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Fifth Sunday
First Sunday in Lent
March 10, 2019
Deuteronomy 26:1-11
Romans 10:8b-13
Luke 4:1-13
Looking Inward to Serve Others
As we think about the first Sunday in Lent our minds are normally drawn to what we as individuals will do during this season. What will I focus on? What will I give up during this season? What does it mean to me? One of the things that I have learned first as a missionary and now as a professor of Intercultural Studies and Missions, is that much of the world thinks more about how we relate to others than about self. What can we learn during Lent from this focus on others? As we experience this time leading up to the cross and the resurrection of Jesus Christ, how does this time help us to think missionally? How can Lent be a time in which we see beyond ourselves to the reality that the work of Jesus Christ is truly global in nature?
Exegetical Missional Insights: Thinking beyond ourselves
Deuteronomy 26:1-11
As we ponder Deuteronomy, it is easy to become bogged down in the details of Israel's religious law and not see beyond the veil of legalism that often creeps into the church. This reading presents a shift away from looking at the law to worship. More particularly the directions for the First Fruits offering enables us to gain a big picture of what God was doing in Israel and what God continues to do with His people today.
It is important to remember that Israel as a people are not yet in the promised land when they receive these directives about how to worship. It is anticipatory for once they are in the land and are harvesting the crops of the land. Remember as well that up until this time, Israel as a people have been pastoralists, not farmers. As they enter this new context and learn to be agriculturalists they are to remain obedient to God, and recognize him in all things. They are not to be lead away from worshipping God by the agricultural/worship practices of the people they are displacing. By giving the First Fruits as God directed, His people take the time to remember His work done on their behalf. They are reminded that God has made them into a people (their father was a "wandering Aramean") and that they were a people without a land who now are in a land that is their "inheritance".
God's Mission in the Text
Giving God the first and best of the harvest is worthy worship and recognition of God. Yet worship is not to be self-centered. While the focus of the ritual is on the presenter and his relationship with God, we need to remember the First Fruits were primarily for the Levites and the aliens, who are included in God's grace. Even at this early stage in Israel's development, we can see the missional nature of God's people. God is the center of the action, he beings people to him, his people are blessed, and through their blessings others are to be blessed.
Romans 10:8b-13
In this reading from Romans, Paul is in the middle of a discussion regarding Israel's lack of faith and that righteousness comes from God. Just as we noted in the passage from Deuteronomy, God's people are to be in a relationship with him that is evidenced by fellowship and resulting conduct (worship) that points to God.
In the offering of the First Fruits, the land as an inheritance from God was key. Here in Paul's discussion the inheritance from God is salvation. The offering of the First Fruits was an act of faith. Here Paul points to a similar reality that salvation begins in our lives with our inward act of faith that is evident in our outward confession and living that demonstrates our relationship with God. Paul closely ties his discussion to Mosaic Law. It reminds us that God's message has not changed. Just as Israel's identity was dependent on God's work, so our salvation is dependent on God's work in Jesus Christ. Paul makes it clear, that what we do is not the means of our salvation. Faith is key and this is available to both Jew and Gentile. While we are not required to bring the produce of our land as an offering, we are to offer the fruit of our lips in our confession that Jesus is Lord and live in commitment to him. Further, n this reading Paul quotes Joel 2:32, which ties this message with Peter's message on the day of Pentecost Acts 2:21, and thus to the missional nature of the Gospel of Jesus Christ.
God's Mission in the Text
Paul has made it clear that God's work is missional. All people everywhere find themselves it the same position before God and need to hear about salvation in Jesus Christ. Because salvation is by faith, it is available to all people, both Jew and Gentile. Likewise, all need to know this truth so that they can exercise faith by calling on Jesus.
The work of our heart is not just righteous living, but the sharing of the source of righteousness in Jesus Christ. This should be central to Lent. As we focus on God's grace during this time, it should lead us into sharing the good news about Jesus. This is a work of obedience from the heart just as the Israelites were to offer the First Fruits and be a blessing by passing the blessing that they had received from God.
Luke 4:1-13
We are all familiar with Jesus's temptations. Perhaps one of the dangers is to gloss over this account as something that we have mined for all it is worth. How does reading this passage during Lent, open up our thinking about what this passage is teaching us missionally?
One new insight came to me from the African Bible Commentary. The author describes this set of temptations as a rite of passage leading Jesus into his ministry! In this light, the victory of Jesus is not only about how we handle personal temptation but is about knowing that dealing with temptation prepares us for service. In other words, how is our own spiritual victory not just a personal matter, but how is it missional? If we think about Lent in this manner, it is not just a time to focus on our personal spirituality, but how are we being prepared to continue the ministry of Jesus. Our spiritual victory and growth are not just to be accomplished, but as a rite of passage it moves us into a new phase of life, or service in God's Kingdom. Just as Jesus emerged from these temptations confident in his direction about doing the Father's work, we should emerge from Lent, ready for doing God's work.
Again, this passage takes us back to Israel's story. Just as they Israel was tested in the wilderness and in occupying the Promised Land, Jesus was tested as to his obedience to the Father. Over against Israel's repeated failures, Jesus shows us the way to remaining faithful to God as his people, whatever our circumstances, hunger, problems, or temptations. The way forward is being "full of the Spirit."
God's Mission in the Text
Just as Jesus shows us that his status as God's Son was only to be used for God's Kingdom purposes, not his needs or wants; so, we need to live and serve in the reality that our relationship with God is for God's Kingdom purposes. While we might be tempted to think that our sacrifice in Lent is for our own good, we need to remember that Satan's temptations of Jesus were self-focused. Satan invited him to do the miraculous for his own good. However, once Jesus began his public ministry, he immediately met the needs of others that they might see the coming Kingdom. As we journey through Lent, may we see that all that God does in us is to enable others to see him at work in us and through us that they may see His Kingdom.
Further, Jesus was offered an easy way out to world dominion. By the actions of Jesus we see that God's purpose of being missional cannot be cut short. While it may not be easy, doing God's work God's way is the only way to do God's work. Other options will leave us without fully doing what God desires. If the Son of God needed to avoid the easy way out, we need to recognize the same reality.
Missional Connections for our Context
These passages challenge our culture's corrupting influence to make everything, even Lent, about us. As we journey through Lent, we can become more in line with God's purpose for His people as we ask how this time of introspection and giving up can open the way for us to be more missional. Nestled in each of the readings for the First Sunday in Lent, we see God speaking to his people about being His people for His Kingdom not for our own purposes or our own good. How can our activities in Lent prepare us for missional living the rest of the year?
Biographical Summary
Marcus W. Dean, Ph.D. is currently Professor of Intercultural Studies and Missions and chair of The Department of Global Studies at Houghton College, Houghton, New York. Along with his wife and three sons, he served for 15 years with the Wesleyan Church (Global Partners) in Colombia (eight years) and Puerto Rico (four years) in theological education and administration. Prior to serving in missions he pastored in Indiana.
Fourth Sunday of Lent
March 27, 2022
Joshua 5:9-12
2 Corinthians 5:16-21
Luke 15:1-3, 11b-32
(Re)turning to God
Introduction
Each of the three lectionary texts for the fourth Sunday of Lent in their own way deal with repentance, that is, (re)turning to God. This is fitting because, for many Christians, the season of Lent is a time of surrendering more fully to God as we journey toward the cross. These texts, however, remind us that genuine turning toward God is inseparable from participation in the missio Dei, that is, the mission of God.
Exegetical Missional Insights
Joshua 5:9-12
In the preceding chapters, Joshua, a new type of Moses, leads the people of Israel to cross the Jordan River and establish a memorial testifying to the God of Israel. Israel approaches the end of their 40 years of wilderness wandering and prepares for the conquest of their enemies in the land of promise. On the precipice of the conquest, Israel is instructed to engage in two identity-defining practices deeply rooted in their story as a people. The first practice is male circumcision. In Israel’s male-centered society, this symbolizes God’s covenantal relationship with God’s people (see Genesis 17). Quite shockingly, the new generation of Israelites that have grown up during the wilderness journey have not been circumcised (Joshua 5:2). In other words, they do not have the sign of God’s covenant commitment to them and their corresponding commitment to God. Moreover, in this time of Israel aimlessly wandering in the wilderness, it is likely that Egypt, one of Israel’s enemies, has begun to scorn Israel as if God has abandoned God’s people. Thus, Israel is invited to turn away from this disgrace through being circumcised at a place called Gilgal. Gilgal is related to the Hebrew word galal or “to roll” (5:9). Once Israel is circumcised and has taken the time to be “healed,” Joshua pronounces that “the disgrace of Egypt” has been “rolled away” (5:9). Israel’s submission to circumcision leads God to roll away the disgrace of any suggestion that God is not committed to God’s people. The second identity-defining practice Israel is called to embody is the Passover, a meal that the newly circumcised Israelites now meet the proper requirements to partake of as a community (5:10; see Exodus 12:48). The Passover speaks of God’s faithful deliverance of Israel from bondage in Egypt and the formation of a new people. After the Passover meal, it becomes clear that a new part of Israel’s story is unfolding. God is still on the move, and the people of Israel are invited to move with God. The wilderness wandering is over. No longer will Israel’s diet be based on manna, as it had been in the wilderness. They now eat “the produce of the land” that will soon be theirs as part of God’s promise (5:12).
2 Corinthians 5:16-21
In 2 Corinthians, the apostle Paul, along with Timothy, offers a description and defense of their apostolic participation in God’s mission. As a result of the new work God is doing in Christ, they have turned away from seeing people based on human standards, that is, according to the sarx or flesh (5:16). With their new perception, they recognize that those who are in Christ are a “new creation” (5:17). In other words, those in Christ are part of the eschatological renewal of all creation (see Isaiah 65:17, Romans 8:18-25, and 2 Peter 3:13). And this renewal comes “from God,” the reconciling one (5:18). God has given a “ministry of reconciliation” that flows from God’s own ministry of reconciliation (5:18-19). While the ministry of reconciliation described here clearly stresses humans being restored in a vertical relationship with God, reconciliation also inherently has a horizontal dimension—one that encompasses the restoration of relationships in the new community that is brought into being through Christ and the Spirit (c.f. Ephesians 2:11-22, Galatians 3:28). Similar to ancient diplomatic representatives seeking to honor their sender, Paul and Timothy are “ambassadors for Christ” appealing to others to turn or repent and “be reconciled to God” (5:20). According to the text, this is possible because of Christ. Though he was perfect, Christ identified with humanity such that he somehow came to “be sin” in order that others might “become the righteousness of God” (5:21). As Irenaeus, a second-century theologian, put it, “Christ became what we are, in order that we might become what he is.”
Luke 15:1-3, 11b-32
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The setting of this well-known story or parable is critical to understanding its meaning. Jesus is surrounded by eager “tax collectors and sinners” who desire to listen to his teaching (15:1). As this takes place, devout Jewish religious leaders called Pharisees and scribes criticize the fact that Jesus “welcomes sinners and eats with them” (15:1, 2). Then, Jesus tells a parable to them, that is, the Pharisees and scribes (15:3; italics mine). After telling brief stories of a lost sheep and a lost coin, Jesus continues with a story of two lost sons. Many are familiar with the story of the younger son who shamefully requests his inheritance from his living father and then goes on to squander it (15:12). The young son ends up desperately coming home to his father where he becomes the recipient of lavish hospitality. The father runs to greet him—something uncommon for distinguished elderly men in the first-century (15:20). The father generously offers gifts that signify the restoration of sonship—a robe, a ring, and sandals (15:22). And the father throws a party to celebrate the return of his lost son (10:24). At this point in the story, Jesus has described God’s mission of welcoming and restoring the tax collectors and sinners of the world. The remainder of the story is a plea to the Pharisees and scribes who refuse “to go in” to the party (15:28). Like the elder son, the Pharisees and scribes are frustrated because they have worked “like a slave” and “never disobeyed” Torah (15:29). Resentful of the younger son, they lament not being given a celebration. Yet they fail to see that the father’s hospitality includes them as well—"all that is mine is yours” (15:31). Essentially, Jesus invites the Pharisees and scribes to repent or turn toward embracing God’s mission of hospitality to sinners. As the parable ends, we are left wondering: Will they join the party?
God's Mission in the Text
The missio Dei is palpably present in each of our texts as people are called to repent and participate in what God is up to in their midst. In Joshua 5:9-12, God faithfully sustains Israel to the end of their wilderness journey and calls them to turn more fully toward God through circumcision and the Passover as they step into the new season into which God is inviting them. In 2 Corinthians 5:16-21, God’s reconciling mission is vividly depicted—a ministry that restores fractured relationships through the self-giving love of Christ. Humans are invited to participate in the ministry of reconciliation, but God is the initiator and sustainer of the ministry. And, in Luke 15, we see God’s mission of lavishly offering hospitality to sinners. The devout religious leaders of the day are invited to repent from their resentment and approximate God’s hospitable heart.
Missional Connections for Our Context
While there are several possible interrelated missional connections for this week’s rich lectionary texts, I would like to offer one brief reflection from each text connected to the Lenten theme of repentance. Hopefully, my reflections can stimulate thinking about faithful and fitting embodiment of these texts in readers’ contexts.
Joshua 5:9-12
One of the great barriers to repentance and participation in God’s mission is relentless activity. In the fast-paced, 24/7 North American context, it is easy to cultivate habits (e.g., overworking, impulsive/compulsive shopping, excessive media consumption) that numb us to the whispers of God that call us to deeper devotion. Despite the recent global pandemic, some of us have still struggled to slow down. While Israel’s 40 years of wandering in the wilderness does not amount to the frantic activity of much of North American culture, I find it interesting that they were apparently so driven to reach their destination that no one thought it was problematic that the new generation of male Israelites had not paused to commit themselves to receiving the sign of God’s covenant—circumcision. Circumcision does not happen by accident. It involves stopping, planning, and, then, healing from the painful process of it all. The various forms of deeper devotion that God invites us to often involve the same. We cannot repent in a rush. This is most especially true for communities. Inasmuch as we might want to side step the painful process of lament, it is here where God often meets us most profoundly. Lent is a season of pausing to invite the Spirit to help us align our lives more fully with God’s will (even when it hurts) as we anticipate the fresh work of the God of Israel in and through Jesus Christ, the Messiah.
2 Corinthians 5:16-21
In this Lenten season, I wonder if the profound portrait of reconciliation between God and humanity in 2 Corinthians 5:16-21 might be an invitation to repent from well-intentioned, but, ultimately, all-too-often cheap racial reconciliation efforts—efforts that conveniently ignore the deep, historical roots of racial injustice. God’s mission of reconciliation that stands at the heart of the Christian gospel is a reconciliation that is costly, self-giving, and beyond the point of returning to things as normal. If U.S. Christians have any hope of making meaningful, consistent progress on this side of the eschaton in addressing the racial/ethnic (and many other) divisions of the church, I imagine it will involve repenting from self-protective reconciliation efforts and instead, empowered and sustained by God, approximating the vulnerable, costly reconciliation that is revealed in the gospel of Jesus.
Luke 15:1-3, 11b-32
Lastly, in this time of Lent, we are invited to repent and recapture the wonder of God’s heart for those whom the late Bishop Barbara Harris called “the least, the lost, and the left out.” The well-loved parable in Luke 15 reveals a prodigal (i.e., lavish, wastefully extravagant) God on mission to seek what is lost. It speaks of the urgency and beauty of the gospel. Like the Pharisees and scribes, self-righteous leaders (and others) are called to repent and reflect the welcoming father who embraces the rule-keepers and the rule-breakers alike. No one is left out of God’s extravagant embrace.
References
1 All Scripture citations are from The New Oxford Annotated Bible: New Revised Standard Version (New York: Oxford University Press, 2010).
2 Rembrandt Harmenszoon van Rijn, 1606-1669. The Return of the Prodigal Son, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54306 [retrieved January 1, 2019]. Original source: http://commons.wikimedia.org/wiki/File:Rembrandt-The_return_of_the_prodigal_son.jpg.
Biographical Summary
Edgar “Trey” Clark III is a husband, father, and ordained minister. He holds degrees from Wheaton College and Fuller Seminary, where he is a Ph.D. candidate. Along with serving in pastoral ministry for several years in the U.S., he has lived and studied in England, South Africa, and Costa Rica.
