by Scott Seay
Exodus 20:1-17; Psalm 19; 1 Corinthians 1:18-25; John 2:13-22
This week's lectionary texts, I think, strike a balance between the law and grace.
Of course, Exodus 20:1-17 is one of two statements of the Decalogue; the other is found in Deuteronomy 5:1-22. In both cases, the commandments are set in the context of God's liberating actions on behalf of Israel. Precisely because Israel has been delivered from Egyptian slavery and preserved in the wilderness, they have an opportunity to live lives of worship consistent with God's commandments. And as the Psalmist reminds us, the ordinances of the Lord are "desirable," and "sweeter than honey from the honeycomb" (19:10-11). I think that this understanding flies in the face of so many cultural assumptions that we make about the law: it is not a burden to be carried, but a way of life to be celebrated. Is it possible that, contrary to so many assumptions that we make, living by the law is a means of grace?
I think that the preacher has to be very careful with both of the New Testament texts for Lent 3B. In 1 Corinthians 1:18-25, Paul posits Jewish demands for a sign against the message of "Christ crucified." And in John 2:17, "the Jews" demand a sign from Jesus to legitimate his authority to criticize the Temple. And the whole story of the "cleansing of the Temple" -- driving out even the animals! -- is part of the larger anti-Temple message in John's Gospel. A message of anti-Judaism could easily show through in a sermon that does not deal responsibly with these texts.
Nonetheless, in both cases, the New Testament texts speak of God's abundant and inclusive grace. Paul's overarching point seems to be that God has chosen precisely what and whom the world does not value to be recipients of God's message of salvation in Jesus Christ. And the author of John places the cleansing of the Temple at the beginning of Jesus ministry, suggesting that he will redefine the terms of purity and righteousness: it is not those who approach God through the medium of formal religion; but those who experience God directly (e.g. the Samaritan woman at the well; the woman forgiven of her adultery; and the lost sheep who are not yet a part of God's fold).
How are these texts particularly appropriate for Lent? Utilizing the Old Testament passages, one could develop the idea that the historic Lenten disciplines -- fasting, prayer, increased service to the poor, etc. -- are not "burdens" of the devotional life, but energizing opportunities for worship and expressions of love for God. Utilizing the New Testament passages, one could emphasize God's penchant for revealing Godself in unexpected ways and to unexpected people. This is a function of God's inclusive and abundant grace. Part of Lenten discipline is to quiet ourselves enough to see and hear the work of God when in the normal course of our lives we might not.
(from www.goodpreacher.com/blog/)