The Lord Changes You
Commentary
Hanging around the Lord changes you. This theme meshes with the historic purpose of the second Sunday in Lent, aiming to call candidates for baptism to ritual purity.
Genesis 15:1-12,17-18
The First Lesson is the story of the everlasting covenant with Abraham and Sarah. The entire book is probably the product of several distinct literary strands: (1) J, a 9th/10th century BC source named for is use of the term Jahweh or Yahweh (translated “Lord”); (2) E, an 8th century BC source so named for its use of the divine name Elohm; and (3) P or Priestly source, dated form the 6th century BC. This account seems to be the work of J, paralleling and earlier than P’s version of the call and covenant in 17:1-7.
The account begins with Yahweh appearing to Abram in a vision, identifying himself as Abram’s shield and indicating that his reward will be great (v.1). The reward referred to here is the patriarch’s posterity. Abram laments that a slave born in his house, Eliezer, is to be his heir since he has no offspring (vv.3-4). Yahweh reiterates an earlier promise made to Abram (12:1-2) that he will have true heirs, who shall be as numerous as the stars (`5:4b-5). Abram is said to have believed the Lord, and it was reckoned to him as righteousness (15:4b-5). It is good to be reminded at this point that the concept of “righteousness” in the Old Testament is not to imply that the believer lives in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp. 370-371).
Yahweh reminds Abram that he is the one who brought the patriarch from Ur of the Chaldees to the promised land, which he and his offspring were promised to possess (v.7; cf. 11:31; 12:1). Ur is located in the southern part of modern Iraq. But since the Chaldeans did not occupy it in the second millennium BC (the likely era in which Abraham lived) the city’s biblical moniker (as belonging to the Chaldees) is probably anachronistic.
After asking for assurance that the land promised would be his (15:8), Abraham is instructed to offer a sacrifice by cutting animals in two (vv.9-10). Abraham is reported as falling into a deep sleep (v.12). It is the condition in which he receives the revelation. In the dark that Abraham experienced, a smoking fire pot and flaming torch (symbolizing God’s presence) appeared and God make his covenant with the chosen one (vv.17-18).
A 2020 study conducted by the Brookings Institute indicates that the middle class continues to be squeezed, with failure to have its wages increased at the level of economic growth, the rising costs of health care and college costs, as well as the pressure on marriage in general.
A 2020 poll conducted by YouGovAmerica found that 46% of us have given up on ever realizing the American dream for themselves. Less than half of millennials (46%) think they can achieve it.
In the midst of the despair, we might be feeling over these dynamics, sermons on this text can remind hearers of the promise made to Abraham and his Jewish heirs. Preachers will want to make clear that the promise God made has been realized, that God does not break his promises, and that the promise is not contingent upon our response. (He is already declaring Abraham righteous prior to his performing a sacrifice as a means of praise.) The fact that earthly blessings were associated with the promise to Abraham (that he would have a male heir and be the father of a great nation with its open land) opens the door for considering that God’s promise which never fails might also be a word of hope for our way of life. It is not that prosperity is promised by God. But sermons assuring us that God’s promise to be faithful to us does not fail is certainly a word of hope which can change our outlook on life.
Philippians 3:17--4:1
The Second Lesson is an exhortation written by Paul while a prisoner urging his readers in a province of Macedonia to imitate him and others who are faithful. There is some debate about whether the book in its present form might be a combination of three separate letters (as early theologian Polycarp, Philippians, 2:3, spoke of Paul’s letters to this church.). Its immediate occasion was to thank the Philippians for their gifts, by way of the return of Epaphroditus to Philippi (2:25-30) who had brought these gifts to Paul. Paul’s main purpose is to urge persistence in face of opposition, using himself as an example.
Paul begins by noting that many (perhaps he refers to Christians) live as enemies of Christ’s cross (3:18), and their end is destruction as their bellies become their God (3:19). Christians are said to have their citizenship in heaven when we expect Christ to come (3:20). He will transform/change our bodies that they may be conformed to the body of his glory by the power that subjects all things to himself (3:21). A closing exhortation to beloved readers to stand firm is offered (4:1).
Cross-bearing is not very popular in America these days. It goes against our desire for instant gratification, which the internet consistently feeds (Paul Roberts, The Impulse Society: America in the Age of Instant Gratification). This is the sense in which we have become enemies of the cross.
Sermons on this lesson do well to focus on 3:21 and its promise that Christ transforms us. In that sense, hanging around Jesus offers the promise of breaking with our present styles of living for the moment, grabbing for all the gusto we can get. Caught up in Christ, our bellies are no longer our god. We become like Christ, live lives more in accord with his body to which everything, even our bodies and wishes, are subordinated. Preachers might note how neurobiology indicates that spirituality (focusing on Christ) gets us away from acting on immediate impulses. In faith our frontal lobe which controls immediate impulses is activated. And this leads to a consistent morality and is pleasurable as more dopamine is then released in the brain (Andrew Newberg, Why We Believe What We Believe, pp.187-188). Being transformed by Christ brings joy.
Luke 13:31-35 and/or Luke 9:28-36 (37-43a)
Both versions of the Gospel Lesson are drawn from the Book of Luke — the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul. Along with Acts, the author’s intention was to stress the universal mission of the church (Acts1:8). This first option (13:31-35) is a report on Jesus’ message to Herod and his lament over Jerusalem. Only the lament has a parallel in any of the other gospels (see Matthew 23:37-39). Having offered prophecies about the end of the age (vv.22-30), some Pharisees urge Jesus to escape for Herod reportedly planned to kill him (v.31). Jesus refers to Herod as a “fox,” contending that he will continue his work of healing but would finish on the third day (v.32). Jesus seems to imply that Herod is cunning; a reference to the third day may foreshadow his time in the tomb (v.33). Lamenting over Jerusalem, Jesus bewails how it is a city that has killed prophets. He would gather its children as a hen with her brood, but the town’s citizens have been unwilling (v.34). Jesus refers to a house left to Jerusalem, suggesting a judgment on or destruction of the temple (Jeremiah 22:5-6). He adds that citizens of the city will not see him until the time comes and they will bless him (v.35). This comment may prefigure the Palm Sunday procession,
A May 2021, a Gallup poll revealed only 36% of us are happy with America today. Levels of trust in our government seem not much improved with the Biden administration. A Pew Research poll revealed that only about one-quarter of Americans say they can trust the government in Washington to do what is right “just about always” (2%) or “most of the time” (22%).
Sermons do well to note that Jesus seems to have had this sort of love-hate relationship with the society of his day, caring for Jerusalem, all that it represented, but suspicious of King Herod (and the Roman Empire whose puppet he was). Likewise, sermons should aim to help us realize that we are called to lives which both deny and yet love the things of the world, to love our country but to critique and try to overcome its faults. Help parishioners to recognize that we are called to critique what we love in the world, but still to revel in them and use them to the glory of God.
The alternative version (Luke 9:28-36 [37-43a]) is the story of the Transfiguration (also appearing in Matthew 17:1-8 and Mark 9:2-8) which may be followed by an account of his healing of the epileptic child (vv.37-43). Eight days after teaching on conditions of discipleship (vv.23-27), Jesus is reported to ascend a mountain with Peter, James, and John to pray (v.28). While praying Jesus’ face changed, his clothes become white (v.29), and he meets Moses and Elijah, conversing about his mission to Jerusalem (vv.30-31). The disciples see these events (v.32), asking if they should makes dwellings for Jesus and the prophets who had appeared (v.33). Their real aim seems to have been to withdraw.
All are overshadowed by a cloud and were terrified, as a voice is heard proclaiming that Jesus is Son of God and should be heeded (vv.34-35). Then Jesus was found alone, and the disciples present kept silence (v.36).
Coming down the mountain a great crowd meets Jesus (v.37). A man from the crowd begs for the healing of an epileptic son (vv.38-39). Jesus’ disciples had been unable to do this in his absence (v.40). Jesus responds with a lament on his faithless generation, but then rebukes the unclean spirit and heals the boy (vv.41-42). It is reported that all were astonished at God’s majesty (v.43).
Widely published social psychologist Jean Twenge has spoken of post-boomer generations as part of an “entitlement culture.” We (the boomers as well) expect to be rewarded, expect to be entertained and have interesting work, and most everything else (Generation Me, pp.70, 216-217). When you are entitled, not much awes you. After all, you expect it. Even in religious life, you find a lot of churches in which there is not much awe. Everything is informal — the dress code, the way you approach the altar, and your general demeanor during worship. The story of the Transfiguration and the healing which follows blows the whistle on these trends.
Sermons on this lesson should aim to convey the awesome character of the transfigured Christ. From this point it will be wise to point out how awesome God’s presence and love are. The healing miracle reported later in the lesson might also be noted. Preachers could elaborate on how awesome medical healing, worship, and life itself. They can no longer be taken as “natural,” for they are works of the awesome love of God. This insight is transforming.
A new study neurobiological study (led by Paul Piff, “Awe, the Small Self, and Prosocial Behavior,” Journal of Personality and Social Psychology [May 2015]) found that experiencing a sense of awe promotes altruism, loving-kindness, and magnanimous behavior. The researchers describe awe as “that sense of wonder we feel in the presence of something vast that transcends our understanding of the world.” They point out that people commonly experience awe in nature, but also feel a sense of awe in response to religion, art, music, etc.
All the texts testify to how the presence of God in Christ changes us. Be sure the transformations of being with our Lord are made evident in sermons preached.
Genesis 15:1-12,17-18
The First Lesson is the story of the everlasting covenant with Abraham and Sarah. The entire book is probably the product of several distinct literary strands: (1) J, a 9th/10th century BC source named for is use of the term Jahweh or Yahweh (translated “Lord”); (2) E, an 8th century BC source so named for its use of the divine name Elohm; and (3) P or Priestly source, dated form the 6th century BC. This account seems to be the work of J, paralleling and earlier than P’s version of the call and covenant in 17:1-7.
The account begins with Yahweh appearing to Abram in a vision, identifying himself as Abram’s shield and indicating that his reward will be great (v.1). The reward referred to here is the patriarch’s posterity. Abram laments that a slave born in his house, Eliezer, is to be his heir since he has no offspring (vv.3-4). Yahweh reiterates an earlier promise made to Abram (12:1-2) that he will have true heirs, who shall be as numerous as the stars (`5:4b-5). Abram is said to have believed the Lord, and it was reckoned to him as righteousness (15:4b-5). It is good to be reminded at this point that the concept of “righteousness” in the Old Testament is not to imply that the believer lives in faultless conformity to some moral law. It has to do with living in right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp. 370-371).
Yahweh reminds Abram that he is the one who brought the patriarch from Ur of the Chaldees to the promised land, which he and his offspring were promised to possess (v.7; cf. 11:31; 12:1). Ur is located in the southern part of modern Iraq. But since the Chaldeans did not occupy it in the second millennium BC (the likely era in which Abraham lived) the city’s biblical moniker (as belonging to the Chaldees) is probably anachronistic.
After asking for assurance that the land promised would be his (15:8), Abraham is instructed to offer a sacrifice by cutting animals in two (vv.9-10). Abraham is reported as falling into a deep sleep (v.12). It is the condition in which he receives the revelation. In the dark that Abraham experienced, a smoking fire pot and flaming torch (symbolizing God’s presence) appeared and God make his covenant with the chosen one (vv.17-18).
A 2020 study conducted by the Brookings Institute indicates that the middle class continues to be squeezed, with failure to have its wages increased at the level of economic growth, the rising costs of health care and college costs, as well as the pressure on marriage in general.
A 2020 poll conducted by YouGovAmerica found that 46% of us have given up on ever realizing the American dream for themselves. Less than half of millennials (46%) think they can achieve it.
In the midst of the despair, we might be feeling over these dynamics, sermons on this text can remind hearers of the promise made to Abraham and his Jewish heirs. Preachers will want to make clear that the promise God made has been realized, that God does not break his promises, and that the promise is not contingent upon our response. (He is already declaring Abraham righteous prior to his performing a sacrifice as a means of praise.) The fact that earthly blessings were associated with the promise to Abraham (that he would have a male heir and be the father of a great nation with its open land) opens the door for considering that God’s promise which never fails might also be a word of hope for our way of life. It is not that prosperity is promised by God. But sermons assuring us that God’s promise to be faithful to us does not fail is certainly a word of hope which can change our outlook on life.
Philippians 3:17--4:1
The Second Lesson is an exhortation written by Paul while a prisoner urging his readers in a province of Macedonia to imitate him and others who are faithful. There is some debate about whether the book in its present form might be a combination of three separate letters (as early theologian Polycarp, Philippians, 2:3, spoke of Paul’s letters to this church.). Its immediate occasion was to thank the Philippians for their gifts, by way of the return of Epaphroditus to Philippi (2:25-30) who had brought these gifts to Paul. Paul’s main purpose is to urge persistence in face of opposition, using himself as an example.
Paul begins by noting that many (perhaps he refers to Christians) live as enemies of Christ’s cross (3:18), and their end is destruction as their bellies become their God (3:19). Christians are said to have their citizenship in heaven when we expect Christ to come (3:20). He will transform/change our bodies that they may be conformed to the body of his glory by the power that subjects all things to himself (3:21). A closing exhortation to beloved readers to stand firm is offered (4:1).
Cross-bearing is not very popular in America these days. It goes against our desire for instant gratification, which the internet consistently feeds (Paul Roberts, The Impulse Society: America in the Age of Instant Gratification). This is the sense in which we have become enemies of the cross.
Sermons on this lesson do well to focus on 3:21 and its promise that Christ transforms us. In that sense, hanging around Jesus offers the promise of breaking with our present styles of living for the moment, grabbing for all the gusto we can get. Caught up in Christ, our bellies are no longer our god. We become like Christ, live lives more in accord with his body to which everything, even our bodies and wishes, are subordinated. Preachers might note how neurobiology indicates that spirituality (focusing on Christ) gets us away from acting on immediate impulses. In faith our frontal lobe which controls immediate impulses is activated. And this leads to a consistent morality and is pleasurable as more dopamine is then released in the brain (Andrew Newberg, Why We Believe What We Believe, pp.187-188). Being transformed by Christ brings joy.
Luke 13:31-35 and/or Luke 9:28-36 (37-43a)
Both versions of the Gospel Lesson are drawn from the Book of Luke — the first installment of a two-part history of the church traditionally attributed to Luke, a physician and Gentile associate of Paul. Along with Acts, the author’s intention was to stress the universal mission of the church (Acts1:8). This first option (13:31-35) is a report on Jesus’ message to Herod and his lament over Jerusalem. Only the lament has a parallel in any of the other gospels (see Matthew 23:37-39). Having offered prophecies about the end of the age (vv.22-30), some Pharisees urge Jesus to escape for Herod reportedly planned to kill him (v.31). Jesus refers to Herod as a “fox,” contending that he will continue his work of healing but would finish on the third day (v.32). Jesus seems to imply that Herod is cunning; a reference to the third day may foreshadow his time in the tomb (v.33). Lamenting over Jerusalem, Jesus bewails how it is a city that has killed prophets. He would gather its children as a hen with her brood, but the town’s citizens have been unwilling (v.34). Jesus refers to a house left to Jerusalem, suggesting a judgment on or destruction of the temple (Jeremiah 22:5-6). He adds that citizens of the city will not see him until the time comes and they will bless him (v.35). This comment may prefigure the Palm Sunday procession,
A May 2021, a Gallup poll revealed only 36% of us are happy with America today. Levels of trust in our government seem not much improved with the Biden administration. A Pew Research poll revealed that only about one-quarter of Americans say they can trust the government in Washington to do what is right “just about always” (2%) or “most of the time” (22%).
Sermons do well to note that Jesus seems to have had this sort of love-hate relationship with the society of his day, caring for Jerusalem, all that it represented, but suspicious of King Herod (and the Roman Empire whose puppet he was). Likewise, sermons should aim to help us realize that we are called to lives which both deny and yet love the things of the world, to love our country but to critique and try to overcome its faults. Help parishioners to recognize that we are called to critique what we love in the world, but still to revel in them and use them to the glory of God.
The alternative version (Luke 9:28-36 [37-43a]) is the story of the Transfiguration (also appearing in Matthew 17:1-8 and Mark 9:2-8) which may be followed by an account of his healing of the epileptic child (vv.37-43). Eight days after teaching on conditions of discipleship (vv.23-27), Jesus is reported to ascend a mountain with Peter, James, and John to pray (v.28). While praying Jesus’ face changed, his clothes become white (v.29), and he meets Moses and Elijah, conversing about his mission to Jerusalem (vv.30-31). The disciples see these events (v.32), asking if they should makes dwellings for Jesus and the prophets who had appeared (v.33). Their real aim seems to have been to withdraw.
All are overshadowed by a cloud and were terrified, as a voice is heard proclaiming that Jesus is Son of God and should be heeded (vv.34-35). Then Jesus was found alone, and the disciples present kept silence (v.36).
Coming down the mountain a great crowd meets Jesus (v.37). A man from the crowd begs for the healing of an epileptic son (vv.38-39). Jesus’ disciples had been unable to do this in his absence (v.40). Jesus responds with a lament on his faithless generation, but then rebukes the unclean spirit and heals the boy (vv.41-42). It is reported that all were astonished at God’s majesty (v.43).
Widely published social psychologist Jean Twenge has spoken of post-boomer generations as part of an “entitlement culture.” We (the boomers as well) expect to be rewarded, expect to be entertained and have interesting work, and most everything else (Generation Me, pp.70, 216-217). When you are entitled, not much awes you. After all, you expect it. Even in religious life, you find a lot of churches in which there is not much awe. Everything is informal — the dress code, the way you approach the altar, and your general demeanor during worship. The story of the Transfiguration and the healing which follows blows the whistle on these trends.
Sermons on this lesson should aim to convey the awesome character of the transfigured Christ. From this point it will be wise to point out how awesome God’s presence and love are. The healing miracle reported later in the lesson might also be noted. Preachers could elaborate on how awesome medical healing, worship, and life itself. They can no longer be taken as “natural,” for they are works of the awesome love of God. This insight is transforming.
A new study neurobiological study (led by Paul Piff, “Awe, the Small Self, and Prosocial Behavior,” Journal of Personality and Social Psychology [May 2015]) found that experiencing a sense of awe promotes altruism, loving-kindness, and magnanimous behavior. The researchers describe awe as “that sense of wonder we feel in the presence of something vast that transcends our understanding of the world.” They point out that people commonly experience awe in nature, but also feel a sense of awe in response to religion, art, music, etc.
All the texts testify to how the presence of God in Christ changes us. Be sure the transformations of being with our Lord are made evident in sermons preached.
