Mystery and revelation
Commentary
The revelation of God, as described in the call of Moses, still leaves a great deal unexplained. We might ask many questions. What are angels like? Are there natural explanations for a fire in the desert that does not burn up the shrubbery? Was God's voice an objective reality, which could have been understood by others besides Moses, or was it a subjective experience that took shape in Moses' consciousness? Answers would be theoretical at best and would not get to the point of the story.
If these kinds of questions had been put to the companions of Paul, who were with him on the road to Damascus at the time of his vision of Christ, they would have begun an intense argument. Some would have insisted that they heard the voice (Acts 9:3-7). Others would have contended they had not heard the voice (Acts 22:6-9). As a smart historian, the author of Acts did not join the debate but devised a way to be fair to the differing experiences by telling the views of both groups.
The revelation of God is embodied in so much mystery, it is better to concentrate on the message that is intended. Here God is revealed as Savior, a helpful focal point in considering this week's other two lessons.
A careless scanning might conclude that the lesson from 1 Corinthians disagrees with the passage from Luke. In referring to several incidents from the Hebrew Bible, Paul has noted how sin had evil consequences. Such accounts of divine punishment are common in the Old Testament. Yet, according to Luke, Jesus rejected the idea that suffering indicated a specific sinful cause.
It is important to acknowledge that New Testament revelation replaces Old Testament understanding on some matters. Or, as in the present instance, Jesus agrees with one part of the Old Testament perception, for example Job, but not with others.
Paul was not teaching that the punishment fit the crime (or sin), however. He was cautioning Christians against becoming too self-confident, or worse, self-indulgent. He was warning against becoming a barren fig tree, just as Jesus had.
While there is enough mystery so no one should claim a complete explanation for every experience, there is also enough revelation to show that the Savior God wants continual repentance for ever prevalent sinfulness, but also careful watchfulness against ever present earthly temptations.
OUTLINE I
God's nature
Exodus 3:1-15
A. vv. 1-6. Moses' meeting with God on what had begun as an ordinary work day teaches us about the divine nature. Being transcendent beyond human comprehension, God must be represented in symbolical ways, such as angels and fire. God takes the initiative to establish a relationship with a particular person. God's holiness demands symbolical acts in Moses' response --keeping a distance and removing his shoes. In a more intuitive response, Moses in fear buries his face in his hands. Yet, God does not speak with the orders of an autocratic potentate, but rather, with a friendly introduction, by which Moses can recognize the God of the ancestors known in the traditions of his people.
B. vv. 7-15. God reveals a purpose that demonstrates the divine attention to the suffering and oppression of the people, for whom Moses had shown his concern earlier (2:11-12). Calling them "my people," God proposes deliverance and provision of a land. This land is like paradise compared with the desert that surrounds it. When Moses demurs at confronting Pharaoh and leading the people, God's assurance of the divine presence is accompanied with a sign. Yet great faith is required, because the sign will be obvious only after the deliverance and upon arrival at the mountain. Understandably, Moses wants to know God's name. So, in addition to identification with the ancestors, the name "I am" suggests that God is a dynamic being, a presence in readiness at all times to help and act.
OUTLINE II
Withstanding temptation
1 Corinthians 10:1-13
A. vv. 1-5. The early history of Israel parallels Christian life, according to Paul. He refers to crossing the sea (Exodus 14:21-31), the protecting cloud during the wilderness journey (Exodus 13:21-22; 14:19), manna (Exodus 16) and drink from the rock (Exodus 17:1-7; Numbers
20:2-13). Paul sees a foreshadowing of Christian sacraments and believes the rock to be the pre-existent Christ. In using "spiritual" three times, he emphasizes the divine power available to all (all is used four times) of the ancestors. Nevertheless, most of them did not survive to reach the land of promise. This warning is then elaborated.
B. vv. 6-11. The failure to live by God's spiritual power may take many forms. Starting with a basic cause, Paul mentions evil desire (Numbers 11:4-6). He moves on to the basic sin, idolatry (Exodus 32:1-6); then to the sexual immorality that was particularly prevalent in
Corinth (Numbers 25:1-9). Testing God (Numbers 21:4-9) and complaining (Numbers 16:41-50) are rebellion against God. Paul is teaching that even with the benefit of the sacraments, Christians, like their Israelite precursors, may go astray.
C. vv. 12-13. Paul concludes with assurance of God's care. In addition to the instructions from an earlier era, Christians, who are tempted like everyone else, can expect divine assistance to overcome. They will need a will to be constantly on guard and to accept God's guidance.
OUTLINE III
Repentance
Luke 13:1-9
A. vv. 1-3. Assassinated revolutionaries, were they the worst of sinners? Pilate, the governor, obviously considered them among the worst of criminals. But criminals and sinners are not the same. What would Jesus think? Would he praise the rebels for rising against the oppressive Roman government? Would he lash out against a pagan governor who had violated the sacred precincts of the temple? Would he plead for peaceful change instead of violence? Would he denounce rebellion as sinful, in addition to being criminal? No, Jesus gave no moral guidance in this instance. He struck directly at the religious issue. Agreeing with the book of Job, he asserted that sinfulness could not be discerned from the suffering of people. He intimated that sinful imperfection and selfishness were characteristic of all people and clearly challenged everyone to live the life of repentance.
B. vv. 4-5. Victims of accidental catastrophe, were they the worst of sinners? No, Jesus made the same point. Without indulging in various theories of theodicy, he called for the repentant life. He did not suggest that repentance would ward off trouble. He seemed to encourage humble acknowledgement that we all share flawed human nature. Then confidence in God's mercy is an adequate basis for a life of faith.
C. vv. 6-9. God's forgiving mercy was so extended that a person might conclude there would never be any accountability. No, there is always an urgency to respond in a life of repentant faith.
If these kinds of questions had been put to the companions of Paul, who were with him on the road to Damascus at the time of his vision of Christ, they would have begun an intense argument. Some would have insisted that they heard the voice (Acts 9:3-7). Others would have contended they had not heard the voice (Acts 22:6-9). As a smart historian, the author of Acts did not join the debate but devised a way to be fair to the differing experiences by telling the views of both groups.
The revelation of God is embodied in so much mystery, it is better to concentrate on the message that is intended. Here God is revealed as Savior, a helpful focal point in considering this week's other two lessons.
A careless scanning might conclude that the lesson from 1 Corinthians disagrees with the passage from Luke. In referring to several incidents from the Hebrew Bible, Paul has noted how sin had evil consequences. Such accounts of divine punishment are common in the Old Testament. Yet, according to Luke, Jesus rejected the idea that suffering indicated a specific sinful cause.
It is important to acknowledge that New Testament revelation replaces Old Testament understanding on some matters. Or, as in the present instance, Jesus agrees with one part of the Old Testament perception, for example Job, but not with others.
Paul was not teaching that the punishment fit the crime (or sin), however. He was cautioning Christians against becoming too self-confident, or worse, self-indulgent. He was warning against becoming a barren fig tree, just as Jesus had.
While there is enough mystery so no one should claim a complete explanation for every experience, there is also enough revelation to show that the Savior God wants continual repentance for ever prevalent sinfulness, but also careful watchfulness against ever present earthly temptations.
OUTLINE I
God's nature
Exodus 3:1-15
A. vv. 1-6. Moses' meeting with God on what had begun as an ordinary work day teaches us about the divine nature. Being transcendent beyond human comprehension, God must be represented in symbolical ways, such as angels and fire. God takes the initiative to establish a relationship with a particular person. God's holiness demands symbolical acts in Moses' response --keeping a distance and removing his shoes. In a more intuitive response, Moses in fear buries his face in his hands. Yet, God does not speak with the orders of an autocratic potentate, but rather, with a friendly introduction, by which Moses can recognize the God of the ancestors known in the traditions of his people.
B. vv. 7-15. God reveals a purpose that demonstrates the divine attention to the suffering and oppression of the people, for whom Moses had shown his concern earlier (2:11-12). Calling them "my people," God proposes deliverance and provision of a land. This land is like paradise compared with the desert that surrounds it. When Moses demurs at confronting Pharaoh and leading the people, God's assurance of the divine presence is accompanied with a sign. Yet great faith is required, because the sign will be obvious only after the deliverance and upon arrival at the mountain. Understandably, Moses wants to know God's name. So, in addition to identification with the ancestors, the name "I am" suggests that God is a dynamic being, a presence in readiness at all times to help and act.
OUTLINE II
Withstanding temptation
1 Corinthians 10:1-13
A. vv. 1-5. The early history of Israel parallels Christian life, according to Paul. He refers to crossing the sea (Exodus 14:21-31), the protecting cloud during the wilderness journey (Exodus 13:21-22; 14:19), manna (Exodus 16) and drink from the rock (Exodus 17:1-7; Numbers
20:2-13). Paul sees a foreshadowing of Christian sacraments and believes the rock to be the pre-existent Christ. In using "spiritual" three times, he emphasizes the divine power available to all (all is used four times) of the ancestors. Nevertheless, most of them did not survive to reach the land of promise. This warning is then elaborated.
B. vv. 6-11. The failure to live by God's spiritual power may take many forms. Starting with a basic cause, Paul mentions evil desire (Numbers 11:4-6). He moves on to the basic sin, idolatry (Exodus 32:1-6); then to the sexual immorality that was particularly prevalent in
Corinth (Numbers 25:1-9). Testing God (Numbers 21:4-9) and complaining (Numbers 16:41-50) are rebellion against God. Paul is teaching that even with the benefit of the sacraments, Christians, like their Israelite precursors, may go astray.
C. vv. 12-13. Paul concludes with assurance of God's care. In addition to the instructions from an earlier era, Christians, who are tempted like everyone else, can expect divine assistance to overcome. They will need a will to be constantly on guard and to accept God's guidance.
OUTLINE III
Repentance
Luke 13:1-9
A. vv. 1-3. Assassinated revolutionaries, were they the worst of sinners? Pilate, the governor, obviously considered them among the worst of criminals. But criminals and sinners are not the same. What would Jesus think? Would he praise the rebels for rising against the oppressive Roman government? Would he lash out against a pagan governor who had violated the sacred precincts of the temple? Would he plead for peaceful change instead of violence? Would he denounce rebellion as sinful, in addition to being criminal? No, Jesus gave no moral guidance in this instance. He struck directly at the religious issue. Agreeing with the book of Job, he asserted that sinfulness could not be discerned from the suffering of people. He intimated that sinful imperfection and selfishness were characteristic of all people and clearly challenged everyone to live the life of repentance.
B. vv. 4-5. Victims of accidental catastrophe, were they the worst of sinners? No, Jesus made the same point. Without indulging in various theories of theodicy, he called for the repentant life. He did not suggest that repentance would ward off trouble. He seemed to encourage humble acknowledgement that we all share flawed human nature. Then confidence in God's mercy is an adequate basis for a life of faith.
C. vv. 6-9. God's forgiving mercy was so extended that a person might conclude there would never be any accountability. No, there is always an urgency to respond in a life of repentant faith.
