Tag Archives: self-sacrifice

The Goodness of Good Friday – The Gospel of John, chapters 18 and 19

**sermon art: The Crucifixion with Jesus Mother and the Beloved Disciple by Laura James.

Pastor Caitlin Trussell with Augustana Lutheran Church on March 29, 2024

John 18 and 19 – read the whole thing elsewhere if you’d like – sermon begins after this brief excerpt:

John 19:17–18, 25b–27 So they took Jesus; and carrying the cross by himself, he went out to what is called The Place of the Skull, which in Hebrew is called Golgotha. There they crucified him, and with him two others, one on either side, with Jesus between them.

Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, “Woman, here is your son.” Then he said to the disciple, “Here is your mother.” And from that hour the disciple took her into his own home.

[sermon begins]

How are we to understand the goodness of Good Friday? A violent execution seems an odd thing to commemorate much less celebrate, especially in a time when the world is wrestling with disturbing violence and deep pain. It’s really important today to understand that it’s not the violence of the cross that is redemptive. It’s not the pain of Jesus that saves us. It’s easy to get lost in the message of the cross because the earliest Jesus followers who wrote down their experiences couldn’t quite figure it out either.

The goodness of Good Friday has to do with God. More specifically, the goodness of Good Friday has to do with who God is in Jesus. The Gospel of John argues that God is Jesus and Jesus is God. The love of God in Jesus, the audacity of grace personified in Jesus, the ultimate power of that love, so enraged his enemies and fueled the mob mentality that ultimately killed him. Jesus ate meals with unlovable people, he had public conversations with women no one spoke to, and he had secret conversations with religious leaders who opposed him by day. The list of his ever-expanding circle of grace and love is endless. Finally, when the threat of his grace, the threat about who is included in the love of God, became too great, he was killed for it. Grace and unconditional love were just too threatening. When Jesus predicted his death, it was the inevitable end that could be anticipated. Hate’s last gasp, if you will, because love is the greatest power and hate will always try to do away with it.

The goodness of Good Friday reminds us that we are not left alone in suffering. God suffers with us. God absorbs our suffering into God’s heart. Good Friday also tells the truth about suffering caused by violence. Large acts of violence are obvious. There are also the smaller acts of violence that destroy relationships and murder people’s spirits and our own spirits – lies, gossip, passive aggression, dissing someone’s body rather than debating their ideas or confronting their hurtful behavior…the list of our violent ways is as endless as we are creative in inflicting ourselves against the ones we love and the ones we hate.  The level we inflict suffering on each other, and on the earth and all its creatures, knows no bounds.

The goodness of Good Friday reminds us that the cross is the place where we struggle in the darkness and the very place where God meets us. We live in this darkness in different ways – failure, addiction, confusion, doubt – our darkest places that we don’t tell anyone about. Most of us are capable of just about anything given the right set of circumstances. The goodness of Good Friday isn’t about pointing away from ourselves at other people who cause suffering. It’s also a sacred space to wonder and confess the pain that we cause as well.

Confessions of sin extend to systems that we’re a part of – institutions, countries, governments, families, friendships, communities, etc. Systems that hold us captive to sin from which we cannot free ourselves. What does free us? Jesus on the cross. Jesus on the cross holds up a mirror in which we can see our own reflections. Reflections that reveal the sin we inflict on each other and cannot justify. Oh sure, we try riding that high horse, cloaking our sin in self-righteousness. But the cross tells us otherwise. The cross also surprises us with grace in the face of sin.

We often act without awareness of how our actions may hurt someone else. That’s why our worship confessions talk about things we’ve done and things we’ve failed to do. That’s why we talk about our sin. Sin gives us language for the way we hurt other people and ourselves with our actions – actions that separate us from each other and God. Good Friday’s goodness creates space to experience life-giving compassion from the heart of God in the face of our sin. God’s SELF-sacrifice in Jesus also reminds us that Jesus’ death isn’t payment to an angry God or a hungry devil. That’s just divine child abuse. Jesus is a revelation of the goodness of God, taking violence into himself on the cross, transforming death through SELF-sacrifice, and revealing the depth of divine love.

God reveals the truth of our death dealing ways while reminding us that God’s intention for humankind is good.[1] Jesus was fully human and fully divine. His life’s ministry and his death on the cross reveal our humanity and the goodness for which we were created. The cross awakens that goodness. Jesus’ full and fragile humanity was displayed on the cross. He sacrificed himself to the people who killed him for his radical, excessive love. He would not raise a hand in violence against the people and the world that God so loves. Jesus’ self-sacrificing goodness clears our eyes to see God’s intention for our human life together.

Our connection with each other is also revealed in the goodness of Good Friday. From the cross, Jesus redefined connection, kinship, and companionship. Hear these words again from the gospel reading:

“Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, “Woman, here is your son.” 27Then he said to the disciple, “Here is your mother.” And from that hour the disciple took her into his own home.” [2]

From the cross, with some of his last breaths, Jesus did this incredible thing. It’s amazing. Jesus connects people through suffering. This is not a reason for suffering. Simply one truth about it. When we suffer and feel most alone, Jesus reaches out from his own suffering to remind us that we have each other. God’s heart revealed through the cross destroys the illusion of our aloneness and connects us to each other once more. In God we live and move and have our being through God’s goodness in Jesus on the cross. In each other, we’re given kinship and appreciation for the gift and mystery of being alive.

In the end, the cross isn’t about us at all. It’s about the self-sacrificing love of Jesus who reveals God’s ways to show us the logical end of ours – our death-dealing ways in the face of excessive grace and radical love. We struggle to believe that God applies this grace and love to everyone. It’s hard enough to believe that there’s a God who loves us. It’s downright offensive that God loves our greatest enemy as much as God loves us. But that is God’s promise in the goodness of Good Friday. There is nothing you can do or not do to make God love you any more or any less. God loves you through the cross, in the darkest places that you don’t tell anyone about. Nothing can separate us from the love of God in Christ Jesus.[3] God’s arms are opened to all in the outstretched arms of Jesus on the cross, receiving us by God’s reckless grace because God is love.[4] The goodness of Good Friday is that God loves us. God loves you. Amen.

__________________________________________________

[1] Genesis 1:26-31 God creates “humankind.”

[2] John 19:25b-27

[3] Romans 8:38-39

[4] 1 John 4:7-21

Baseball’s Sacrifice Fly [OR Self-Sacrifice and Sinning Boldly by the Grace of God]   Mark 8:31-38

Photo credit:  Josh Rutledge #14 of the Colorado Rockies hits an RBI single during the sixth inning against the Los Angeles Dodgers at Coors Field on August 27, 2012 in Denver, Colorado. (Photo by Justin Edmonds/Getty Images)

Caitlin Trussell with Augustana Lutheran Church on February 28, 2021

[sermon begins]

Mark 8:31-38  [Jesus] began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.32He said all this quite openly. And Peter took him aside and began to rebuke him. 33But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.”
34He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 35For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. 36For what will it profit them to gain the whole world and forfeit their life? 37Indeed, what can they give in return for their life? 38Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”

[sermon begins]

Spending time with my stepfather Pops often meant taking in a baseball game. The rare treat, a live game at the stadium, came with the bonus of Dodger dogs and peanuts. More typically, it meant hanging out on the couch, game on the television with the sound off, and Vin Scully calling the game on the radio. While my baseball speak is a little rusty, obvious excitement came from bases loaded and a homerun blasted out of the park. Personally, the drama of the sacrifice fly had me on the edge of my seat. The batter intentionally hits a ball, popping it up in the air, arcing it toward a fielder who catches it for the easy out, while the runners on base run like crazy to home to score in the meantime. The batter is out, sacrificed for the team to get ahead. The drama of it was the self-sacrifice. We could come up with real-life examples of self-sacrifice when someone dies to save someone else but the point is made. The self-sacrificing action is voluntarily taken by choice for the good of the whole.

Self-sacrifice is the name of the game in our Gospel of Mark reading today. It’s the first time in Mark that Jesus has taught about his death. Up to now, there have been healing after healing, calming storms, and feeding thousands. Jesus and the disciples were on a winning streak. The good news was easy marketing. Just before our reading today, Peter had declared Jesus to be the Messiah. He was batting 1.000. His discipleship star was rising quickly. No risk of being traded. How quickly the momentum shifts.

As far as Peter was concerned, Jesus had just preached a three-strikes-you’re-out sermon that highlighted his suffering, rejection, and execution. He pulled Jesus aside and rebuked him. Not a bad coaching strategy. If you have something tough to say, you create privacy to work it out. Jesus was having none of it. Jesus turned himself and Peter back to the disciples for an intense, public rebuke. Then he called the crowd in with the disciples, following up with another intense teaching moment in which he commands them to deny themselves and take up their cross if they want to follow him.

The key in Jesus’ teaching is the self-sacrifice. It’s obvious that going after the religious leaders and the power of Rome is not the path to hitting the salary cap in a multi-year contract. Jesus made choices along the way. Jesus chose. That shouldn’t come as a surprise because he himself came from a surprising choice. Just before Christmas, we heard the story of the angel Gabriel announcing to Mary that she would conceive by the Holy Spirit and have a son named Jesus.[1] Although confused by how the plan was going to come together, Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” At enormous risk to herself, she assented to the plan. In those days, turning up pregnant and unmarried could have meant death for her. But Mary said, “Let it be with me.” She said, “Let it.” Mary chose. Jesus chose.

Leading by example, Jesus commands his disciples in what smacks of another three-strikes-you’re-out teaching – deny yourselves, take up your cross, and follow me.  A good agent would have told him that this is not an effective message for building a following and that Jesus should stick to healing and feeding. But the power of what Jesus teaches comes from his example. He wasn’t asking his disciples to choose anything that he wasn’t also willing to choose. The choice prohibits these verses from being used to justify abuse and suffering, used to keep someone in an abusive relationship. The self-defined choice makes all the difference.

Self-denial sounds Lenty and familiar. Giving up chocolate or another tasty treat is emblematic of the season of Lent. It makes sense that choosing to give up something that’s frequently enjoyed would serve as a reminder to pause, pray, and recenter our thinking around God’s presence and priorities. All good things. It’s more likely that Jesus’ command to the disciples to deny themselves meant giving up things like power, influence, ego, and control for discipleship priorities like compassion, mercy, faith, and hope. Things he preached and taught about regularly in his ministry. But it’s not self-denial for its own sake. There’s a purpose to self-sacrifice beyond accumulating discipleship stats. Also, a word of caution here. Jesus’ command is not a call to become mini saviors. Jesus’ consistent teachings across the gospel accounts calls his disciples into becoming neighbors. So, note to self: neighbors not saviors. An important distinction especially considering Jesus’ command to the disciples to take up their cross.

Taking up our crosses is informed by Jesus’ self-sacrificing example. It’s helpful to consider what we deny ourselves so that there’s space for a cross – letting some things go to make room for what’s being asked of us. Again, not self-sacrifice for its own sake, but for the sake of the gospel which Jesus says saves lives. Our lives. There are no easy answers in a sermon that lasts minutes. It’s discipleship in the big leagues. Questions about self-denial can be brought to God both individually and congregationally. Individually we can pray, “God, what are you asking me to give up, making room for your will?” We can talk to people we trust, inviting counsel from faithful people in our lives. Sourcing ourselves with multiple perspectives helps prevent mini-savior errors. The same is true congregationally. We went through a strategic planning process over the last few years that helped us discern our collective discipleship internally as a faith community and externally as neighbors in the wider community. Today’s congregational meeting and vote about our vacant land being developed into affordable housing is one more step in the process.

At the end of the day, the cross we count on is not the one we take up as our own. The cross we count on is the one that Jesus taught about here in Mark. The cross on which he hung after great suffering and rejection. The cross was his own. His individual event. His choice. His self-sacrifice. Like Peter, we struggle to understand it but equally depend on it for the life given to us by the one who poured out his life. If you hear nothing else today, please hear this, we are set free in discipleship by the cross of Christ, which means that the road to God is not paved by any deeds or do-goodery on our part. God’s presence in our lives is given by the grace of Jesus through the cross of Jesus, undeserved and unearned by us. Martin Luther described this as the freedom to “sin boldly” for the sake of the gospel. Meaning that it is difficult, more like impossible, to tease apart our flawed motives from our faithful interpretation of God’s will. So we make choices as best we can, asking for forgiveness and celebrating God’s grace as we follow Jesus on the journey.

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[1] Luke 1:26-38 is formally called The Annunciation.

Esther: Fate? Luck? A Story for Our Time – Esther 4:12-17, Romans 14:7-10, and John 14:25-27

Pastor Caitlin Trussell with Augustana Lutheran Church on July 17, 2016

[sermon begins after 3 short Bible readings]

Esther 4:12-17 When they told Mordecai what Esther had said, 13 Mordecai told them to reply to Esther, “Do not think that in the king’s palace you will escape any more than all the other Jews. 14 For if you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter, but you and your father’s family will perish. Who knows? Perhaps you have come to royal dignity for just such a time as this.” 15 Then Esther said in reply to Mordecai, 16 “Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and neither eat nor drink for three days, night or day. I and my maids will also fast as you do. After that I will go to the king, though it is against the law; and if I perish, I perish.” 17 Mordecai then went away and did everything as Esther had ordered him.

Romans 14:7-10 We do not live to ourselves, and we do not die to ourselves. 8 If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. 9 For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.

John 14:25-27 [Jesus said to his disciples]  “I have said these things to you while I am still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. 27 Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.

[sermon begins]

I went to a play called “Sweet and Lucky” about a month ago.[1]  Not your usual play in which you walk into a theater, sit down, and watch the actors on a stage.  “Sweet and Lucky” guides the audience in small groups, out of sequence from each other, across many rooms and sets as it tackles the idea of memory and how it works.

A relevant aside, I just found out last week that the show’s New York director, Zach Morris, is a confirmed son of the Augustana congregation. I mean that in the ritual sense.  Years ago, he affirmed his baptism in the rite of Confirmation here. His mother Maggie and sister Katelynn continue to worship here regularly.  Maggie handed me an article last Sunday about the play.  Funny how things happen like that and a connection can be seen only in hindsight.

And that takes us back to the play and why it may be at least loosely relevant to the sermon today.  At one point, an actor asked me if I believe in luck.  I said, “No.” She then asked if I believe in fate.  I said, “No…I think there’s an option that we aren’t able to understand.”  Just her luck that she got to talk with me, eh?  But her questions are onto something.  We are meaning-making beings.  Things need to mean something. If they don’t mean something, we’re stymied.  If they mean something terrifying, we’re still stymied.  We throw everything we can at situations to find some kind of answer to feel better about them. Whether it’s luck, fate, karma, God’s will, free will, or something else I can’t think of at the moment. Things happen and we start asking “why?” We want answers.  We are answer mongers and meaning makers.  When things happen, either we find answers or we make them up.

This reasoning out the “why” is the surface appeal of the Book of Esther.  Esther is an orphan 500 years before Jesus.  Not just any orphan, she’s descended a few generations from the Jewish people who were rounded up in Jerusalem and carted off into Persia by the king of Babylon. Esther is adopted by her cousin Mordecai and raised as his own daughter.[2]

Through a series of circumstances, Esther becomes the Queen of Persia, married to King Ahasuerus.[3]  She remains a Jew but this secret is kept from even the king himself.  Then comes Haman, second in power only to the king.  Mordecai refuses to bow down to Haman so Haman plots to murder Mordecai, and I quote the Bible story here, “by giving orders to destroy, to kill, and to annihilate all Jews…”[4]

Mordecai catches wind of Haman’s orders to kill the Jews. What follows are a number of servant delivered messages between Mordecai and Esther.[5]  Mordecai challenges Esther to save her people. Esther argues back that the king could have her put to death if she shows up uninvited.  And then comes Mordecai’s message back to her, “Do not think that in the king’s palace you will escape any more than all the other Jews…Who knows? Perhaps you have come to royal dignity for just such a time as this.”

Even Mordecai is looking for an answer to the “why” question while he’s looking for an answer to help his people.  The way he asks Esther to help implies that it is either her fate or God’s will or some combination of the two.  In the end, she resolves to help even through it could mean her death and she says, “…if I perish, I perish.”[6]

Esther’s story is cleaned up quite a bit for the G-rated worship musical the kids are preaching through this morning’s 10:30 worship. To get the full story takes reading this Bible book laced with dark humor and questionable outcomes. While reading, it’s engaging to wonder about your own life as reflected in Esther’s self-sacrificial courage, Mordecai’s righteous determination, Haman’s fearful self-preservation, and King Ahasuerus’ detached ignorance.

Esther’s story is meaningful and relevant to the current moment in the world. She begins in the royal court, a place of comfort tainted by episodic fear and indifference. Rattled by Mordecai’s truth, her acceptance of risking death has a self-sacrificial purpose – neither fatalistic nor nihilistic. She listens to him, formulates a dubious plan, and goes into action on behalf of her people.  And the parts of the story you just heard happen in only four short chapters with a little over half the book to go.

Mark George, my Hebrew Bible professor was asked why the stories in these earliest writings are the ones that remain.  Dr. George resisted pious or academic answers.  He said with high intensity, “Because they’re GOOD stories!”  He might have even had a fist in the air when he said it.  There was that much emphasis.  “Because they’re GOOD stories!”

They’re good partly because the stories they tell are about complicated people. Trusty Noah?  Read what happens after the flood when he builds a vineyard and makes wine.[7]  Faithful Abraham?  Lied about Sarah being his sister to save his own skin not once but twice![8] Biblical heroes are often as flawed as they are faithful.  That makes for good story.

It also makes for something more than a good story.  It means that we have a shot at seeing our particular iteration of flawed and faithful in the pages of the Good Book.

Esther is no exception to Dr. George’s “GOOD story” category.  In the face of Haman’s treachery and King Ahasuerus’ indifference, Esther is challenged to save her Jewish people, putting her life at risk to do so.  But the reality is that while we aspire to Esther, we’re regularly caught in moves that smack of King Ahasuerus’ ignorance or Haman’s power grab.  Comparing Esther’s self-sacrificial resolve to Christ’s self-sacrifice may get us a little further.  Today’s reading from the Gospel of John is good for this comparison.

In John’s Gospel, Jesus’ death on the cross is the inevitable outcome to his life-giving ministry.  Inevitable because the life he offers is one of mercy, freedom, and peace which is perceived as a threat by the people around him.  In his death no hand is raised against the people God so loves. Rather, Jesus is resolved to see it through. Resolve that ends in self-sacrifice on a cross.

Jesus’ resolute self-sacrifice means that Christians are neither nihilists nor fatalists.  Nihilists argue that life is meaningless. Fatalists argue that life is determined by an impersonal fate.  Paul’s words from his letter to the Romans reflect a Christian’s take on life – “We do not live to ourselves, and we do not die to ourselves. If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.”

Paul’s words are a confession of faith.  Not a faith that protects us against the struggles of life and death.  Rather, a faith that confesses Jesus’ resolve to make redemption and healing known even from the most difficult situation.[9]  And still we may not see the redemption and healing except for time passing and hindsight, if we get to see it at all.

The readings today from Esther, Romans, and John, offer slightly different perspectives on fear, death, and peace.  In John, Jesus promises peace as the One whose ultimate self-sacrifice on the cross is purposeful rather than nihilistic – gathering us around the tree of the cross, transforming death into life as well as our self-preservation and indifference into action for the sake of the world God so loves.

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[1] Zach Morris. Sweet and Lucky, a collaboration between Third Rail Projects and Denver Center for Performing Arts Off-Center.

[2] Esther 2:7

[3] Esther, chapters 1 and 2

[4] Esther, chapter 3. Direct quote is from verse 13.

[5] Esther, chapter 4

[6] Esther 4:16

[7] Genesis 9:20-27

[8] See Genesis chapters 12 and 20.

[9] David Lose. “Faith, Forgiveness, and 9-11.”  Dear Working Preacher… September 4, 2011. https://www.workingpreacher.org/craft.aspx?post=1595

“I do not think it means what you think it means” (*) – Luke 4:1-13 and Deuteronomy 26:1-11

Pastor Caitlin with Augustana Lutheran Church, Denver, on February 14, 2016

[sermon begins after the Bible reading; the Deuteronomy reading is at the end of the sermon]

Luke 4:1-13  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.

[sermon begins]

Last week the sermon began with the question, “What is it you seek?”  Someone suggested to me after worship that it may have been the wrong question to ask the same day as the Broncos were taking the field for the Super Bowl.  It’s possible some listeners drifted off to pondering whether or not the defense was really up to the challenge of Carolina’s offensive surge.  Now, a week later, we know the ending to that tale.

The Broncos’ celebration with a million fans coincided with Mardi Gras this year, the eve of Ash Wednesday.  Peyton Manning added one more career highlight to an already long list which leaves me wondering what data the NFL doesn’t collect. The flip-side is that Manning’s 39-year-old body is no longer as willing or able as his mind. The Broncos’ win really did take a team of “53” even though his leadership is included in that number.  Cam Newton’s smile and swagger, ordinarily contagious and larger than life, collapsed under disappointment.  The Carolina Panthers’ loss shrunk Newton into a shadow of himself. So much so that the criticism of his press conference behavior has become an intellectual sport.[1]

The fragility of Manning and the shadow of Newton in contrast with their accomplishments opened up Lent this year.  Opening up an honesty about ourselves that includes acknowledging our fragility and our brokenness.  I told my coach at the gym on Ash Wednesday morning that, “I love Ash Wednesday.”  She asked me, “Why?”  I told her that I like its honesty about so little I actually control, that it’s a break from striving.  The irony of being in the gym as I talked about this was not lost on me.  But it’s also not lost on me how much my 20-something gym friends are able to do over and above the 40-something me.

We enter Lent with honesty about our fragile bodies and brokenness.  In the Bible story today, Jesus enters the wilderness with his fragile body, eating nothing for forty days.  The translation we’re using says he’s “famished.” A more accurate description after forty days without food would be “wasting away.”  He must look pretty beat-up at that point – rail thin and bone weary.  The story doesn’t fill in all the temptations offered to Jesus. It’s more like game highlights of the red-zone plays.

The temptations are like a triumvirate – the big three of power, prestige, and prominence:[2]

Jesus, in his hunger, is tempted with the power to change stones to bread.

Jesus, in his weakness, is tempted with the prestige of authority over kingdoms.

Jesus, in his isolation, is tempted with the prominence of surviving death.

The trick with the Big 3 temptations is that they are hard to confront in ourselves because there are cultural aspirations that support those temptations.  My older teenaged children are marinating in those cultural aspirations as they figure out their next right steps.  Mother Theresa’s words are an antidote.  She said, “God does not require that we be successful, only that we be faithful.”[3]  Faithful, not successful.  Her words are good for us as celebrity and specialness seem to be the epitome of success.  I’m not sure which part of endless opportunity in the pursuit of happiness was once true.  But it was truer in recent history than it is now.  And right now in the story, we see Jesus who cannot be tempted at his weakest and most isolated.

Jesus is isolated.  But is he alone?  Jurgen Moltmann, renowned systematic theologian, would say most definitely not.  Moltmann’s faith came to him as an adult. He was a German soldier in a Belgian prisoner of war (POW) camp in 1945.  Raised in a non-religious home, he started reading the New Testament and Psalms out of boredom as a POW.  Faith hooked him.  After the war, he received his doctorate in theology, becoming a pastor and a professor.[4]

Moltmann argues that Jesus’ temptations are “not levelled at his human weakness…they are aimed at his relationship to God.” This challenge comes in the opening statement of the temptations: “If you are the Son of God then…”[5]  More importantly, Moltmann notes that, “…if the Spirit ‘leads’ Jesus, then the Spirit accompanies him as well…and if the Spirit accompanies him, then it is drawn up into his sufferings, and becomes his companion in suffering.”[6]  Why does this matter?  Because Jesus has the Spirit with him in the wilderness as well as through his suffering on the cross.  Isolated, not alone.  We are baptized by the power of the same Spirit into Jesus’ death. This same Spirit accompanies us as we encounter temptations that are ultimately the temptation to forget that God is in relationship with us.

What does Jesus do when he’s tempted?  He skips the argument and confesses scripture.  By confessing in this way, he claims his dependence on God and their relationship.  Something similar happens in the Deuteronomy story.  While Moses coaches the Israelites on their giving, he also instructs them on their confession.  When they take their gifts to the priest, they align with the powerless. They confess their ancestors’ affliction, oppression, and tears along with God’s redemption.[7]  They confess God’s relationship with them even at their weakest.

In the face of temptation, Jesus remembers God.  Jesus confesses God. Ironically, the things offered to him already belong to him.  But there’s a big difference between the temptation to power, prestige, and prominence versus God’s freedom.  As Moltmann puts it:

“True dominion does not consist of enslaving others but in becoming a servant of others; not in the exercise of power, but in the exercise of love; not in being served but in freely serving; not in sacrificing the subjugated but in self-sacrifice.”[8]

Jesus freely serves in self-sacrificing love.  This is the Jesus into whose life and death we are baptized.  And by the power of the Spirit, the Jesus through whom our lives become ever more Christ-shaped.  As baptized people we worship and remind each other about God’s promises and, in turn, are able to confess the love of God in Jesus.  It’s simple.  It’s weird.  It’s faithful.  It’s freedom.

The sober addicts in the room know this freedom.  The freedom that comes through our dependence on a higher power much bigger than ourselves to resist temptation.  Last week I started with the question, “What is it you seek?”  This week I end with the opposite question. What is it that seeks you?  In other words, what comes up in your life that tempts you to forget that God is in relationship with you?  It certainly could be power, prestige, and prominence.  It could also be something else.  You know what it is.  And it may isolate you.  Know this, you are not alone.  As people of God, we confess Jesus is the Lord.  We confess this together as the church and remind each other when we are tempted to forget.  In our fragility and brokenness, Jesus is with us and for you by the power of the Holy Spirit.  Amen and thanks be to God.

 

(*) Rob Reiner, screenwriter. The Princess Bride: Quote from character Inigo Montoya. (Iver Heath, UK: Pinewood Studios, 1987).

[1] Dr. Kimberly D. Manning. “Mom: Be Careful with Your Cam Newton Narrative.” Weekend Express: February 10, 2016. http://www.hlntv.com/shows/weekend-express/articles/2016/02/09/op-ed-how-to-talk-about-cam-newton-with-your-kids

[2] Another way to think about these three temptations are: control (power), respect (prestige), and celebrity (prominence).

[3] Mother Theresa. http://www.goodreads.com/quotes/329513-god-does-not-require-that-we-be-successful-only-that

[4] Boston Collaborative Encyclopedia of Western Theology: Jurgen Moltmann. http://people.bu.edu/wwildman/bce/moltmann.htm

[5] Jurgen Moltmann. The Spirit of Life. (Minneapolis: Augsburg Fortress, 1992), 61.

[6] Ibid., 62.

[7] William Yarchin. Commentary: Deuteronomy 26:1-11. Working Preacher for February 14, 2016. http://www.workingpreacher.org/preaching.aspx?commentary_id=2761

[8] Jurgen Moltmann.  The Church in the Power of the Spirit. (New York: Harper & Row Publishers, 1977),103.

Deuteronomy 26:1-11 When you have come into the land that the Lord your God is giving you as an inheritance to possess, and you possess it, and settle in it, 2 you shall take some of the first of all the fruit of the ground, which you harvest from the land that the Lord your God is giving you, and you shall put it in a basket and go to the place that the Lord your God will choose as a dwelling for his name. 3 You shall go to the priest who is in office at that time, and say to him, “Today I declare to the Lord your God that I have come into the land that the Lord swore to our ancestors to give us.” 4 When the priest takes the basket from your hand and sets it down before the altar of the Lord your God, 5 you shall make this response before the Lord your God: “A wandering Aramean was my ancestor; he went down into Egypt and lived there as an alien, few in number, and there he became a great nation, mighty and populous. 6 When the Egyptians treated us harshly and afflicted us, by imposing hard labor on us, 7 we cried to the Lord, the God of our ancestors; the Lord heard our voice and saw our affliction, our toil, and our oppression. 8 The Lord brought us out of Egypt with a mighty hand and an outstretched arm, with a terrifying display of power, and with signs and wonders; 9 and he brought us into this place and gave us this land, a land flowing with milk and honey. 10 So now I bring the first of the fruit of the ground that you, O Lord, have given me.” You shall set it down before the Lord your God and bow down before the Lord your God. 11 Then you, together with the Levites and the aliens who reside among you, shall celebrate with all the bounty that the Lord your God has given to you and to your house.