The Second Sunday in Lent, 28 February 2010

Genesis 15:1-12, 17-18
Psalm 27
Philippians 3:17 – 4:1
Saint Luke 13:31-35


If Lent is indeed a period of preparation for either baptism or the renewal of baptism, then we need to ask ourselves what it is that we can learn from today’s readings.  There is one aspect to the selection from the Hebrew Scriptures that serves as a background to so much of Jewish and Christian theology, and that is the notion of the covenant.  In today’s world, where agreements between individuals is hemmed in on every side by legalese designed to confound the reader, the notion of the covenant (read “contract”) probably needs some explanation.  Agreements of this sort were the stuff of the Ancient Near East, and we have examples of many of them.  Such covenants and contracts were either written down, or witnessed to in a ceremony such as we have in the first reading.  Gods were always a part of such agreements, and heaven and earth often served as witnesses to these agreements.  I shall comment on the covenant with Abraham in the comments below.

Deuteronomy 26:1-11






This is an amazing reading concerning one of several covenant ceremonies that are made between Abraham and God.  In the initial paragraph, Abraham complains to God about the fact that he has no heir – and God responds with language of call and of promise.  Even before this conversation begins we recognize that this is not an ordinary audience, but rather one born of the Spirit – the session begins with “The Word of the Lord (read “Spirit”) came to Abraham…”.  What follows is a rehearsal of Abraham’s history and a request for an offering.  In Hebrew one doesn’t “make a covenant”, the verb is to “cut a covenant” and we see the results of that in the sacrificial request.  Here the offerings are cut in half – the blood offering a testament to the agreement about to be entered into by Abraham and God.  In daily life such contracts were common, often made between two individuals, who both participate in the shedding of blood (the sacrificial animals) that “seals” the covenant.  Both individuals would walk in the midst of the offerings that had been cut (hence “cut a covenant”) in half.  The smoking fire pot and torch that pass between the halves of the offering represent God’s presence as a party to the contract with Abraham.
Breaking Open Genesis:

  1. What religious promises have you made in the past?
  2. Why does God rehearse Abraham’s history of moving into a new land?
  3. Why was having an heir so important at this time?
  4. How does the last sentence of the reading figure into the current politics of the Middle East?

Psalm 27 Dominus illuminatio


When evildoers came upon me to eat up my flesh, *

Though an army should encamp against me, *
yet my heart shall not be afraid;

And though war should rise up against me, *
yet will I put my trust in him.


To behold the fair beauty of the LORD *
and to seek him in his temple.


Even now he lifts up my head *
above my enemies round about me.

I will sing and make music to the LORD.

have mercy on me and answer me.

Your face, LORD, will I seek.

Hide not your face from me, *
nor turn away your servant in displeasure.

You have been my helper;
cast me not away; *
do not forsake me, O God of my salvation.

Though my father and my mother forsake me, *
the LORD will sustain me.

Show me your way, O LORD; *
lead me on a level path, because of my enemies.

Deliver me not into the hand of my adversaries, *

in the land of the living!

wait patiently for the LORD.

This psalm, represented to us as one work, is actually two.  The first section, verses 1-6, has a relatively happy and positive tone.  There is an immediate response to life’s troubles, mediated by a loving and accessible God. The tone becomes darker at verse 7, continuing on through the end.  Here the threat of “enemies” is more palpable; indeed, they are represented as voracious beasts.  There is one notion that binds both of the sections together, and that is the presence of God in his temple.  It is here in the presence of the psalmist’s God (literally in God’s face), that the psalmist is able to confess his faith in the protective nature of God with the statements, “I trust” and “I believe.”

Breaking open Psalm 27
  1. Do you have people in your life that you consider enemies?
  2. How do you deal with them?
  3. How does this psalm suggest you deal with people who are against you?
  4. Why is the temple so important in this psalm?

 Philippians 3:17 – 4:1

The church at Philippi was both generous and beloved of Paul.  It is accepted that he wrote this letter, probably around 62 CE, expressing his love for them.  In this reading, Paul, as he is wont to do, sets up a contrast and dichotomy for his reader.  Set against the “enemies of the cross of Christ” is the example of the Philippians themselves.  The former group is of this world, completely obsessed with possessions and their appetites.  Paul sees the Philippians as “heavenly citizens” whose humiliation in the world is a representation of the suffering Christ (who of course is glorified in the resurrection).  Such is the inheritance of those who believe.

Breaking open Philippians:
  1. Which two groups of people does Paul contrast in this reading?
  2. What do you think that Paul means by “earthly things”?
  3. What does it mean to be a citizen of heaven?
  4. What might be the realities of what Paul calls the “body of our humiliation” for the Philippians?  What about you?

Saint Luke 13: 31-35


This reading from Luke is filled with so many images, the most touching of which is the picture of God (Jesus) as a hen gathering and protecting her brood under a protective wing.  In a sense, this passage is similar to the question of the disciples of John the Baptist, who ask Jesus “are you the one, or are we looking for another.”  To the cynicism of the Pharisees, Jesus responds with lists of deeds, signs, really, of the messianic era.  There is a reference to the three days, and to the fate of prophets, especially in Jerusalem.  All of this has a result, however, in a statement of faith of those who see Jesus and his works, “Blessed is the one who comes…”

Breaking open the Gospel:
  1. Why is Jerusalem depicted as a place “that kills the prophets”?
  2. Why does Jesus need to go to Jerusalem?
  3. What does this reading say about Jesus’ “destiny”?




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