Written by Steven Liechty
Sunday, March 9
First Sunday in Lent
Choices to Live By
God of mercy, your word was the sure defense of Jesus in his time of testing. Minister to us in the wilderness of our temptation, that we who have been set free from sin by Christ may serve you well into life everlasting. Amen.
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted forty days and forty nights, and afterwards he was famished. The tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." But he answered, "It is written, 'One does not live by bread alone, but by every word that comes from the mouth of God.'" Then the devil took him to the holy city and placed him on the pinnacle of the temple, saying to him, "If you are the Son of God, throw yourself down; for it is written, 'He will command his angels concerning you,' and 'On their hands they will bear you up, so that you will not dash your foot against a stone.'" Jesus said to him, "Again it is written, 'Do not put the Lord your God to the test.'" Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor; and he said to him, "All these I will give you, if you will fall down and worship me." Jesus said to him, "Away with you, Satan! for it is written, 'Worship the Lord your God, and serve only him.'" Then the devil left him, and suddenly angels came and waited on him.
All readings for this week
Genesis 2:15-17; 3:1-7
1. Billy Graham said, "It is unnatural for Christianity to be popular." Do you agree?
2. What setting helps you notice "how small and perishable you are"?
3. How often, and how, do you make room for God in your life?
4. Do you think all suffering should be relieved as soon as possible? Why or why not?
5. What are the "pacifiers" that help you to keep "from feeling what it means to be human"?
6. Is there a difference between being "nice" and being "holy"?
Reflection by Kate Huey
In "Lenten Discipline," her sermon on Luke's version of the temptation of Jesus in the desert, Barbara Brown Taylor gives a wonderful description of how Lent came to be. After all, Lent's not in the Bible--it's really more of a "church thing." Many years after Jesus had not returned as quickly as expected, Taylor explains, the followers of Jesus had learned to accommodate their own lives to the surrounding culture, finding "no contradiction between being comfortable and being Christian." So much for martyrdom, bold witness and challenging the powers that be, speaking out or standing up for the poor and the marginalized. Instead, Taylor says, our ancestors in faith "decided to be nice instead of holy and God moaned out loud."
So the church dug deep into its faith story, recalling the time (always with the number forty involved) that Israel, Elijah, and Jesus each spent in the desert, wandering and suffering, longing and learning: hungry. In response to this hunger, this emptiness, this longing, the church, Taylor says, created Lent as "a springtime of the soul." (In fact, the English word "Lent" comes from the word for "spring.") Like our own urge to clean house in the spring, the church recognized the need for a spiritual spring cleaning as well and offered "[f]orty days to cleanse the system and open the eyes to what remains when all comfort is goneÖto live by the grace of God alone and not by what we can supply ourselves."
You see, in those days, just like today, folks had their "pacifiers," Taylor calls them, all the things and ways that we humans keep ourselves from feeling what it means to be human, even if that means being in pain or being afraid. Our pacifiers can convince us that we don't really need God. In fact, Taylor believes that just about all of us struggle with an addiction to what we need "to fill the empty place inside of us that belongs to God alone," a space that we can't possibly fill on our own, by our own efforts and wits. Alas, we seem unable, Taylor says, to recognize that deep hunger for what it is, "the holy of holies inside of us, the uncluttered room of the Lord our God."
Here we are, at the beginning of another season of Lent: it sometimes feels like "Lent Again," but Taylor's words are fresh and strangely inviting, if one can find the desert inviting. In her sermon on this Matthew text, Taylor recalls her own time spent in the desert: "There is something about a desert that can suck all the self-confidence right out of you. It is so big, so quiet, so empty that you cannot help noticing how small and perishable you are. You remember that you are dust and to dust you shall return. You wish you had someone to distract you from that fact, or at least someone to talk to about it. Anyone but the devil, that is."
Jesus' lonely struggle in the barren wilderness follows immediately, the very next verse, after the amazing incident down at the river when he was baptized and the sky opened up, and the Spirit descended, and the voice of God pronounced him God's Beloved Son. It's striking, if you read everything that leads up to this desert time, that the dramatic moment at the river is the only indication that Jesus has received so far in the Gospel that he is someone special. He actually accepts baptism, humbly, from John, in fact, he insists on it "to fulfill all righteousness." So we might wonder if Jesus was so affected by that dramatic revelation that he felt driven by a need to be alone, to have time to think with no distractions, to figure out what all of that exactly meant, what God was calling him to be and to do. That's one way of reading that "the Spirit" drove him into the desert. Taylor says that out there, Jesus may "have wondered if he had imagined the whole thing."
The way Matthew tells the story, Jesus experienced not only hunger and loneliness and perhaps doubt but also the temptation to relieve his suffering by turning stones into bread (just for himself, of course), and by testing God (just to make sure what he had heard down by the river was really true), and by grabbing power and glory even if it cost him his loyalty to the one true God whose Child he was. Again, Barbara Brown Taylor describes the pressure from the devil, who tempted Jesus and continues to tempt his followers even today with the belief that being Christian should somehow make life easier and better. Seriously, we really should pause and wonder whether easier and better is really what "blessed" means. It's a huge challenge to reconcile the spirit of this kind of Lenten reflection with the spirit of many of today's theologies that seem to skip over the part of our spiritual journey that demands sacrifice, taking a detour around Calvary to enjoy the sweet, comforting time in the garden, alone, with the risen and glorified Jesus. But that's getting ahead of the story.
Jesus' temptations echo those of Israel
Just as the time in the wilderness recalls the wanderings of the people of Israel during the Exodus, David Bartlett observes that Matthew's Gospel will "echo" these three temptations later on, in the feeding stories (both bread and the Word feed us), in the taunts at his crucifixion, and in the authority he has after the resurrection, "the authority of his presence." When Jesus does claim the power that is his, it's exercised on behalf of others, to feed the hungry, heal the sick, and give glory to God. And as he exercises that power, it begins to dawn on those who are watching that the words of that heavenly voice at the river were true.
Richard Swanson always gives an interesting perspective on the text: This "examination" of Jesus "begins with a ritual weakening of the candidate" caused by forty days of fasting. Swanson sees hunger as something that's not just a physical condition but a measure of "what it means to be a human being." He remembers that God breathed into Adam and made him "a desiring being" subject to everything that "(hunger) brings to life." So the test is about Jesus' faithfulness to who he is and what God is calling him to do: not to ask for special privileges or place or relief, but to enter fully into this human condition of want and need and pain. The temptations attack him in those places, F. Dean Lueking writes, "where humans expect the best: daily bread, sacred spaces, the devotion of the heart"--in other words, at his core. Lueking suggests then that we focus not on the sins and weaknesses of others but on our own "inner places of the soul, where the real and daily struggle becomes absolutely personal." Where are those places for you?
The "possibilities for doubt"
Perhaps that is a good way for us to approach Lent: as "a reflective examining of the inner places of the soul." According to Thomas Long, Jesus, like Israel, is tempted in ways that "symbolize all of the possibilities for doubt, misdirection, faithless choices, and unholy distractions to which God's people are ever at risk." Like those earlier Christians who settled into a comfortable faith, we're tempted today to turn away from the suffering of the world, tempted to build our own defenses against doubt and risk, tempted to concentrate not only on our own needs but also our wants, before thinking of others. In doing so, we forget who we are, too, and fall prey to the tempter.
It's not unusual for our focus to be limited, and perhaps it's understandable when the world holds so much possibility for pain on the other side of our defenses. We'll take care of ourselves, and our family, and maybe our church, and perhaps the neighborhood around it, but we really don't have time or energy or ability to reach beyond those narrow lines drawn protectively around us and our loved ones, "the people we know." Thomas Long sees the first temptation that way, when the devil suggests that Jesus keep his own vision "too small--satisfying hunger--and the recipients of his work too few--only one, himself." Of course, we know that Jesus' mission was anything but small, and that God's love was reaching out to the whole world through him, as it continues to do today. Long connects this to the situation of the church today in a powerful way, for we are often tempted to focus narrowly on our own needs, our own beliefs, our own plans--maybe even our own congregation. "Jesus is hungry, very hungry," Long says, "but he will not allow the devil to restrict his diet, or oursÖJesus resisted the temptation to make the gospel too small."
The devil is all talk, empty talk. Perhaps we need to spend some time in those empty places within us that belong to God alone, listening instead to a gospel larger than we had ever considered, and opening ourselves for what is yet to come.
For further reflection
Winston Churchill, 20th century
"One ought never to turn one's back on a threatened danger and try to run away from it. If you do that, you will double the danger. But if you meet it promptly and without flinching you will reduce the danger by half. Never run away from anything. Never!"
Oswald Chambers, 20th century
"God never gives strength for tomorrow or for the next hour, but only for the strain of the minute."
C.S. Lewis, 20th century
"How little people know who think that holiness is dull....When one meets the real thing, it's irresistible."
Christopher Morley, 20th century
"The enemies of the truth are always awfully nice."
Billy Graham, 20th century
"It is unnatural for Christianity to be popular."
Bill Watterson, 21st century
"Calvin: Do you believe in the devil? You know, a supreme evil being dedicated to the temptation, corruption, and destruction of man? Hobbes: I'm not sure that man needs the help."
A preaching version of this commentary (with book titles) can be found at http://www.ucc.org/worship/samuel/march-9-2014.html.
About Weekly Seeds
Weekly Seeds is a source for Bible study based on the readings of the "Lectionary," a plan for weekly Bible readings in public worship used in Protestant, Anglican and Roman Catholic churches throughout the world. When we pray with and study the Bible using the Lectionary, we are praying and studying with millions of others.
You're welcome to reprint this resource and use in your congregation's Bible-study groups.
Weekly Seeds is a resource of Local Church Ministries of the United Church of Christ. Bible texts are from the New Revised Standard Version, © 1989 Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. The Revised Common Lectionary is © 1992 Consultation on Common Texts. Used by permission.