Relationships Tested
Commentary
Imagine a young couple about to be married who have just processed up the aisle of a traditional Christian c sanctuary amidst the traditional bridal march organ music. The pews are packed with invited guests. The altar has flowers, candles and other decorations. There is small aisle of both groomsmen and bridesmaids standing on either side of the couple. After the giving away of the bride to the groom, the pastor addresses the couple and congregation for a brief homily. One can hear the echoes of music of the party bus in the parking lot along the street in front of the church. The family are anxious to pop the cork of drinks and enjoy the festivities of the pre-planned celebrations.
The pastor addresses both the couple and congregation in saying, “God’s grace is free but marriage is work. This is intended to be a lifelong covenant as witnessed before God, the congregation and the couple themselves.” The pastor goes on to elaborate how marriage is less than 25% celebration and parties. The relationship is work but work worth doing. Relationships are tested every day. Marriage is about feeding the pets, going grocery shopping, paying bills and doing distasteful household chores. It is about living on a tight budget, negotiating possible conflicts amidst extended family. “For better and for worse” means that each person will have bad moods, irritating life habits and yes, broken promises. If God is at the center of this relationship, it will grow and be strengthened as God is patient with us, his creation. Enjoy the day of celebration, because the marriage is about “relationships tested.”
After this brief homily, the pastor looks over the shoulders of the nervous couple to see snarky, frowned faces among younger people in the congregation, as well as strong nods of affirmation and “thumbs up” among older people sitting in the same pews. Whether this pastor is invited to officiate at future weddings with this sort of relationship tested homily, does not matter. This is a faithful theology of Lent on this wedding day as it applies to relationships tested.
In all three of the texts today, we find examples of how the relationship with God the Creator is tested. The good news in all three texts is God remains faithful. Lent is a season to test the relationships people have with their Creator, the community of faith and other people.
Genesis 2:15-17; 3:1-7
Regardless of whether one chooses source criticism authorship view of Genesis creation stories written in 950 BCE (during the reign of Kings Davidand Solomon to answer the question of the empire’s purpose), or the Mosaic writings being dictated to Moses by God on Mount Sinai, the theme of testing of relationships is a constant. This text is a part of a drama in four scenes: 1) 2:4-7b, The placement of the man in the garden. 2) 2:18-12, Formation of a helper. 3) 3:1-17, Disruption the garden. 4) 3:8-24 Judgement and expulsion. Note: humans are still called to work with God while still in the garden. This is not luxurious sitting on an easy chair. This is called human vocation. This makes the point of humans being God’s co-creators. Everything is permitted, except one prohibition of eating of the tree of knowledge of good and evil.
One possible three-point sermon path might be 1) Vocation (calling), 2) Permission (God’s generosity) 3) Prohibition (boundaries). Applied to the married couple, they are called to be a witness to God’s creative purposes. They are permitted to have life and have it abundantly (John 10:10). Yet boundaries are needed in every relationship to protect the serenity of partners and offspring. Lent is a time to explore all four topics.
In the case of the man and woman in the garden, their decisions to disobey God by listening to the serpent’s twisted logic was in defiance of God’s authority. Possibly they believed having the knowledge of good and evil would make them less vulnerable as humans and more like “God.” This temptation persists even today. There are power empires of any kind seek to defy or disrupt natural creative forces, environmental pollution, unequal burdens imposed on the less fortunate. Yes, conflict between power brokers continue until some peace agreement or restored relationship can be brokered.
In the case of the Genesis creation story, the serpent seeks to move the agenda from creation into challenging the boundaries God has set for humans. The humans want more knowledge instead of trusting in God’s promises. During the season of Lent, where are areas people tend to distrust God’s promises and seek their own pathway? This could result in a broken relationship with God and undermining of their vocation? What distractions move the agenda from our spiritual growth journey? This is a basic Lent question one could apply any time of the year. For example, a person works hard for a paycheck, then believes that buying a vast amount of lottery tickets will make them less dependent on their vocation. A student sees an opportunity to cheat on a test, thus lessoning the pressure to study more as students are called to by definition. In both illustrations relationships are tested, as vocations are compromised.
Other themes in this text include the serpent. Atthis point in the canon, it is not to be seen as equivalent to an evil, demonic being. The serpent is simply testing the relationship between human trust in God, and hubris (excessive pride or self-confidence). The serpent does not force the humans to disobey God, it only makes it seem more attractive than remaining within the bounds that God has freely permitted.
Scholars contest whether the forbidden fruit on the tree was an apple or fig? Another preaching path might be regarding which forbidden fruit are humans tempting to
push the boundaries to pursue? An example might be a salesperson who has apparently gotten away with selling a shoddy product at an exorbitant price. Later, the truth of the poor-quality product and price exploitation becomes apparent, and this salesperson’s reputation, and possibly vocation is at risk. Remaining fair and within the boundaries would have allowed the salesperson to continue on with reputable integrity. This is an example of being sent out of the garden due to thehubris sin of wanting to be more like a “god.”
A final theme of this text is that of loss of innocence and shame of having one’s poor choices exposed humans in their futile efforts to be like “gods” based on faulty advice. There is nothing sensual about this nakedness. Instead, it is a loss of security from the providence of God in exchange for a temporary feeling they are more “divine” or less dependent on God their Creator.
Application
Which sort of restrictions do people believe they may disobey at their pleasure with little or no consequences today? A business might break a law relating to safety or building ordinances, knowing the fines are minimal. There is no consideration of risking the lives of employees or clients. During Lent, there might be a sign of a compromised relationship with the public. What about the long-term results of future business owners and families’ members carrying the negative results of such poor decisions made by their predecessors? Lent is a time to review and have relationships evolve so they can be repaired and some new form of life can be restored.
God does not immediately stomp out the first man or woman from the earth after their disobedience. They are ejected from the garden. They will die one day. Sin is the cause of death according this text. Yet God remains the Creator is the good news. Lent is a season to reflect on ways to test relationships so one can seek restoration [Sources: Brueggemann, Walter, Interpretation, A Bible Commentary for Teaching and Preaching: Genesis, Louisville, KY: Westminster John Knox Press, 1982); Von Rad, Gerhard, The Old Testament Library: Genesis, Revised Edition, Westminster John Knox Press, 1972)]
Romans 5:12-19
“Christ got us out of this mess that Adam got us into” (Achtemeier, 97). The stories of the temptation and fall in Genesis 2-3 are the background of the discussion in this text. During this season of Lent, people have a choice similar to there being only two airport terminals going in different directions. One choice is to enter into the flight determined by Adam, which leads to death and other consequences of sin. The second is to go onto the flight of Christ, which leads to graciously granted restored and eternal life. One interpretative lens to read the entirety of Romans 5 is that of verses 1-2, “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand, and we boast in our hope of sharing the glory of God.” Just as Adam’s sin led humanity into the consequences of sin, that being death, Christ calls humanity out of this mess.
How sin is transmitted, is a contested issue. As early as Augustine, some have believed human sin was transmitted by a sexual act. However, the nature of sin described in this text is not a mishap such as over drafting a banking statement or running a stop sign on the road. Human sins are a corruption of the whole human race in efforts to be more like “gods.”
Feeling guilty for indiscretions or shortcomings is not the main problem here. Rather,humans are caught in the effects of sin, that being death which the first human, Adam ushered this into the universe with his rebellion. To understand the law and human sin does not diminish the power sin has over humans. Paul runs a parallelism between Adam as the prototype human whose disobedience leads to universal consequences of death and God’s grace in Christ who overcomes such results of sin.
As this relates to the Lenten season, what sins, shortcoming or effects of sin which Adam ushered into the world still wreak havoc on relationships we might have within family, at work, community or social concerns in general? Romans 5 provides assurance that God’s grace through Christ reminds us we cannot deliver ourselves, but God’s grace not only shines a light on idolatry but provides a path out in faithful Christian discipleship (as a response to salvation!)
Isaiah 53:11, is seen as the reference of Jesus as Christ fulfilling God’s will as written in the Hebrew Bible (Old Testament), “Out of his anguish he shall see; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.” This is important as a reminder that Christian faith does find links in the tradition of Israel’s prophets and God’s willingness to restore God’s people despite their disobedience and the death that results from sin. It also underscores the unity of the Old and New Testaments, as well as serves as reminder of Paul’s own Hebrew learning background. Thus, it is not a Greek philosophical teaching in this instance. Jesus’ obedience (see Matthew 4:1-11 text) makes it possible for the broken relationship to lead to life.
Some questions related to this text include, how universalist is this grace passage to read? That is, does God’s grace also cover people who have not consciously received or accepted it (thereby almost suggesting a work of sorts)? Does grace have limits which excludes those who do not receive it?
One approach might be from the above airport terminal illustration. If a person says they are going to destination “A,” say on the other side of the country, but actually travels on the flight to destination “B” outside of this country, then their actions speaks louder than their words. Paul would address this tension later in Romans 7:14-25 in his discussion of the struggle with the inner conflict with the flesh.
Another question which has arisen since the “new perspective on Paul” is whether the “Torah” in the Old Testament was intended to be a pathway of righteousness to the new community, or was it a gift which served as an identity marker for Judaism? Later, the question would emerge whether fulfillment of the law was sufficient if one was a Gentile without the traditional understanding of Torah in the ancient Judaism. This is contested. Where does the law or Torah fit into the Christian life even today? (Taylor, 239-241).
Other good news of the text suggests that if evil is abundant, how much more is God’s grace abundant to those whose trust is in this life-giving God? This is a theme to explore while examining how any relationship is undergoing testing today. One example might be two communities are in competition over high school athletics. It is almost a bitter rivalry. Then a natural disaster such as flood of forest fires enter the area. Both communities are tested because the disaster does not recognize school colors. Through a series of events of rescue, restoration and renewal, the communities have grown close to one another in ways nobody could ever imagine.
A quick object lesson for this text might be to show a broken cup, drinking container or dish which has been glued back together. While the brokenness is a reality, the repairing of the object could make as durable if not more durable than before. [Sources, Achtemeier, Paul, Interpretation, a Bible Commentary for Teaching and Preaching: Romans, Louisville, KY: Westminster John Knox Press, 1985), Harrisville, Roy, Augsburg Commentary on the New Testament: Romans, Minneapolis, MN: Augsburg Fortress, 1098); Taylor, Walter F. Jr., Paul Apostle to the Nations: An Introduction, Minneapolis MN: Augsburg Fortress, 2012)].
Matthew 11:1-11
Relationships tested might be a fair summary of this Gospel Lesson. This temptation narrative has multiple functions, which could lead to potential paths for preaching. First, Jesus is identified with Israel’s period testing in the wilderness. Evil lurks in the wilderness and is the source of temptation, not God. Second, this text clarifies Jesus’ work as Son of God. Third, it mirrors the conflict between the kingdomof God and power of Satan. Fourth, Matthew’s Gospel tends to emphasize how Jesus fulfills the Old Testament (Hebrew Bible) Scriptures. Finally, this text offers a model for resisting temptation for believers of all times (Culpepper, 68).
In all three lectionary cycle years, there is an account of testing of God’s son in the wilderness, which serves as a test of relationship or fidelity to God, which the nation of Israel failed in the Hebrew Bible or Old Testament (Deuteronomy 8:3). Mark has a shorter account, while Matthew and Luke are using the Q source. There is one minor variation of the last temptation ending on top of a mountain in Matthew (as Moses received the Torah), and Luke ends with the top of the temple, because Luke still believes meaningful worship of God can remain in the temple.
As the account in Matthew begins it is the Spirit who drove Jesus into the wilderness. It was to test the relationship between the Father and Son. The Spirit led Jesus on top of a mountain after his baptism. The Greek word for devil here is “diabolos,” from where we get the word “diabolical.” Luke’s version retains this Greek term whereas Matthew reverts to the term, “peirazon,” meaning simple “tester.” The accent here not being on the tempter, but wilderness as the location God has chosen to test Jesus, as was Israel for forty years. The forty days fast is similar to that of Moses in Deuteronomy 9:18 (thus, a suggestion that Jesus is a new Moses, a recurring theme throughout Matthew’s Gospel). Fasting was intended to humble a person.
The first two temptations relate to Jesus being pressured into fulfilling his own needs, that being food or turning the stone into bread. Jesus refuses and quotes portions of Deuteronomy 6-8, which might be seen as the Hebrew catechism of that time. One question related to this temptation being does Jesus wish to define his ministry with such miracles as turning stones into bread? The use of these Deuteronomy passages suggest the strengths of catechism ministry in any congregation where testing and temptation is a future possibility for the confirmation students.
The second temptation is Jesus being taken to the temple pinnacle or highest point of the building then jumping to test Gods’ promise in Psalm 91:4 (90:4, LXX). Will God send guardian angels to rescue Jesus? Jesus rebukes the “tester” with Deuteronomy 6:16 forbidding putting God to the test. Would this spectacle of jumping off a temple thus bringing angels to the rescue, attract a crowd of followers is unknown? This is not the Son of God Jesus has self-identified himself to be in Matthew. One sermon path this might suggest is whether people believe in “guardian angels?” Genesis 12:24 and Daniel 3:28 make reference to God sending angels, if one wishes to pursue this path.
The third temptation escalates from self-safety needs to apostasy, in suggesting Jesus’ bow to the devil to worship the devil in order to gain favorability to the nations of the world. Again, Jesus draws from the Book of Deuteronomy 6:4-6 “Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart and with all your soul and with all your might. Keep these words that I am commanding you today in your heart.” Matthew 6:33 (KJV) has a memorable synopsis of Jesus’ response to the devil, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” This temptation is a stark contrast to Israel’s apostasy to false gods and idols which eventually led the people into exile with loss of land, temple and king.
“Placing God first” is the core value here and for a potential sermon path. It underscores the Exodus 20:3 command of, “You shall have no other gods.” We are to fear, love and trust God above all things” (Luther, 4). As one gets married, the ultimate test of a relationship might be where does one place one’s life partner in comparison to other relationships? Also does the community good hold a priority in one’s life relationships over or below the life partner? Matthew 4should be read within the larger context of the Sermon on Mount Matthew 5-7. [Sources: Culpepper, Alan, R. The New Testament Library: Matthew, (Louisville, KY: Westminster John Knox Press, 2021). Harrington, Daniel J. Sacra Pagina: The Gospel of Matthew, (Collegeville, MN: The Liturgical Press, 2007), Luther, Martin, The Small Catechism: 500 Years of Reformation, (Minneapolis, MN: Augsburg Fortress, 2018)].
Application
During Lent, what are the temptations which hinder relationships a result of self-maintenance and self-promotion? For example, does one work in a team to build his or her own resume or track record, or for the good of the team? Ideally it should be both. However, in a climate of limited higher paying positions, access to people of influence being limited to expensive education institutions or competing for quality, affordable housing at the expense of others how does one the Son of God in Matthew’s Gospel?
Alternative Application
All commentaries consulted say that humans are not supposed to test God. Yet, God does test humans from the beginning of Abraham’s faith to have offspring through the nation of Israel and here in the Matthew 4 text. One traditional response to this that God proves his fidelity to the covenant relationship with humans through deliverance from evil, sin and devil. Scripture documents a track record of God’s works with and through his covenant people through the ages. Why is it wrong to test God, but God still allows testing of humans be through a devil or accuser such as in the book of Job?
The pastor addresses both the couple and congregation in saying, “God’s grace is free but marriage is work. This is intended to be a lifelong covenant as witnessed before God, the congregation and the couple themselves.” The pastor goes on to elaborate how marriage is less than 25% celebration and parties. The relationship is work but work worth doing. Relationships are tested every day. Marriage is about feeding the pets, going grocery shopping, paying bills and doing distasteful household chores. It is about living on a tight budget, negotiating possible conflicts amidst extended family. “For better and for worse” means that each person will have bad moods, irritating life habits and yes, broken promises. If God is at the center of this relationship, it will grow and be strengthened as God is patient with us, his creation. Enjoy the day of celebration, because the marriage is about “relationships tested.”
After this brief homily, the pastor looks over the shoulders of the nervous couple to see snarky, frowned faces among younger people in the congregation, as well as strong nods of affirmation and “thumbs up” among older people sitting in the same pews. Whether this pastor is invited to officiate at future weddings with this sort of relationship tested homily, does not matter. This is a faithful theology of Lent on this wedding day as it applies to relationships tested.
In all three of the texts today, we find examples of how the relationship with God the Creator is tested. The good news in all three texts is God remains faithful. Lent is a season to test the relationships people have with their Creator, the community of faith and other people.
Genesis 2:15-17; 3:1-7
Regardless of whether one chooses source criticism authorship view of Genesis creation stories written in 950 BCE (during the reign of Kings Davidand Solomon to answer the question of the empire’s purpose), or the Mosaic writings being dictated to Moses by God on Mount Sinai, the theme of testing of relationships is a constant. This text is a part of a drama in four scenes: 1) 2:4-7b, The placement of the man in the garden. 2) 2:18-12, Formation of a helper. 3) 3:1-17, Disruption the garden. 4) 3:8-24 Judgement and expulsion. Note: humans are still called to work with God while still in the garden. This is not luxurious sitting on an easy chair. This is called human vocation. This makes the point of humans being God’s co-creators. Everything is permitted, except one prohibition of eating of the tree of knowledge of good and evil.
One possible three-point sermon path might be 1) Vocation (calling), 2) Permission (God’s generosity) 3) Prohibition (boundaries). Applied to the married couple, they are called to be a witness to God’s creative purposes. They are permitted to have life and have it abundantly (John 10:10). Yet boundaries are needed in every relationship to protect the serenity of partners and offspring. Lent is a time to explore all four topics.
In the case of the man and woman in the garden, their decisions to disobey God by listening to the serpent’s twisted logic was in defiance of God’s authority. Possibly they believed having the knowledge of good and evil would make them less vulnerable as humans and more like “God.” This temptation persists even today. There are power empires of any kind seek to defy or disrupt natural creative forces, environmental pollution, unequal burdens imposed on the less fortunate. Yes, conflict between power brokers continue until some peace agreement or restored relationship can be brokered.
In the case of the Genesis creation story, the serpent seeks to move the agenda from creation into challenging the boundaries God has set for humans. The humans want more knowledge instead of trusting in God’s promises. During the season of Lent, where are areas people tend to distrust God’s promises and seek their own pathway? This could result in a broken relationship with God and undermining of their vocation? What distractions move the agenda from our spiritual growth journey? This is a basic Lent question one could apply any time of the year. For example, a person works hard for a paycheck, then believes that buying a vast amount of lottery tickets will make them less dependent on their vocation. A student sees an opportunity to cheat on a test, thus lessoning the pressure to study more as students are called to by definition. In both illustrations relationships are tested, as vocations are compromised.
Other themes in this text include the serpent. Atthis point in the canon, it is not to be seen as equivalent to an evil, demonic being. The serpent is simply testing the relationship between human trust in God, and hubris (excessive pride or self-confidence). The serpent does not force the humans to disobey God, it only makes it seem more attractive than remaining within the bounds that God has freely permitted.
Scholars contest whether the forbidden fruit on the tree was an apple or fig? Another preaching path might be regarding which forbidden fruit are humans tempting to
push the boundaries to pursue? An example might be a salesperson who has apparently gotten away with selling a shoddy product at an exorbitant price. Later, the truth of the poor-quality product and price exploitation becomes apparent, and this salesperson’s reputation, and possibly vocation is at risk. Remaining fair and within the boundaries would have allowed the salesperson to continue on with reputable integrity. This is an example of being sent out of the garden due to thehubris sin of wanting to be more like a “god.”
A final theme of this text is that of loss of innocence and shame of having one’s poor choices exposed humans in their futile efforts to be like “gods” based on faulty advice. There is nothing sensual about this nakedness. Instead, it is a loss of security from the providence of God in exchange for a temporary feeling they are more “divine” or less dependent on God their Creator.
Application
Which sort of restrictions do people believe they may disobey at their pleasure with little or no consequences today? A business might break a law relating to safety or building ordinances, knowing the fines are minimal. There is no consideration of risking the lives of employees or clients. During Lent, there might be a sign of a compromised relationship with the public. What about the long-term results of future business owners and families’ members carrying the negative results of such poor decisions made by their predecessors? Lent is a time to review and have relationships evolve so they can be repaired and some new form of life can be restored.
God does not immediately stomp out the first man or woman from the earth after their disobedience. They are ejected from the garden. They will die one day. Sin is the cause of death according this text. Yet God remains the Creator is the good news. Lent is a season to reflect on ways to test relationships so one can seek restoration [Sources: Brueggemann, Walter, Interpretation, A Bible Commentary for Teaching and Preaching: Genesis, Louisville, KY: Westminster John Knox Press, 1982); Von Rad, Gerhard, The Old Testament Library: Genesis, Revised Edition, Westminster John Knox Press, 1972)]
Romans 5:12-19
“Christ got us out of this mess that Adam got us into” (Achtemeier, 97). The stories of the temptation and fall in Genesis 2-3 are the background of the discussion in this text. During this season of Lent, people have a choice similar to there being only two airport terminals going in different directions. One choice is to enter into the flight determined by Adam, which leads to death and other consequences of sin. The second is to go onto the flight of Christ, which leads to graciously granted restored and eternal life. One interpretative lens to read the entirety of Romans 5 is that of verses 1-2, “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand, and we boast in our hope of sharing the glory of God.” Just as Adam’s sin led humanity into the consequences of sin, that being death, Christ calls humanity out of this mess.
How sin is transmitted, is a contested issue. As early as Augustine, some have believed human sin was transmitted by a sexual act. However, the nature of sin described in this text is not a mishap such as over drafting a banking statement or running a stop sign on the road. Human sins are a corruption of the whole human race in efforts to be more like “gods.”
Feeling guilty for indiscretions or shortcomings is not the main problem here. Rather,humans are caught in the effects of sin, that being death which the first human, Adam ushered this into the universe with his rebellion. To understand the law and human sin does not diminish the power sin has over humans. Paul runs a parallelism between Adam as the prototype human whose disobedience leads to universal consequences of death and God’s grace in Christ who overcomes such results of sin.
As this relates to the Lenten season, what sins, shortcoming or effects of sin which Adam ushered into the world still wreak havoc on relationships we might have within family, at work, community or social concerns in general? Romans 5 provides assurance that God’s grace through Christ reminds us we cannot deliver ourselves, but God’s grace not only shines a light on idolatry but provides a path out in faithful Christian discipleship (as a response to salvation!)
Isaiah 53:11, is seen as the reference of Jesus as Christ fulfilling God’s will as written in the Hebrew Bible (Old Testament), “Out of his anguish he shall see; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.” This is important as a reminder that Christian faith does find links in the tradition of Israel’s prophets and God’s willingness to restore God’s people despite their disobedience and the death that results from sin. It also underscores the unity of the Old and New Testaments, as well as serves as reminder of Paul’s own Hebrew learning background. Thus, it is not a Greek philosophical teaching in this instance. Jesus’ obedience (see Matthew 4:1-11 text) makes it possible for the broken relationship to lead to life.
Some questions related to this text include, how universalist is this grace passage to read? That is, does God’s grace also cover people who have not consciously received or accepted it (thereby almost suggesting a work of sorts)? Does grace have limits which excludes those who do not receive it?
One approach might be from the above airport terminal illustration. If a person says they are going to destination “A,” say on the other side of the country, but actually travels on the flight to destination “B” outside of this country, then their actions speaks louder than their words. Paul would address this tension later in Romans 7:14-25 in his discussion of the struggle with the inner conflict with the flesh.
Another question which has arisen since the “new perspective on Paul” is whether the “Torah” in the Old Testament was intended to be a pathway of righteousness to the new community, or was it a gift which served as an identity marker for Judaism? Later, the question would emerge whether fulfillment of the law was sufficient if one was a Gentile without the traditional understanding of Torah in the ancient Judaism. This is contested. Where does the law or Torah fit into the Christian life even today? (Taylor, 239-241).
Other good news of the text suggests that if evil is abundant, how much more is God’s grace abundant to those whose trust is in this life-giving God? This is a theme to explore while examining how any relationship is undergoing testing today. One example might be two communities are in competition over high school athletics. It is almost a bitter rivalry. Then a natural disaster such as flood of forest fires enter the area. Both communities are tested because the disaster does not recognize school colors. Through a series of events of rescue, restoration and renewal, the communities have grown close to one another in ways nobody could ever imagine.
A quick object lesson for this text might be to show a broken cup, drinking container or dish which has been glued back together. While the brokenness is a reality, the repairing of the object could make as durable if not more durable than before. [Sources, Achtemeier, Paul, Interpretation, a Bible Commentary for Teaching and Preaching: Romans, Louisville, KY: Westminster John Knox Press, 1985), Harrisville, Roy, Augsburg Commentary on the New Testament: Romans, Minneapolis, MN: Augsburg Fortress, 1098); Taylor, Walter F. Jr., Paul Apostle to the Nations: An Introduction, Minneapolis MN: Augsburg Fortress, 2012)].
Matthew 11:1-11
Relationships tested might be a fair summary of this Gospel Lesson. This temptation narrative has multiple functions, which could lead to potential paths for preaching. First, Jesus is identified with Israel’s period testing in the wilderness. Evil lurks in the wilderness and is the source of temptation, not God. Second, this text clarifies Jesus’ work as Son of God. Third, it mirrors the conflict between the kingdomof God and power of Satan. Fourth, Matthew’s Gospel tends to emphasize how Jesus fulfills the Old Testament (Hebrew Bible) Scriptures. Finally, this text offers a model for resisting temptation for believers of all times (Culpepper, 68).
In all three lectionary cycle years, there is an account of testing of God’s son in the wilderness, which serves as a test of relationship or fidelity to God, which the nation of Israel failed in the Hebrew Bible or Old Testament (Deuteronomy 8:3). Mark has a shorter account, while Matthew and Luke are using the Q source. There is one minor variation of the last temptation ending on top of a mountain in Matthew (as Moses received the Torah), and Luke ends with the top of the temple, because Luke still believes meaningful worship of God can remain in the temple.
As the account in Matthew begins it is the Spirit who drove Jesus into the wilderness. It was to test the relationship between the Father and Son. The Spirit led Jesus on top of a mountain after his baptism. The Greek word for devil here is “diabolos,” from where we get the word “diabolical.” Luke’s version retains this Greek term whereas Matthew reverts to the term, “peirazon,” meaning simple “tester.” The accent here not being on the tempter, but wilderness as the location God has chosen to test Jesus, as was Israel for forty years. The forty days fast is similar to that of Moses in Deuteronomy 9:18 (thus, a suggestion that Jesus is a new Moses, a recurring theme throughout Matthew’s Gospel). Fasting was intended to humble a person.
The first two temptations relate to Jesus being pressured into fulfilling his own needs, that being food or turning the stone into bread. Jesus refuses and quotes portions of Deuteronomy 6-8, which might be seen as the Hebrew catechism of that time. One question related to this temptation being does Jesus wish to define his ministry with such miracles as turning stones into bread? The use of these Deuteronomy passages suggest the strengths of catechism ministry in any congregation where testing and temptation is a future possibility for the confirmation students.
The second temptation is Jesus being taken to the temple pinnacle or highest point of the building then jumping to test Gods’ promise in Psalm 91:4 (90:4, LXX). Will God send guardian angels to rescue Jesus? Jesus rebukes the “tester” with Deuteronomy 6:16 forbidding putting God to the test. Would this spectacle of jumping off a temple thus bringing angels to the rescue, attract a crowd of followers is unknown? This is not the Son of God Jesus has self-identified himself to be in Matthew. One sermon path this might suggest is whether people believe in “guardian angels?” Genesis 12:24 and Daniel 3:28 make reference to God sending angels, if one wishes to pursue this path.
The third temptation escalates from self-safety needs to apostasy, in suggesting Jesus’ bow to the devil to worship the devil in order to gain favorability to the nations of the world. Again, Jesus draws from the Book of Deuteronomy 6:4-6 “Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart and with all your soul and with all your might. Keep these words that I am commanding you today in your heart.” Matthew 6:33 (KJV) has a memorable synopsis of Jesus’ response to the devil, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” This temptation is a stark contrast to Israel’s apostasy to false gods and idols which eventually led the people into exile with loss of land, temple and king.
“Placing God first” is the core value here and for a potential sermon path. It underscores the Exodus 20:3 command of, “You shall have no other gods.” We are to fear, love and trust God above all things” (Luther, 4). As one gets married, the ultimate test of a relationship might be where does one place one’s life partner in comparison to other relationships? Also does the community good hold a priority in one’s life relationships over or below the life partner? Matthew 4should be read within the larger context of the Sermon on Mount Matthew 5-7. [Sources: Culpepper, Alan, R. The New Testament Library: Matthew, (Louisville, KY: Westminster John Knox Press, 2021). Harrington, Daniel J. Sacra Pagina: The Gospel of Matthew, (Collegeville, MN: The Liturgical Press, 2007), Luther, Martin, The Small Catechism: 500 Years of Reformation, (Minneapolis, MN: Augsburg Fortress, 2018)].
Application
During Lent, what are the temptations which hinder relationships a result of self-maintenance and self-promotion? For example, does one work in a team to build his or her own resume or track record, or for the good of the team? Ideally it should be both. However, in a climate of limited higher paying positions, access to people of influence being limited to expensive education institutions or competing for quality, affordable housing at the expense of others how does one the Son of God in Matthew’s Gospel?
Alternative Application
All commentaries consulted say that humans are not supposed to test God. Yet, God does test humans from the beginning of Abraham’s faith to have offspring through the nation of Israel and here in the Matthew 4 text. One traditional response to this that God proves his fidelity to the covenant relationship with humans through deliverance from evil, sin and devil. Scripture documents a track record of God’s works with and through his covenant people through the ages. Why is it wrong to test God, but God still allows testing of humans be through a devil or accuser such as in the book of Job?
