Lead Us Not into Relevance
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For February 26, 2023:
Lead Us Not Into Relevance
By Chris Keating
Matthew 4:1-11
As it always does, Lent begins with Jesus entering the wilderness. He is truly our wet-behind-the-ears Messiah, fresh from the waters of baptism, entering a period of prolonged temptation.
At the end, when he is hungry and especially vulnerable, he wrestles with the temptations of success and relevance. “Here’s a quick and easy path to success,” Satan seems to be saying. Look, Jesus! Here are stones you can turn into bread! Here’s a chance to demonstrate your power over creation. Here are the kingdoms of the world. “All these I will give to you, if you fall down and worship me,” Satan tells Jesus.
He’s tempted to be relevant, to find instant success. Perhaps it was especially true for Jesus and loneliness are often triggers to relapse. Therapists use the acronym “HALT” to remind clients to check in with themselves when they are hungry, anxious, lonely, or tired.
Quick pathways to success and relevance surround us. College students struggling to identify the symbolism in Herman Melville’s Moby Dick can now trade hours of research for a nearly instantaneous essay composed online by artificial intelligence. Billionaires can employ surefire strategies for outpacing the effects of climate change and apocalyptic disasters. Mega-wealthy Christians can create trendy Super Bowl adds that tout Jesus’ “relevance” but hide messages of exclusion, patriarchy, and extreme right wing views. Politicians can argue they’re “tough as nails” to attract attention, while obscuring their failure to work for the things that make for peace.
Not surprisingly, Satan thinks he gets Jesus. But his promises of instant success and adulation run against the harder, more faithful way of discipleship. Jesus does indeed get us, but only as he eschews fame and fortune for grace-shaped holiness. “Lord, lead us not into relevance,” may seem an unlikely prayer, but its words resist the temptations around us, and invite us into Lent’s faithful obedience.
In the News
Decades ago, Henri Nouwen was asked to look into the future and imagine what ministry might look like in the 21st century. In his meditations on Jesus’ temptations, Henri Nouwen identified three similar temptations in the lives of Christian ministers.
“What can I say about the twenty-first century if I feel at a loss when people ask me about next month?” Nouwen wrote in 1989 in the introduction to At The Name of Jesus. In response, Nouwen called upon all who are baptized to consider the temptation to be relevant, the temptation to be spectacular, and the temptation to be successful.
There’s something of Nouwen’s observations in recent stories about those tramping across the highways and byways of cultural relevance. Clamoring for attention and acclaim, business leaders, technology giants, politicians, and everyday folks are confronted with the same temptations Jesus’ faced in the wilderness.
Consider the shamelessness of politicians like Congressman George Santos, whose political success seems to have been created from telling lies. Any evidence of integrity seems to have evaporated in exchange for lies curated to advance his quest for relevance or success.
Yet Santos is not alone in the quest for relevance. During last week’s Super Bowl game, billionaire and Twitter CEO Elon Musk tweeted his support for the favored Philadelphia Eagles. Alas, neither Musk’s tweet nor the Eagles’ halftime lead were enough to bring home the Lombardi trophy to the city of brotherly love.
Following the Eagles’ loss to the Kansas City Chiefs, a grumpy Musk boarded his private jet for the return trip to California. It wasn’t just the loss that irked Musk. He was irritated that President Joe Biden’s Super Bowl gameday tweet had claimed nearly 29 million engagements, while his own had generated “only” around 9 million.
In a scene nearly mirroring HBO’s hit-show Succession, Musk grabbed his phone and began rousing software developers. Heads were starting to roll. Shortly after 2:30 a.m. Monday morning, his cousin James Musk broadcast an urgent message to engineers. “We are debugging an urgent issue with engagement across the platform,” he wrote around 2:30 a.m. “Any people who can make dashboards and write software please can you help solve this problem. This is high urgency. If you are willing to help out please thumbs up this post.”
Tempted by success, Musk demanded a fix. By Monday afternoon, Musk’s team had adjusted the algorithm so that Twitter’s code will now “greenlight” Musk’s tweets, pushing them ahead of other users. Whether from fear or loyalty, Twitter’s staff proved it does not live by bread alone, but by every word that comes out of their boss’s mouth.
But temptations are not limited to politicians or petulant CEOs. A recent billion dollar ad campaign supported by evangelical Christian leaders is another reminder of Jesus’ continuing temptations. The widely touted “He Gets Us” campaign, which first appeared ten months ago, makes no apology for trying to make Jesus appear more relatable. “He Gets Us” is touted as aimed at lowering the volume on culture wars that have turned people away from the church. Its leaders include Hobby Lobby CEO David Green and a prominent donor-advised fund who spent $20 million during the Super Bowl to say “whatever you are facing, Jesus faced it too.”
But there’s a problem. Besides Green, others involved in the “He Gets Us” ads are also invested in legal battles aimed at limiting LGBTQ rights. “He Gets Us” is sponsored by the Servant Foundation, a tight-lipped arm of a donor-advised fund known as The Signatry that provides funding for the Alliance Defending Freedom. Among the ADF’s targets are conservative causes such as “Don’t Say Gay” laws.
Erin Simmonds of the University of Chicago Divinity School observes:
“He Gets Us” wants to blame “the culture wars” for “pitting us in ideological battles, amplifying hateful moments.” But the campaign is guilty of relativizing political differences, equating movements like Black Lives Matter with the January 6th Insurrection and asking viewers to let go of their hatred in the name of Jesus.
Centuries after Matthew recounted Jesus’ temptations, our Lord continues to walk that lonesome valley. From a pinnacle high above the earth, the devil shows Jesus the kingdoms of the world. He sounds like a late night informercial huckster. “All of these I will give to you, if you fall down and worship me,” the devil tells Jesus (Matthew 4:8-9). Despite his fatigue from days of fasting, Jesus rejects the offer out of hand, rejecting once and for all the pathway to cultural relevance and success.
In the Scriptures
The account of Jesus’ temptations in Matthew 4:1-11 is familiar turf for the church, which turns to this story each year at the beginning of Lent. Mark’s scant account hardly scratches the surface, leaving Matthew and Luke. Both Matthew and Luke affirm that the Spirit leads Jesus into the wilderness, as opposed to the urgency offered by Mark’s indication that Jesus was “driven” into the desert.
Daniel Harrington (Matthew, 1991) reminds us that the actual geographical location of the wilderness is less important than its theological location. The potent image of wilderness evokes a connection to Israel’s experiences and offers an intriguing opening act for Jesus’ ministry. The wilderness holds somewhat ambiguous meaning: it is a place of testing and trial, but it is also the place where God’s presence is revealed. Israel stumbles and whines in the wilderness, but also tastes the miracle of God’s provision through miraculous offerings of manna and water. Likewise, Jesus will experience the wilderness not only as a terrifying inhospitable environment, but also as a place of abundant grace (cf. 4:11).
The wilderness is also a place where Jesus’ identity will come under scrutiny. Having been affirmed as God’s beloved at his baptism, Jesus now confronts the tempter’s scrutiny. Anna Case Winters (Matthew, Belief Commentary) suggests working out the implications of the tempter’s address of Jesus. “If you are the son of God,” could be translated as “since you are the son of God.” The tempter is not questioning Jesus’ identity, but is rather calling upon him to explore its implications. How will he live into this identity? As Winters says, “The temptations he faces will each in turn urge him to take his relationship to God as a position of privilege, using it to meet his own needs, receive protection from the vulnerability of his humanity, and gain power over all the kingdoms of the world.” (Winters, 2015, p. 52.) The temptations put before the reader the meaning of the incarnation: will Jesus capitulate to vulnerability, or will he claim his vocation as the suffering Messiah, broken in every way, yet faithful even until death?
In the Sermon
Perhaps the first challenge this first Sunday in Lent is to return the wilderness to its undomesticated state. Our familiarity with the story runs the risk of turning Jesus’ walk through the fierce landscape of temptation into a tram ride through a theme park or worse. We iron out the wrinkles of the story, making it into something akin to Disney’s Jungle Boat cruise.
The force and weight of this text is Jesus wrestling with what it means to live into the identity confirmed upon him at his baptism. Jesus is not cool. He is not chasing the latest craze or trying to be trendy. Instead, he is led into the wilderness. In that vast, untamed empty space, he grapples with the tests Satan tosses at him. He must affirm what it means to fulfill righteousness, revealing God’s power not through astounding displays but in brokenness, suffering, and death. This is where Lent begins.
But it is also the space where the good news arises.
Lent offers a profound opportunity for the preacher to help the congregation understand its own identity and vocation. We are bombarded with temptations to be culturally relevant, to choose instant success, or to pursue quick fixes to adaptive challenges. Choosing to avoid relevance does not mean lacking awareness of culture. But it may mean that we set aside a preoccupation with being trendy or cool. “We don’t need cool churches,” writes one blogger. “We never did. Certainly it is better to be relevant than to be stale. But the church needs to be better than relevant. We need to lead.”
In that light, it might be possible to follow Nouwen’s lead. In The Name of Jesus chronicles Nouwen’s move from teaching divinity students to living in community with persons challenged by intellectual and physical disabilities. “In a way,” he wrote, “it seemed as though I was starting my life all over again.” None of the skills he accumulated over twenty years of teaching and speaking mattered. His reputation no longer mattered. “I was suddenly faced with my naked self, open for affirmations and rejections, hugs and punches, smiles and tears, all dependent simply on how I was perceived at the moment.”
I’m struck by how prescient Nouwen’s words seem, especially in the aftermath of the pandemic. “I am deeply convinced that the Christian leader of the future is called to be completely irrelevant and to stand in this world with nothing to offer but his or her own vulnerable self.”
The sermon might highlight our calling to preach this sort of authentic expression of the gospel, rather than constantly striving to be relevant, cool, or driven by models of success dependent on consumerism. How tempting it is to be relevant, but how divergent that would be from the pathways of Christ.
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SECOND THOUGHTS
Naked in the Garden
by Katy Stenta
Genesis 2:15-17; 3:1-7
If the garden of Eden is about taking ownership for the sins that have been committed and then working to do better in an adult manner — then humanity may still be in the throes of adolescence. To fully acknowledge what it is we have done wrong, and to live into our authentic selves is a very sage and adult thing to do. Recent debates about gender identity, history, how countries spend money, cancel culture, etc. seem to reveal that humanity is still struggling with the values of confessional self and authenticity like Adam and Eve. We are quick to blame the other person in the room, slow to take responsibility. We as a species are ready to tell a believable story rather than be vulnerable and follow the example of Jesus Christ.
Our tantrums are very teenage as well. We will cry and scream when we don’t get our way or even when we get something good like the sixteen-year-old who gets a Tesla. Sometimes even the big show of dramatic apologies seem to be very adolescent. One would much rather see the quiet post-presidency of Jimmy Carter, whose life as a Habitat for Humanity volunteer and Sunday school teacher seemed to do much more for the world, than all of his time as a president.
To be mature, to be wise, is to know thyself. To know God is to know yourself. To know yourself is to know God. Humanity does not know God — as is evidenced by the recent “He Gets Us” advertisements, which appropriate God to make Christianity a product instead of a way of life. We are still immature in our claim of knowledge. We think we can consume God or knowledge and “get” Jesus, instead of taking the slow, growing path of discipleship of authenticity.
Like most teenagers, even as we hunger for the real thing, we are still struggling to express our own truth to ourselves and have trouble with what is mirrored back to us. Hopefully we can stand unashamed and recognize humanity for all of its awkward belatedness, as God presents it to us, even when it is naked in the garden.
ILLUSTRATIONS
From team member Mary Austin:
Matthew 4:1-11
Stillness
Sometimes I try to imagine how quiet it must have been for Jesus as he was alone in the desert. Author Daniel Wolpert says that we all need more of that silence. "Why is silence necessary for listening, and what happens when we enter into the silence of solitary prayer? We begin to let go of ourselves, which allows us to hear God."
He adds, "God is very gracious and patient. God does not usually interrupt us or push rudely into our affairs. If we choose to ignore God, God allows that. Such is the humility of a God who died on a cross. Therefore, if we wish to pray — and by this I mean open ourselves up to the possibility that God will speak to us, teach us, transform us — we must allow space in the busy world we have created. Like the ones who went into the desert, we must go to a place where the world does not overwhelm us." (from Creating a Life with God: The Call of Ancient Prayer Practices)
* * *
Matthew 4:1-11
Stillness, Part Two
After she was diagnosed with breast cancer, Regina Brett says she was consumed with fear. “Deep in my gut, I was terrified. The lump had grown so fast. As I waited for the lab results, the lump seemed to grow larger with each passing day. At first it seemed to be as big as an almond, then the size of a walnut half, then a whole one. Maybe I was just going nuts. I couldn’t turn down the fear swirling around in my head.”
As she was mulling over her diagnosis, Regina Brett got a mysterious gift. It came, she says, in such a deep way that she knew it was a holy moment. Late one night as she was driving home, she found herself lost, on a dark winding road. “It was almost midnight and I was an hour from home. The trees grew close to the road and the fog rolled in from the river, hiding the way out. I slowed to a crawl. Suddenly, deer appeared all around me. I was driving in the middle of a herd of deer. I had to go five miles an hour so I wouldn’t hit any of them. They took their time, meandering around my car, leisurely strolling across the road. Peace emanated through me. I sat in complete silence. All the noise was gone. The quiet acted like a great eraser. It took away the confusion and the fear and the endless chatter in my brain. The drive became a prayer. Somehow I knew in that moment I would be okay, even if the lump was cancer. I’ve never forgotten the gift of those deer, the gift of that silent night, the gift of that peace.”
Regina Brett says: “I’ve discovered that the best way to turn down the noise is to turn up the quiet." [Story from Be the Miracle: 50 Lessons for Making the Impossible Possible]
* * *
Matthew 4:1-11
Daily Temptation
Jesus’ temptations in the desert are all good things, with an offer to use them wrong. The parallel temptation in our lives is our phones, a useful tool which tempts us all day long. A professor of organizational behavior notes that having our phones at our fingertips erodes our peace. “For starters, being constantly connected creates unpredictability. Your peaceful Saturday morning can take an abrupt turn because of an email message from an annoyed colleague. Being constantly connected can suddenly propel you from relaxation mode to work mode, and this unpredictability causes stress, insecurity, and a constant state of activation.” He adds that our phones erode our ability to be present with the people in the room. “If you want to enjoy feelings of closeness, connection, and intimacy with your friends and family, you need to put away your phone.”
To resist the allure of our technology, he suggests “setting aside a block of time each evening when you will not check your phone at all and instead do something that is technology-free, such as walking the dog, playing with your kids, or pursuing a hobby.”
Lent invites us into deeper connection with Jesus and into a deeper journey with God, if we can create space away from our technology to concentrate. Resisting the temptation of our devices is a worthy Lenten practice.
* * * * * *
From team member Tom Willadsen:
First a bit of Lenten Levity
Several years ago the Lenten study at the church I served was Laughter in Lent. We examined laughter in the Bible, Christ’s use of humor and even the physiological effects of laughter. The program was covered in the local newspaper. After the article appeared an acquaintance from another church who had seen the article upbraided me, saying, “What are you Presbyterians trying to do? Lent is supposed to be a season of self-examination, fasting and repentance!”
“Jim,” I replied, “I tried that s*** last year and I hated it!” I thus fulfilled my daily obligation to laugh.
* * *
Genesis 2:15-17, 3:1-7
The Serpent
The serpent is one of two creatures in the Bible who speaks, the other is Balaam’s donkey (Numbers 22).
The serpent is described as “crafty” (NRSV) and “subtle” (KJV). The Hebrew root ערם has both positive and negative connotations. In Job 5 the term describes those who are frustrated by God. In Job 15 the term is used against Job, a sign of his sinfulness. In 1 Samuel 23 the term described David as he is in hiding from Saul; David’s cleverness is recognized. Finally in Proverbs 1 the term has a positive aspect, close to the English term “prudent.”
The Hebrew term for serpent, pronounced “na-chass” with the ch making a guttural sound, mimics the hissing of a serpent.
* * *
Genesis 2:15-17, 3:1-7
The fruit of the tree of knowledge of good and evil
They say Eve tempted Adam with an apple but, man, I ain't going for that --“Pink Cadillac” Bruce Springsteen
As an exegete the Boss is a great singer. The text does not mention an apple. Tradition has suggested that it was a fig tree, because figs are the first fruit named in scripture. It was fig leaves that covered Adam and Eve’s private parts in Genesis 3:7. Ancient rabbis also suggested that the fruit was grapes—even though they are understood to grow on vines, not trees—because it was the abuse of grapes, that led to Noah’s nakedness in Genesis 9:20. Another fruit suggested in ancient times was etrog, a yellow citron. The word etrog derives from the Hebrew ragag, רגג to desire. Pomegranate and carob have also been suggested.
“Apple” is a lot more concise that “the fruit of the tree of knowledge of good and evil,” but the fact is we simply cannot know exactly what fruit the author had in mind. At the most basic level it really doesn’t matter, the Lord declared it off limits and the man and the woman ate it anyway.
* * *
Genesis 2:15-17, 3:1-7
The fallout (pun intended)
The serpent, the woman and the man all received punishment for eating the fruit of the tree of knowledge of good and evil. (Yes, TIW pays its writers by the word, why do you ask?)
The serpent had to travel on its belly and eat dust, and there was enmity between its offspring and human offsprings. Except, nuh-uh serpents are exclusively carnivorous.
The woman had the pain of childbirth increased.
The man was not cursed with work; he’d already been commissioned to tend the garden prior to eating the fruit. His work became much more difficult.
The most overlooked consequence of the disobedience was that the man and the woman (they were not named until Genesis 4:25 & 3:20, respectively) was that they had to move. Picture them backing the U-Haul up and heading to new digs east of Eden. But probably not, at this point their only possessions were fig leaves.
* * *
Genesis 2:15-17, 3:1-7
The names Adam and Eve
As noted above, neither the man nor the woman was named until after today’s reading from Genesis. The names are revealing, however.
Adam אדם is rooted in the Hebrew אדמה which means “soil” or “earth.” Faithful, if someone playful, renderings of Adam could be “Clay” or “Earthling.”
Eve חוה may derive from the Hebrew חי which means “living.” The Hebrew pronunciation ch-v-h has a breathy sound, connoting the Holy Spirit, which was breathed into the man’s nostrils way back in Genesis 2:7.
* * *
Matthew 4:1-11
Even the Devil…
In The Merchant of Venice, William Shakespeare wrote “The Devil can cite scripture for his purpose.” Today’s reading from Matthew is the root of that saying. Just because someone can quote the Bible does not mean their argument is cogent, persuasive or even accurate.
* * *
Matthew 4:1-11
Speaking of scripture…
Jesus refutes each of the devil’s temptations by citing scripture. Specifically, Jesus quotes Deuteronomy three times. First, Jesus refers to Deuteronomy 8:3, “one does not live by bread alone but by every word that comes from the mouth of the Lord.” Next, it’s Deuteronomy 6:16, “Do not put the Lord your God to the test.” Finally, He quotes Deuteronomy 6:13, “The Lord your God you shall fear, him you shall serve.” It appears that Jesus, also, can cite scripture for his purpose.
* * * * * *
From team member Elena Delhagen:
Romans 5:12-19
This passage from Paul’s letter to the Roman church plays on the contrast between Adam and Jesus, sin and righteousness, and death and life.
* * *
How the Soul Became Immortal
There is a folk tale told in Zaire amongst the Ngbandi people that says Death and Soul were once ancient enemies. Death constantly bragged that he was going to defeat Soul once and for all, but every time he tried, his plans were always interrupted and, consequently, foiled. One day, Death came up with a plan that seemed foolproof. He invited Soul to come to his house for a feast, during which they would swear to live peacefully forever. What Soul did not know is that Death had called a meeting for his soldiers to explain his plan.
Now, Soul was leery of Death’s invitation, so he asked his friend Bat to go to Death’s home and see if he could figure out what was going on. Bat hid inconspicuously under the eaves of Death’s home and listened to him speak to his soldiers. “I have invited Soul here as my guest,” he told them. “I will let him sleep here in my home after we feast, and while he slumbers, you, Lightning, will travel up to one of the clouds of the sky. As it passes over the house, you must jump out of it to the roof of the very spot where Soul sleeps and destroy him! Then, Soul will be gone forever!” Bat waited until the meeting was over, and then he flew home to tell Soul.
On the night of the feast, Soul arrived at Death’s home and was greeted with great celebration. Death showed Soul a comfortable place where he might sleep and then, without Soul knowing, snuck away so he himself would not be destroyed. Bat, who only slept in the daytime, stood watch, and when he saw the cloud coming, he awoke Soul and they both ran back to their village. Lightning demolished Death’s house completely.
The next day, Death was ecstatic and sang praises for his soldier, Lightning, who had done exactly as he had been told. Just then, they heard loud noises coming from the nearby village where Soul lived. Soul was throwing his own party to celebrate the fact that he had been saved! Death was so angry and embarrassed that he vowed he would never interact with Soul ever again.
Thus, Soul became immortal that very day.
* * *
Psalm 32
This psalm comes with the superscription that it is a maskil of David. The root of maskil is the Hebrew word שָׂכַל (saw-kal’), which means “to be prudent; to understand; to make wise.” Since this psalm is all about forgiveness, it would seem that making amends and receiving forgiveness is a very wise thing to do, indeed.
Recently, Iran's Supreme Leader Ayatollah Ali Khamenei reportedly announced that there would be amnesty and/or reduced sentences for the tens of thousands of anti-government protestors that have been arrested since September. Yet human rights attorney Nassou Gia stated that the promise of forgiving these sentences was mostly for show, as Khamenei is aware that the international community is watching the situation closely. Sadly, faux mercy might put on a good show for the global audience, but it does nothing for the detained protestors who are in danger of being added to the 500+ people who, according to the Human Rights Activists in Iran, have already been killed by the government’s anti-protest policy.
* * *
Matthew 4:1-11
This story of Jesus’ temptation by “the devil” is told in all the gospels but John. Interestingly, the concept of the devil (or, as he is often now called, “Satan”) was a late evolvement in Jewish thought, with the idea beginning to circulate around 550 B.C.E. The name Satan derives from the Hebrew ha-Satan; 'Ha' means 'the' and 'Satan' means 'opposer' or 'adversary,’ describing his eventual function as the opposer of God and God’s creation.
The idea of temptation in the Bible is not a new one. In scripture, God’s servants generally had to face some kind of testing before they were declared ready for their public ministries. Moses, for example, had to fast for 40 days and nights before receiving the law (Exodus 24:18; 34:28) and Elijah followed the same example in 1 Kings 19:8. The length of Jesus’ temptation, then, is likely linked to Israel’s testing (also in the wilderness) for 40 years (Deuteronomy 8:2-5).
“Self-knowledge is better than self-control any day,& Raquel said firmly. "And I know myself well enough to know how I act around cookies.” — Claudia Gray, Evernight
* * * * * *
WORSHIP
by George Reed
Call to Worship
One: Happy are we when our transgression is forgiven.
All: Happy are we when God imputes to us no iniquity.
One: Let us acknowledge our sin to God, and not hide it.
All: Let us confess our transgressions to our God who forgives.
One: God, you are a hiding place for us; you preserve us from trouble.
All: Steadfast love surrounds those who trust in God.
OR
One: Draw near to God who draws near to us.
All: We come to be in the presence of our God.
One: God comes to strengthen us for our journey.
All: With God’s help, we will follow Jesus on the path.
One: Open your hearts and minds to God’s grace.
All: We open our lives to our ever present God.
Hymns and Songs
Amazing Grace
UMH: 378
H82: 671
PH: 280
GTG: 649
AAHH: 271/272
NNBH: 161/163
NCH: 547/548
CH: 546
LBW: 448
ELW: 779
W&P: 422
AMEC: 226
STLT: 205/206
Renew: 189
A Charge to Keep I Have
UMH: 413
AAHH: 467/468
NNBH: 436
AMEC: 242
O God, Our Help in Ages Past
UMH: 117
H82: 680
AAHH: 170
NNBH: 46
NCH: 25
CH: 67
LBW: 320
ELW: 632
W&P: 84
AMEC: 61
STLT: 281
Lord, Who Throughout These Forty Days
UMH: 269
H82: 142
PH: 81
GTG: 166
NCH: 211
CH: 180
W&P: 252
O Love, How Deep
UMH: 267
H82: 448/449
PH: 83
GTG: 618
NCH: 209
LBW: 88
ELW: 322
W&P: 244
I Surrender All
UMH: 354
AAHH: 396
NNBH: 198
W&P: 474
AMEC: 251
Where He Leads Me
UMH: 338
AAHH: 550
NNBH: 229
CH: 346
AMEC: 235
I Need Thee Every Hour
UMH: 397
GTG: 735
AAHH: 451
NNBH: 303
NCH: 517
CH: 578
W&P: 476
AMEC: 327
Stand By Me
UMH: 512
NNBH: 318
CH: 629
W&P: 495
AMEC: 420
Trust and Obey
UMH: 467
AAHH: 380
NNBH: 322
CH: 556
W&P: 443
AMEC: 377
Refiner’s Fire
CCB: 79
Make Me a Servant
CCB: 90
Music Resources Key
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
GTG: Glory to God, The Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who understands the human condition better than we do:
Grant us the wisdom to follow Jesus’ example
as we wrestle with the temptations of easy discipleship;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God, because you are the one who knows us. You created us and came to live as one of us in your Son. Help us, like Jesus, to resist the temptations of taking the easy way. Help us to be faithful to your image deep within us. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially our failure to resist the temptation to shortcut our faith.
All: We confess to you, O God, and before one another that we have sinned. You have called us to live out your image in our lives and you sent your Son to show us what that looks like. And, yet, we fail so often. We look for the easy way, the quick way. We don’t want to put in the work of learning what it means to be your image here on earth. Forgive us and renew us in your Spirit that we may be true disciples of your Christ. Amen.
One: God comes to us and offers us life and the fullness of our humanity. Even when we fail, God loves us and always seek our good. Receive God’s grace and share God’s love with others.
Prayers of the People
Praise and glory to you, O God, who comes to us in the midst of our needs. You know our frailty and come as our Rock.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. You have called us to live out your image in our lives and you sent your Son to show us what that looks like. And, yet, we fail so often. We look for the easy way, the quick way. We don't want to put in the work of learning what it means to be your image here on earth. Forgive us and renew us in your Spirit that we may be true disciples of your Christ.
We give you thanks for your great faithfulness, O God, and for your presence with your creation. From the very beginning you have dwelt among us in love and grace. We thank you for those who have gone before us and shown us the way to be faithful followers of the Christ. We thank you for your presence in the midst of our difficulties and trials. We thank you for all the ways you are redeeming us and our situations.
(Other thanksgivings may be offered.)
We lift up to your loving presence those who are in need this day. We remember those who have been traumatized by violence, war, and earthquakes. We pray for those who struggle to find their way in this life. We pray that this time of Lent might be a time when we are renewed in our faith so that we can be your healing presence in this world.
(Other intercessions may be offered.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray together saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the Blessed and Holy Trinity. Amen.
* * * * * *
CHILDREN'S SERMON
Temptation
by Dean Feldmeyer
Matthew 4:1-11
Introductory Note
This children’s message is based on a famous experiment known as the “Marshmallow Test.”
Back in the 1960s and 1970s, Stanford University psychology professor Walter Mischel and his team performed experiments in which kids would be offered a treat — a cookie, a pretzel, a marshmallow, etc. — but with a twist: The children would be promised a second treat if they could wait 15 minutes to eat the first.
The test was originally intended to observe what the kids did to distract themselves from temptation during the waiting time so they could have the second treat. It turned out to be more than that, however.
According to the popular literature, Mischel’s team conducted a follow-up in which they tracked these kids for years, even decades, and their results showed that the ability of young children to demonstrate self-control was predictive of their future success. The longer the child waited to eat the marshmallow, the more successful they turned out to be in later life.
Since then, the results have been largely discounted due to the small sample of children and the lack of real-world diversity within the sample.
Today, however, we return to the original intent of the experiment: to talk about temptation and how to avoid or overcome it.
You Will Need
Individually wrapped candies or cookies — two for each child. If there is an objection to giving the kids sugar, other things can be substituted: pretzels, coins, whatever. The prize should be such that two is significantly more and better than one. Jelly Beans, for instance, don’t really work in this illustration.
Give one treat to each child.
Say:
This morning we’re talking about temptation. Temptation is when we really want to do something that we probably shouldn’t do but we want to do it anyway. This morning’s Bible story tells us that even Jesus experienced temptation. There were things that he would probably have liked to do, was tempted to do, but didn’t but didn’t actually do.
Here’s an example of temptation for all of you:
I have given each of you a cookie, right? And you can eat that cookie anytime you want. You can eat it now or you can eat it during the sermon or any time during the service. BUT, if you wait until the worship service is over and show me the cookie, I’ll give you another cookie. Then you’ll have two!
Now, how many of you would rather have two cookies than one cookie? Yeah, me too. But that means you can’t eat this cookie until after the worship service. And you’re going to be tempted to eat this cookie, aren’t you? So, what shall we do to overcome the temptation and not eat the cookie?
Examples: Put it in my pocket so I can’t see it. Give it to my mom to hold for me until after the service. Etc.
Well, here’s one thing that you might want to add to your list of things to help you overcome temptation. It’s something Jesus used: Prayer. Whenever we feel tempted, we can always ask God to help us get through the temptation without giving in.
End with a prayer asking God to help us hold out against temptation and for giving us Jesus Christ as our example.
(Here’s a fun video where Cookie Monster has to undergo his own version of the Marshmallow Test, we might call it the “Cookie Test.”)
* * * * * * * * * * * * *
The Immediate Word, February 26, 2023 issue.
Copyright 2023 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
- Lead Us Not Into Relevance by Chris Keating. Jesus resists Satan’s temptations in order to find a pathway of grace through a world bent on relevance.
- Second Thoughts: Naked in the Garden by Katy Stenta based on Genesis 2:15-17; 3:1-7.
- Sermon illustrations by Mary Austin, Tom Willadsen, and Elena Delhagen.
- Worship resources by George Reed.
- Children's sermon: Temptation by Dean Feldmeyer.
Lead Us Not Into RelevanceBy Chris Keating
Matthew 4:1-11
As it always does, Lent begins with Jesus entering the wilderness. He is truly our wet-behind-the-ears Messiah, fresh from the waters of baptism, entering a period of prolonged temptation.
At the end, when he is hungry and especially vulnerable, he wrestles with the temptations of success and relevance. “Here’s a quick and easy path to success,” Satan seems to be saying. Look, Jesus! Here are stones you can turn into bread! Here’s a chance to demonstrate your power over creation. Here are the kingdoms of the world. “All these I will give to you, if you fall down and worship me,” Satan tells Jesus.
He’s tempted to be relevant, to find instant success. Perhaps it was especially true for Jesus and loneliness are often triggers to relapse. Therapists use the acronym “HALT” to remind clients to check in with themselves when they are hungry, anxious, lonely, or tired.
Quick pathways to success and relevance surround us. College students struggling to identify the symbolism in Herman Melville’s Moby Dick can now trade hours of research for a nearly instantaneous essay composed online by artificial intelligence. Billionaires can employ surefire strategies for outpacing the effects of climate change and apocalyptic disasters. Mega-wealthy Christians can create trendy Super Bowl adds that tout Jesus’ “relevance” but hide messages of exclusion, patriarchy, and extreme right wing views. Politicians can argue they’re “tough as nails” to attract attention, while obscuring their failure to work for the things that make for peace.
Not surprisingly, Satan thinks he gets Jesus. But his promises of instant success and adulation run against the harder, more faithful way of discipleship. Jesus does indeed get us, but only as he eschews fame and fortune for grace-shaped holiness. “Lord, lead us not into relevance,” may seem an unlikely prayer, but its words resist the temptations around us, and invite us into Lent’s faithful obedience.
In the News
Decades ago, Henri Nouwen was asked to look into the future and imagine what ministry might look like in the 21st century. In his meditations on Jesus’ temptations, Henri Nouwen identified three similar temptations in the lives of Christian ministers.
“What can I say about the twenty-first century if I feel at a loss when people ask me about next month?” Nouwen wrote in 1989 in the introduction to At The Name of Jesus. In response, Nouwen called upon all who are baptized to consider the temptation to be relevant, the temptation to be spectacular, and the temptation to be successful.
There’s something of Nouwen’s observations in recent stories about those tramping across the highways and byways of cultural relevance. Clamoring for attention and acclaim, business leaders, technology giants, politicians, and everyday folks are confronted with the same temptations Jesus’ faced in the wilderness.
Consider the shamelessness of politicians like Congressman George Santos, whose political success seems to have been created from telling lies. Any evidence of integrity seems to have evaporated in exchange for lies curated to advance his quest for relevance or success.
Yet Santos is not alone in the quest for relevance. During last week’s Super Bowl game, billionaire and Twitter CEO Elon Musk tweeted his support for the favored Philadelphia Eagles. Alas, neither Musk’s tweet nor the Eagles’ halftime lead were enough to bring home the Lombardi trophy to the city of brotherly love.
Following the Eagles’ loss to the Kansas City Chiefs, a grumpy Musk boarded his private jet for the return trip to California. It wasn’t just the loss that irked Musk. He was irritated that President Joe Biden’s Super Bowl gameday tweet had claimed nearly 29 million engagements, while his own had generated “only” around 9 million.
In a scene nearly mirroring HBO’s hit-show Succession, Musk grabbed his phone and began rousing software developers. Heads were starting to roll. Shortly after 2:30 a.m. Monday morning, his cousin James Musk broadcast an urgent message to engineers. “We are debugging an urgent issue with engagement across the platform,” he wrote around 2:30 a.m. “Any people who can make dashboards and write software please can you help solve this problem. This is high urgency. If you are willing to help out please thumbs up this post.”
Tempted by success, Musk demanded a fix. By Monday afternoon, Musk’s team had adjusted the algorithm so that Twitter’s code will now “greenlight” Musk’s tweets, pushing them ahead of other users. Whether from fear or loyalty, Twitter’s staff proved it does not live by bread alone, but by every word that comes out of their boss’s mouth.
But temptations are not limited to politicians or petulant CEOs. A recent billion dollar ad campaign supported by evangelical Christian leaders is another reminder of Jesus’ continuing temptations. The widely touted “He Gets Us” campaign, which first appeared ten months ago, makes no apology for trying to make Jesus appear more relatable. “He Gets Us” is touted as aimed at lowering the volume on culture wars that have turned people away from the church. Its leaders include Hobby Lobby CEO David Green and a prominent donor-advised fund who spent $20 million during the Super Bowl to say “whatever you are facing, Jesus faced it too.”
But there’s a problem. Besides Green, others involved in the “He Gets Us” ads are also invested in legal battles aimed at limiting LGBTQ rights. “He Gets Us” is sponsored by the Servant Foundation, a tight-lipped arm of a donor-advised fund known as The Signatry that provides funding for the Alliance Defending Freedom. Among the ADF’s targets are conservative causes such as “Don’t Say Gay” laws.
Erin Simmonds of the University of Chicago Divinity School observes:
“He Gets Us” wants to blame “the culture wars” for “pitting us in ideological battles, amplifying hateful moments.” But the campaign is guilty of relativizing political differences, equating movements like Black Lives Matter with the January 6th Insurrection and asking viewers to let go of their hatred in the name of Jesus.
Centuries after Matthew recounted Jesus’ temptations, our Lord continues to walk that lonesome valley. From a pinnacle high above the earth, the devil shows Jesus the kingdoms of the world. He sounds like a late night informercial huckster. “All of these I will give to you, if you fall down and worship me,” the devil tells Jesus (Matthew 4:8-9). Despite his fatigue from days of fasting, Jesus rejects the offer out of hand, rejecting once and for all the pathway to cultural relevance and success.
In the Scriptures
The account of Jesus’ temptations in Matthew 4:1-11 is familiar turf for the church, which turns to this story each year at the beginning of Lent. Mark’s scant account hardly scratches the surface, leaving Matthew and Luke. Both Matthew and Luke affirm that the Spirit leads Jesus into the wilderness, as opposed to the urgency offered by Mark’s indication that Jesus was “driven” into the desert.
Daniel Harrington (Matthew, 1991) reminds us that the actual geographical location of the wilderness is less important than its theological location. The potent image of wilderness evokes a connection to Israel’s experiences and offers an intriguing opening act for Jesus’ ministry. The wilderness holds somewhat ambiguous meaning: it is a place of testing and trial, but it is also the place where God’s presence is revealed. Israel stumbles and whines in the wilderness, but also tastes the miracle of God’s provision through miraculous offerings of manna and water. Likewise, Jesus will experience the wilderness not only as a terrifying inhospitable environment, but also as a place of abundant grace (cf. 4:11).
The wilderness is also a place where Jesus’ identity will come under scrutiny. Having been affirmed as God’s beloved at his baptism, Jesus now confronts the tempter’s scrutiny. Anna Case Winters (Matthew, Belief Commentary) suggests working out the implications of the tempter’s address of Jesus. “If you are the son of God,” could be translated as “since you are the son of God.” The tempter is not questioning Jesus’ identity, but is rather calling upon him to explore its implications. How will he live into this identity? As Winters says, “The temptations he faces will each in turn urge him to take his relationship to God as a position of privilege, using it to meet his own needs, receive protection from the vulnerability of his humanity, and gain power over all the kingdoms of the world.” (Winters, 2015, p. 52.) The temptations put before the reader the meaning of the incarnation: will Jesus capitulate to vulnerability, or will he claim his vocation as the suffering Messiah, broken in every way, yet faithful even until death?
In the Sermon
Perhaps the first challenge this first Sunday in Lent is to return the wilderness to its undomesticated state. Our familiarity with the story runs the risk of turning Jesus’ walk through the fierce landscape of temptation into a tram ride through a theme park or worse. We iron out the wrinkles of the story, making it into something akin to Disney’s Jungle Boat cruise.
The force and weight of this text is Jesus wrestling with what it means to live into the identity confirmed upon him at his baptism. Jesus is not cool. He is not chasing the latest craze or trying to be trendy. Instead, he is led into the wilderness. In that vast, untamed empty space, he grapples with the tests Satan tosses at him. He must affirm what it means to fulfill righteousness, revealing God’s power not through astounding displays but in brokenness, suffering, and death. This is where Lent begins.
But it is also the space where the good news arises.
Lent offers a profound opportunity for the preacher to help the congregation understand its own identity and vocation. We are bombarded with temptations to be culturally relevant, to choose instant success, or to pursue quick fixes to adaptive challenges. Choosing to avoid relevance does not mean lacking awareness of culture. But it may mean that we set aside a preoccupation with being trendy or cool. “We don’t need cool churches,” writes one blogger. “We never did. Certainly it is better to be relevant than to be stale. But the church needs to be better than relevant. We need to lead.”
In that light, it might be possible to follow Nouwen’s lead. In The Name of Jesus chronicles Nouwen’s move from teaching divinity students to living in community with persons challenged by intellectual and physical disabilities. “In a way,” he wrote, “it seemed as though I was starting my life all over again.” None of the skills he accumulated over twenty years of teaching and speaking mattered. His reputation no longer mattered. “I was suddenly faced with my naked self, open for affirmations and rejections, hugs and punches, smiles and tears, all dependent simply on how I was perceived at the moment.”
I’m struck by how prescient Nouwen’s words seem, especially in the aftermath of the pandemic. “I am deeply convinced that the Christian leader of the future is called to be completely irrelevant and to stand in this world with nothing to offer but his or her own vulnerable self.”
The sermon might highlight our calling to preach this sort of authentic expression of the gospel, rather than constantly striving to be relevant, cool, or driven by models of success dependent on consumerism. How tempting it is to be relevant, but how divergent that would be from the pathways of Christ.
* * * * *
SECOND THOUGHTSNaked in the Garden
by Katy Stenta
Genesis 2:15-17; 3:1-7
If the garden of Eden is about taking ownership for the sins that have been committed and then working to do better in an adult manner — then humanity may still be in the throes of adolescence. To fully acknowledge what it is we have done wrong, and to live into our authentic selves is a very sage and adult thing to do. Recent debates about gender identity, history, how countries spend money, cancel culture, etc. seem to reveal that humanity is still struggling with the values of confessional self and authenticity like Adam and Eve. We are quick to blame the other person in the room, slow to take responsibility. We as a species are ready to tell a believable story rather than be vulnerable and follow the example of Jesus Christ.
Our tantrums are very teenage as well. We will cry and scream when we don’t get our way or even when we get something good like the sixteen-year-old who gets a Tesla. Sometimes even the big show of dramatic apologies seem to be very adolescent. One would much rather see the quiet post-presidency of Jimmy Carter, whose life as a Habitat for Humanity volunteer and Sunday school teacher seemed to do much more for the world, than all of his time as a president.
To be mature, to be wise, is to know thyself. To know God is to know yourself. To know yourself is to know God. Humanity does not know God — as is evidenced by the recent “He Gets Us” advertisements, which appropriate God to make Christianity a product instead of a way of life. We are still immature in our claim of knowledge. We think we can consume God or knowledge and “get” Jesus, instead of taking the slow, growing path of discipleship of authenticity.
Like most teenagers, even as we hunger for the real thing, we are still struggling to express our own truth to ourselves and have trouble with what is mirrored back to us. Hopefully we can stand unashamed and recognize humanity for all of its awkward belatedness, as God presents it to us, even when it is naked in the garden.
ILLUSTRATIONS
From team member Mary Austin:Matthew 4:1-11
Stillness
Sometimes I try to imagine how quiet it must have been for Jesus as he was alone in the desert. Author Daniel Wolpert says that we all need more of that silence. "Why is silence necessary for listening, and what happens when we enter into the silence of solitary prayer? We begin to let go of ourselves, which allows us to hear God."
He adds, "God is very gracious and patient. God does not usually interrupt us or push rudely into our affairs. If we choose to ignore God, God allows that. Such is the humility of a God who died on a cross. Therefore, if we wish to pray — and by this I mean open ourselves up to the possibility that God will speak to us, teach us, transform us — we must allow space in the busy world we have created. Like the ones who went into the desert, we must go to a place where the world does not overwhelm us." (from Creating a Life with God: The Call of Ancient Prayer Practices)
* * *
Matthew 4:1-11
Stillness, Part Two
After she was diagnosed with breast cancer, Regina Brett says she was consumed with fear. “Deep in my gut, I was terrified. The lump had grown so fast. As I waited for the lab results, the lump seemed to grow larger with each passing day. At first it seemed to be as big as an almond, then the size of a walnut half, then a whole one. Maybe I was just going nuts. I couldn’t turn down the fear swirling around in my head.”
As she was mulling over her diagnosis, Regina Brett got a mysterious gift. It came, she says, in such a deep way that she knew it was a holy moment. Late one night as she was driving home, she found herself lost, on a dark winding road. “It was almost midnight and I was an hour from home. The trees grew close to the road and the fog rolled in from the river, hiding the way out. I slowed to a crawl. Suddenly, deer appeared all around me. I was driving in the middle of a herd of deer. I had to go five miles an hour so I wouldn’t hit any of them. They took their time, meandering around my car, leisurely strolling across the road. Peace emanated through me. I sat in complete silence. All the noise was gone. The quiet acted like a great eraser. It took away the confusion and the fear and the endless chatter in my brain. The drive became a prayer. Somehow I knew in that moment I would be okay, even if the lump was cancer. I’ve never forgotten the gift of those deer, the gift of that silent night, the gift of that peace.”
Regina Brett says: “I’ve discovered that the best way to turn down the noise is to turn up the quiet." [Story from Be the Miracle: 50 Lessons for Making the Impossible Possible]
* * *
Matthew 4:1-11
Daily Temptation
Jesus’ temptations in the desert are all good things, with an offer to use them wrong. The parallel temptation in our lives is our phones, a useful tool which tempts us all day long. A professor of organizational behavior notes that having our phones at our fingertips erodes our peace. “For starters, being constantly connected creates unpredictability. Your peaceful Saturday morning can take an abrupt turn because of an email message from an annoyed colleague. Being constantly connected can suddenly propel you from relaxation mode to work mode, and this unpredictability causes stress, insecurity, and a constant state of activation.” He adds that our phones erode our ability to be present with the people in the room. “If you want to enjoy feelings of closeness, connection, and intimacy with your friends and family, you need to put away your phone.”
To resist the allure of our technology, he suggests “setting aside a block of time each evening when you will not check your phone at all and instead do something that is technology-free, such as walking the dog, playing with your kids, or pursuing a hobby.”
Lent invites us into deeper connection with Jesus and into a deeper journey with God, if we can create space away from our technology to concentrate. Resisting the temptation of our devices is a worthy Lenten practice.
* * * * * *
From team member Tom Willadsen:First a bit of Lenten Levity
Several years ago the Lenten study at the church I served was Laughter in Lent. We examined laughter in the Bible, Christ’s use of humor and even the physiological effects of laughter. The program was covered in the local newspaper. After the article appeared an acquaintance from another church who had seen the article upbraided me, saying, “What are you Presbyterians trying to do? Lent is supposed to be a season of self-examination, fasting and repentance!”
“Jim,” I replied, “I tried that s*** last year and I hated it!” I thus fulfilled my daily obligation to laugh.
* * *
Genesis 2:15-17, 3:1-7
The Serpent
The serpent is one of two creatures in the Bible who speaks, the other is Balaam’s donkey (Numbers 22).
The serpent is described as “crafty” (NRSV) and “subtle” (KJV). The Hebrew root ערם has both positive and negative connotations. In Job 5 the term describes those who are frustrated by God. In Job 15 the term is used against Job, a sign of his sinfulness. In 1 Samuel 23 the term described David as he is in hiding from Saul; David’s cleverness is recognized. Finally in Proverbs 1 the term has a positive aspect, close to the English term “prudent.”
The Hebrew term for serpent, pronounced “na-chass” with the ch making a guttural sound, mimics the hissing of a serpent.
* * *
Genesis 2:15-17, 3:1-7
The fruit of the tree of knowledge of good and evil
They say Eve tempted Adam with an apple but, man, I ain't going for that --“Pink Cadillac” Bruce Springsteen
As an exegete the Boss is a great singer. The text does not mention an apple. Tradition has suggested that it was a fig tree, because figs are the first fruit named in scripture. It was fig leaves that covered Adam and Eve’s private parts in Genesis 3:7. Ancient rabbis also suggested that the fruit was grapes—even though they are understood to grow on vines, not trees—because it was the abuse of grapes, that led to Noah’s nakedness in Genesis 9:20. Another fruit suggested in ancient times was etrog, a yellow citron. The word etrog derives from the Hebrew ragag, רגג to desire. Pomegranate and carob have also been suggested.
“Apple” is a lot more concise that “the fruit of the tree of knowledge of good and evil,” but the fact is we simply cannot know exactly what fruit the author had in mind. At the most basic level it really doesn’t matter, the Lord declared it off limits and the man and the woman ate it anyway.
* * *
Genesis 2:15-17, 3:1-7
The fallout (pun intended)
The serpent, the woman and the man all received punishment for eating the fruit of the tree of knowledge of good and evil. (Yes, TIW pays its writers by the word, why do you ask?)
The serpent had to travel on its belly and eat dust, and there was enmity between its offspring and human offsprings. Except, nuh-uh serpents are exclusively carnivorous.
The woman had the pain of childbirth increased.
The man was not cursed with work; he’d already been commissioned to tend the garden prior to eating the fruit. His work became much more difficult.
The most overlooked consequence of the disobedience was that the man and the woman (they were not named until Genesis 4:25 & 3:20, respectively) was that they had to move. Picture them backing the U-Haul up and heading to new digs east of Eden. But probably not, at this point their only possessions were fig leaves.
* * *
Genesis 2:15-17, 3:1-7
The names Adam and Eve
As noted above, neither the man nor the woman was named until after today’s reading from Genesis. The names are revealing, however.
Adam אדם is rooted in the Hebrew אדמה which means “soil” or “earth.” Faithful, if someone playful, renderings of Adam could be “Clay” or “Earthling.”
Eve חוה may derive from the Hebrew חי which means “living.” The Hebrew pronunciation ch-v-h has a breathy sound, connoting the Holy Spirit, which was breathed into the man’s nostrils way back in Genesis 2:7.
* * *
Matthew 4:1-11
Even the Devil…
In The Merchant of Venice, William Shakespeare wrote “The Devil can cite scripture for his purpose.” Today’s reading from Matthew is the root of that saying. Just because someone can quote the Bible does not mean their argument is cogent, persuasive or even accurate.
* * *
Matthew 4:1-11
Speaking of scripture…
Jesus refutes each of the devil’s temptations by citing scripture. Specifically, Jesus quotes Deuteronomy three times. First, Jesus refers to Deuteronomy 8:3, “one does not live by bread alone but by every word that comes from the mouth of the Lord.” Next, it’s Deuteronomy 6:16, “Do not put the Lord your God to the test.” Finally, He quotes Deuteronomy 6:13, “The Lord your God you shall fear, him you shall serve.” It appears that Jesus, also, can cite scripture for his purpose.
* * * * * *
From team member Elena Delhagen:Romans 5:12-19
This passage from Paul’s letter to the Roman church plays on the contrast between Adam and Jesus, sin and righteousness, and death and life.
* * *
How the Soul Became Immortal
There is a folk tale told in Zaire amongst the Ngbandi people that says Death and Soul were once ancient enemies. Death constantly bragged that he was going to defeat Soul once and for all, but every time he tried, his plans were always interrupted and, consequently, foiled. One day, Death came up with a plan that seemed foolproof. He invited Soul to come to his house for a feast, during which they would swear to live peacefully forever. What Soul did not know is that Death had called a meeting for his soldiers to explain his plan.
Now, Soul was leery of Death’s invitation, so he asked his friend Bat to go to Death’s home and see if he could figure out what was going on. Bat hid inconspicuously under the eaves of Death’s home and listened to him speak to his soldiers. “I have invited Soul here as my guest,” he told them. “I will let him sleep here in my home after we feast, and while he slumbers, you, Lightning, will travel up to one of the clouds of the sky. As it passes over the house, you must jump out of it to the roof of the very spot where Soul sleeps and destroy him! Then, Soul will be gone forever!” Bat waited until the meeting was over, and then he flew home to tell Soul.
On the night of the feast, Soul arrived at Death’s home and was greeted with great celebration. Death showed Soul a comfortable place where he might sleep and then, without Soul knowing, snuck away so he himself would not be destroyed. Bat, who only slept in the daytime, stood watch, and when he saw the cloud coming, he awoke Soul and they both ran back to their village. Lightning demolished Death’s house completely.
The next day, Death was ecstatic and sang praises for his soldier, Lightning, who had done exactly as he had been told. Just then, they heard loud noises coming from the nearby village where Soul lived. Soul was throwing his own party to celebrate the fact that he had been saved! Death was so angry and embarrassed that he vowed he would never interact with Soul ever again.
Thus, Soul became immortal that very day.
* * *
Psalm 32
This psalm comes with the superscription that it is a maskil of David. The root of maskil is the Hebrew word שָׂכַל (saw-kal’), which means “to be prudent; to understand; to make wise.” Since this psalm is all about forgiveness, it would seem that making amends and receiving forgiveness is a very wise thing to do, indeed.
Recently, Iran's Supreme Leader Ayatollah Ali Khamenei reportedly announced that there would be amnesty and/or reduced sentences for the tens of thousands of anti-government protestors that have been arrested since September. Yet human rights attorney Nassou Gia stated that the promise of forgiving these sentences was mostly for show, as Khamenei is aware that the international community is watching the situation closely. Sadly, faux mercy might put on a good show for the global audience, but it does nothing for the detained protestors who are in danger of being added to the 500+ people who, according to the Human Rights Activists in Iran, have already been killed by the government’s anti-protest policy.
* * *
Matthew 4:1-11
This story of Jesus’ temptation by “the devil” is told in all the gospels but John. Interestingly, the concept of the devil (or, as he is often now called, “Satan”) was a late evolvement in Jewish thought, with the idea beginning to circulate around 550 B.C.E. The name Satan derives from the Hebrew ha-Satan; 'Ha' means 'the' and 'Satan' means 'opposer' or 'adversary,’ describing his eventual function as the opposer of God and God’s creation.
The idea of temptation in the Bible is not a new one. In scripture, God’s servants generally had to face some kind of testing before they were declared ready for their public ministries. Moses, for example, had to fast for 40 days and nights before receiving the law (Exodus 24:18; 34:28) and Elijah followed the same example in 1 Kings 19:8. The length of Jesus’ temptation, then, is likely linked to Israel’s testing (also in the wilderness) for 40 years (Deuteronomy 8:2-5).
“Self-knowledge is better than self-control any day,& Raquel said firmly. "And I know myself well enough to know how I act around cookies.” — Claudia Gray, Evernight
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WORSHIPby George Reed
Call to Worship
One: Happy are we when our transgression is forgiven.
All: Happy are we when God imputes to us no iniquity.
One: Let us acknowledge our sin to God, and not hide it.
All: Let us confess our transgressions to our God who forgives.
One: God, you are a hiding place for us; you preserve us from trouble.
All: Steadfast love surrounds those who trust in God.
OR
One: Draw near to God who draws near to us.
All: We come to be in the presence of our God.
One: God comes to strengthen us for our journey.
All: With God’s help, we will follow Jesus on the path.
One: Open your hearts and minds to God’s grace.
All: We open our lives to our ever present God.
Hymns and Songs
Amazing Grace
UMH: 378
H82: 671
PH: 280
GTG: 649
AAHH: 271/272
NNBH: 161/163
NCH: 547/548
CH: 546
LBW: 448
ELW: 779
W&P: 422
AMEC: 226
STLT: 205/206
Renew: 189
A Charge to Keep I Have
UMH: 413
AAHH: 467/468
NNBH: 436
AMEC: 242
O God, Our Help in Ages Past
UMH: 117
H82: 680
AAHH: 170
NNBH: 46
NCH: 25
CH: 67
LBW: 320
ELW: 632
W&P: 84
AMEC: 61
STLT: 281
Lord, Who Throughout These Forty Days
UMH: 269
H82: 142
PH: 81
GTG: 166
NCH: 211
CH: 180
W&P: 252
O Love, How Deep
UMH: 267
H82: 448/449
PH: 83
GTG: 618
NCH: 209
LBW: 88
ELW: 322
W&P: 244
I Surrender All
UMH: 354
AAHH: 396
NNBH: 198
W&P: 474
AMEC: 251
Where He Leads Me
UMH: 338
AAHH: 550
NNBH: 229
CH: 346
AMEC: 235
I Need Thee Every Hour
UMH: 397
GTG: 735
AAHH: 451
NNBH: 303
NCH: 517
CH: 578
W&P: 476
AMEC: 327
Stand By Me
UMH: 512
NNBH: 318
CH: 629
W&P: 495
AMEC: 420
Trust and Obey
UMH: 467
AAHH: 380
NNBH: 322
CH: 556
W&P: 443
AMEC: 377
Refiner’s Fire
CCB: 79
Make Me a Servant
CCB: 90
Music Resources Key
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
GTG: Glory to God, The Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who understands the human condition better than we do:
Grant us the wisdom to follow Jesus’ example
as we wrestle with the temptations of easy discipleship;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God, because you are the one who knows us. You created us and came to live as one of us in your Son. Help us, like Jesus, to resist the temptations of taking the easy way. Help us to be faithful to your image deep within us. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially our failure to resist the temptation to shortcut our faith.
All: We confess to you, O God, and before one another that we have sinned. You have called us to live out your image in our lives and you sent your Son to show us what that looks like. And, yet, we fail so often. We look for the easy way, the quick way. We don’t want to put in the work of learning what it means to be your image here on earth. Forgive us and renew us in your Spirit that we may be true disciples of your Christ. Amen.
One: God comes to us and offers us life and the fullness of our humanity. Even when we fail, God loves us and always seek our good. Receive God’s grace and share God’s love with others.
Prayers of the People
Praise and glory to you, O God, who comes to us in the midst of our needs. You know our frailty and come as our Rock.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. You have called us to live out your image in our lives and you sent your Son to show us what that looks like. And, yet, we fail so often. We look for the easy way, the quick way. We don't want to put in the work of learning what it means to be your image here on earth. Forgive us and renew us in your Spirit that we may be true disciples of your Christ.
We give you thanks for your great faithfulness, O God, and for your presence with your creation. From the very beginning you have dwelt among us in love and grace. We thank you for those who have gone before us and shown us the way to be faithful followers of the Christ. We thank you for your presence in the midst of our difficulties and trials. We thank you for all the ways you are redeeming us and our situations.
(Other thanksgivings may be offered.)
We lift up to your loving presence those who are in need this day. We remember those who have been traumatized by violence, war, and earthquakes. We pray for those who struggle to find their way in this life. We pray that this time of Lent might be a time when we are renewed in our faith so that we can be your healing presence in this world.
(Other intercessions may be offered.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray together saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the Blessed and Holy Trinity. Amen.
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CHILDREN'S SERMONTemptation
by Dean Feldmeyer
Matthew 4:1-11
Introductory Note
This children’s message is based on a famous experiment known as the “Marshmallow Test.”
Back in the 1960s and 1970s, Stanford University psychology professor Walter Mischel and his team performed experiments in which kids would be offered a treat — a cookie, a pretzel, a marshmallow, etc. — but with a twist: The children would be promised a second treat if they could wait 15 minutes to eat the first.
The test was originally intended to observe what the kids did to distract themselves from temptation during the waiting time so they could have the second treat. It turned out to be more than that, however.
According to the popular literature, Mischel’s team conducted a follow-up in which they tracked these kids for years, even decades, and their results showed that the ability of young children to demonstrate self-control was predictive of their future success. The longer the child waited to eat the marshmallow, the more successful they turned out to be in later life.
Since then, the results have been largely discounted due to the small sample of children and the lack of real-world diversity within the sample.
Today, however, we return to the original intent of the experiment: to talk about temptation and how to avoid or overcome it.
You Will Need
Individually wrapped candies or cookies — two for each child. If there is an objection to giving the kids sugar, other things can be substituted: pretzels, coins, whatever. The prize should be such that two is significantly more and better than one. Jelly Beans, for instance, don’t really work in this illustration.
Give one treat to each child.
Say:
This morning we’re talking about temptation. Temptation is when we really want to do something that we probably shouldn’t do but we want to do it anyway. This morning’s Bible story tells us that even Jesus experienced temptation. There were things that he would probably have liked to do, was tempted to do, but didn’t but didn’t actually do.
Here’s an example of temptation for all of you:
I have given each of you a cookie, right? And you can eat that cookie anytime you want. You can eat it now or you can eat it during the sermon or any time during the service. BUT, if you wait until the worship service is over and show me the cookie, I’ll give you another cookie. Then you’ll have two!
Now, how many of you would rather have two cookies than one cookie? Yeah, me too. But that means you can’t eat this cookie until after the worship service. And you’re going to be tempted to eat this cookie, aren’t you? So, what shall we do to overcome the temptation and not eat the cookie?
Examples: Put it in my pocket so I can’t see it. Give it to my mom to hold for me until after the service. Etc.
Well, here’s one thing that you might want to add to your list of things to help you overcome temptation. It’s something Jesus used: Prayer. Whenever we feel tempted, we can always ask God to help us get through the temptation without giving in.
End with a prayer asking God to help us hold out against temptation and for giving us Jesus Christ as our example.
(Here’s a fun video where Cookie Monster has to undergo his own version of the Marshmallow Test, we might call it the “Cookie Test.”)
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The Immediate Word, February 26, 2023 issue.
Copyright 2023 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
