acceptable to the Lord God. As a result, Isaiah 58:1-12 is now an alternative reading to Joel 2:1-2, 12-17 on Ash Wednesday. This inclusion of Isaiah 58:1-12 brings a very important dimension to our observance of Lent.

2 Corinthians 5:20b–6:10

Let us look more closely, first of all, at Paul’s passive imperative verb katallagete in 2 Corinthians 5:20. From a theological perspective, the passive imperative is one of the most significant grammatical constructions in Indo-European language. Paul exhorts the followers of Jesus in Corinth and, because his exhortation here is sacred Scripture for us, also exhorts us to be reconciled to God by the grace of God. We believe that God makes this reconciliation possible by means of the life, death, and resurrection of Jesus the Christ, through the great atonement proclaimed by Paul and elaborated upon by other Christian theologians later.

What, then, is our role in this reconciling action? According to the grammatical construction, we are passive. God in Christ is the active one. We are to be passive, to have this done to us. “Be reconciled to God!” we are told. We can, of course, choose to reject this reconciliation, but Paul urges his readers and hearers to permit it to be done, to be forgiven, to become a new creation in Christ, as described in the 2 Corinthians 5:20a portion that precedes this text. All are strongly urged to accept this grace of God from God and to live in this grace. In 2 Corinthians 6:3-13 and continuing in 7:2-4 Paul claims that he and his co-proclaimers are trying to put no obstacles in anyone’s path. He wants no obstacles of any kind to keep this message of passive reception of grace from anyone who might want to hear it.

Our work, therefore, on Ash Wednesday and throughout the Lenten season, in accordance with this 2 Corinthians 5:20b–6:10 text, is to prevent any and all obstacles from hindering God’s action of reconciling us and others to God through Jesus as the Christ.

Let us look now at the other texts appointed for us for this day in the light of Paul’s admonition to us that we should “Be reconciled to God by the grace of God through Jesus Christ our Lord.” Let us, as Martin Luther insisted, interpret Scripture by the use of Scripture. In this way, we shall be letting the “gospel” — which in the texts chosen for this day is in the “epistle” — shed light on the other texts selected.

Psalm 51:1-17

The portion of Psalm 51 selected here puts emphasis on the penitential prayer. The obstacles to be removed in this instance are the psalmist’s sins (and our sins). These sins are great, but the appeal is that God’s mercy is greater than our sins. From our Christian standpoint, the forgiveness of our sins is accomplished by God through Jesus’ death, and resurrection. We recognize, however, that the Israelites and Jewish people prior to, during, and after the pre-Christian era called upon the mercy of God with no reference to Jesus, and we can and should assume that God has been able to forgive them. To assume anything less would be to try to limit God.

In the portion of Psalm 51 that follows verses 1-13, the psalmist shows an awareness that God does not need burnt offerings and other sacrifices in order to be able to forgive sins. God is interested in our broken and contrite heart. When our hearts are contrite, then the offerings and sacrifices will have value.

Has this changed since the time the psalmist wrote or sang this psalm? Which is the more inclusive concept, atonement or forgiveness? Do we today always require atonement of each other (of our children for example) before we will forgive them? Within our cultural milieu is it possible that an overemphasis on atonement theology places an unnecessary limitation upon God and upon our perception of God?

Atonement theology is useful and valuable within our understanding of God’s grace, but perhaps it should be seen as only one of the ways in which we may perceive God’s action in Christ and in history. Atonement theology was a way in which some of the followers of Jesus after the crucifixion of Jesus saw some very important good that God had brought about through that tragic event. Atonement theology is one of the ways in which we continue as Christians to see the crucifixion of Jesus, but it is only one of the ways in which we understand the crucifixion of Jesus. Considered together with the resurrection of Jesus, we see the action of God as a vindication of Jesus and of his life. God did not prevent the Romans from crucifying Jesus, but we believe that God vindicated Jesus and made the Romans powerless via the resurrection of Jesus from the dead. For more about this, see Hans Kueng, On Being a Christian (Garden City, NY: Doubleday, 1976), 419-436.

Joel 2:1-2, 12-17

This text elaborates on the ideas of Psalm 51 beautifully and even more vividly. Again in relation to this text, let us consider the issues and questions raised above about atonement and forgiveness. Atonement is very important in “classical” Christian theology. There is no subject, however, in which Jews and Muslims are more significantly different from Christians than on the subject of atonement. Jews and Muslims understand and teach that no person, even God, can atone for the sins of someone else. For Jews and for Muslims, each person is totally responsible and accountable for that person’s own sins.

Forgiveness, on the other hand, is very important for Jews and for Muslims, as well as for Christians. We agree within these three religions that we should always seek forgiveness from people whom we have harmed and then also from God, asking God to spare God’s people, as this Joel 2 text indicates.

For more about the understanding among Jews and among Muslims that no one can atone for the sins of someone else, see Hassan Hathout, Reading the Muslim Mind (Plainfield: American Trust, 1995), 33-35, and my Blessed to be a Blessing to Each Other: Jews, Muslims, and Christians as Children of Abraham in the Middle East (Lima, Ohio: Fairway Press, 2008), 51-54.

Matthew 6:1-6, 16-21

A glance at the Synoptic parallels shows that except for Matthew 6:19-21 the components of this periscope are peculiar to Matthew. We can say, therefore, that the materials in Matthew 6:1-6 and 16-18 are best understood as teachings of the leaders of the Matthean community in Jesus’ name. The positive aspects of these teachings are certainly applicable for us today as Christians. We should help those who are in need, we should pray to God, and we should fast, but we should do none of these in order to be praised. The negative anti-Jewish aspects that condemn the Jews and their leaders in these verses are not applicable for us today.

Isaiah 58:1-12

As indicated above, the inclusion of Isaiah 58:1-12 as a text to be read and reflected upon on Ash Wednesday and throughout the Lenten season brings a very important dimension to our observance of Lent. It reminds us that if want to do something that is truly important during Lent or at any other time, we should help people who are in need, especially those who are oppressed economically, politically, socially, and in any other way. That is what the inspired speaker and writer in this Isaiah tradition text said and apparently did. That is what the Jesus of history said and that is what the Jesus of history did. There can be no doubt about that.

Lent is the season of the Church Year in which we focus in our study and reflection upon the Jesus of history. There are a multitude of texts in the Four Gospels that are evidence of words and actions of the Jesus of history in support of those who were oppressed during that time. There is very little evidence in support of Jesus himself fasting, other than at the beginning of his public service in the Synoptic Gospels, and nothing about his giving up for a few weeks a bad habit that was obviously harmful to himself or to others. If we want to be like Jesus during Lent, or better yet throughout the year and during our entire lives, let us do whatever we can to change systems that rob the oppressed and give excess bounty to the rich, within our own nation and throughout the world.

THEME OF THE DAY
God lovingly calls his people in various ways for response while providing comfort and joy. The theme and texts for this Sunday testify to God’s love and the comfort that affords in bad times (Sin and Justification by Grace).

Psalm 25:1-10
This is a lament song attributed to David, which is a prayer for deliverance from personal enemies. We are reminded again that it is unlikely that David is the author of the psalms attributed to him (Brevard Childs, Introduction to the Old Testament as Scripture, p. 512). This psalm is also acrostic, which as we have noted entails that each line begins with a successive letter of the Hebrew alphabet. The artificial pattern may contribute to the absence of a clear logical structure to this psalm. It begins with a cry for help, a plea not to be put to shame. It may be that part of the psalmist’s shame is that he has not yet received a response from Yahweh Elohim (vv. 1-3; cf. 22:2-8; 69:17). The lesson includes a confession of sin and prayer for forgiveness. Yahweh is said to be a God of mercy and steadfast love [chesed] or compassion (vv. 6-7). The affirmation of Justification by Grace includes a concern with the practice of the religious life (Sanctification). It seems that the forgiven sinner is led/taught [yarah] the way [derek] by God (vv. 5, 8-9). This is guidance by God, not a legalistic command (Leo Trepp, Judaism: Development and Life, p. 2).

Application: A sermon on this text invites reflection on how our loving God is always ready to deliver us from tough times (Sin and Justification). When we are uncertain about what to do or what comes next, God provides loving guidance (Sanctification).

Genesis 9:8-17
Like all five books of the Pentateuch, this Book of Origins is probably the product of several distinct literary traditions. This one is just comprised of three strands: (1) J, a ninth/tenth-century BC source, so named for its use of the Jahweh or Yahweh (translated “Lord”); (2) E, an eighth-century BC source named for its use of the divine name Elohim; and (3) P or Priestly source, dated from the sixth-century BC. The lesson seems to be the work of the P source. It recounts part of God’s covenant with Noah after the flood. The covenant [berith] is not just with Noah and his progeny (with human beings) but with every living creature (vv. 8-10). Unlike later covenants, this one is truly universal, including all human beings since Noah’s sons are said to be ancestors of all nations (9:8-19; 10) and all living things.
Preservation of the natural order from a flood or the powers of chaos is pledged (vv. 11, 15). (In the worldview of Genesis [1-2] and its P tradition, water is associated with chaos.) A rainbow will function as a sign of this covenant (vv. 12, 16-17). Ancients imagined the rainbow as a weapon of the divine warrior from which the lightning of arrows were shot (see Psalm 7:12-13; Habakkuk 3:9-11; Lamentations 2:4) but by locating the bow in the clouds this seemed to be a visible sign that God had removed his wrath and threats to the earth.

Application: This lesson opens the way to sermons on the beauty of nature (Creation and Providence) as testimonies to the love and care of God, stimulating both joy (Sanctification) and renewed ecological appreciation (Social Ethics).

1 Peter 3:18-21
The lesson is found in a pastoral exhortation (circular letter) by an elder in Rome (claiming to be Peter) to Gentile churches in Turkey (1:1; 5:1). Probably written between 70 AD and 90 AD, the later date and high-quality Greek makes it unlikely to have been written by the apostle. Exactly what then the connection of the epistle to Peter might mean is a matter of much debate in the academy. The letter offers comfort and advice to Christians who are suffering persecution (2:19-24; 3:14-15; 4:12-19). Romans expected Christians, like practitioners of other foreign religions, to practice immorality and insubordination to patriarchal social relationships. In response, the epistle calls for imitating Christ by doing good and maintains the typical Roman social order.

While counseling readers about their suffering, the author begins the lesson by noting that Christ also suffered. His suffering was for sin, bringing hearers to God. This was done once for all. Testimony to the resurrection is given (v. 18). Christ is said to have made proclamation to those in prison [phulake] (perhaps to the dead in hell). Reference is made to the proclamation being made to those who did not obey during the building of the ark prior to the flood (vv. 19-20). The point seems to be that the cosmic Lord conquers all disobedience. Baptism is said to save [soza, keep sound], as an appeal to God for good conscience [suneidesis, a knowing of oneself] (vv. 20-21). Christ has gone to glory in heaven, at the Father’s right hand (v. 22). In Hebraic thinking, the right hand is the place of power and honor of a ruler (Psalm 110:1).

Application: This is another opportunity to proclaim God’s astounding and persistent love (Justification by Grace) in face of the suffering and sense of abandonment many, like recipients of this epistle, feel today (Sin). His unwillingness to lose anyone or any relationship is evident in the comfort we have from our own baptisms (they keep us sound, the Greek phrase affirms) and from the inviting image of Christ even pursuing his people in hell (Atonement and Eschatology).

Mark 1:9-15
Again we consider a text in the first of the Synoptic Gospels to be written, a book that was perhaps the source of other gospels, perhaps based on oral traditions of the Passion narrative and accounts of Jesus’ sayings (the so-called Q-source). Probably written prior to the fall of Jerusalem in 70 AD, this anonymous work is traditionally ascribed to John Mark, perhaps referred to as an associate of Paul (Acts 12:12-25, 15:37; Colossians 4:10) or as Peter’s scribe (1 Peter 5:13). Some speculate that the original audience was the church in Rome (especially Gentiles), as it presumes readers unfamiliar with Jewish customs and Palestinian geography (see 7:2-4, 31), but it also could have been written for Palestinian Christians.

The lesson narrates Jesus’ baptism (vv. 9-11), his temptation in the wilderness (vv. 12-13), and the beginning of his ministry (vv. 14-15), accounts appearing in all the gospels (except that John with his stress on Jesus’ divinity omits Jesus’ temptation and in Matthew [3:14-16] John is portrayed as more reluctant to do the Baptism than in the other gospels). While baptized, the heavens are torn apart (an apocalyptic image signifying divine disclosure [Isaiah 64:1]) and the Spirit [pneuma] descends on Jesus like a dove (vv. 9-10). A voice from heaven proclaims him God’s Son [huios] (v. 11). References to Jesus being “beloved” [agapetos] here could connote Jesus’ chosenness (cf. Isaiah 42:1). The Spirit then drives Jesus into the wilderness for forty days where Satan tempts him. The forty days in the wilderness is reminiscent of Exodus 34:28. He was with wild beats and angels are said to wait on [diakonia, served] him (vv. 12-13). Jesus’ interactions with the wild animals could suggest that in him the paradisiacal condition of harmony of all living things existing before the fall is restored (Genesis 1:28, 2:19-20; Isaiah 11:6-9, 65:17-25). Many more details of Jesus’ temptation are provided by the other synoptics (Matthew 4:1-11; Luke 4:1-13). Mark then reports that after John the Baptist’s arrest, Jesus begins proclaiming God’s good news (v. 14). It is summarized as a call to repentance [metanoia] and eschatological urgency concerning the coming kingdom of God [basilieai tou theou] (v. 15). This is likely the oldest, most historically authentic account of Jesus’ preaching.

Application: This text invites sermons on the good news of Realized Eschatology, the word that there is no time for procrastination as the kingdom of God is breaking into our present reality. Repenting in this way we can proceed with confidence because we have God’s assurance that Christ has traveled with us and has shared our temptations (Christology).