Bumps in the Road
Commentary
Moving into another state with different levels of road maintenance can result in some unexpected discoveries. In the current state I have moved in last year, there are “rumble” strips before each highway intersection. They are intended to warn drivers to slow down for the Stop sign at the intersection. Also, road repairs vary from state to state as one travels across the nation. Drivers need to be vigilant to slow down for pot holes in the road, cracks that either rise or fall below the pavement level. The state I am now in has actual gravel or dirt roads that can go on for miles and miles to get a destination.
Each of our biblical texts this Sunday are a reminder that despite the best planned efforts for spiritual, community or personal growth -- inevitably there will be bumps in the road. In Numbers 21, the people of Israel are in another whining and complaint stage with God, who has delivered them from countless obstacles and adversaries. The Moses type leaders see this and appreciate this, not so with a people who basically want more and more from God and their leader. Ephesians 2 is a general epistle written to Christians who are struggling with their identity as believers when it is apparent that the second coming may not occur in the immediate future. Where do Christians fit in during times when our message is rejected; people seem to get along fine without it; and the leaders from the golden era of the church have died? Finally in John 3, Jesus continues to respond to Nicodemus’ secret inquiries in this night time discussion on what it means to have a right relationship with God? A Jewish Pharisee is wondering if he is in the right direction with his own faith, or is he hitting a bump in the road?
Numbers 21:4-9
This is the last of a litany of complaints against God and God’s chosen leader, Moses. Previously the complaints were as follows: Numbers 11 had complaints about manna and quail. These were questions about trust. Chapter 12 questioned Moses’ leadership. Numbers 13-14 questioned the reliability of the trust of arriving into the Promised Land. Chapter 16 again questioned Moses’ leadership with Korah’s rebellion. Numbers 20 questioned about water and trust in God again. Finally in our text, there are complaints of both food and water. It summarizes Israel’s lack of trust (Yee, 221). This is another bump in the road for this people travelling to the Promised Land.
God has just delivered the people from the Canaanites, and named the place of victory, “Hormah” (Numbers 21:3). The complaints are again lodged against Moses and God of being taken out of both the bondage and benefits of Egypt. One preaching path here might be to ask if there are “Egypt’s” in our past that we tend to selectively “romanticize” as we are currently facing another wilderness challenge during this season of Lent. For example, one could wish they were back in school while at work in a job, but forgetting the homework, exams and living frugally or off other people in that time.
God responds to the people with the sending of serpents. Other ancient religions also had the serpent as a venerated religious symbol in nations such as Egypt, Greece and Mesopotamia. In response to the people cries for repentance, God instructed Moses to make a bronze serpent and set it on a pole. If bitten by a serpent, viewing the bronze serpent would heal the person.
The serpent symbol can be one of both life and death. Numbers 21 reminds people of faith that the wilderness can be a place of growing toward maturity or abandoning one’s faith. This is a Lent theme as well. The New Testament author John would use the bronze serpent “lifting up on a pole” (John 3:14; 12:32). The main theme of this text points to the serpent in the wilderness account as being an opportunity to either grow in trusting one’s God, or surrender to apostasy to return to the old way of life or “Egypt” of one’s past (which both enslaves and offers temporary gratification in one’s life).
Another course one could explore in this lesson is to provide a brief survey of the book of Numbers itself, (since it does not often occur in the lectionary). Some points one might consider is that the overall structure of the book is: Numbers 1-25 reports on the generation of rebellion. While Numbers 26-36 uplifts the generation of hope. This fourth book in the Hebrew Bible and Torah means “In the wilderness.” It is a travel log from Egypt, the wilderness into Canaan. In a post modern world, sometimes the symbols of technology disappoint people and they are in a new wilderness of sorts. Trust in God is the ongoing prescription here.
Numbers has been called “The Junk Room of the Bible.” There are several pieces of miscellaneous traditions, wisdom, and random bits and pieces of thought given without much organized editing. There are census lists (1-25). There is a rebellion story in Numbers 13-14. There are lists of Israel’s tribes (Numbers 26). Numbers also narrates transitions from one generation to the next. How does a community of faith wrestle with transitions, might be a preaching path from the Book of Numbers. Remaining faithful to God despite any outward appearances of temptation is one reason why this text is firmly planted within the season of Lent.
Finally, The book of Numbers may be an especially appropriate resource for guidance through contemporary wilderness of pluralism, competing voices, and shifting foundations in the journey of God’s people into the twenty first century” (Olson 8). [Works Cited: Olson, Dennis T., Interpretation, a Bible Commentary for Teaching and Preaching: Numbers, John Knox Press, 1996); Yee, Gale A., Hugh R. Page, Matthew J.M. Coomber, Editors, The Old Testament and Apocrypha Fortress Commentary on the Bible, Augsburg Fortress, 2014)].
Ephesians 2:1-10
This general epistle has a contested authorship. Most scholars date Ephesians around 80-90 A.D. by a Pauline author in western Asia Minor. One could also argue a scribe of Paul copied it during the Apostle’s lifetime. This article will assume the former, and simply call the author “Paul.” The bump in the road in this general epistle is the second coming has yet to occur. Most or all of the original disciples/apostles have died. These are gentile Christians who realize that a majority of those who worship in the Jewish temples are content with their beliefs. Now these gentile Christians are struggling with identity loss. Paul does not want to return to their pagan ways. Practically, how does one adapt their basic Christian beliefs to another time and generation? Paul’s response is the Christian community is united in God’s grace.
Paul also addresses these concerns generally by appealing to worship practices such as a doxology or worship practices; call for unity; and highlights the life before and after receiving the gift of grace to be part of the community of faith in Jesus as Christ. Ephesians 2:1-10 builds on what God has already done for Christians in the pure gift of grace. “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God” Ephesians 2:8. This might be one lens for interpreting the rest of the concerns within the Epistle of Ephesians.
Why do people die? Paul believes it is because of sin. Those people, who persist to live in this sin, are also following the prince of power of the air. This suggests a cosmic battle is occurring between the forces of good and evil. However, God has defeated the powers of evil on the cross. Paul wishes to reinforce the emphasis of some of the Protestant Reformation church traditions of grace being purely an undeserved free gift -- lest anybody should boast that he or she has contributed to their salvation. Why does God act so graciously? It is out of his love for humanity. This is the nature of grace. This text points to a sermon on God’s grace to all people, even to the undeserved. The text continues to point to ongoing temptations to live by the powers according to the desires of the flesh.
Paul Tillich might say that humans have an inner emptiness for a number of reasons which high tech and social media society cannot fulfill. Therefore, many people seek: false idols, concupiscence (fleshly pleasures) or simply attempt some form of escapism through alcohol and drugs. Only the trust in the grace of God can fill such emptiness, and make humans alive together with Christ. One does not have to find God. But rather God has already found humans in gracious unconditional love. This is a basic Christian core message one can use as we identify the latest false idols that seem to provide immediate gratification, similar to what the people in Numbers 21 sought.
A three point sermon on this text might be: God’s Grace means: 1) We are being made alive together with Jesus as Christ 2) We are being raised with Jesus Christ after any loss, death or “bump in the road.” 3) We already have a seat alongside Jesus one day. [Works Cited: Lincoln, Andrew T., A.J.M. Wedderburn, New Testament Theology: The Theology of the Later Pauline Letters. (Cambridge University Press,1993); Taylor, Walter F. and John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians. (Augsburg Fortress, 1985); Tillich, Paul, The Courage to Be, (Yale University Press, 1952)]
John 3:14-21
Nicodemus, a man of the Pharisees and ruler of the Jews, is facing a potential bump on the road in his faith. He approaches Jesus at night to discover exactly what the movement of this new Messiah entails. Today’s text is an extension of the discussion between the two men. Verse 14 serves as transitional point of how God’s plan for the universe is still unfolding in their current situation. John 3 cites the incident above in Numbers 21 as a reference to how God confronts the cosmic powers of darkness with the good news of the light. One sermon direction here might be the unexplored directions a Christian or church might look at, but fear the risks and change? Lent is a time to possibly have a Council retreat or preach on this. Being a pastor in a small church, I have seen many churches that are afraid to explore sharing a pastor, their building and their ministry resources with other congregations. Finances are very tight. But the fear of losing identity is more pressing. Nicodemus may have to make a difficult choice in John’s gospel. That is, does he stay with the Temple or join Jesus’ following? An alternative view suggested by some scholars is that he is a secret follower of Jesus. Another quick example is a pastor does not like the national political party in power. However, they serve in a very “red state,” so the Pastor secretly supports the opposing party through internet giving and going underground in order to avoid angering certain powerful congregation members. Does the pastor remain in the shadows of his/her true political convictions? What would church council say here?
Another direction of this text is found with the final verse, “But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God” John 3:21. Just as the people of early Israel were tempted to go back to the darkness of Egyptian bondage, John’s gospel highlights how people often prefer the power of the darkness rather than the new life in Jesus as Messiah. While John 3:16 understandably is highlighted as the gospel in a nutshell, it should not obscure the wisdom of the rest of John 3. Simply knowing about Jesus and God is inadequate in this gospel of John. People are invited into a relationship with Jesus (as is Nicodemus). This means people are not to love or do evil, but rather do what is right and true. Darkness’ wicked deeds are exposed by the light. A relationship with Jesus does not fear light. Nicodemus is still hiding in the shadow of night. He has not quite arrived as of this text. But the invitation is still real, ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:17). What form of darkness is blocking a Christian or congregation from being the people God wants them to be (John 10:10, having life and having it abundantly)?
An authentic faith is willing to face both the darkness and light of any given station. Is there a staff member who is related to powerful people in the congregation who is not doing the expectations of the job description? To confront the person would entail angering other family members in the church. Is there a “pet project” ministry that is being held up by a small group of people, which also drains congregation resources? These are Lent questions to ponder for growth.
The bump in the road in this text might be likened to “dark areas” of our personal faith or that of the local church, which we are reluctant to face. John 3 suggests that as people of faith in Jesus, we are to always look toward the light. The problem is what sort of sacrifices we are willing to make to experience the “light” that is coming? The people of Israel needed a bronze serpent to heal them of their disbelief. Jesus is being “lifted up” so that whoever believes in him has eternal life (John 3:14). In Lent, what dark areas are hindering our growth as believers and a community of faith? As a Pastor I tend to ask these questions. I do not want to rush in to give the answer as I see it, but rather remind people that the promise of eternal and abundant life is very real. In this season, how are we willing stretch our faith muscles in order to have life and have it abundantly (John 10:10)? [Works Cited: Beasley-Murray, George R. Word Biblical Commentary: John, Word Books, 1987); Lincoln, Andrew T. Black’s New Testament Commentary: The Gospel According to John, (Hendrickson Publishers 2005)].
Alternative Application
“Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God” John 3:18. Early Judaism thought of itself as a monotheistic religion. No other gods were permitted. Does Christianity profess to be the only way with the “only Son of God?” How are we to approach other world religions that might make an equally strong claim to their religious beliefs in the year 2018?
Each of our biblical texts this Sunday are a reminder that despite the best planned efforts for spiritual, community or personal growth -- inevitably there will be bumps in the road. In Numbers 21, the people of Israel are in another whining and complaint stage with God, who has delivered them from countless obstacles and adversaries. The Moses type leaders see this and appreciate this, not so with a people who basically want more and more from God and their leader. Ephesians 2 is a general epistle written to Christians who are struggling with their identity as believers when it is apparent that the second coming may not occur in the immediate future. Where do Christians fit in during times when our message is rejected; people seem to get along fine without it; and the leaders from the golden era of the church have died? Finally in John 3, Jesus continues to respond to Nicodemus’ secret inquiries in this night time discussion on what it means to have a right relationship with God? A Jewish Pharisee is wondering if he is in the right direction with his own faith, or is he hitting a bump in the road?
Numbers 21:4-9
This is the last of a litany of complaints against God and God’s chosen leader, Moses. Previously the complaints were as follows: Numbers 11 had complaints about manna and quail. These were questions about trust. Chapter 12 questioned Moses’ leadership. Numbers 13-14 questioned the reliability of the trust of arriving into the Promised Land. Chapter 16 again questioned Moses’ leadership with Korah’s rebellion. Numbers 20 questioned about water and trust in God again. Finally in our text, there are complaints of both food and water. It summarizes Israel’s lack of trust (Yee, 221). This is another bump in the road for this people travelling to the Promised Land.
God has just delivered the people from the Canaanites, and named the place of victory, “Hormah” (Numbers 21:3). The complaints are again lodged against Moses and God of being taken out of both the bondage and benefits of Egypt. One preaching path here might be to ask if there are “Egypt’s” in our past that we tend to selectively “romanticize” as we are currently facing another wilderness challenge during this season of Lent. For example, one could wish they were back in school while at work in a job, but forgetting the homework, exams and living frugally or off other people in that time.
God responds to the people with the sending of serpents. Other ancient religions also had the serpent as a venerated religious symbol in nations such as Egypt, Greece and Mesopotamia. In response to the people cries for repentance, God instructed Moses to make a bronze serpent and set it on a pole. If bitten by a serpent, viewing the bronze serpent would heal the person.
The serpent symbol can be one of both life and death. Numbers 21 reminds people of faith that the wilderness can be a place of growing toward maturity or abandoning one’s faith. This is a Lent theme as well. The New Testament author John would use the bronze serpent “lifting up on a pole” (John 3:14; 12:32). The main theme of this text points to the serpent in the wilderness account as being an opportunity to either grow in trusting one’s God, or surrender to apostasy to return to the old way of life or “Egypt” of one’s past (which both enslaves and offers temporary gratification in one’s life).
Another course one could explore in this lesson is to provide a brief survey of the book of Numbers itself, (since it does not often occur in the lectionary). Some points one might consider is that the overall structure of the book is: Numbers 1-25 reports on the generation of rebellion. While Numbers 26-36 uplifts the generation of hope. This fourth book in the Hebrew Bible and Torah means “In the wilderness.” It is a travel log from Egypt, the wilderness into Canaan. In a post modern world, sometimes the symbols of technology disappoint people and they are in a new wilderness of sorts. Trust in God is the ongoing prescription here.
Numbers has been called “The Junk Room of the Bible.” There are several pieces of miscellaneous traditions, wisdom, and random bits and pieces of thought given without much organized editing. There are census lists (1-25). There is a rebellion story in Numbers 13-14. There are lists of Israel’s tribes (Numbers 26). Numbers also narrates transitions from one generation to the next. How does a community of faith wrestle with transitions, might be a preaching path from the Book of Numbers. Remaining faithful to God despite any outward appearances of temptation is one reason why this text is firmly planted within the season of Lent.
Finally, The book of Numbers may be an especially appropriate resource for guidance through contemporary wilderness of pluralism, competing voices, and shifting foundations in the journey of God’s people into the twenty first century” (Olson 8). [Works Cited: Olson, Dennis T., Interpretation, a Bible Commentary for Teaching and Preaching: Numbers, John Knox Press, 1996); Yee, Gale A., Hugh R. Page, Matthew J.M. Coomber, Editors, The Old Testament and Apocrypha Fortress Commentary on the Bible, Augsburg Fortress, 2014)].
Ephesians 2:1-10
This general epistle has a contested authorship. Most scholars date Ephesians around 80-90 A.D. by a Pauline author in western Asia Minor. One could also argue a scribe of Paul copied it during the Apostle’s lifetime. This article will assume the former, and simply call the author “Paul.” The bump in the road in this general epistle is the second coming has yet to occur. Most or all of the original disciples/apostles have died. These are gentile Christians who realize that a majority of those who worship in the Jewish temples are content with their beliefs. Now these gentile Christians are struggling with identity loss. Paul does not want to return to their pagan ways. Practically, how does one adapt their basic Christian beliefs to another time and generation? Paul’s response is the Christian community is united in God’s grace.
Paul also addresses these concerns generally by appealing to worship practices such as a doxology or worship practices; call for unity; and highlights the life before and after receiving the gift of grace to be part of the community of faith in Jesus as Christ. Ephesians 2:1-10 builds on what God has already done for Christians in the pure gift of grace. “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God” Ephesians 2:8. This might be one lens for interpreting the rest of the concerns within the Epistle of Ephesians.
Why do people die? Paul believes it is because of sin. Those people, who persist to live in this sin, are also following the prince of power of the air. This suggests a cosmic battle is occurring between the forces of good and evil. However, God has defeated the powers of evil on the cross. Paul wishes to reinforce the emphasis of some of the Protestant Reformation church traditions of grace being purely an undeserved free gift -- lest anybody should boast that he or she has contributed to their salvation. Why does God act so graciously? It is out of his love for humanity. This is the nature of grace. This text points to a sermon on God’s grace to all people, even to the undeserved. The text continues to point to ongoing temptations to live by the powers according to the desires of the flesh.
Paul Tillich might say that humans have an inner emptiness for a number of reasons which high tech and social media society cannot fulfill. Therefore, many people seek: false idols, concupiscence (fleshly pleasures) or simply attempt some form of escapism through alcohol and drugs. Only the trust in the grace of God can fill such emptiness, and make humans alive together with Christ. One does not have to find God. But rather God has already found humans in gracious unconditional love. This is a basic Christian core message one can use as we identify the latest false idols that seem to provide immediate gratification, similar to what the people in Numbers 21 sought.
A three point sermon on this text might be: God’s Grace means: 1) We are being made alive together with Jesus as Christ 2) We are being raised with Jesus Christ after any loss, death or “bump in the road.” 3) We already have a seat alongside Jesus one day. [Works Cited: Lincoln, Andrew T., A.J.M. Wedderburn, New Testament Theology: The Theology of the Later Pauline Letters. (Cambridge University Press,1993); Taylor, Walter F. and John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians. (Augsburg Fortress, 1985); Tillich, Paul, The Courage to Be, (Yale University Press, 1952)]
John 3:14-21
Nicodemus, a man of the Pharisees and ruler of the Jews, is facing a potential bump on the road in his faith. He approaches Jesus at night to discover exactly what the movement of this new Messiah entails. Today’s text is an extension of the discussion between the two men. Verse 14 serves as transitional point of how God’s plan for the universe is still unfolding in their current situation. John 3 cites the incident above in Numbers 21 as a reference to how God confronts the cosmic powers of darkness with the good news of the light. One sermon direction here might be the unexplored directions a Christian or church might look at, but fear the risks and change? Lent is a time to possibly have a Council retreat or preach on this. Being a pastor in a small church, I have seen many churches that are afraid to explore sharing a pastor, their building and their ministry resources with other congregations. Finances are very tight. But the fear of losing identity is more pressing. Nicodemus may have to make a difficult choice in John’s gospel. That is, does he stay with the Temple or join Jesus’ following? An alternative view suggested by some scholars is that he is a secret follower of Jesus. Another quick example is a pastor does not like the national political party in power. However, they serve in a very “red state,” so the Pastor secretly supports the opposing party through internet giving and going underground in order to avoid angering certain powerful congregation members. Does the pastor remain in the shadows of his/her true political convictions? What would church council say here?
Another direction of this text is found with the final verse, “But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God” John 3:21. Just as the people of early Israel were tempted to go back to the darkness of Egyptian bondage, John’s gospel highlights how people often prefer the power of the darkness rather than the new life in Jesus as Messiah. While John 3:16 understandably is highlighted as the gospel in a nutshell, it should not obscure the wisdom of the rest of John 3. Simply knowing about Jesus and God is inadequate in this gospel of John. People are invited into a relationship with Jesus (as is Nicodemus). This means people are not to love or do evil, but rather do what is right and true. Darkness’ wicked deeds are exposed by the light. A relationship with Jesus does not fear light. Nicodemus is still hiding in the shadow of night. He has not quite arrived as of this text. But the invitation is still real, ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:17). What form of darkness is blocking a Christian or congregation from being the people God wants them to be (John 10:10, having life and having it abundantly)?
An authentic faith is willing to face both the darkness and light of any given station. Is there a staff member who is related to powerful people in the congregation who is not doing the expectations of the job description? To confront the person would entail angering other family members in the church. Is there a “pet project” ministry that is being held up by a small group of people, which also drains congregation resources? These are Lent questions to ponder for growth.
The bump in the road in this text might be likened to “dark areas” of our personal faith or that of the local church, which we are reluctant to face. John 3 suggests that as people of faith in Jesus, we are to always look toward the light. The problem is what sort of sacrifices we are willing to make to experience the “light” that is coming? The people of Israel needed a bronze serpent to heal them of their disbelief. Jesus is being “lifted up” so that whoever believes in him has eternal life (John 3:14). In Lent, what dark areas are hindering our growth as believers and a community of faith? As a Pastor I tend to ask these questions. I do not want to rush in to give the answer as I see it, but rather remind people that the promise of eternal and abundant life is very real. In this season, how are we willing stretch our faith muscles in order to have life and have it abundantly (John 10:10)? [Works Cited: Beasley-Murray, George R. Word Biblical Commentary: John, Word Books, 1987); Lincoln, Andrew T. Black’s New Testament Commentary: The Gospel According to John, (Hendrickson Publishers 2005)].
Alternative Application
“Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God” John 3:18. Early Judaism thought of itself as a monotheistic religion. No other gods were permitted. Does Christianity profess to be the only way with the “only Son of God?” How are we to approach other world religions that might make an equally strong claim to their religious beliefs in the year 2018?
