A sermon for The 1st Sunday in Lent 1; Genesis 2:15-17; 3:1-7, Psalm 32,
Romans 5:12-19, Matthew 4:1-11
I first met George a couple of decades ago. On several occasions, we had been a part of energetic conversations with several priests. We had also had many one on one conversations that ranged from trivial to spirited debate. One day we got to sharing more personal stories. He asked me “Where are you from?” I told him just what you would expect, suburban DeKalb, County outside Atlanta Ga. Our chatter continued. A bit later he asked me, “Where are your people from?” And I shared some of my parents’ ancestral stories. George shared some of his ancestral stories. That evening our relationship grew, and a deeper bond trust formed.
When people ask “Where are you from?” they are not always interested in your geographic history. When they ask you “Where are your people from?” they are not always interested in your ancestral pedigree. What they may well be most interested in is what kind of person you are. And a way of learning who you are is to listen to you share the stories of your origins, and the stories of your roots. It works because who we are is shaped by our communities, and is deeply formed by the community of our origins (Johnson).
On Ash Wednesday, we explored the meanings of dust and ash the two principle images of the day. We heard from the creation story:
[that] the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being (Gen 2:7)
We also learned that dust is associated with the desert wilderness, its chaos and its danger (Gaventa and Petersen). In a very profound way an answer to “Where are you from?” and “Who are your people?” is “The wilderness.”
Just before this morning’s Gospel story is the story of Jesus’ baptism. It ends: This is my Son, the Beloved, with whom I am well pleased. (Matthew 3:17) God’s words are heard by Jesus, and no one else. Jesus’ hears the affirmation of who he is. The very next verse tells us that the Spirit leads Jesus into the wilderness to be tempted, which has an implication of to search (NKJV Greek-English Interlinear New Testament). I believe Jesus being lead into the wilderness right after he is told he is God’s son, is all about Jesus being in the place of his origins, the origins of all human life, the wilderness, so that he can reconnect to his origins, reconnect to his roots, and come to know who he is, and whose he is. David Lose writes that we cannot know who we are until we remember whose we are, and all of us are God’s because we are created by God. The temptation in Eden, has its origins in the snake, coaxing Adam and Eve into forgetting whose they are (Lose). The same principle is underneath all the temptations Satan challenges Jesus with.
Satan tempts Jesus to satisfy his hunger by turning stones into bread. Notice that ‘stones’ is plural, there will be bread for many people. To do so, Jesus would put himself in God’s place reacting the story of manna in the wilderness (Boring). Jesus, remember he is God’s beloved son, and God will continue to care for him.
From the Temple pinnacle, Satan taunts Jesus to prove who he is by throwing himself off the because quoting psalms 91:11,
God will command his angels concerning you,’ and ‘On their hands they will bear you up, so that you will not dash your foot against a stone’ (Matthew 4:6).
Jesus recognizes of Satan’s attempt to twist scripture to his purposes and away from God’s purposes. Jesus rebuffs the temptation, saying “you should not test God,” a reference to Israel’s testing God at Massah, when they were thirsty (Deuteronomy 6:16) (Olive Tree).
Next Satan takes Jesus to a mountaintop, a place where gods live, and a place where Moses meets God and offers him dominion over all the Kingdoms of the world. The temptation is for him to step into the role of The Emperor of Rome, rejecting his identity as the Son of God, and thus take on a rebellious role. Jesus remembers who he is; he remembers whose he is, he rejects worshiping anything, or anyone else other than God, his loving Father (Boring).
To hear all this as Jesus simply defeating Satan is to miss a larger picture. Audrey West writes:
- Jesus refuses in the desert to turn stones into bread to assuage his own hunger, but before long he will feed thousands in the wilderness with just a few loaves and some fish (Matt 14:17-21; 15:33-38),
- [Jesus] refuses to take advantage of his relationship to God by hurling himself down from the heights of the Temple, but at the end of his earthly ministry he endures the taunts of others (Matt 27:38- 44) while trusting God’s power to the end upon the heights of a Roman cross (Matt 27:46).
- [And Jesus] turns down the devil’s offer of political leadership over the kingdoms of the world, and instead offers the kingdom of the heavens to all those who follow him in the way of righteousness (West).
Jesus doesn’t merely resist or defeat Satan. Jesus is connecting to who he is and whose he is so that he is prepared to go into the world and follow the ministry God has given him to do.
On Ash Wednesday I invited you to choose a Lenten discipline. And an aspect of that discipline might include a kind of wilderness experience. It is a time and place that leads you back to your origins; Where are you from? Who are your people? Whose, are you? All of us have different origins. We are all from different parents and different places. Even if these are the same, we are born at different times, with different physical makeups, and we have developed different friends. No matter the similarities or differences of where we are from, or who our people are we all share two common traits. We are all made from the dust of the earth (Gen 2); and we are made in the image of God (Gen 1:26). We are God’s, more than that; we are beloved by God. May your Lenten journey renew your identity of who you are and whose you are. And in coming to know yourself may you come to know the ministry God/Jesus/Spirt is calling you to live.
Boring, M. Eugene. New Interpreter’s Bible Commentary The Gospel of Matthew. Vol. VII. Nashville: Abingdon Press, 2015. XII vols. App Olivetree.
Ellingsen, Mark. Lectionary Scripture Notes. 5 3 2017. <http://www.lectionaryscripturenotes.com/>.
Epperly, Bruce. The Adventurous Lectionary. 5 3 2017. <http://www.patheos.com/blogs/livingaholyadventure/author/bruceepperly>.
Gaventa, Beverly Roberts and David Petersen. New Interpreter’s One Volume Commentary. Nashville, n.d.
Harrelson, Walter J. The New Interpreters’ Study Bible. Abingdon Press, 2003. E-book.
Hoezee, Scott. The Lectionary Gospel Matthew 4:1-11 . 5 3 2017.
Johnson, Edwin. “Engaging Lent, Lent 1(A).” 5 3 2017. Sermons that Work.
Lewis, Karoline. Choice Temptations. 5 3 2017. <workingpreacher.org>.
Lose, David. Lent 1 A: Identity as Gift and Promise. 5 3 2017.
Olive Tree. Olive Tree Cross References: Expanded Set. Harper Collins Christian Publishing, 2015.
Sakenfeld, Katharine Doob. New Interpreter’s Dictionary of the Bible. Nashville: Abingdon, 2009.
West, Audrey. Commentary on Matthew 4:111. 5 3 2017. <http://www.workingpreacher.org/preaching.aspx?commentary_id=2975 1/3>.