Worthwhile Journey
Commentary
It is the second Sunday in Lent! How many people in any given congregation believe it is worthwhile to practice any sort of faith discipline such as giving up a food item or doing additional service in the community? In many communities, the general populace recognizes “Fate Tuesday” before Lent and possibly attends Ash Wednesday service. Now in the second week of the season, is this faith journey worthwhile? Why even do a faith journey? Is it worth it? All three of today’s texts serve as a reminder that the faith journey is worthwhile, not only during these wintry months, but all year around.
Genesis 12:1-4
“A wandering Aramean was my father,” (Deuteronomy 26:5) is a credo of the people of Israel. The nation’s belief finds its narration in this text. Unlike transitions which contain an action-packed conflict-solution narrative such as Noah and the Ark or possibly Cain and Abel earlier in Genesis, this narrative has more of a mundane, theological substance. God has taken the initiative to seek out Abram (later Abraham) to make him a great nation, bless him and make his name great. What often is overlooked in these promises is that the nation is also to be a blessing to others in the world. This might suggest that Gentiles or nonmembers of the patriarch’s family also receive God’s blessings. How is any community of faith a blessing of those around them?
A sermon on this text might begin with, “What would cause you to leave your comfort zone in life?” In days of political tribalism where people often surround themselves with likeminded thinkers who listen to the same echo chambers as they do on various controversial issues, this text might be a call to action! Are we too comfortable and safe where we are, so as not to be open to God’s promises elsewhere? Later on, will a person regret not taking the worthwhile journey of faith when stagnation and over predictability now dominate their lives? This is a faith question worth considering in the season of Lent.
Abraham’s departure is a paradigmatic test of faith (Brueggemann, 166) for all people to consider sometime in their lives be it an: education, employment or relationship challenge. The narrative indicates there was total uncertainty for Abraham, as he listens to God’s invitation. The proverbial deck was stacked against him in terms of having a barren wife, older age and lack of clarity of his geographical destination.
In today’s employment market, which often venerates the young, high energy, beautiful looking candidates, Abraham might be told, “Your skill sets are no longer needed here. You are from a generation whose ideas are relics, and your age would not serve our company medical plan well.”
People who are downsized or terminated from their jobs at an upper middle age, may little choice but to consider the faith journey of Abraham. What we learn is he and his family listened to God and proceeded on this worthwhile journey of faith which has changed and even heavily impacted world history.
Another theme of the text is does one believe God’s promises? For example in many church traditions young people are taught the 10 Commandments out Exodus 20, the Lord’s prayer from the gospels as well as confessions of faith or creeds of their respective community of faith. Do adults model their trust and belief in such teachings of their particular church? This might be a practical example of living out the faith journey of Abraham.
In times when people prefer fixed, predictable, settled ways of life — is the risk of precarious danger worth it to realize God’s blessings for their lives and the lives of their families? One example might be an older worker is terminated from his or her position in an urban corporation in efforts to bring a face lift of younger associates or partners. The only job opportunities that are available to the terminated employee are located across the country or overseas. Is that journey worthwhile? This was the question of Abraham. [Sources: Walter Brueggemann, Interpretation, A Commentary for Teaching and Preaching: Genesis, (Westminster John Knox Press, 1982); Gerard Von Rad, Old Testament Library: Genesis (Westminster Press, 1972)].
Romans 4:1-5; 13-17
This uncontested epistle of Paul continues an argument that says nobody should be boasting of their own salvation. This text is continuation of Paul’s argument in Romans 3:21-26. It was probably directed to Roman Christians who might have believed that their accomplishments in life have contributed to their salvation. Paul wishes to make it clear that Christians nave nothing to brag about with respect to their salvation (Achtemeier, 77). This Romans text is a lengthy argument one might summarize as the basic “chicken before the egg” question. Does faith come before works or are works a result of faith? Based on God’s initiative with Abraham, Paul holds to the former view. The thrust of Paul’s argument is that Abraham as father of both the Gentile and Jewish Christians was regarded as righteous even before he was tested with his son Isaac and circumcised (Genesis 15:6; 17:10; 22). Abraham’s righteousness is based on faith rather than works of the law. The promise of Abraham came as a word of grace, not a demand of the law (Achtemeier, 81).
One familiar direction one might go with this text is weigh the merits of the Law versus Gospel argument. While many Christians will (of course) lean toward the gospel, what role does law or God’s judgment play in scripture? This is a viable concern in times when many people of faith believe they simply need to “get saved,” then not worry about the Law, the Ten Commandments etc. I have taught Jr. High Catechism students who complain, “Pastor why do we have to memorize the Ten Commandments if we are already saved through baptism/conversion?” Abraham still lived out the Law as a response to his faith. Paul holds a similar view (Romans 7-8).
A caveat with this text as well as others in the New Testament is that Christ’s faith was not imputed on Abraham as a way to supersede the Hebrew Bible (Old Testament) teachings. Rather, Abraham’s trust in God is what God reckoned as righteousness. Is faith a gift from God? Most Protestants in many Reformation traditions would say so. One concern might be is if faith itself becomes an act of works of some sort. The commentaries consulted here do not agree, as it would make faith into “law.” Again, this is “chicken and egg” argument. [Sources: Paul Achtemeier, Interpretation, A Bible Commentary for Teaching and Preaching: Romans (Westminster John Knox Press,. 1985); Roy Harrisville, Augsburg Commentary on the New Testament: Romans (Augsburg Fortress, 1098); Ben Witherington III, Paul’s Letters to the Roman: A Socio-Rhetorical Commentary, (William B. Erdmann’s, 2001)].
Matthew 17:1-9
This is Matthew’s narrative of the Transfiguration of Jesus with Moses and Elijah. If one is on a spiritual journey in this Lenten season, this text is a reminder that the acts of faith that lack certitude are well worth it! The God of Moses and Elijah is that of the crucified and risen Jesus Christ. This event occurred six days after Peter’s confession regarding Jesus. Mathew tries to cast Jesus as the second Moses from his threatened infancy narrative (Pharaoh/King Herod, Matthew 2) to now a “theophany” similar to Moses in Exodus (19-24:16). God is present in the bright cloud, and the voice that led the disciples to fall to the ground in fear (Matthew 17:6). This may also be viewed as awe of a heavenly revelation!
Matthew places Jesus, Elijah and Moses on equal footing, thereby affirming the tradition of deathlessness of Moses and Elijah. Now any scales that were on the disciples eyes have fallen off. Jesus is the Messiah. The reader knows that Jesus is the Emanuel who will “save his people from their sins” (Matthew 1:21-23). The disciples now have experienced this reality in a concrete way!
After the transfiguration event, Jesus did not grind their necks under the soles of his feet as a Roman commander or Caesar might have done. Rather he touches them and says, “Get up and do not be afraid” (Matthew 17:7). Jesus orders the disciples to tell no one until after the Son of Man has been raised from the grave (Matthew 17:9).
What might be some take away points to consider preaching from this text? First, Jesus is indeed the glorious Lord who is on the level of all heroes of the faith. One could explore the ministry of Moses and what Jesus might have in common with him, as Matthew begins in the death of the “Holy Innocents” in Matthew 2. Jesus is the second Moses who brings a Sermon on the Mount in Matthew 5-7. Much of what Matthew writes in his gospel he makes reference to Old Testament or Hebrew Bible texts.
A second path a preacher could explore is how Jesus is a prophet much like Elijah. He confronts the Jewish Temple leaders. He has an alternative interpretation of scripture that angers those in authority who have a vested interest in their populist interpretations of the same scriptures. Also, prophets are rarely treated kindly in scripture and often die violent deaths.
Another preaching direction might be to consider why Peter wanted to build three booths for Jesus, Moses and Elijah. These were intended to be temporary shelters that Mediterranean nomads erected for honored guests. Today, would people pitch camping tents or attempt to obtain a camper trailer for such guests? This is a hospitality theme, which would be a positive trait of people of faith in any religious tradition.
A modern example is a pastor and his wife move four states away from both of their families. Within a day one of their families from back home announces they will drive with the pastor and wife to stay a couple nights for a visit. Their parsonage still has unpacked boxes, and is actually very small. So the pastor calls the local campgrounds and tries to find the best recreation facility in the area so the family may also have access to running water, electricity, a small food center and firewood. The pastor hopes this will make the “in-laws” happy — at least Moses and Elijah might appreciate it. Hospitality is a part of the biblical tradition. The disciples were not unreasonable in offering it to Moses, Elijah and Jesus.
Jesus, Moses and Elijah do not flaunt their powers toward the disciples. In Israel’s history many of the global super powers such as Assyria, Babylon, Macedonia, Persia and Rome did indeed wish to impose a façade of power, if not terror on those people of whom they conquered. Here is the Son of Man and patriarchs of the faith who communicate benevolence, God’s voice and angelic revelations. Could organizations that buyout or take over smaller companies learn a lesson here when they assert their powers over employees and the work environment?
Finally, it is contested as to whether to associate the prophet Elijah with Jesus or John the Baptist (Matthew 14:1-2). The gospel writers seem to believe John the Baptist is similar to Elijah, yet all three synoptics have him transfigured with Moses and Jesus. Need there be a contradiction here? Could Jesus be viewed as the “second Elijah” who restores all things (Malachi 4:5)? If so, possibly the Jewish leadership rejected the second Elijah or John the Baptist, and Jesus is the next one (Smith, 211)? Regardless, both John the Baptist and Jesus will suffer death. This is one reason why this text is located in Lent.
For the disciples and Christians of all times, they cannot remain up on the mountaintop for any length of time. The journey of faith takes people into the valleys, dangerous roads where beasts and bandits lurk as well as unknown chaos often represented by bodies of water in the scriptures (Matthew 8:23-27). If the preacher has not covered this theme on Transfiguration Sunday, its location during Lent is a timely reminder that Christianity is not one mountaintop experience after another.
There is a challenge here for traditional Christians and church leaders who believe growth disciples (Mah Thai Tais, Matthew 28:19) are made through “one empowering experience after another,” rather than prayer, Bible reading and serving people in the community. Has church leadership actually morphed into becoming “activities director” who competes with school, scouting and community organizations to provide what can be seen as one mountaintop experience after another? Matthew wants readers to be lifelong learners in the Christian faith, not simply seekers, consumers and members who said, “They did their time,” and then sit back and let the other people do it.
A modern example is that of a seminary intern who was in charge of the youth group at the internship congregation. The senior supervising pastor offered a ski trip at a lodge with warm food and entertainment at night. Meanwhile, the intern was assigned to host a retreat similar to a monastic experience with oatmeal, healthy drinks, and hours of prayer, meditation and cleaning rooms. The youth all signed up for the ski trip and the intern and spouse were living the monastic weekend by themselves. In Lent, do we really want to leave the mountaintop? Is there more money on the mountaintop — even for organized religion? Also, once a mountaintop experience is offered in the first year, must it be even a higher mountaintop the next year? When is it time to actually sit down and study the lives and ministries of Elijah, Moses and Jesus? [Sources: Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary, (Wm. B. Erdmann’s, 2009; Robert H. Smith, Augsburg Commentary on the New Testament: Matthew (Augsburg Fortress, 1989)].
Application
On this Sunday in Lent, a theme I shall pursue is: “What journey is worthwhile in our lives?” The education industry has a vested interest in younger people obtaining as much education as possible. Are the heavy student loans debts worth it? Many people live to travel across the nation and overseas. Meanwhile, their local congregation has trouble meeting the budget and paying a pastor. The journeys many people think to be worthwhile are often sold as fun, enlightening and entertaining.
Where does the spiritual journey fit into people’s lives? Once there was an older woman who had considerable wealth who did indeed travel around the world two or three times. Then she was diagnosed with stage four cancer! Before she died the final journey she wanted to take was to invite her family over for meals, talking and sharing life experiences. Furthermore, she wanted the local pastor and church deacons to visit her on a regular basis. She wanted the traditional prayers, communion and even the King James Version of the Bible read to her.
I get concerned that many people within the church believe the faith journey is only worthwhile toward the end of life here on earth? What does this say about the spiritual dimension of people inside and outside the church?
Every year, many traditional churches recognize the liturgical seasons of Advent, Christmas, Epiphany, Lent, Easter, Pentecost (Ordinary Time). Possibly the yearly rotation of such seasons remains another chance to consider that the faith journey is very worthwhile! God is full of second chances. We can still travel our faith journey before the Grim Reaper comes knocking at the door.
Alternative Application
Occasionally, the discussion comes up in some family gatherings or in a social gathering (after a few alcoholic beverages) that suggests, “Aren’t all religions actually the same?” Why should I go to your church, if we all worship the same God and will go to the same place when we die?” These texts suggest that the Abrahamic faith is a monotheistic religion that worships one God. Also, it is anchored in centuries of history before the Greco Roman religions who did indeed often argue that “all philosophies and religions are about the same.” All three of these texts point to a God of grace who takes the initiative to love and embrace God’s people unconditionally. This is not a god that may get out of bed on the wrong side one day and arbitrarily decide to smite somebody or reward them. This is a Sunday to make the case for the Abrahamic religious faiths.
Genesis 12:1-4
“A wandering Aramean was my father,” (Deuteronomy 26:5) is a credo of the people of Israel. The nation’s belief finds its narration in this text. Unlike transitions which contain an action-packed conflict-solution narrative such as Noah and the Ark or possibly Cain and Abel earlier in Genesis, this narrative has more of a mundane, theological substance. God has taken the initiative to seek out Abram (later Abraham) to make him a great nation, bless him and make his name great. What often is overlooked in these promises is that the nation is also to be a blessing to others in the world. This might suggest that Gentiles or nonmembers of the patriarch’s family also receive God’s blessings. How is any community of faith a blessing of those around them?
A sermon on this text might begin with, “What would cause you to leave your comfort zone in life?” In days of political tribalism where people often surround themselves with likeminded thinkers who listen to the same echo chambers as they do on various controversial issues, this text might be a call to action! Are we too comfortable and safe where we are, so as not to be open to God’s promises elsewhere? Later on, will a person regret not taking the worthwhile journey of faith when stagnation and over predictability now dominate their lives? This is a faith question worth considering in the season of Lent.
Abraham’s departure is a paradigmatic test of faith (Brueggemann, 166) for all people to consider sometime in their lives be it an: education, employment or relationship challenge. The narrative indicates there was total uncertainty for Abraham, as he listens to God’s invitation. The proverbial deck was stacked against him in terms of having a barren wife, older age and lack of clarity of his geographical destination.
In today’s employment market, which often venerates the young, high energy, beautiful looking candidates, Abraham might be told, “Your skill sets are no longer needed here. You are from a generation whose ideas are relics, and your age would not serve our company medical plan well.”
People who are downsized or terminated from their jobs at an upper middle age, may little choice but to consider the faith journey of Abraham. What we learn is he and his family listened to God and proceeded on this worthwhile journey of faith which has changed and even heavily impacted world history.
Another theme of the text is does one believe God’s promises? For example in many church traditions young people are taught the 10 Commandments out Exodus 20, the Lord’s prayer from the gospels as well as confessions of faith or creeds of their respective community of faith. Do adults model their trust and belief in such teachings of their particular church? This might be a practical example of living out the faith journey of Abraham.
In times when people prefer fixed, predictable, settled ways of life — is the risk of precarious danger worth it to realize God’s blessings for their lives and the lives of their families? One example might be an older worker is terminated from his or her position in an urban corporation in efforts to bring a face lift of younger associates or partners. The only job opportunities that are available to the terminated employee are located across the country or overseas. Is that journey worthwhile? This was the question of Abraham. [Sources: Walter Brueggemann, Interpretation, A Commentary for Teaching and Preaching: Genesis, (Westminster John Knox Press, 1982); Gerard Von Rad, Old Testament Library: Genesis (Westminster Press, 1972)].
Romans 4:1-5; 13-17
This uncontested epistle of Paul continues an argument that says nobody should be boasting of their own salvation. This text is continuation of Paul’s argument in Romans 3:21-26. It was probably directed to Roman Christians who might have believed that their accomplishments in life have contributed to their salvation. Paul wishes to make it clear that Christians nave nothing to brag about with respect to their salvation (Achtemeier, 77). This Romans text is a lengthy argument one might summarize as the basic “chicken before the egg” question. Does faith come before works or are works a result of faith? Based on God’s initiative with Abraham, Paul holds to the former view. The thrust of Paul’s argument is that Abraham as father of both the Gentile and Jewish Christians was regarded as righteous even before he was tested with his son Isaac and circumcised (Genesis 15:6; 17:10; 22). Abraham’s righteousness is based on faith rather than works of the law. The promise of Abraham came as a word of grace, not a demand of the law (Achtemeier, 81).
One familiar direction one might go with this text is weigh the merits of the Law versus Gospel argument. While many Christians will (of course) lean toward the gospel, what role does law or God’s judgment play in scripture? This is a viable concern in times when many people of faith believe they simply need to “get saved,” then not worry about the Law, the Ten Commandments etc. I have taught Jr. High Catechism students who complain, “Pastor why do we have to memorize the Ten Commandments if we are already saved through baptism/conversion?” Abraham still lived out the Law as a response to his faith. Paul holds a similar view (Romans 7-8).
A caveat with this text as well as others in the New Testament is that Christ’s faith was not imputed on Abraham as a way to supersede the Hebrew Bible (Old Testament) teachings. Rather, Abraham’s trust in God is what God reckoned as righteousness. Is faith a gift from God? Most Protestants in many Reformation traditions would say so. One concern might be is if faith itself becomes an act of works of some sort. The commentaries consulted here do not agree, as it would make faith into “law.” Again, this is “chicken and egg” argument. [Sources: Paul Achtemeier, Interpretation, A Bible Commentary for Teaching and Preaching: Romans (Westminster John Knox Press,. 1985); Roy Harrisville, Augsburg Commentary on the New Testament: Romans (Augsburg Fortress, 1098); Ben Witherington III, Paul’s Letters to the Roman: A Socio-Rhetorical Commentary, (William B. Erdmann’s, 2001)].
Matthew 17:1-9
This is Matthew’s narrative of the Transfiguration of Jesus with Moses and Elijah. If one is on a spiritual journey in this Lenten season, this text is a reminder that the acts of faith that lack certitude are well worth it! The God of Moses and Elijah is that of the crucified and risen Jesus Christ. This event occurred six days after Peter’s confession regarding Jesus. Mathew tries to cast Jesus as the second Moses from his threatened infancy narrative (Pharaoh/King Herod, Matthew 2) to now a “theophany” similar to Moses in Exodus (19-24:16). God is present in the bright cloud, and the voice that led the disciples to fall to the ground in fear (Matthew 17:6). This may also be viewed as awe of a heavenly revelation!
Matthew places Jesus, Elijah and Moses on equal footing, thereby affirming the tradition of deathlessness of Moses and Elijah. Now any scales that were on the disciples eyes have fallen off. Jesus is the Messiah. The reader knows that Jesus is the Emanuel who will “save his people from their sins” (Matthew 1:21-23). The disciples now have experienced this reality in a concrete way!
After the transfiguration event, Jesus did not grind their necks under the soles of his feet as a Roman commander or Caesar might have done. Rather he touches them and says, “Get up and do not be afraid” (Matthew 17:7). Jesus orders the disciples to tell no one until after the Son of Man has been raised from the grave (Matthew 17:9).
What might be some take away points to consider preaching from this text? First, Jesus is indeed the glorious Lord who is on the level of all heroes of the faith. One could explore the ministry of Moses and what Jesus might have in common with him, as Matthew begins in the death of the “Holy Innocents” in Matthew 2. Jesus is the second Moses who brings a Sermon on the Mount in Matthew 5-7. Much of what Matthew writes in his gospel he makes reference to Old Testament or Hebrew Bible texts.
A second path a preacher could explore is how Jesus is a prophet much like Elijah. He confronts the Jewish Temple leaders. He has an alternative interpretation of scripture that angers those in authority who have a vested interest in their populist interpretations of the same scriptures. Also, prophets are rarely treated kindly in scripture and often die violent deaths.
Another preaching direction might be to consider why Peter wanted to build three booths for Jesus, Moses and Elijah. These were intended to be temporary shelters that Mediterranean nomads erected for honored guests. Today, would people pitch camping tents or attempt to obtain a camper trailer for such guests? This is a hospitality theme, which would be a positive trait of people of faith in any religious tradition.
A modern example is a pastor and his wife move four states away from both of their families. Within a day one of their families from back home announces they will drive with the pastor and wife to stay a couple nights for a visit. Their parsonage still has unpacked boxes, and is actually very small. So the pastor calls the local campgrounds and tries to find the best recreation facility in the area so the family may also have access to running water, electricity, a small food center and firewood. The pastor hopes this will make the “in-laws” happy — at least Moses and Elijah might appreciate it. Hospitality is a part of the biblical tradition. The disciples were not unreasonable in offering it to Moses, Elijah and Jesus.
Jesus, Moses and Elijah do not flaunt their powers toward the disciples. In Israel’s history many of the global super powers such as Assyria, Babylon, Macedonia, Persia and Rome did indeed wish to impose a façade of power, if not terror on those people of whom they conquered. Here is the Son of Man and patriarchs of the faith who communicate benevolence, God’s voice and angelic revelations. Could organizations that buyout or take over smaller companies learn a lesson here when they assert their powers over employees and the work environment?
Finally, it is contested as to whether to associate the prophet Elijah with Jesus or John the Baptist (Matthew 14:1-2). The gospel writers seem to believe John the Baptist is similar to Elijah, yet all three synoptics have him transfigured with Moses and Jesus. Need there be a contradiction here? Could Jesus be viewed as the “second Elijah” who restores all things (Malachi 4:5)? If so, possibly the Jewish leadership rejected the second Elijah or John the Baptist, and Jesus is the next one (Smith, 211)? Regardless, both John the Baptist and Jesus will suffer death. This is one reason why this text is located in Lent.
For the disciples and Christians of all times, they cannot remain up on the mountaintop for any length of time. The journey of faith takes people into the valleys, dangerous roads where beasts and bandits lurk as well as unknown chaos often represented by bodies of water in the scriptures (Matthew 8:23-27). If the preacher has not covered this theme on Transfiguration Sunday, its location during Lent is a timely reminder that Christianity is not one mountaintop experience after another.
There is a challenge here for traditional Christians and church leaders who believe growth disciples (Mah Thai Tais, Matthew 28:19) are made through “one empowering experience after another,” rather than prayer, Bible reading and serving people in the community. Has church leadership actually morphed into becoming “activities director” who competes with school, scouting and community organizations to provide what can be seen as one mountaintop experience after another? Matthew wants readers to be lifelong learners in the Christian faith, not simply seekers, consumers and members who said, “They did their time,” and then sit back and let the other people do it.
A modern example is that of a seminary intern who was in charge of the youth group at the internship congregation. The senior supervising pastor offered a ski trip at a lodge with warm food and entertainment at night. Meanwhile, the intern was assigned to host a retreat similar to a monastic experience with oatmeal, healthy drinks, and hours of prayer, meditation and cleaning rooms. The youth all signed up for the ski trip and the intern and spouse were living the monastic weekend by themselves. In Lent, do we really want to leave the mountaintop? Is there more money on the mountaintop — even for organized religion? Also, once a mountaintop experience is offered in the first year, must it be even a higher mountaintop the next year? When is it time to actually sit down and study the lives and ministries of Elijah, Moses and Jesus? [Sources: Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary, (Wm. B. Erdmann’s, 2009; Robert H. Smith, Augsburg Commentary on the New Testament: Matthew (Augsburg Fortress, 1989)].
Application
On this Sunday in Lent, a theme I shall pursue is: “What journey is worthwhile in our lives?” The education industry has a vested interest in younger people obtaining as much education as possible. Are the heavy student loans debts worth it? Many people live to travel across the nation and overseas. Meanwhile, their local congregation has trouble meeting the budget and paying a pastor. The journeys many people think to be worthwhile are often sold as fun, enlightening and entertaining.
Where does the spiritual journey fit into people’s lives? Once there was an older woman who had considerable wealth who did indeed travel around the world two or three times. Then she was diagnosed with stage four cancer! Before she died the final journey she wanted to take was to invite her family over for meals, talking and sharing life experiences. Furthermore, she wanted the local pastor and church deacons to visit her on a regular basis. She wanted the traditional prayers, communion and even the King James Version of the Bible read to her.
I get concerned that many people within the church believe the faith journey is only worthwhile toward the end of life here on earth? What does this say about the spiritual dimension of people inside and outside the church?
Every year, many traditional churches recognize the liturgical seasons of Advent, Christmas, Epiphany, Lent, Easter, Pentecost (Ordinary Time). Possibly the yearly rotation of such seasons remains another chance to consider that the faith journey is very worthwhile! God is full of second chances. We can still travel our faith journey before the Grim Reaper comes knocking at the door.
Alternative Application
Occasionally, the discussion comes up in some family gatherings or in a social gathering (after a few alcoholic beverages) that suggests, “Aren’t all religions actually the same?” Why should I go to your church, if we all worship the same God and will go to the same place when we die?” These texts suggest that the Abrahamic faith is a monotheistic religion that worships one God. Also, it is anchored in centuries of history before the Greco Roman religions who did indeed often argue that “all philosophies and religions are about the same.” All three of these texts point to a God of grace who takes the initiative to love and embrace God’s people unconditionally. This is not a god that may get out of bed on the wrong side one day and arbitrarily decide to smite somebody or reward them. This is a Sunday to make the case for the Abrahamic religious faiths.
