Patrick Comerford
Next Sunday [10 March 2019] is the First Sunday in Lent. The readings provided in the Revised Common Lectionary as adapted for use in the Church of Ireland are:
The Readings: Deuteronomy 26: 1-11; Psalm 91: 1-2, 9-16; Romans 10: 8b-13; Luke 4: 1-13.
There is a link to the readings HERE
Introducing the readings:
‘Christmas won’t be Christmas without any presents,’ grumbled Jo, lying on the rug. ‘It’s so dreadful to be poor,’ sighed Meg.
These are the opening words of Little Women by Louisa May Alcott.
In many parishes in the Church of Ireland, Lent would not be Lent – or Lent would not have started properly – without singing the hymn ‘Forty days and forty nights’ by the Revd George Hunt Smyttan (1822-1870) on the First Sunday in Lent.
The readings next Sunday make a connection between the 40 years of wandering of the freed slaves in the wilderness, where they were tempted, and the 40 days Christ spends in the wilderness. Just like Moses eats nothing during the time he is on the mountain to receive the Ten Commandments, Christ fasts in the wilderness; just like the freed slaves, Christ too is tempted in the wilderness; and in response to his tempter, Christ answers with quotation from the Book Deuteronomy and from the Psalm (Psalm 91).
Deuteronomy 26: 1-11:
The Book Deuteronomy could be described as a theological account of and interpretation of the final speech by Moses to the freed Hebrew slaves before they cross into the Promised Land. This chapter, then, anticipates the climax and conclusion of that final speech.
We could also see this book as a reinterpretation of the Exodus legal tradition for a later generation, who now live a settled life. Exodus 23: 19 and Exodus 34: 26 say only: ‘The choicest/best of the first fruits of your ground you shall bring into the house of the Lord your God.’
This passage expands on this teaching. Why?
At different points in their history, the Jews made great efforts to remember how it was that they got to the Promised Land. Under certain kings, and certainly on their return from captivity in Babylon, there were attempts to set all of this history and oral tradition down in writing.
In Deuteronomy, we have an excellent example of what was attempted either in the reforms of King Josiah (8th century BC), or with the return from Babylon (6th century BC).
In this reading, we have the stipulations for a ‘thanksgiving ceremony,’ followed by a remembrance of the deliverance from Egypt. The verse that begins with ‘a wandering Aramean…’ is an integral part of the Haggadah, the liturgy for the Passover Seder. But the commandment here is highly specific. The first fruits – and not simply the best or choicest – are to be taken in a ‘basket’ (verse 2) to ‘the priest who is in office’ (verse 3) and to a central location.
Earlier, there were several shrines to God but now there is only one – the Temple in Jerusalem. Here the giving is linked to Israelite history: God swore to Abraham (‘ancestors,’ verse 3) to give the Promised Land to Israel. Jacob, the ‘wandering Aramean’ (verse 5), and his children moved to Egypt in a time of famine. There they multiplied, were oppressed and enslaved. When they prayed to God to help them, he used his power to free them.
Note how in verse 9 they are no longer ‘wandering’ semi-nomads. Now they live in a prosperous ‘land flowing with milk and honey.’
In thanks for God’s gift of both the land and abundant crops, the Israelites are to give produce to God (verse 10). In recognition of his sovereignty over the land, they are to prostrate themselves (‘bow down’) before him. God’s gifts are the cause for celebration by both Israelites and the foreigners (‘aliens,’ verse 11) who live among them.
The places God leads us may be places of blessing, but they are often places where growth comes with, or perhaps through, pain and struggle.
Psalm 91: 1-2, 9-16:
Perhaps a priest or temple prophet speaks the opening verses of the psalm. Worshippers are to trust in God to protect them. He will protect them from attacks by demonic forces day and night (verses 3-6); he will shield them as a mother hen guards her chicks. Many may succumb to evil forces, but not the faithful (verse 7).
Those who trust in God will see evildoers punished (verse 8). God will ensure that no harm comes to those who live a godly life (verse 9). ‘His angels’ (verse11) will be his agents, guarding the faithful in whatever they do. The roads of Palestine were rocky so the metaphor in verse 12 is apt. Not only will the faithful be safe from accidents, but they will also take the offensive in defeating evil (verse 13). God speaks in verses 14-16.
Knowing God’s name includes realising that he helps those in need. When they seek help, God will ‘answer them.’ Perhaps the ‘long life’ (verse 16) is the king’s: political uncertainty ensued when a king died.
It is very easy, therefore to link this Psalm with the Gospel reading.
But if we were to take up the theme of sharing with the alien or foreigner in our midst we might also want to draw on verse 1, ‘Whoever dwells in the shelter of the Most High …’
Romans 10: 8b-13:
In the previous chapter of this epistle, Saint Paul has written that the Israelites were striving for law-based righteousness (9: 31), a right relationship with God, but they failed to achieve it because they sought it through ‘works’ (9: 32) rather than through faith.
In this reading, Saint Paul is drawing on the Book Deuteronomy, the Prophet Isaiah (see Isaiah 28: 16 and 8: 14) and the Prophet Joel. Already, he has said that God is the impediment that lay in their way. He desires that they be part of God’s plan of salvation because of their ‘zeal for God’ (10: 2). However, they lack the right relationship with God that now comes from God: that revealed in Christ. They missed the real meaning of what God has done through Christ, thus failing to embrace Christ as the model for living. Moses said that union with God comes through obedience to the Law (verse 5), but this is close to impossible: it is like a Christian being expected to bring about his own resurrection (verse 6) and ascension (verse 7), which is not what we are asked to do.
Rather, Saint Paul tells us (in verse 8) that God’s ‘word,’ his freely-given gift of love and right living, is readily available (‘near you’) through faith. We need only acknowledge that ‘Jesus is Lord’ (verse 9) and believe in Christ’s resurrection by the Father. One who believes this and recognises Christ as sovereign is godly (‘justified,’ verse 10) and will have new life when Christ comes again (‘saved’).
In verse 11, Saint Paul again draws from Isaiah: ‘no one’ who believes will be condemned (‘put to shame’) at the Last Day.
The theme in the Old Testament reading of sharing with the alien or the foreigner is reflected in verse 12, where we are reminded that there are no ethnic or cultural distinctions in Christ: ‘For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him.’
There is one Christ – for all people, and everyone who sincerely believes and calls on him shall be saved (verse 13).
Luke 4: 1-13:
Earlier in this cycle of readings, we have heard Saint Luke’s account of Christ’s baptism in the Jordan (Luke 3: 15-17, 21-22, the First Sunday after the Epiphany, 13 January 2019). There, Saint Luke recalls ‘a voice … from heaven’ (Luke 3: 22) saying: ‘You are my Son …’ On that occasion, ‘the Holy Spirit descended upon him in bodily form.’
In the Gospel story in this set of readings, Christ moves between the spiritual world and the earthly world as he faces these testing by the devil.
But there are resonances here too with the other Sunday readings. For example, his forty days in the wilderness (verse 2) parallels the 40 years in the wilderness (see Deuteronomy 8: 2; Psalm 106). He is tempted, just as the people are tempted in the wilderness, but he does not fall down before an idol or false god. Or, he eats nothing … just as Moses eats nothing during the time he was on the mountain to receive the Ten Commandments. And he answers the questions put to him with quotations from the Book Deuteronomy.
In Jewish thinking (for examples, see Zechariah 3: 1-2; Job 1-2), the devil was often introduced either as a member of the heavenly court whose role is to test the righteous, or as an evil being who opposes God (see I Chronicles 21).
Verse 4: ‘By bread alone’ … here Satan quotes from Deuteronomy 8: 3, but Christ counters with another citation from Deuteronomy, although the citation seems to be closer to Septuagint Greek text (LXX) than it is to the Masoretic text.
Verse 5: Here again, we have an allusion to Deuteronomy and Moses looking out across to the Promised Land (see Deuteronomy 34: 1-4).
Verse 6: ‘Given over to me’ … is Satan claiming here that at present he rules the world?
Verse 8: ‘It is written’ … here see Deuteronomy 6: 13 and 10: 20. The use of the phrase the ‘Lord your God’ here may be a reference to Jesus.
Verse 9: ‘Jerusalem’ … Saint Matthew places this temptation second, and ends with the temptation to universal rule.
‘Pinnacle’ … Speaking of the Temple, Josephus claimed (Antiquities 15.412) that, while the valley was very deep, and its bottom could not be seen, this high elevation stood upon that height, so that anybody who looked down from the top of the battlements, or down those heights, would be dizzy and could not see to such an immense depth. Later, Eusebius claimed that James the Brother of the Lord was thrown to his death from the pinnacle of the Temple (see His Eccles 2.23.11).
Verse 10-11: ‘It is written’ … here see Psalm 91: 11-12. In Jewish tradition, this psalm was invoked as a protection against Satan.
Verse 10-11: ‘It is said’ … here see Deuteronomy 6: 16. Once again, the use of the phrase the ‘Lord your God’ here may be a reference to Jesus.
Luke 4: 1-13 (NRSVA):
1 Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, 2 where for forty days he was tempted by the devil. He ate nothing at all during those days, and when they were over, he was famished. 3 The devil said to him, ‘If you are the Son of God, command this stone to become a loaf of bread.’ 4 Jesus answered him, ‘It is written, “One does not live by bread alone”.’
5 Then the devil led him up and showed him in an instant all the kingdoms of the world. 6 And the devil said to him, ‘To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please. 7 If you, then, will worship me, it will all be yours.’ 8 Jesus answered him, ‘It is written,
“Worship the Lord your God,
and serve only him”.’
9 Then the devil took him to Jerusalem, and placed him on the pinnacle of the temple, saying to him, ‘If you are the Son of God, throw yourself down from here, 10 for it is written,
“He will command his angels concerning you,
to protect you”,
11 and
“On their hands they will bear you up,
so that you will not dash your foot against a stone”.’
12 Jesus answered him, ‘It is said, “Do not put the Lord your God to the test”.’ 13 When the devil had finished every test, he departed from him until an opportune time.
Liturgical Resources:
Liturgical Colour: Violet
The canticle Gloria may be omitted in Lent.
Traditionally in Anglicanism, the doxology or Gloria at the end of Canticles and Psalms is also omitted during Lent.
Penitential Kyries:
In the wilderness we find your grace:
you love us with an everlasting love.
Lord, have mercy.
Lord, have mercy.
There is none but you to uphold our cause;
our sin cries out and our guilt is great.
Christ, have mercy.
Christ, have mercy.
Heal us, O Lord, and we shall be healed;
Restore us and we shall know your joy.
Lord, have mercy.
Lord, have mercy.
The Collect:
Almighty God,
whose Son Jesus Christ fasted forty days in the wilderness,
and was tempted as we are, yet without sin:
Give us grace to discipline ourselves
in obedience to your Spirit;
and, as you know our weakness,
so may we know your power to save;
through Jesus Christ our Lord.
The Lenten Collect:
Almighty and everlasting God,
you hate nothing that you have made
and forgive the sins of all those who are penitent:
Create and make in us new and contrite hearts
that we, worthily lamenting our sins
and acknowledging our wretchedness,
may receive from you, the God of all mercy,
perfect remission and forgiveness;
through Jesus Christ our Lord.
The Lenten Collect should be said after the Collect of the day until Easter Eve.
Introduction to the Peace:
Being justified by faith,
we have peace with God through our Lord Jesus Christ. (Romans 5: 1, 2)
Preface:
Through Jesus Christ our Lord,
who was in every way tempted as we are yet did not sin;
by whose grace we are able to overcome all our temptations:
The Post Communion Prayer:
Lord God,
you renew us with the living bread from heaven.
Nourish our faith,
increase our hope,
strengthen our love,
and enable us to live by every word
that proceeds from out of your mouth;
through Jesus Christ our Lord.
Blessing:
Christ give you grace to grow in holiness,
to deny yourselves,
and to take up your cross and follow him:
Suggested Hymns:
The hymns suggested for this Sunday in Sing to the Word (2000) edited by Bishop Edward Darling include:
Deuteronomy 26: 1-11:
39, For the fruits of his creation
41, God, whose farm is all creation
Psalm 91: 1-2, 9-16:
66, Before the ending of the day (verse 1, 2, 3d)
12, God is our strength and refuge
322, I bind unto myself today (verses 1, 6, 8, 9)
357, I’ll praise my maker while I’ve breath
537, O God, our help in ages past
366, Praise, my soul, the King of heaven
595, Safe in the shadow of the Lord
372, Through all the changing scenes of life
Romans 10: 8b-13:
250, All hail the power of Jesu’s name
501, Christ is the world’s true light
91, He is Lord, he is Lord
522, In Christ there is no east or west
94, In the name of Jesus
96, Jesus is Lord! Creation’s voice proclaims it
425, Jesus, thou joy of loving hearts
429, Lord Jesus Christ, you have come to us
29, Lord of beauty, thine the splendour
303, Lord of the Church, we pray for our renewing
60, O Jesus, Lord of heavenly grace
306, O Spirit of the living God
71, Saviour, again to thy dear name we raise
117, To the name of our salvation
491, We have a gospel to proclaim
Luke 4: 1-13:
66, Before the ending of the day (verses 1, 2 and 3d)
207, Forty days and forty nights
668, God is our fortress and our rock
652, Lead us, heavenly Father, lead us
635, Lord, be my guardian and my guide
214, O Love, how deep, how broad, how high (verses 1-4 and 7)
595, Safe in the shadow of the Lord
596, Seek ye first the kingdom of God
641, Yield not to temptation, for yielding is sin
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
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