The Transfiguration of Our Lord
Preaching
Lectionary Preaching Workbook - SERIES C
The Lessons
Exodus 34:29-35 (C)
After forty days on the mountain with Yahweh, Moses' face shone. In this passage Moses makes his final descent from Mount Sinai where in communing with God he receives the Decalogue on two tables of stone. When Moses came back to his people, his face was still reflecting the glory of Yahweh to such an extent that Aaron and others were afraid of him. Moses had to urge the people to come near him. To reduce the brilliance, he put on a veil which he removed when he went to his tent to again meet with Yahweh. The veil may have been connected with the practice of priests in pagan religions to wear a mask of their god so the people would see and hear their god in their priests. The main point of the story is Moses' continuing communion with Yahweh and his reporting Yahweh's message to the people.
Deuteronomy 34:1-12
Before his death on Mount Nebo, Moses is shown the promised land.
2 Corinthians 3:12--4:2 (C)
With unveiled faces we behold the glory of God in the face of Jesus. Paul is writing with Lesson 1 (Exodus 34:29-35) in mind. He writes in opposition to those in the Corinthian church who claim they alone have the Spirit who enables them, like Moses, to see the glory of God and reflect his presence. In contrast, Paul argues that the veil is used to prevent the Israelites from realizing that the glory of God on the face of Moses was fading. The veil was used to cover up the imcompleteness of the Old Moasaic covenant. Without Christ the veil still lies on the hearts of people. With Christ the veil is removed and Christians reflect the glory of God.
2 Corinthians 4:3-6 (L)
Christians see the glory of God in the face of Jesus.
Luke 9:28-36
The transfiguration of Jesus.
After the experience at Caesarea Philippi, Jesus takes his three favorite disciples to the top of a mountain to pray. Note that Luke described Jesus' baptism as a prayer experience also. The Transfiguration is the climax of the Epiphany season in which the glory of God is manifested in Jesus' teachings and miracles. Here is the pinnacle of the mountain-top experience in which the glory of God is seen in his face. The Transfiguration is a bridge between Jesus' public ministry and his mission to go to Jerusalem to suffer and die. His departure (exodus) is the subject of the discussion with Elijah and Moses. Before setting out on his redemptive mission, Jesus is assured of the approval of the law and Prophets as well as of God's confirmation of who he was and his mission. With this assurance Jesus goes to Jerusalem to die for the world's salvation.
Prayer of the Day
"Almighty God, on the mountain you showed your glory in the Transfiguration of your Son. Give us the vision to see beyond the turmoil of our world and to behold the King in all his glory."
Hymn of the Day
"Oh, Wondrous Type! Oh, Vision Fair"
Theme of the Day: The Reflected Radiance of God
Gospel - The radiance of God reflected in the Transfiguration.
Lesson 1 - The radiance of God reflected on Moses' face.
Lesson 2 - The radiance of God reflected. in Christian believers.
The glory of God is reflected in the three Lessons. Foremost, the glory is seen in Jesus' Transfiguration. (Gospel) Moses on Mount Sinai was in fellowship with Yahweh and his presence made Moses' face shine. (Lesson 1) Paul claims that Christians with the Spirit have the veil removed from their hearts to enable them to see the glory of God in Jesus and his presence is seen in their lives. (Lesson 2) The Lessons indicate that being in God's presence inevitably is seen in the people who have that experience. In the prayer we petition God to let us see his glory. The hymn likewise harmonizes with the theme of the glory of God seen in Jesus at the Transfiguration.
Theological Reflections
Gospel:
Luke 9:28-36
1. Pray (v. 28). The Transfiguration experience was a prayer experience. Why did Jesus go to the top of a mountain to pray? Why did he not pray in the valley? Why did he take only three of his men with him? Couldn't he have prayed in the group or with the group? To pray adequately, like Jesus, we need solitude and silence which one is more likely to get on a mountain-top. While he was praying, he was transfigured. If we know the meaning of prayer, we are not surprised that he reflected the glory of God. Prayer means fellowship with and communicating with God. His presence is then reflected in and on us.
2. Spoke (v. 31). Not only did God speak at the Transfiguration but also Moses and Elijah with Jesus. What did they have to talk about at this summit conference? They spoke of a new exodus, Jesus' departure, meaning his death by which the world would be led out of the slavery of sin to the promised land oi peace with God.
3. Listen (v. 35). The voice of the Lord was directed to the disciples. Not only were they told who Jesus was but they were commanded to listen to him, now that they know who he really is. To listen is not only to learn his teachings and preaching but to obey him, for his words are the words of God.
Lesson 1: Exodus 34:29-35
1. Shone (vv. 29, 30). When Moses returned from being with Yahweh on top of Mount Sinai, his face "shone" with the glory of Yahweh's presence. He reflected on his face the glory of Yahweh. The Hebrew word for "shone," "karan," was confused with a similar sounding word, "Keren," meaning "horns." Because of the confusion, Michaelangelo depicted Moses in his great statue with horns coming out of his head.
2. Veil (v. 33). Because the radiance was so intense, Moses' face scared off Aaron and the people. To overcome this, Moses put on a veil when he was with the people, and removed it when he went into the tent of meeting to converse with Yahweh. Some scholars think that the veil was a carry-over of the pagan practice of priests' wearing their god's mask so that the people would identify the priests with their gods. With the masks on, the people would see and hear their gods! Since preaching is God speaking through the Word, it might be well for preachers to wear a mask (veil) of the face of Jesus!
Lesson 2: 2 Corinthians 3:12--4:2
1. Lord (v. 17). "The Lord is the Spirit." This answers the mysterious question concerning the identity of the Holy Spirit. The Spirit is the Lord - both the Lord as the Father and as the Son. To have Christ in the heart is to possess the Spirit. Since God is spirit, the Holy Spirit is God in the believer. This may lead to a problem with the Trinity. How can one say that "the Lord is the Spirit" when the Trinity has three persons, each distinct and separate from the other?
2. Open (v. 2). In applying the truth that there is no veil over the minds and hearts of those in Christ, Paul says that his preaching of the gospel is "open." He discarded all craftiness, underhandedness, and tampering with the Word of God. There is no hiddenness nor secretiveness. It is an open Bible for all to see and know the whole truth of God.
Lesson 2: 2 Corinthians 4:3-6
1. Veiled (v. 3). Even in our day many Arab women wear a veil. It prevents the women from seeing clearly and others cannot see plainly the person behind the veil. Many brides wear a veil until they are given by their parents to the grooms to symbolize their now knowing each other face to face. In marriage we usually show and tell all. Paul says that unbelievers wear a veil so they cannot see the glory of God in the face of Jesus. The Spirit of God opens our eyes to see clearly the glory of God in Christ. In the face of Jesus, we see the radiance of God which is reflected on the faces of believers.
2. Glory (vv. 4, 6). The word "glory" means presence. The glory of God is the presence of God. The glory of Christ is the presence of God in him. The cloud symbolized the presence or glory of God - the cloud that guided the Israelites through the wilderness and the cloud on Mount Transfiguration out of which came the voice of God. At Jesus' birth, the glory of the Lord shone about the shepherds. Jesus' miracles manifested his glory. Today the Epiphany season comes to a close. During the season we experienced the epiphany (manifestation) of the glory of God in Jesus. At the Transfiguration, we see the pinnacle of the glory of God in Christ.
3. Light (vv. 4, 6). Light is associated with glory. Epiphany is the season of light, symbolized by the nativity star and a candle. The baby Jesus came into the dark world as light, a small, frail, flickering candle. The candle grew increasingly as Jesus matured until the candle becomes as brilliant as the sun. At the Transfiguration Jesus' clothes glistened and were intensely white, and his face shown as the sun. Darkness is identified with evil and Satan. God is light and Jesus said that he was the light of the world.
Preaching Possibilities
The Transfiguration in Preaching
1. The Climax of the Epiphany Season
The preacher needs to see the Transfiguration as the climax of the Epiphany season. The theme of the season is the manifestation or epiphany of God's glory in Jesus. The light of God in Christ has been growing from babyhood (visit of the Magi) to the time of his last journey to Jerusalem. The light of the first epiphany was as small as a candle but by the time of the Transfiguration, the candles's brightness has become the brightness of the sun. As a babe, the Light of God's glory was seen by the Gentiles' acknowledgement of him as king. At his baptism, Jesus' glory was seen when he was declared God's son. At Cana his glory was evident in his power to change nature, water to wine. At Nazareth his preaching revealed his glory. In the calling of Disciples, Jesus' glory is acknowledged by those who left all to follow him. During the last Sundays of the Epiphany season, we have seen the glory reflected in his teaching. Now at the Transfiguration everything comes together: Jesus reflects in his person the glory of God, the past is fulfilled in the approval of Moses and Elijah, the cross is discussed, and the Disciples are divinely ordered to listen (Obey) to Jesus. This is just cause for the church's making the Transfiguration a major festival of the church. It is the privilege of the preactier to make the people understand the importance as well as the message of the Transfiguration in both the life of Jesus and today's Christians.
2. A Bridge to Lent
Transfiguration Sunday falls three days before Ash Wednesday, the beginning of Lent. In the former Lectionary, there was a pre-Lenten season of three Sundays to make a transition from Epiphany to Lent, and to prepare for Lent and motivate the people to observe Lent. In a sense, Transfiguration Sunday must now fulfill this purpose. In Luke's account of the Transfiguration, Jesus discusses with Moses and Elijah his upcoming "exodus" or "departure" and what he was going to accomplish at Jerusalem. This lends itself to the preacher's introduction of the Lenten theme and program on Transfiguration Sunday.
Moreover, the context of the gospel lesson permits the preacher to introduce Lent. Peter had made his confession at Caesarea Philippi that Jesus was the Christ. Then Jesus announced his plans to go to Jerusalem to suffer, die, and rise on the third day. Now Jesus takes his three favorite Disciples up a mountain (Mount Hermon) to pray about his future plans. Jesus needs to know if they will meet with God's approval and whether or not God approves of him and his work to date. He cannot go on to Jerusalem to die on a cross unless he is sure God approves. The Transfiguration experience gives Jesus the assurance. Thus, for Jesus and for today's congregation the Transfiguration is a preparation for Lent.
Three Lessons
Exodus 34:29-35; 2 Corinthians 3:12--4:2; Luke 9:28-36
You Can be Radiant!
Need: Why are many Christians so long-faced, somber, and morose that they appear to be so miserable that you would think they lost their last friend? A true Christian is a radiant personality exuding life, joy, and enthusiasm. How come? It is not put on. It comes from God whose glory is reflected upon those who live in his presence. If one lives in his presence, there is no way to hide the fact, because the reflection is inevitable. If God is a personal experience, there is no hiding it. If one lacks the radiance, the solution is to get close to God.
Outline: You can be a radiant Christian -
a. Have a prayer experience as Jesus did - Gospel
b. Spend time with God as Moses did - Lesson 1
c. Take off the veil of the Law and behold God's glory in Christ - Lesson 2
Gospel: Luke 9:28-36
1. Twin Peaks of Life. Luke 9:28-36
This sermon would help the congregation to make the transition from Epiphany to Lent. While the climax of Epiphany is the Transfiguration, the climax of Lent is Good Friday. Both involve mountains: Mount Hermon and Mount Calvary. What happened on Mount Calvary was decided on Mount Hermon. Between the two peaks is the valley of Lent. Jesus comes down the mountain of Trans figuration and begins his journey "up to Jerusalem," to Mount Calvary. The sermon will deal with the twin peaks of Jesus' life and our lives, too.
a. Place - mountains: Transfiguration and Calvary - glory and shame Transfiguration - went up with his three best friends
Calvary - went up alone
b. Reaction - men did not understand both experiences
Transfiguration - "Not knowing what he said" - v. 33
Calvary - "For they know not what they do" Luke 23:34
c. Reason - why go up to the mountains?
Transfiguration - to get God's approval to die
Calvary - to die in obedience to God
2. Experiencing God through Power. Luke 9:28-36
Luke interprets the Transfiguration as a prayer experience. Jesus went up on the mountain to pray. This prayer experience put him in the presence of God whose brightness was reflected in both Jesus' face and clothing. Not many today think of prayer as a mystical union with God and thus are transformed as Jesus was. Transfiguration is a true portrayal of the real essence of prayer. To truly pray means:
a. Being in the presence of God. The presence of God is symbolized by the cloud (v. 34) and the voice (v. 35)
b. Speaking with God - no petitions are offered; prayer goes beyond requests, fellowship and
dialogue
Man speaks to God - vv. 28, 29
God speaks to man - v. 35
c. Reflecting God in your life In your face - v. 29
In your appearance - v. 29
3. The Meaning of the Transfiguration for Modern Man. Luke 9:28-36
The Transfiguration must be more than an historical experience in the life of Jesus. It has a mean-ing for us today, or else why observe it? This is what the Transfiguration says to modern man:
a. Tells us who Jesus is - "This is my son" v. 35
What difference does it make that the one who goes to Jerusalem to suffer and die is none other than God's son?
b. Tells us what was Jesus' life purpose - v. 31
He was to go to Jerusalem to die for mankind. Christians likewise take up their cross and follow him.
c. Tells us what our responsibility is to Jesus - v. 35
Not only are we to listen to his words as Son of God, but we are to listen to him in terms of obedience.
Lesson 1: Exodus 34:28-36
1. Once You Have Been with God. 34:29-32
Need: Moses spent forty days with God on top of Mount Sinai. Did the experience make any differ-ence in his life? If you had an actual session with God, what could you expect to happen to you? When we know the results, maybe we will not want a mountain-top experience with God.
Outline: Once you have been with God -
a. You will know God's will for your life: Decalogue - v. 29
b. You will have an unconscious glow - v. 32
c. You will go to the valley of service - v. 32
2. Is the Light of Your Life too Bright? 34:29-35
Need: Moses' face after being with God was so brilliant that the people were scared to come near him. The radiance of God's glory was so intense that it turned people away. To overcome this, Moses put on a veil to soften the glow for the people's sake. It is possible that Christians with an experience of God can be so turned on, so excited, so dogmatic that their zeal turns people away. This is evangelism in reverse!
Outline: Is the light of your life too bright?
a. Do you come on too strong that people are turned off?
b. Do you appear too holy that people feel uncomfortable?
C. Do you know too much that people fear to approach you?
Lesson 1: Deuteronomy 34:1-12
A Man of Vision
In the first Lesson Moses is portrayed as a man of vision. Here is the test of true greatness for both a man and a nation. "Where there is no vision, the people perish." In Moses we see a man of vision, a model for us:
a. A vision of permanence - "his eye was not dim" - v. 7
b. A vision of the future - he saw the future promised land - vv. 1-4
c. A vision of God - "whom the Lord knew face to face" - v. 10
Lesson 2: 2 Corinthians 3:12--4:2
1. The Dropping of the Veil. 3:12-18
Need: A veil is a barrier to direct knowledge and communication. A veil works both ways. The one veiled sees life through a veil; we who look at a veiled person cannot fully see the face of the veiled person. Paul uses this analogy to describe the Jews' inability to see the truth in Christ. Moses' law is a veil that hides the liberty we have in the full knowledge of Christ. If we wear a veil, what are we trying to hide? Are we afraid of letting others see us as we really are? Without a veil, Christians can be frank and free, open and honest.
Outline: Drop the veil -
a. Drop the veil of legalism and see Christ face to face.
b. Drop the veil of unbelief, and Christ will be mirrored in your face.
2. Nothing to Hide. 4:1-2
Need: Various religions appeal to mystery as a means of attracting adherents. Ancient mystery religions had a mystery revealed only to the initiated. Gnosticism claimed to have a secret knowledge. Roman Catholicism attracted her people by the mystery of the mass, the elevated host, and transsubstantiation. In modern times Christian Science has a mystery - "the key to the Scriptures." Transcendental meditation provides a secret name, a "mantra," which is supposed to give strange powers to those who repeat the name. Contrary to this, Paul in the text disallows any attempt to tamper, twist, or use any underhanded method in proclaiming the gospel. He has nothing to hide. There is no veil over the Word of God.
Outline: Christianity has nothing to hide, has no veil -
a. The Bible is an open book.
b. The glory of Christ is for all to see.
c. The doors of the church are open to all who repent and believe.
Lesson 2: 2 Corinthians 4:3-6
1. Take It All Off! 4:3-6
Need: A veil is a barrier to direct knowledge and communication. To tease their audience strip-teasers take off one veil at a time until they are nude. The frenzied onlookers shout, "Take it off. Take it all off!" In a sublime and sacred way, Christ removed every veil so that we can see the glory of God in his face. Paul says we can wear veils that prohibit our seeing God's glory in Jesus. So, we have some veils to take off!
Outline: Take it all off -
a. The veil of sin - v. 3 - "perishing"
b. The veil of unbelief - v. 4
c. The veil of darkness - v. 6
2. Nothing to Hide. 4:3-4
Need: Some religions attract followers through mystery, the hidden. In ancient times there were "mystery religions." Gnostics, a heresy of the first century, claimed to have knowledge known only to them. The medieval church emphasized the mystery of the mass, the elevated host, and transubstantiation. In our day Christian Science claims to have "the key to the Scriptures." Transcendental meditation for a fee will give you a "mantra," a secret name of a god or goddess, to get peace and success. In this passage Paul tells us we have nothing to hide. God has nothing to hide. His likeness and full glory can be seen in Jesus.
Outline: Christians have nothing to hide -
a. The Bible is an open book.
b. The glory of God in Christ is for all to see.
c. The kingdom of heaven is open to all believers.
d. The church has open doors.
THE LENTEN SEASON
The Lenten season may not be the longest season in the church year but it is one of the most important seasons, if not the most important season of the year. It is a time for spiritual preparation through repentance and growth in faith for Easter. It is the time of the church year when the passion and death of the Savior come into focus. It begins with a special day of repentance, Ash Wednesday, and ends in the depth of sorrow and tragedy on Good Friday. The name of the season, Lent, does not reflect the mood or message of the season. It is an old Anglo-Saxon word Lencten or Lenchthen, which means the lengthening of the days as spring appears. To preach meaningfully and properly, a preacher needs to know the message of Lent and feel its mood and spirit.
Development of the Season
Lent as a period of forty days came into being as a result of a long period of development. Originally in the first century Lent was only a period of forty hours in keeping with the forty hours Jesus' body was in the tomb. The forty-hour observance ended with an Easter service at 3 a.m. Later the forty hours grew into six days during the third century. The six days were not the last week in Lent but an extension of the forty hours. These six days were known as Holy Week, days of strict abstinence. Holy Week observance began in Jerusalem during the fourth century. Services were held on the appropriate day at the places where special events took place during the last week of Jesus' life: the Upper Room, Gethsemane, Pilate's Court, etc. When Holy Week was observed in the West, they substituted the stations of the cross for the actual places in Jerusalem. Rome placed special emphasis upon the triduum: Good Friday, Holy Saturday, and Easter. In the fourth century, the days of Holy Week were designated:
Palm Sunday - entry into Jerusalem
Monday - the cleansing of the temple
Tuesday - The Discourse on the Mount of Olives
Wednesday - Judas agreement
Maundy Thursday - Upper Room meeting
Good Friday - Calvary
Saturday - the rest in the tomb
The six days grew into thirty-six days, as a tithe of the 365 days of the year. By approximately 731, the time of Charlemagne, four days were added to the thirty-six to make the present season of forty days. The four days consisted of Ash Wednesday to the First Sunday in Lent. The number forty was a popular and meaningful number: Jesus was tempted for forty days in the wilderness, Moses fasted forty days on Sinai, Elijah fasted forty days on the way to the mountain of Gad, and the Israelites spent forty years in the wilderness.
Sundays were never a part of Lent. We speak of the Sundays in Lent, not of Lent. The Sundays are known by their Latin names which come from the first Latin word of Introit: Invocabit, Judica, etc. However, the Lenten emphasis spilled over into the Sunday services in terms of the use of the penitential color, violet, and the dropping of the Alleluia and the Gloria in Excelsis.
This duration of Lent is not universal. The Eastern Orthodox church extends Lent over an eight-week period. Thursday, Saturday, and Sunday are not considered a part of Lent and are exempted as fast days.
The Date of Lent
Lent begins forty-six days before Easter in spite of the fact that Lent is a season of forty days. This is due to the fact that Sundays are not a part of Lent. When Lent begins, depends upon the date of Easter. In 325 the church decided that Easter would fall on the first Sunday after the full moon which occurs on or after March 21.
Ash Wednesday is the first day of Lent. The name "Ash Wednesday," was given by Pope Urban II in 1099. Prior to this, the first day of Lent was known as "Beginning of the Fast." The day was set aside as a special day of repentance and as the opening of a season of repentance. "Ash" symbolized the repentance called for. Priests had the custom of sprinkling ashes on the heads of the faithful as they said, "Remember thou art dust and to dust thou shalt return." The ashes came from the burned palms of the previous Palm Sunday. To this day, Roman Catholics on Ash Wednesday receive a smudge of ashes on their foreheads. Protestants dropped the custombecause they felt it contradicted the Gospel for Ash Wednesday: "And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen of men." (Matthew 6:16-21)
Shrove Tuesday is the day before Ash Wednesday. "Shrove" referred to the shriving or cleansing of their sins by going to confession on this day. On the other hand, it was a day of feasting and for carnival. The French called it "Mardi Gras." The Germans had "Fasching" or "Fasch Nacht." It was a time to use up their store of fat which was forbidden during Lent. Thus, many Germans used up the fat by making doughnuts on Shrove Tuesday, and the English specialized in pancakes.
The Past Observance of Lent
In past centuries Lent was strictly observed and was a very meaningful season of the church year.
1. It was a time of preparation. Originally, Lent was the six-week period to prepare candidates for baptism at Easter. During this period of examination, instruction, penitence, and prayer, the candidates proved their worthiness for the sacrament of baptism. When Christianity was legalized in 325, Lent became a period of preparation for the entire people of God.
2. In the past, Lent was a period of penitence. It was a time for mourning, solemnity, and sadness. A hymn for Holy Week says, "to come and mourn with me awhile." The mood is expressed in the penitential color, violet, for this season, the same color as Advent. To remind the faithful of the nature of the season, a violet veil was hung between the nave and the chancel. Often the altar cross was veiled in violet as a reminder of the penitential character of the season. In keeping with this somber mood, the "Alleluia" and the "Gloria in Excelsis" were omitted from the liturgy. Weddings during Lent were forbidden. Organs were stopped. Public entertainment was outlawed. Often royalty during Lent dressed in black. Lent was a time to be sorry for one's sins. It was also a time for the re-living of the sufferings of Christ. When one's Savior is on his way to death in your behalf, it is most unseemly to be frivolous and gay.
3. Fasting as a means of spiritual discipline was a part of past Lenten observance. From the time of the Apostles, Friday, the day of Jesus' death, was a day of fasting. During Holy Week, Good Friday and Holy Saturday were days of fasting. In the fourth century, fasting was extended to the entire period of Lent.
Fasting was taken seriously. There was abstinence from meat, dairy products, and eggs for the period of Lent. Fasting meant only one meal per day and the rest of the day one existed on water. In the Middle Ages the fast was relaxed to the extent that lunch was permitted. At the time of the Reformation, many Protestants dropped fasting as being "Popish." Some Protestants like John Wesley practiced fasting as a discipline, but if it were practiced, it was on a voluntary basis. For most Protestants, fasting was more of a token than a real denial of food.
The purpose of fasting was twofold. It was for personal discipline and for participation in the sufferings of Christ who in this season was on his way to Jerusalem to suffer and die. The second purpose of fasting was to render some service through fasting. There was a positive side to fasting; it was not only for personal benefit. Pope Leo I in 460 said, "What we forego by fasting is to be given as alms to the poor."
4. Lent was a time for special prayer. During Lent, devout Christians were concerned about the development of their spiritual lives. They gave extra time and effort to personal and public prayer. The traditional symbol for Lenten prayer is the pretzel. In Lent, Christians made dough of flour, salt, and water. They shaped the dough in the form of two crossed arms to remind themselves to pray. The bread was called "little arms" - "bracellae," later called "Brezel" or "Pretzel." Apparently it was an ancient practice, for there is a picture of a pretzel in a fifth century manuscript. Pretzels were a Lenten food and thus only eaten during the period as a reminder to pray more often.
The Present Observance of Lent
Especially among Protestants today, people are not sympathetic with the mood or methods of Lenten observance. Each year there is a cry by someone for a shorter Lenten period, the dropping of fasting, and the elimination of special Lenten services. Generally, Protestants ignore fasting as being superficial and meaningless. At Vatican II, Roman Catholics relaxed the rules for fasting: Meat may be eaten on Fridays and breakfast may be enjoyed before Holy Communion. People are too comfortable, lax, and affluent to be bothered about self-denial. Because attendance is very poor, many churches no longer have mid-week Lenten services. Many non-liturgical churches never had Lenten services. Moreover, Lent as a time for special personal devotions is not observed by most Christians today even though denominations may produce special Lenten devotional booklets for this purpose.
Lent can be the most fruitful season of the church year as the faithful strictly and sincerely observe the season. It can be a time of spiritual development and preparation for the resurrection.
1. Penitence. Lent is a period of self-denial and fasting, a period of spiritual discipline. Persons need this aspect of Lent because they have become flabby, affluent, and lazy. The theme of the day is, "You owe it to yourself," "Enjoy, Enjoy," "Let yourself go and live it up." Lent is a pilgrimage with Jesus to suffering and death. This involves discipline and self-denial. If we expect to rise with Christ in newness of life on Easter, we must first die with him. Lent is a time of learning to die to self. Before we can rejoice, we must mourn. Before we can live, we must die. The problem people face today is their unwillingness to die in order to live. In a world when crime multiplies, selfishness reigns, and sex dominates society, we need a period in which to repent and return to God. This is what Lent is for.
2. Teaching. Originally, Lent was a time for preparing candidates for baptism at Easter.
Teaching them was a part of their preparation. Lent today can be used to teach people through
doctrinal sermons and Bible study, both in groups and as individuals. Lent lends itself to a program of daily Bible reading. A series of sermons on the Creed is appropriate. Lent as a time of growth in the knowledge of the Lord is needed in a world of biblical illiteracy.
3. Outreach. During Lent, especially, the cross is uplifted. "And I, if I be lifted up, will draw all men to me." Christ died for the sins of all people. During Lent we witness to the cross and its meaning as redemption. This naturally leads to an outreach to the inactives and unchurched of the community. Through a Lenten program of evangelism, many new members may be received on Palm Sunday or Easter. Traditionally, Lent is the period of evangelism.
4. Prayer. Lent can be used today as a special period for extra prayer, both private and public. It calls for spending an extra period in personal prayer. It means scheduling additional services during the weeks of Lent. Through these spiritural exercises, a person is to have a closer walk with God and a dearer company with Christ. By the end of Lent, a person should be built up in his faith. Easter should find him more dedicated to God's work and more consecrated to Christ. As a period of spiritual stimulation, Lent can mean a retreat, a renewal, and a revival in the church.
Preaching During Lent
1. Opportunity. During Lent, preaching has its bonanza. Many preachers are in the pulpit as often between Ash Wednesday and Easter as they are in a normal period of six months. Lent can mean a full program of preaching at morning services, evening services, midweek Lenten services, Holy Week services, and possibly noonday Lenten services for business people. It is traditionally the time when series of sermons are presented on Lenten themes. Lent calls for a variety of preaching: meditative, doctrinal, evangelistic. It is the most important time for preaching because it deals with the passion and cross. These constitute the heart of the Christian faith. When the cross is preached, we deal with the fundamental problems and needs of life.
2. Problem. Preaching during Lent is becoming increasingly a problem for the minister who wants to get across the Lenten message. This is particularly the case if he follows the lectionary and church year.
Consider the ideal situation which existed in the past:
a. Sunday mornings - preaching on the pericopes.
b. Sunday evenings - preaching on the doctrines of the church.
c. Midweek Lenten services - preaching on Lenten themes.
d. Daily Holy Week services - preaching on the passion and death of Christ.
Consider the situation that exists today. Sunday evening services are on the way out for many churches. Midweek Lenten services are either very poorly attended or have been canceled. If they are poorly attended, the preacher feels that the majority of his people are not hearing the message of the cross. Holy Week services are limited to Maundy Thursday when the Lord's Supper is administered and only a brief meditation on Communion is delivered, and to Good Friday when a series of very brief messages on the Last Seven Words by guest preachers are heard. If a minister follows the lectionary for Lent, when does he have the time and opportunity to preach the cross and dwell on the passion?
3. Solutions. The modern preacher confronting the above problem can find a solution in different approaches.
a. Ideal situation. With courage and determination, he schedules a full program of services on Sundays and midweek. He uses the lectionary on Sunday mornings, doctrinal themes on Sunday evenings, provided they are held, and Lenten subjects at the midweek Lenten services.
b. Lenten services on Sunday evenings. If it is utterly impossible to hold midweek Lenten services or, if held, impossible to get an acceptable attendance, the Lenten services might be held on Sunday evenings. It needs to be remembered that Sundays are not considered a part of Lent but are Sundays in Lent. Sundays are festival days. Accordingly, the lectionary does not deal with the passion and cross. A compromise may be made under the circumstances to hold the Lenten services on Sunday evenings.
c. Sunday mornings. If it is possible to hold services during Lent only on Sunday mornings, the preacher may feel impelled to disregard the lectionary during Lent and preach on Lenten themes. This would be most regrettable, but it may be better than failing to deal with the passion and cross, the heart of our faith. Surely, the cross is to some extent in every sermon, but Lent is the time to give special and extended consideration to the sufferings and death of our Lord.
Lent and the New Lectionary
Aware of the changes that have taken place in today's observance of Lent, the new lectionary adjusts to the situation.
One change is in the name of the sixth Sunday in Lent, formerly known as "Palm Sunday," to Passion Sunday. In the old lectionary, Passion Sunday was the fifth Sunday in Lent. The change results from a realization of the fact that most churches neglect the history of the passion by not holding Holy Week services, the traditional time to deal with the passion. Now on the sixth Sunday, Palm Sunday, with its observance of Jesus' triumphal entry into Jerusalem, is subordinated to Passion Sunday. The new lectionary suggests the observance of the triumphal entry as an introductory part of the service. The Gospel for the day is a lengthy one, giving the biblical account of the passion events. Since Holy Wednesday night's service, if one is held, usually deals with a cantata; and since Maundy Thursday is a celebration of the institution of the Lord's Supper, and since Good Friday's noon service consists of a brief meditation on the last seven words and the evening service is usually a Tenebrae service with no sermon, the one opportunity of Holy Week to preach on the Passion is Lent 6.
There is suggested a change also in the colors for Lent and Holy Week. The traditional color for Lent through Holy Week except Good Friday is purple. An alternate color for Ash Wednesday is black because on this day of repentance the Christian is to die to self. White is suggested as an alternate color on Maundy Thursday to celebrate the beginning of the Lord's Supper. During Holy Week, red is suggested in place of purple to remind people of the sacrifice being made that week. In place of black on Good Friday, it is suggested that an alternate color could be a deeper shade of red than used during Holy Week to reflect the blood of the cross shed for the redemption of the world.
LENT 1
The Lessons
Deuteronomy 26:1-11 (C)
Deuteronomy 26:5-10 (L)
Deuteronomy 26:4-10 (RC)
Upon entering the Promised Land the people are to present the first fruits and to rejoice in Yahweh's goodness. Deuteronomy deals with the time of King Josiah's reforms in 621 B.C. One of the reforms was the centralization of worship in Jerusalem's temple. One of the three compulsory pilgrimages to Jerusalem was the Feast of Weeks when a basket of first fruits was presented to the priest, placed before the altar, and the worshiper responded by re-telling the account of the Exodus. After reciting this "creed" the faithful were to worship with rejoicing and thanksgiving. Biblical scholars claim that this is the most important passage in the Old Testament because it summarizes the mighty acts of Yahweh in Israel's behalf.
Romans 1O:8b-13 (C, L)
Romans 10:8-13 (RC)
They who confess Jesus is Lord will be saved.
Paul repeats the point he made in chapter 3 of Romans that salvation is not by works of the Law but by faith in Christ. That faith is belief in Christ as Lord who was raised from the dead. This faith results in justification and the confession of that faith means salvation. Faith involves expression as confession. Salvation will come to those who through confession call upon Christ for salvation.
Luke 4:1-13
Jesus overcomes temptation in the wilderness. The temptation in the wilderness for a long period of time (forty days) was a time for Jesus to make a choice how he was going to carry out his mission which he had just learned at his baptism - "beloved Son." Shall he use wealth, power, or fame to save the world? None of these was accepted. He would be God's suffering servant, a humble king of truth, love, and peace. Differing from the other evangelists, Luke reports that Satan was not done with Jesus. He left Jesus until another "opportune time."
Prayer of the Day
"O Lord God, you led your ancient people through the wilderness and brought them to the promised land. Guide now the people of your Church, that, following our Savior, we may walk through the wilderness of this world toward the glory of the world to come."
Hymn of the Day
"Who Trusts in God, a Strong Abode"
Theme of the Day: A Good Confession
Gospel
- A confession of Biblical truth overcomes temptation.
Lesson 1 - A confession of God's goodness to his people.
Lesson 2 - A confession of Jesus as the risen Lord.
Each year the Gospel for Lent 1 deals with Jesus' temptation in the wilderness. However, this year the theme of the day goes beyond the subject of temptation to an overall theme of confession as a response to God. Jesus responds to the temptations by giving truths from the Scriptures. In Lesson 1 the Jews are admonished to respond by saying a "creed" concerning Yahweh's goodness in the Exodus. Paul calls for a confession of faith in Jesus as Lord. (Lesson 2) The prayer deals with Lesson 1 and the account of God's leading his people through the wilderness to the promised land. The hymn gives us as-surance that trust in God gives us sure salvation.
Theological Reflections
Gospel: Luke 4:1-13
1. Spirit (1). One of the distinctive marks of Luke's account of Jesus' temptation in the wilderness is his emphasis on the Spirit. The temptation immediately follows Jesus' baptism when the Spirit came upon him like a dove. Luke describes Jesus as "full of the Holy Spirit" as he enters the wilderness. Because of this, Jesus has the wisdom and power to withstand Satan. What gives us difficulty, however, is Luke's claim that Jesus "was led by the Spirit" to the wilderness for temptation. In the Lord's Prayer Jesus taught us to say, "Lead us not into temptation." Some Biblical scholars translate the phrase "led in the Spirit" rather than by the Spirit. This translation seems to overcome the difficulty.
2. Delivered (v. 6). Satan claims that the world has been delivered to him and therefore he can give the world to Jesus. This is one of Satan's many lies. Indeed, there is much evidence that evil flourishes in the world and corrupts the world. Thus, in one of his letters John tells us not to love the world. Nevertheless, this is our Father's world. It is not essentially evil but everything God made is good. God never gave the world to Satan even though he is in the world causing it to groan in travail.
3. Opportune (v. 13). Luke tells us this was not the only time Jesus was tempted. Satan lost the battle in the wilderness but he still thinks he can win the war with God. Repeatedly Satan tempted Jesus throughout his ministry: (1) When Peter tempted him not to go to Jerusalem to die; (2) When the people came to make him king of the nation; (3) When Jesus struggled in Gethsemane to know the will of God; (4) When he was challenged to come down from the cross to prove who he was. Temptation is a common and universal part of life and it continues throughout life.
Lesson 1: Deuteronomy 26:1-11
1. First (v. 2). Moses commands the people to bring a basket of fruit to the temple for the annual Feast of Weeks. The fruit is to be the first of the harvest. It is appropriate that God should get the first fruits because he must be first in our lives to be our God. Moreover, the first fruits are the very best, and God deserves the best we can offer.
2. Given (v. 10). The donor in dedicating the offering acknowledges that what is being given was first given by God to us. "We give Thee but Thine own." All that we are and have has come from God. We are not really giving God anything, for what do we have that was not given to us? To give something back to God indicates our acknowledgment that he is the author of all we have and that we are grateful.
3. Rejoice (v. 11). Going to worship and making an offering is meant to be a joyous experience. Moses directs that we are to rejoice in the goodness of God who blesses us that we can make an offer-ing. For some, the giving of an offering to God gives great pain. People frown when a stewardship sermon is preached. Jesus taught that God loves a cheerful giver. Give and rejoice that you have been blessed to be able to give.
Lesson 2: Romans 1O:8b-13
1. Confess (v. 8b). Usually we think of confession in terms of guilt: "I have done wrong and I must confess it." Confession of sin is good for the soul, but here Paul is speaking of confession of what is in your heart. In your heart you believe Jesus is the risen Lord. To be a Christian one must go beyond this to tell the world one's faith. To keep this faith to oneself means one does not have the faith. Faith that Jesus is Lord is an explosive matter. Like the Disciples we cannot but speak of the things God has done for us in Jesus.
2. All (v. 12). All it takes to be saved, according to this passage, is to believe in Jesus as the risen Lord and to confess him before the world. It does not matter what color the person confessing is, to what race a believer belongs, or whether the person is rich or poor, educated or not. God makes no distinction among people and blesses all who have this faith. Here is universal acceptance by God of all who confess Jesus is Lord.
3. Will (vv. 9, 13). Paul speaks of salvation in the future tense. Whoever believes in the heart and confesses with the lips that Jesus is Lord will be saved. Salvation can be a present possession, but it is also future in nature. In Phillipians Paul urges us to work out our salvation as though we do not already have it. By justification we are saved, but now we are becoming what we already are. Now we are saved in "name only" and we now are being saved in the sense that justification and sanctification are one.
Preaching Possibilities
Preaching During Lent
Preaching during Lent should be done in the light of the cross. Lent is cross time. Since the trend is to eliminate mid-week Lenten services because of the busyness of the times, it is especially important that the sermons on Sunday mornings be on the cross. It is the one time of the year for the preacher to lead his people into the deeper meaning of the cross. Each sermon during Lent should look forward to Good Friday and each Sunday is a step toward Jerusalem. Lent 1, for instance, needs to be seen as a time of temptation in the method to be used by Jesus in fulfilling his mission as Messiah. The season comes to a climax on Passion Sunday when we concentrate upon the last events of Jesus' life and the cross. Lent is a time when we deal with the basic realities of life: temptation, denial, suffering, sacrifice, prayer, agony of soul, betrayal, and death. During Lent the preacher leads his people to Jerusalem to participate in the tragedy of the cross. It is a serious and a solemn time of dying with Jesus that we might also rise with him. Unless this death takes place, there can be no joy at Easter.
Relating Lent 1 to the Cross
If our Lenten preaching is to focus on the Passion, how do we apply the Lessons of Lent 1 to "Christ crucified"?
Gospel: It deals with the beginning of Jesus' ministry, and we want to see it in the perspective of the ending of his ministry on the cross. The basic issue is not that Satan tempts, or how temptations can be overcome, but the issue is how Jesus is to fulfill his call received at his baptism to be the Messiah. In the temptation Jesus rejected the world's and Satan's ways of doing it. Turning down those temptations resulted in using the method of serving love climaxing in the cross. At the temptation Jesus chose the way of the cross.
Lesson 1: This passage summarizes God's marvelous liberation of his people from Egyptian bond-age to the promised land of freedom and peace. This was done under the leadership of the great Moses. Now we have a greater than Moses who comes to us to lead us through the wilderness of temptation to peace with God by means of the cross.
Lesson 2: Paul assures us that if we believe in our hearts and confess with our lips that Jesus is Lord, we will be saved. How can Jesus be our Lord except by his death and resurrection? And how can we be saved by faith in Christ except that he died for our sins?
Three Lessons
Deuteronomy 26:1-11; Romans 10:8b-13; Luke 4:1-13
Speak Up!
Need: There are times when it is a sin to say nothing. Some things must be said. We cannot bottle up certain truths which need to be proclaimed. The children on Palm Sunday could not keep from singing praise to Jesus or the very stones would cry out. Though the Apostles were ordered not to preach about Jesus, they said, "We cannot but speak ..." In today's Lessons we are called upon to give a vocal response.
Outline: Speak up and tell -
a. Tell God how good he is to our nation - Lesson 1
b. Tell the world that Jesus is Lord - Lesson 2
c. Tell the devil the truth of God - Gospel
Gospel: Luke 4:1-13
1. Talking Back to the Devil. 4:1-13
When we talk back to the devil, we overcome his temptations. What shall we say? Jesus threw the Bible at the devil. It was his confession of the truth. His quoting the Bible shows Jesus' knowledge and understanding of Scripture. Consider the truth he confessed:
a. "Man does not live by bread alone" - v. 4
b. "You shall worship the Lord your God" - v. 8
c. "You shall not tempt the Lord your God" - v. 12
2. Why Great Men Fall. 4:1-13
In the 70's we have witnessed the fall of men high in office, of officials in government, leaders in business. They have fallen into disgrace, lost their positions, and some landed in jail. What makes men fall? The temptations Jesus faced still bring men to their downfall:
a. Sex - it has become an idol. "You shall worship the Lord your God."
b. Money - "Man does not live by bread alone"
c. Power - "You shall not tempt the Lord ..."
3. Some Things You Need to Know About the Devil. 4:1-13
a. The devil is real - v. 1
b. He is the source of temptation - v. 1: "Tempted of the devil"
c. He attacks with half-truths - vv. 3, 7, 9: "If you ..."
d. He never quits - v. 13. He is persistent - temptation after temptation: vv. 3, 6, 9
Lesson 1: Deuteronomy 26:1-11
1. You Have come A Long Way, Baby! 26:5-10
Like the woman in the cigarette ad, God's people have come a long way. It is fitting to remember how far we have come as led by God from a wilderness to a promised land. We need to do this when we come to the Lord's Supper.
a. Then and now - vv. 5-9
Few in number vs. a mighty, populous nation - v. 5
Bondage and affliction vs. promised land - vv. 6-9
b. An appropriate response - v. 10
Confession - v. 5
Gifts - v. 10
Worship - v. 10
2. The Cries ofa People. 26:6 - "Then we cried to the Lord ..."
Compare the Second Lesson: "Every one who calls upon the name of the Lord will be saved ..." Consider the cries of today's people:
a. Cry of hunger and poverty for millions - third world
b. Cry for meaning of life
c. Cry of cosmic loneliness
3. Arm and Hand. 26:8
Who is able to save a whole people from slavery and oppression? Who can save a people caught under the heel of a tyrant? Who has the power to deliver a whole nation from poverty and hunger? The text tells us of the hand and arm of God:
a. The mighty hand of God - the power to act and save
b. The outstretched arm of God - not a folded arm but one stretched out to man in concern and love. "Heard our affliction, toil and oppression" - v. 7; "brought to a land of plenty" - v. 9
Lesson 2: Romans 1O:8B-13
1. Simple Steps to Salvation. 10:8b-13
Many think getting right with God is complex and difficult. Paul in our text makes it very simple:
a. Convinced in heart of one thing: Jesus is Lord - v. 9
b. Confess with your lips one thing: Jesus is risen! - v. 9
c. Call upon one name: the Lord! - v. 13
In this text, note the total absence of works to get right with God. Paul again teaches justification by Faith.
2. If You Need Me, Call Me! 10:13
It is a common saying, "If I can be of any help, don't hesitate to call me. I'd be delighted to help you." or "Promise me you'll call me if you need anything." This is what God is saying to us, "Call upon me in the day of trouble; I will deliver you ..." (Psalms 50:15)
a. Do I need to call? Or am I self-sufficient apart from God? Do I need to be "saved?" What is my basic need in life?
b. Who may call? "Everyone." This points to the universality of Christ.
c. Call upon whom? "The Name of the Lord." Here is the significance of a name.
Exodus 34:29-35 (C)
After forty days on the mountain with Yahweh, Moses' face shone. In this passage Moses makes his final descent from Mount Sinai where in communing with God he receives the Decalogue on two tables of stone. When Moses came back to his people, his face was still reflecting the glory of Yahweh to such an extent that Aaron and others were afraid of him. Moses had to urge the people to come near him. To reduce the brilliance, he put on a veil which he removed when he went to his tent to again meet with Yahweh. The veil may have been connected with the practice of priests in pagan religions to wear a mask of their god so the people would see and hear their god in their priests. The main point of the story is Moses' continuing communion with Yahweh and his reporting Yahweh's message to the people.
Deuteronomy 34:1-12
Before his death on Mount Nebo, Moses is shown the promised land.
2 Corinthians 3:12--4:2 (C)
With unveiled faces we behold the glory of God in the face of Jesus. Paul is writing with Lesson 1 (Exodus 34:29-35) in mind. He writes in opposition to those in the Corinthian church who claim they alone have the Spirit who enables them, like Moses, to see the glory of God and reflect his presence. In contrast, Paul argues that the veil is used to prevent the Israelites from realizing that the glory of God on the face of Moses was fading. The veil was used to cover up the imcompleteness of the Old Moasaic covenant. Without Christ the veil still lies on the hearts of people. With Christ the veil is removed and Christians reflect the glory of God.
2 Corinthians 4:3-6 (L)
Christians see the glory of God in the face of Jesus.
Luke 9:28-36
The transfiguration of Jesus.
After the experience at Caesarea Philippi, Jesus takes his three favorite disciples to the top of a mountain to pray. Note that Luke described Jesus' baptism as a prayer experience also. The Transfiguration is the climax of the Epiphany season in which the glory of God is manifested in Jesus' teachings and miracles. Here is the pinnacle of the mountain-top experience in which the glory of God is seen in his face. The Transfiguration is a bridge between Jesus' public ministry and his mission to go to Jerusalem to suffer and die. His departure (exodus) is the subject of the discussion with Elijah and Moses. Before setting out on his redemptive mission, Jesus is assured of the approval of the law and Prophets as well as of God's confirmation of who he was and his mission. With this assurance Jesus goes to Jerusalem to die for the world's salvation.
Prayer of the Day
"Almighty God, on the mountain you showed your glory in the Transfiguration of your Son. Give us the vision to see beyond the turmoil of our world and to behold the King in all his glory."
Hymn of the Day
"Oh, Wondrous Type! Oh, Vision Fair"
Theme of the Day: The Reflected Radiance of God
Gospel - The radiance of God reflected in the Transfiguration.
Lesson 1 - The radiance of God reflected on Moses' face.
Lesson 2 - The radiance of God reflected. in Christian believers.
The glory of God is reflected in the three Lessons. Foremost, the glory is seen in Jesus' Transfiguration. (Gospel) Moses on Mount Sinai was in fellowship with Yahweh and his presence made Moses' face shine. (Lesson 1) Paul claims that Christians with the Spirit have the veil removed from their hearts to enable them to see the glory of God in Jesus and his presence is seen in their lives. (Lesson 2) The Lessons indicate that being in God's presence inevitably is seen in the people who have that experience. In the prayer we petition God to let us see his glory. The hymn likewise harmonizes with the theme of the glory of God seen in Jesus at the Transfiguration.
Theological Reflections
Gospel:
Luke 9:28-36
1. Pray (v. 28). The Transfiguration experience was a prayer experience. Why did Jesus go to the top of a mountain to pray? Why did he not pray in the valley? Why did he take only three of his men with him? Couldn't he have prayed in the group or with the group? To pray adequately, like Jesus, we need solitude and silence which one is more likely to get on a mountain-top. While he was praying, he was transfigured. If we know the meaning of prayer, we are not surprised that he reflected the glory of God. Prayer means fellowship with and communicating with God. His presence is then reflected in and on us.
2. Spoke (v. 31). Not only did God speak at the Transfiguration but also Moses and Elijah with Jesus. What did they have to talk about at this summit conference? They spoke of a new exodus, Jesus' departure, meaning his death by which the world would be led out of the slavery of sin to the promised land oi peace with God.
3. Listen (v. 35). The voice of the Lord was directed to the disciples. Not only were they told who Jesus was but they were commanded to listen to him, now that they know who he really is. To listen is not only to learn his teachings and preaching but to obey him, for his words are the words of God.
Lesson 1: Exodus 34:29-35
1. Shone (vv. 29, 30). When Moses returned from being with Yahweh on top of Mount Sinai, his face "shone" with the glory of Yahweh's presence. He reflected on his face the glory of Yahweh. The Hebrew word for "shone," "karan," was confused with a similar sounding word, "Keren," meaning "horns." Because of the confusion, Michaelangelo depicted Moses in his great statue with horns coming out of his head.
2. Veil (v. 33). Because the radiance was so intense, Moses' face scared off Aaron and the people. To overcome this, Moses put on a veil when he was with the people, and removed it when he went into the tent of meeting to converse with Yahweh. Some scholars think that the veil was a carry-over of the pagan practice of priests' wearing their god's mask so that the people would identify the priests with their gods. With the masks on, the people would see and hear their gods! Since preaching is God speaking through the Word, it might be well for preachers to wear a mask (veil) of the face of Jesus!
Lesson 2: 2 Corinthians 3:12--4:2
1. Lord (v. 17). "The Lord is the Spirit." This answers the mysterious question concerning the identity of the Holy Spirit. The Spirit is the Lord - both the Lord as the Father and as the Son. To have Christ in the heart is to possess the Spirit. Since God is spirit, the Holy Spirit is God in the believer. This may lead to a problem with the Trinity. How can one say that "the Lord is the Spirit" when the Trinity has three persons, each distinct and separate from the other?
2. Open (v. 2). In applying the truth that there is no veil over the minds and hearts of those in Christ, Paul says that his preaching of the gospel is "open." He discarded all craftiness, underhandedness, and tampering with the Word of God. There is no hiddenness nor secretiveness. It is an open Bible for all to see and know the whole truth of God.
Lesson 2: 2 Corinthians 4:3-6
1. Veiled (v. 3). Even in our day many Arab women wear a veil. It prevents the women from seeing clearly and others cannot see plainly the person behind the veil. Many brides wear a veil until they are given by their parents to the grooms to symbolize their now knowing each other face to face. In marriage we usually show and tell all. Paul says that unbelievers wear a veil so they cannot see the glory of God in the face of Jesus. The Spirit of God opens our eyes to see clearly the glory of God in Christ. In the face of Jesus, we see the radiance of God which is reflected on the faces of believers.
2. Glory (vv. 4, 6). The word "glory" means presence. The glory of God is the presence of God. The glory of Christ is the presence of God in him. The cloud symbolized the presence or glory of God - the cloud that guided the Israelites through the wilderness and the cloud on Mount Transfiguration out of which came the voice of God. At Jesus' birth, the glory of the Lord shone about the shepherds. Jesus' miracles manifested his glory. Today the Epiphany season comes to a close. During the season we experienced the epiphany (manifestation) of the glory of God in Jesus. At the Transfiguration, we see the pinnacle of the glory of God in Christ.
3. Light (vv. 4, 6). Light is associated with glory. Epiphany is the season of light, symbolized by the nativity star and a candle. The baby Jesus came into the dark world as light, a small, frail, flickering candle. The candle grew increasingly as Jesus matured until the candle becomes as brilliant as the sun. At the Transfiguration Jesus' clothes glistened and were intensely white, and his face shown as the sun. Darkness is identified with evil and Satan. God is light and Jesus said that he was the light of the world.
Preaching Possibilities
The Transfiguration in Preaching
1. The Climax of the Epiphany Season
The preacher needs to see the Transfiguration as the climax of the Epiphany season. The theme of the season is the manifestation or epiphany of God's glory in Jesus. The light of God in Christ has been growing from babyhood (visit of the Magi) to the time of his last journey to Jerusalem. The light of the first epiphany was as small as a candle but by the time of the Transfiguration, the candles's brightness has become the brightness of the sun. As a babe, the Light of God's glory was seen by the Gentiles' acknowledgement of him as king. At his baptism, Jesus' glory was seen when he was declared God's son. At Cana his glory was evident in his power to change nature, water to wine. At Nazareth his preaching revealed his glory. In the calling of Disciples, Jesus' glory is acknowledged by those who left all to follow him. During the last Sundays of the Epiphany season, we have seen the glory reflected in his teaching. Now at the Transfiguration everything comes together: Jesus reflects in his person the glory of God, the past is fulfilled in the approval of Moses and Elijah, the cross is discussed, and the Disciples are divinely ordered to listen (Obey) to Jesus. This is just cause for the church's making the Transfiguration a major festival of the church. It is the privilege of the preactier to make the people understand the importance as well as the message of the Transfiguration in both the life of Jesus and today's Christians.
2. A Bridge to Lent
Transfiguration Sunday falls three days before Ash Wednesday, the beginning of Lent. In the former Lectionary, there was a pre-Lenten season of three Sundays to make a transition from Epiphany to Lent, and to prepare for Lent and motivate the people to observe Lent. In a sense, Transfiguration Sunday must now fulfill this purpose. In Luke's account of the Transfiguration, Jesus discusses with Moses and Elijah his upcoming "exodus" or "departure" and what he was going to accomplish at Jerusalem. This lends itself to the preacher's introduction of the Lenten theme and program on Transfiguration Sunday.
Moreover, the context of the gospel lesson permits the preacher to introduce Lent. Peter had made his confession at Caesarea Philippi that Jesus was the Christ. Then Jesus announced his plans to go to Jerusalem to suffer, die, and rise on the third day. Now Jesus takes his three favorite Disciples up a mountain (Mount Hermon) to pray about his future plans. Jesus needs to know if they will meet with God's approval and whether or not God approves of him and his work to date. He cannot go on to Jerusalem to die on a cross unless he is sure God approves. The Transfiguration experience gives Jesus the assurance. Thus, for Jesus and for today's congregation the Transfiguration is a preparation for Lent.
Three Lessons
Exodus 34:29-35; 2 Corinthians 3:12--4:2; Luke 9:28-36
You Can be Radiant!
Need: Why are many Christians so long-faced, somber, and morose that they appear to be so miserable that you would think they lost their last friend? A true Christian is a radiant personality exuding life, joy, and enthusiasm. How come? It is not put on. It comes from God whose glory is reflected upon those who live in his presence. If one lives in his presence, there is no way to hide the fact, because the reflection is inevitable. If God is a personal experience, there is no hiding it. If one lacks the radiance, the solution is to get close to God.
Outline: You can be a radiant Christian -
a. Have a prayer experience as Jesus did - Gospel
b. Spend time with God as Moses did - Lesson 1
c. Take off the veil of the Law and behold God's glory in Christ - Lesson 2
Gospel: Luke 9:28-36
1. Twin Peaks of Life. Luke 9:28-36
This sermon would help the congregation to make the transition from Epiphany to Lent. While the climax of Epiphany is the Transfiguration, the climax of Lent is Good Friday. Both involve mountains: Mount Hermon and Mount Calvary. What happened on Mount Calvary was decided on Mount Hermon. Between the two peaks is the valley of Lent. Jesus comes down the mountain of Trans figuration and begins his journey "up to Jerusalem," to Mount Calvary. The sermon will deal with the twin peaks of Jesus' life and our lives, too.
a. Place - mountains: Transfiguration and Calvary - glory and shame Transfiguration - went up with his three best friends
Calvary - went up alone
b. Reaction - men did not understand both experiences
Transfiguration - "Not knowing what he said" - v. 33
Calvary - "For they know not what they do" Luke 23:34
c. Reason - why go up to the mountains?
Transfiguration - to get God's approval to die
Calvary - to die in obedience to God
2. Experiencing God through Power. Luke 9:28-36
Luke interprets the Transfiguration as a prayer experience. Jesus went up on the mountain to pray. This prayer experience put him in the presence of God whose brightness was reflected in both Jesus' face and clothing. Not many today think of prayer as a mystical union with God and thus are transformed as Jesus was. Transfiguration is a true portrayal of the real essence of prayer. To truly pray means:
a. Being in the presence of God. The presence of God is symbolized by the cloud (v. 34) and the voice (v. 35)
b. Speaking with God - no petitions are offered; prayer goes beyond requests, fellowship and
dialogue
Man speaks to God - vv. 28, 29
God speaks to man - v. 35
c. Reflecting God in your life In your face - v. 29
In your appearance - v. 29
3. The Meaning of the Transfiguration for Modern Man. Luke 9:28-36
The Transfiguration must be more than an historical experience in the life of Jesus. It has a mean-ing for us today, or else why observe it? This is what the Transfiguration says to modern man:
a. Tells us who Jesus is - "This is my son" v. 35
What difference does it make that the one who goes to Jerusalem to suffer and die is none other than God's son?
b. Tells us what was Jesus' life purpose - v. 31
He was to go to Jerusalem to die for mankind. Christians likewise take up their cross and follow him.
c. Tells us what our responsibility is to Jesus - v. 35
Not only are we to listen to his words as Son of God, but we are to listen to him in terms of obedience.
Lesson 1: Exodus 34:28-36
1. Once You Have Been with God. 34:29-32
Need: Moses spent forty days with God on top of Mount Sinai. Did the experience make any differ-ence in his life? If you had an actual session with God, what could you expect to happen to you? When we know the results, maybe we will not want a mountain-top experience with God.
Outline: Once you have been with God -
a. You will know God's will for your life: Decalogue - v. 29
b. You will have an unconscious glow - v. 32
c. You will go to the valley of service - v. 32
2. Is the Light of Your Life too Bright? 34:29-35
Need: Moses' face after being with God was so brilliant that the people were scared to come near him. The radiance of God's glory was so intense that it turned people away. To overcome this, Moses put on a veil to soften the glow for the people's sake. It is possible that Christians with an experience of God can be so turned on, so excited, so dogmatic that their zeal turns people away. This is evangelism in reverse!
Outline: Is the light of your life too bright?
a. Do you come on too strong that people are turned off?
b. Do you appear too holy that people feel uncomfortable?
C. Do you know too much that people fear to approach you?
Lesson 1: Deuteronomy 34:1-12
A Man of Vision
In the first Lesson Moses is portrayed as a man of vision. Here is the test of true greatness for both a man and a nation. "Where there is no vision, the people perish." In Moses we see a man of vision, a model for us:
a. A vision of permanence - "his eye was not dim" - v. 7
b. A vision of the future - he saw the future promised land - vv. 1-4
c. A vision of God - "whom the Lord knew face to face" - v. 10
Lesson 2: 2 Corinthians 3:12--4:2
1. The Dropping of the Veil. 3:12-18
Need: A veil is a barrier to direct knowledge and communication. A veil works both ways. The one veiled sees life through a veil; we who look at a veiled person cannot fully see the face of the veiled person. Paul uses this analogy to describe the Jews' inability to see the truth in Christ. Moses' law is a veil that hides the liberty we have in the full knowledge of Christ. If we wear a veil, what are we trying to hide? Are we afraid of letting others see us as we really are? Without a veil, Christians can be frank and free, open and honest.
Outline: Drop the veil -
a. Drop the veil of legalism and see Christ face to face.
b. Drop the veil of unbelief, and Christ will be mirrored in your face.
2. Nothing to Hide. 4:1-2
Need: Various religions appeal to mystery as a means of attracting adherents. Ancient mystery religions had a mystery revealed only to the initiated. Gnosticism claimed to have a secret knowledge. Roman Catholicism attracted her people by the mystery of the mass, the elevated host, and transsubstantiation. In modern times Christian Science has a mystery - "the key to the Scriptures." Transcendental meditation provides a secret name, a "mantra," which is supposed to give strange powers to those who repeat the name. Contrary to this, Paul in the text disallows any attempt to tamper, twist, or use any underhanded method in proclaiming the gospel. He has nothing to hide. There is no veil over the Word of God.
Outline: Christianity has nothing to hide, has no veil -
a. The Bible is an open book.
b. The glory of Christ is for all to see.
c. The doors of the church are open to all who repent and believe.
Lesson 2: 2 Corinthians 4:3-6
1. Take It All Off! 4:3-6
Need: A veil is a barrier to direct knowledge and communication. To tease their audience strip-teasers take off one veil at a time until they are nude. The frenzied onlookers shout, "Take it off. Take it all off!" In a sublime and sacred way, Christ removed every veil so that we can see the glory of God in his face. Paul says we can wear veils that prohibit our seeing God's glory in Jesus. So, we have some veils to take off!
Outline: Take it all off -
a. The veil of sin - v. 3 - "perishing"
b. The veil of unbelief - v. 4
c. The veil of darkness - v. 6
2. Nothing to Hide. 4:3-4
Need: Some religions attract followers through mystery, the hidden. In ancient times there were "mystery religions." Gnostics, a heresy of the first century, claimed to have knowledge known only to them. The medieval church emphasized the mystery of the mass, the elevated host, and transubstantiation. In our day Christian Science claims to have "the key to the Scriptures." Transcendental meditation for a fee will give you a "mantra," a secret name of a god or goddess, to get peace and success. In this passage Paul tells us we have nothing to hide. God has nothing to hide. His likeness and full glory can be seen in Jesus.
Outline: Christians have nothing to hide -
a. The Bible is an open book.
b. The glory of God in Christ is for all to see.
c. The kingdom of heaven is open to all believers.
d. The church has open doors.
THE LENTEN SEASON
The Lenten season may not be the longest season in the church year but it is one of the most important seasons, if not the most important season of the year. It is a time for spiritual preparation through repentance and growth in faith for Easter. It is the time of the church year when the passion and death of the Savior come into focus. It begins with a special day of repentance, Ash Wednesday, and ends in the depth of sorrow and tragedy on Good Friday. The name of the season, Lent, does not reflect the mood or message of the season. It is an old Anglo-Saxon word Lencten or Lenchthen, which means the lengthening of the days as spring appears. To preach meaningfully and properly, a preacher needs to know the message of Lent and feel its mood and spirit.
Development of the Season
Lent as a period of forty days came into being as a result of a long period of development. Originally in the first century Lent was only a period of forty hours in keeping with the forty hours Jesus' body was in the tomb. The forty-hour observance ended with an Easter service at 3 a.m. Later the forty hours grew into six days during the third century. The six days were not the last week in Lent but an extension of the forty hours. These six days were known as Holy Week, days of strict abstinence. Holy Week observance began in Jerusalem during the fourth century. Services were held on the appropriate day at the places where special events took place during the last week of Jesus' life: the Upper Room, Gethsemane, Pilate's Court, etc. When Holy Week was observed in the West, they substituted the stations of the cross for the actual places in Jerusalem. Rome placed special emphasis upon the triduum: Good Friday, Holy Saturday, and Easter. In the fourth century, the days of Holy Week were designated:
Palm Sunday - entry into Jerusalem
Monday - the cleansing of the temple
Tuesday - The Discourse on the Mount of Olives
Wednesday - Judas agreement
Maundy Thursday - Upper Room meeting
Good Friday - Calvary
Saturday - the rest in the tomb
The six days grew into thirty-six days, as a tithe of the 365 days of the year. By approximately 731, the time of Charlemagne, four days were added to the thirty-six to make the present season of forty days. The four days consisted of Ash Wednesday to the First Sunday in Lent. The number forty was a popular and meaningful number: Jesus was tempted for forty days in the wilderness, Moses fasted forty days on Sinai, Elijah fasted forty days on the way to the mountain of Gad, and the Israelites spent forty years in the wilderness.
Sundays were never a part of Lent. We speak of the Sundays in Lent, not of Lent. The Sundays are known by their Latin names which come from the first Latin word of Introit: Invocabit, Judica, etc. However, the Lenten emphasis spilled over into the Sunday services in terms of the use of the penitential color, violet, and the dropping of the Alleluia and the Gloria in Excelsis.
This duration of Lent is not universal. The Eastern Orthodox church extends Lent over an eight-week period. Thursday, Saturday, and Sunday are not considered a part of Lent and are exempted as fast days.
The Date of Lent
Lent begins forty-six days before Easter in spite of the fact that Lent is a season of forty days. This is due to the fact that Sundays are not a part of Lent. When Lent begins, depends upon the date of Easter. In 325 the church decided that Easter would fall on the first Sunday after the full moon which occurs on or after March 21.
Ash Wednesday is the first day of Lent. The name "Ash Wednesday," was given by Pope Urban II in 1099. Prior to this, the first day of Lent was known as "Beginning of the Fast." The day was set aside as a special day of repentance and as the opening of a season of repentance. "Ash" symbolized the repentance called for. Priests had the custom of sprinkling ashes on the heads of the faithful as they said, "Remember thou art dust and to dust thou shalt return." The ashes came from the burned palms of the previous Palm Sunday. To this day, Roman Catholics on Ash Wednesday receive a smudge of ashes on their foreheads. Protestants dropped the custombecause they felt it contradicted the Gospel for Ash Wednesday: "And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen of men." (Matthew 6:16-21)
Shrove Tuesday is the day before Ash Wednesday. "Shrove" referred to the shriving or cleansing of their sins by going to confession on this day. On the other hand, it was a day of feasting and for carnival. The French called it "Mardi Gras." The Germans had "Fasching" or "Fasch Nacht." It was a time to use up their store of fat which was forbidden during Lent. Thus, many Germans used up the fat by making doughnuts on Shrove Tuesday, and the English specialized in pancakes.
The Past Observance of Lent
In past centuries Lent was strictly observed and was a very meaningful season of the church year.
1. It was a time of preparation. Originally, Lent was the six-week period to prepare candidates for baptism at Easter. During this period of examination, instruction, penitence, and prayer, the candidates proved their worthiness for the sacrament of baptism. When Christianity was legalized in 325, Lent became a period of preparation for the entire people of God.
2. In the past, Lent was a period of penitence. It was a time for mourning, solemnity, and sadness. A hymn for Holy Week says, "to come and mourn with me awhile." The mood is expressed in the penitential color, violet, for this season, the same color as Advent. To remind the faithful of the nature of the season, a violet veil was hung between the nave and the chancel. Often the altar cross was veiled in violet as a reminder of the penitential character of the season. In keeping with this somber mood, the "Alleluia" and the "Gloria in Excelsis" were omitted from the liturgy. Weddings during Lent were forbidden. Organs were stopped. Public entertainment was outlawed. Often royalty during Lent dressed in black. Lent was a time to be sorry for one's sins. It was also a time for the re-living of the sufferings of Christ. When one's Savior is on his way to death in your behalf, it is most unseemly to be frivolous and gay.
3. Fasting as a means of spiritual discipline was a part of past Lenten observance. From the time of the Apostles, Friday, the day of Jesus' death, was a day of fasting. During Holy Week, Good Friday and Holy Saturday were days of fasting. In the fourth century, fasting was extended to the entire period of Lent.
Fasting was taken seriously. There was abstinence from meat, dairy products, and eggs for the period of Lent. Fasting meant only one meal per day and the rest of the day one existed on water. In the Middle Ages the fast was relaxed to the extent that lunch was permitted. At the time of the Reformation, many Protestants dropped fasting as being "Popish." Some Protestants like John Wesley practiced fasting as a discipline, but if it were practiced, it was on a voluntary basis. For most Protestants, fasting was more of a token than a real denial of food.
The purpose of fasting was twofold. It was for personal discipline and for participation in the sufferings of Christ who in this season was on his way to Jerusalem to suffer and die. The second purpose of fasting was to render some service through fasting. There was a positive side to fasting; it was not only for personal benefit. Pope Leo I in 460 said, "What we forego by fasting is to be given as alms to the poor."
4. Lent was a time for special prayer. During Lent, devout Christians were concerned about the development of their spiritual lives. They gave extra time and effort to personal and public prayer. The traditional symbol for Lenten prayer is the pretzel. In Lent, Christians made dough of flour, salt, and water. They shaped the dough in the form of two crossed arms to remind themselves to pray. The bread was called "little arms" - "bracellae," later called "Brezel" or "Pretzel." Apparently it was an ancient practice, for there is a picture of a pretzel in a fifth century manuscript. Pretzels were a Lenten food and thus only eaten during the period as a reminder to pray more often.
The Present Observance of Lent
Especially among Protestants today, people are not sympathetic with the mood or methods of Lenten observance. Each year there is a cry by someone for a shorter Lenten period, the dropping of fasting, and the elimination of special Lenten services. Generally, Protestants ignore fasting as being superficial and meaningless. At Vatican II, Roman Catholics relaxed the rules for fasting: Meat may be eaten on Fridays and breakfast may be enjoyed before Holy Communion. People are too comfortable, lax, and affluent to be bothered about self-denial. Because attendance is very poor, many churches no longer have mid-week Lenten services. Many non-liturgical churches never had Lenten services. Moreover, Lent as a time for special personal devotions is not observed by most Christians today even though denominations may produce special Lenten devotional booklets for this purpose.
Lent can be the most fruitful season of the church year as the faithful strictly and sincerely observe the season. It can be a time of spiritual development and preparation for the resurrection.
1. Penitence. Lent is a period of self-denial and fasting, a period of spiritual discipline. Persons need this aspect of Lent because they have become flabby, affluent, and lazy. The theme of the day is, "You owe it to yourself," "Enjoy, Enjoy," "Let yourself go and live it up." Lent is a pilgrimage with Jesus to suffering and death. This involves discipline and self-denial. If we expect to rise with Christ in newness of life on Easter, we must first die with him. Lent is a time of learning to die to self. Before we can rejoice, we must mourn. Before we can live, we must die. The problem people face today is their unwillingness to die in order to live. In a world when crime multiplies, selfishness reigns, and sex dominates society, we need a period in which to repent and return to God. This is what Lent is for.
2. Teaching. Originally, Lent was a time for preparing candidates for baptism at Easter.
Teaching them was a part of their preparation. Lent today can be used to teach people through
doctrinal sermons and Bible study, both in groups and as individuals. Lent lends itself to a program of daily Bible reading. A series of sermons on the Creed is appropriate. Lent as a time of growth in the knowledge of the Lord is needed in a world of biblical illiteracy.
3. Outreach. During Lent, especially, the cross is uplifted. "And I, if I be lifted up, will draw all men to me." Christ died for the sins of all people. During Lent we witness to the cross and its meaning as redemption. This naturally leads to an outreach to the inactives and unchurched of the community. Through a Lenten program of evangelism, many new members may be received on Palm Sunday or Easter. Traditionally, Lent is the period of evangelism.
4. Prayer. Lent can be used today as a special period for extra prayer, both private and public. It calls for spending an extra period in personal prayer. It means scheduling additional services during the weeks of Lent. Through these spiritural exercises, a person is to have a closer walk with God and a dearer company with Christ. By the end of Lent, a person should be built up in his faith. Easter should find him more dedicated to God's work and more consecrated to Christ. As a period of spiritual stimulation, Lent can mean a retreat, a renewal, and a revival in the church.
Preaching During Lent
1. Opportunity. During Lent, preaching has its bonanza. Many preachers are in the pulpit as often between Ash Wednesday and Easter as they are in a normal period of six months. Lent can mean a full program of preaching at morning services, evening services, midweek Lenten services, Holy Week services, and possibly noonday Lenten services for business people. It is traditionally the time when series of sermons are presented on Lenten themes. Lent calls for a variety of preaching: meditative, doctrinal, evangelistic. It is the most important time for preaching because it deals with the passion and cross. These constitute the heart of the Christian faith. When the cross is preached, we deal with the fundamental problems and needs of life.
2. Problem. Preaching during Lent is becoming increasingly a problem for the minister who wants to get across the Lenten message. This is particularly the case if he follows the lectionary and church year.
Consider the ideal situation which existed in the past:
a. Sunday mornings - preaching on the pericopes.
b. Sunday evenings - preaching on the doctrines of the church.
c. Midweek Lenten services - preaching on Lenten themes.
d. Daily Holy Week services - preaching on the passion and death of Christ.
Consider the situation that exists today. Sunday evening services are on the way out for many churches. Midweek Lenten services are either very poorly attended or have been canceled. If they are poorly attended, the preacher feels that the majority of his people are not hearing the message of the cross. Holy Week services are limited to Maundy Thursday when the Lord's Supper is administered and only a brief meditation on Communion is delivered, and to Good Friday when a series of very brief messages on the Last Seven Words by guest preachers are heard. If a minister follows the lectionary for Lent, when does he have the time and opportunity to preach the cross and dwell on the passion?
3. Solutions. The modern preacher confronting the above problem can find a solution in different approaches.
a. Ideal situation. With courage and determination, he schedules a full program of services on Sundays and midweek. He uses the lectionary on Sunday mornings, doctrinal themes on Sunday evenings, provided they are held, and Lenten subjects at the midweek Lenten services.
b. Lenten services on Sunday evenings. If it is utterly impossible to hold midweek Lenten services or, if held, impossible to get an acceptable attendance, the Lenten services might be held on Sunday evenings. It needs to be remembered that Sundays are not considered a part of Lent but are Sundays in Lent. Sundays are festival days. Accordingly, the lectionary does not deal with the passion and cross. A compromise may be made under the circumstances to hold the Lenten services on Sunday evenings.
c. Sunday mornings. If it is possible to hold services during Lent only on Sunday mornings, the preacher may feel impelled to disregard the lectionary during Lent and preach on Lenten themes. This would be most regrettable, but it may be better than failing to deal with the passion and cross, the heart of our faith. Surely, the cross is to some extent in every sermon, but Lent is the time to give special and extended consideration to the sufferings and death of our Lord.
Lent and the New Lectionary
Aware of the changes that have taken place in today's observance of Lent, the new lectionary adjusts to the situation.
One change is in the name of the sixth Sunday in Lent, formerly known as "Palm Sunday," to Passion Sunday. In the old lectionary, Passion Sunday was the fifth Sunday in Lent. The change results from a realization of the fact that most churches neglect the history of the passion by not holding Holy Week services, the traditional time to deal with the passion. Now on the sixth Sunday, Palm Sunday, with its observance of Jesus' triumphal entry into Jerusalem, is subordinated to Passion Sunday. The new lectionary suggests the observance of the triumphal entry as an introductory part of the service. The Gospel for the day is a lengthy one, giving the biblical account of the passion events. Since Holy Wednesday night's service, if one is held, usually deals with a cantata; and since Maundy Thursday is a celebration of the institution of the Lord's Supper, and since Good Friday's noon service consists of a brief meditation on the last seven words and the evening service is usually a Tenebrae service with no sermon, the one opportunity of Holy Week to preach on the Passion is Lent 6.
There is suggested a change also in the colors for Lent and Holy Week. The traditional color for Lent through Holy Week except Good Friday is purple. An alternate color for Ash Wednesday is black because on this day of repentance the Christian is to die to self. White is suggested as an alternate color on Maundy Thursday to celebrate the beginning of the Lord's Supper. During Holy Week, red is suggested in place of purple to remind people of the sacrifice being made that week. In place of black on Good Friday, it is suggested that an alternate color could be a deeper shade of red than used during Holy Week to reflect the blood of the cross shed for the redemption of the world.
LENT 1
The Lessons
Deuteronomy 26:1-11 (C)
Deuteronomy 26:5-10 (L)
Deuteronomy 26:4-10 (RC)
Upon entering the Promised Land the people are to present the first fruits and to rejoice in Yahweh's goodness. Deuteronomy deals with the time of King Josiah's reforms in 621 B.C. One of the reforms was the centralization of worship in Jerusalem's temple. One of the three compulsory pilgrimages to Jerusalem was the Feast of Weeks when a basket of first fruits was presented to the priest, placed before the altar, and the worshiper responded by re-telling the account of the Exodus. After reciting this "creed" the faithful were to worship with rejoicing and thanksgiving. Biblical scholars claim that this is the most important passage in the Old Testament because it summarizes the mighty acts of Yahweh in Israel's behalf.
Romans 1O:8b-13 (C, L)
Romans 10:8-13 (RC)
They who confess Jesus is Lord will be saved.
Paul repeats the point he made in chapter 3 of Romans that salvation is not by works of the Law but by faith in Christ. That faith is belief in Christ as Lord who was raised from the dead. This faith results in justification and the confession of that faith means salvation. Faith involves expression as confession. Salvation will come to those who through confession call upon Christ for salvation.
Luke 4:1-13
Jesus overcomes temptation in the wilderness. The temptation in the wilderness for a long period of time (forty days) was a time for Jesus to make a choice how he was going to carry out his mission which he had just learned at his baptism - "beloved Son." Shall he use wealth, power, or fame to save the world? None of these was accepted. He would be God's suffering servant, a humble king of truth, love, and peace. Differing from the other evangelists, Luke reports that Satan was not done with Jesus. He left Jesus until another "opportune time."
Prayer of the Day
"O Lord God, you led your ancient people through the wilderness and brought them to the promised land. Guide now the people of your Church, that, following our Savior, we may walk through the wilderness of this world toward the glory of the world to come."
Hymn of the Day
"Who Trusts in God, a Strong Abode"
Theme of the Day: A Good Confession
Gospel
- A confession of Biblical truth overcomes temptation.
Lesson 1 - A confession of God's goodness to his people.
Lesson 2 - A confession of Jesus as the risen Lord.
Each year the Gospel for Lent 1 deals with Jesus' temptation in the wilderness. However, this year the theme of the day goes beyond the subject of temptation to an overall theme of confession as a response to God. Jesus responds to the temptations by giving truths from the Scriptures. In Lesson 1 the Jews are admonished to respond by saying a "creed" concerning Yahweh's goodness in the Exodus. Paul calls for a confession of faith in Jesus as Lord. (Lesson 2) The prayer deals with Lesson 1 and the account of God's leading his people through the wilderness to the promised land. The hymn gives us as-surance that trust in God gives us sure salvation.
Theological Reflections
Gospel: Luke 4:1-13
1. Spirit (1). One of the distinctive marks of Luke's account of Jesus' temptation in the wilderness is his emphasis on the Spirit. The temptation immediately follows Jesus' baptism when the Spirit came upon him like a dove. Luke describes Jesus as "full of the Holy Spirit" as he enters the wilderness. Because of this, Jesus has the wisdom and power to withstand Satan. What gives us difficulty, however, is Luke's claim that Jesus "was led by the Spirit" to the wilderness for temptation. In the Lord's Prayer Jesus taught us to say, "Lead us not into temptation." Some Biblical scholars translate the phrase "led in the Spirit" rather than by the Spirit. This translation seems to overcome the difficulty.
2. Delivered (v. 6). Satan claims that the world has been delivered to him and therefore he can give the world to Jesus. This is one of Satan's many lies. Indeed, there is much evidence that evil flourishes in the world and corrupts the world. Thus, in one of his letters John tells us not to love the world. Nevertheless, this is our Father's world. It is not essentially evil but everything God made is good. God never gave the world to Satan even though he is in the world causing it to groan in travail.
3. Opportune (v. 13). Luke tells us this was not the only time Jesus was tempted. Satan lost the battle in the wilderness but he still thinks he can win the war with God. Repeatedly Satan tempted Jesus throughout his ministry: (1) When Peter tempted him not to go to Jerusalem to die; (2) When the people came to make him king of the nation; (3) When Jesus struggled in Gethsemane to know the will of God; (4) When he was challenged to come down from the cross to prove who he was. Temptation is a common and universal part of life and it continues throughout life.
Lesson 1: Deuteronomy 26:1-11
1. First (v. 2). Moses commands the people to bring a basket of fruit to the temple for the annual Feast of Weeks. The fruit is to be the first of the harvest. It is appropriate that God should get the first fruits because he must be first in our lives to be our God. Moreover, the first fruits are the very best, and God deserves the best we can offer.
2. Given (v. 10). The donor in dedicating the offering acknowledges that what is being given was first given by God to us. "We give Thee but Thine own." All that we are and have has come from God. We are not really giving God anything, for what do we have that was not given to us? To give something back to God indicates our acknowledgment that he is the author of all we have and that we are grateful.
3. Rejoice (v. 11). Going to worship and making an offering is meant to be a joyous experience. Moses directs that we are to rejoice in the goodness of God who blesses us that we can make an offer-ing. For some, the giving of an offering to God gives great pain. People frown when a stewardship sermon is preached. Jesus taught that God loves a cheerful giver. Give and rejoice that you have been blessed to be able to give.
Lesson 2: Romans 1O:8b-13
1. Confess (v. 8b). Usually we think of confession in terms of guilt: "I have done wrong and I must confess it." Confession of sin is good for the soul, but here Paul is speaking of confession of what is in your heart. In your heart you believe Jesus is the risen Lord. To be a Christian one must go beyond this to tell the world one's faith. To keep this faith to oneself means one does not have the faith. Faith that Jesus is Lord is an explosive matter. Like the Disciples we cannot but speak of the things God has done for us in Jesus.
2. All (v. 12). All it takes to be saved, according to this passage, is to believe in Jesus as the risen Lord and to confess him before the world. It does not matter what color the person confessing is, to what race a believer belongs, or whether the person is rich or poor, educated or not. God makes no distinction among people and blesses all who have this faith. Here is universal acceptance by God of all who confess Jesus is Lord.
3. Will (vv. 9, 13). Paul speaks of salvation in the future tense. Whoever believes in the heart and confesses with the lips that Jesus is Lord will be saved. Salvation can be a present possession, but it is also future in nature. In Phillipians Paul urges us to work out our salvation as though we do not already have it. By justification we are saved, but now we are becoming what we already are. Now we are saved in "name only" and we now are being saved in the sense that justification and sanctification are one.
Preaching Possibilities
Preaching During Lent
Preaching during Lent should be done in the light of the cross. Lent is cross time. Since the trend is to eliminate mid-week Lenten services because of the busyness of the times, it is especially important that the sermons on Sunday mornings be on the cross. It is the one time of the year for the preacher to lead his people into the deeper meaning of the cross. Each sermon during Lent should look forward to Good Friday and each Sunday is a step toward Jerusalem. Lent 1, for instance, needs to be seen as a time of temptation in the method to be used by Jesus in fulfilling his mission as Messiah. The season comes to a climax on Passion Sunday when we concentrate upon the last events of Jesus' life and the cross. Lent is a time when we deal with the basic realities of life: temptation, denial, suffering, sacrifice, prayer, agony of soul, betrayal, and death. During Lent the preacher leads his people to Jerusalem to participate in the tragedy of the cross. It is a serious and a solemn time of dying with Jesus that we might also rise with him. Unless this death takes place, there can be no joy at Easter.
Relating Lent 1 to the Cross
If our Lenten preaching is to focus on the Passion, how do we apply the Lessons of Lent 1 to "Christ crucified"?
Gospel: It deals with the beginning of Jesus' ministry, and we want to see it in the perspective of the ending of his ministry on the cross. The basic issue is not that Satan tempts, or how temptations can be overcome, but the issue is how Jesus is to fulfill his call received at his baptism to be the Messiah. In the temptation Jesus rejected the world's and Satan's ways of doing it. Turning down those temptations resulted in using the method of serving love climaxing in the cross. At the temptation Jesus chose the way of the cross.
Lesson 1: This passage summarizes God's marvelous liberation of his people from Egyptian bond-age to the promised land of freedom and peace. This was done under the leadership of the great Moses. Now we have a greater than Moses who comes to us to lead us through the wilderness of temptation to peace with God by means of the cross.
Lesson 2: Paul assures us that if we believe in our hearts and confess with our lips that Jesus is Lord, we will be saved. How can Jesus be our Lord except by his death and resurrection? And how can we be saved by faith in Christ except that he died for our sins?
Three Lessons
Deuteronomy 26:1-11; Romans 10:8b-13; Luke 4:1-13
Speak Up!
Need: There are times when it is a sin to say nothing. Some things must be said. We cannot bottle up certain truths which need to be proclaimed. The children on Palm Sunday could not keep from singing praise to Jesus or the very stones would cry out. Though the Apostles were ordered not to preach about Jesus, they said, "We cannot but speak ..." In today's Lessons we are called upon to give a vocal response.
Outline: Speak up and tell -
a. Tell God how good he is to our nation - Lesson 1
b. Tell the world that Jesus is Lord - Lesson 2
c. Tell the devil the truth of God - Gospel
Gospel: Luke 4:1-13
1. Talking Back to the Devil. 4:1-13
When we talk back to the devil, we overcome his temptations. What shall we say? Jesus threw the Bible at the devil. It was his confession of the truth. His quoting the Bible shows Jesus' knowledge and understanding of Scripture. Consider the truth he confessed:
a. "Man does not live by bread alone" - v. 4
b. "You shall worship the Lord your God" - v. 8
c. "You shall not tempt the Lord your God" - v. 12
2. Why Great Men Fall. 4:1-13
In the 70's we have witnessed the fall of men high in office, of officials in government, leaders in business. They have fallen into disgrace, lost their positions, and some landed in jail. What makes men fall? The temptations Jesus faced still bring men to their downfall:
a. Sex - it has become an idol. "You shall worship the Lord your God."
b. Money - "Man does not live by bread alone"
c. Power - "You shall not tempt the Lord ..."
3. Some Things You Need to Know About the Devil. 4:1-13
a. The devil is real - v. 1
b. He is the source of temptation - v. 1: "Tempted of the devil"
c. He attacks with half-truths - vv. 3, 7, 9: "If you ..."
d. He never quits - v. 13. He is persistent - temptation after temptation: vv. 3, 6, 9
Lesson 1: Deuteronomy 26:1-11
1. You Have come A Long Way, Baby! 26:5-10
Like the woman in the cigarette ad, God's people have come a long way. It is fitting to remember how far we have come as led by God from a wilderness to a promised land. We need to do this when we come to the Lord's Supper.
a. Then and now - vv. 5-9
Few in number vs. a mighty, populous nation - v. 5
Bondage and affliction vs. promised land - vv. 6-9
b. An appropriate response - v. 10
Confession - v. 5
Gifts - v. 10
Worship - v. 10
2. The Cries ofa People. 26:6 - "Then we cried to the Lord ..."
Compare the Second Lesson: "Every one who calls upon the name of the Lord will be saved ..." Consider the cries of today's people:
a. Cry of hunger and poverty for millions - third world
b. Cry for meaning of life
c. Cry of cosmic loneliness
3. Arm and Hand. 26:8
Who is able to save a whole people from slavery and oppression? Who can save a people caught under the heel of a tyrant? Who has the power to deliver a whole nation from poverty and hunger? The text tells us of the hand and arm of God:
a. The mighty hand of God - the power to act and save
b. The outstretched arm of God - not a folded arm but one stretched out to man in concern and love. "Heard our affliction, toil and oppression" - v. 7; "brought to a land of plenty" - v. 9
Lesson 2: Romans 1O:8B-13
1. Simple Steps to Salvation. 10:8b-13
Many think getting right with God is complex and difficult. Paul in our text makes it very simple:
a. Convinced in heart of one thing: Jesus is Lord - v. 9
b. Confess with your lips one thing: Jesus is risen! - v. 9
c. Call upon one name: the Lord! - v. 13
In this text, note the total absence of works to get right with God. Paul again teaches justification by Faith.
2. If You Need Me, Call Me! 10:13
It is a common saying, "If I can be of any help, don't hesitate to call me. I'd be delighted to help you." or "Promise me you'll call me if you need anything." This is what God is saying to us, "Call upon me in the day of trouble; I will deliver you ..." (Psalms 50:15)
a. Do I need to call? Or am I self-sufficient apart from God? Do I need to be "saved?" What is my basic need in life?
b. Who may call? "Everyone." This points to the universality of Christ.
c. Call upon whom? "The Name of the Lord." Here is the significance of a name.
