Preacher: Veronica Zundel
13th March 2011
Readings: Genesis 2:15-17, 3:1-7; Psalm 32; Romans 5:12-19; Matthew 4:1-11
Lent 1 – Temptation.
Leave a comment2011-03-13 by Jeremy Clarke
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I hope you’ll forgive me for starting this sermon with “one of me pomes” – a rare one that’s in rhyme and metre.
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Deception
In Eden’s sun the woman basks,
she works, plays, loves as each day asks
and knows not she is God’s mirror and sign;
till, curving elegant his tail,
the serpent (who is surely male)
insinuates a lack of the divine.
“To be like God”- a worthy goal
for any self-improving soul,
an offer she, or man, can scarce disdain.
Poor Eve! Why won’t she realise right now
she’s able, strong and wise
with nothing but the choice of good to gain?
Yet still the priests perpetuate the lie
that led to Eden’s gate
and raised the fiery sword our bliss to bar:
still women make the same mistake
and bow to some religious snake
who tells us we are not the gods we are.
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This poem explores a favourite idea of mine about the story of the Fall. This is that the serpent is actually offering the woman something she already has. He holds out to her the chance to become “like God” by eating the forbidden fruit; but in fact we have already heard in the first creation story in Genesis 1, that she and the man are in the image of God. So the serpent’s trick – and we are told that he is tricky – is to make her think she is less than this, and has something to gain.
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Genesis 2:15-2, 3:1-7 (NIV)
15 The Lord God took the man and put him in the Garden of Eden to work it and take care of it.
16 And the Lord God commanded the man, “You are free to eat from any tree in the garden;
17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”
16 And the Lord God commanded the man, “You are free to eat from any tree in the garden;
17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”
3:1 Now the serpent was more crafty than any of the wild animals the Lord God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?”
2 The woman said to the serpent, “We may eat fruit from the trees in the garden,
3 but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’”
4 “You will not certainly die,” the serpent said to the woman.
5 “For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.”
6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it.
7 Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves.
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I also have another favourite theory – that the reason the serpent tries out the woman first rather than the man, is not just because she has only heard the command second hand, but because her instinct on acquiring this new knowledge is to share the fruit. If the man had taken it first, he might have decided to keep his new knowledge to himself, to get one over on his partner. It’s only a theory, and this is an ancient, mysterious story that has a number of profound things to say about human nature. But one thing it could be saying, based on my theory, is that when we are tempted or tested, it is often our best human qualities that are used against us. In fact in the story of Genesis 3, the goodness of humanity is the only weapon the serpent has, because at the point of temptation, humankind has not discovered its divided self, constantly torn between good and evil. All that humanity knows, before eating the fruit, is goodness.
Another profound thing the story says to me is that God gives humans radical freedom. God’s first words to the couple are words of permission to eat from every tree in the garden – except one. But God does not make it impossible for them to eat from the forbidden tree – all God does is to warn them that this would have consequences. Melvyn Bragg’s ‘In our time’ programme recently, was all about free will and whether it exists. I didn’t have time to listen to it all, as I had this sermon to write, but I heard enough to hear something about scientific determinism, and about Calvinism. Well, I don’t know much about determinism or Calvinism, but I fail to see how anyone could read the story of Eden and not think that human beings are made to have free will. There is a genuine choice before this primal human couple: they can trust God and do what God says, or they can try to get hold of something God has not, as yet, given them.
You could of course argue that ever since humankind first sinned, we no longer have free will but our actions are determined by our sinfulness. This seems to be what Paul is arguing in Romans 7:
“I do not understand my own actions. For I do not do what I want, but I do the very thing I hate… Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.”
Our will is compromised and we do not have the capacity to do everything the way we might like to do it. We can make a good choice over a particular action, but we clearly don’t have the choice to do everything right all the time – that is beyond human ability.
This might sound like determinism, but Paul makes it quite clear in this passage and elsewhere that in Christ we have freedom to make right choices. Also he suggests in Romans 2 that those who do not know God can still do good by the light of nature:
When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. They show that what the law requires is written on their hearts (Romans 2:14-15).
So actually, Paul is quite clearly teaching freedom of moral choice even for those who do not consciously follow Jesus.
What does all this musing about determinism and free will have to say to our Gospel passage for the beginning of Lent – a passage so well known that at first I despaired of having anything new to say about it?
Let’s go back to that theory about the serpent using the woman’s good qualities against here. Satan (which simply means ‘the accuser’, or we might say ‘the counsel for the prosecution’), uses Jesus’ own divine status as God’s son, to try to distort the shape Jesus’ mission will take. The phrases usually translated ‘If you are the Son of God’, can also be accurately translated ‘Since you are the Son of God’. It’s as if Satan knows that since Jesus’ baptism, Jesus will have no real doubt about whether he is specially called by God. So rather than sowing doubt, what Satan is doing here is to take the benefits of being God’s son, and use them against him. The facts that God will feed Jesus, protect him and give him power, are not in themselves bad things. What is happening is that Jesus is invited to use them in ways that will completely skew the nature of his ministry, right at the start.
First Jesus is invited by Satan to use miracles as spectacular demonstrations of power, rather than what he in fact goes on to do, which is to perform miracles in response to human need. Likewise in the second temptation, he is invited to expect a life free of difficulties, where God will miraculously airlift him out of all dangerous situations; but in fact his mission will lead to torture and death, and he never loses sight of this. Thirdly, he is encouraged to use the methods of the world to rule the world, rather than using the methods of the upside-down kingdom, where the Son of God must endure death to win victory over the powers of death.
What is striking is that when Jesus has resisted these offers from Satan, all the gifts he has refused from Satan actually get given to him by God. The angels that Satan promised would catch him falling from the Temple, do indeed come along to comfort him and feed him, not in response to a reckless act, but in response to his human need. There’s an echo of the story of Elijah, Israel’s favourite prophet, being fed in the wilderness by ravens. Actually the word translated ‘ravens’ could in fact be translated as ‘foreigners’, which puts a whole new complexion on Elijah’s experience. And like Elijah’s crisis point, which comes after his triumph on Mount Carmel, Jesus’ crisis also comes after the high of his baptism. It’s been my experience that trials often come to us in the same way. When I was in my first term at university, I had a dramatic spiritual experience which some would call ‘baptism in the Spirit’. But very soon afterwards I had a big low, partly provoked by falling in unrequited love with a Jewish fellow student, who by the way is now a Buddhist lama. It sometimes seems that every new step we take in faith, has then to be followed by a situation where that faith is tested out – a bit like breaking in your new walking boots.
Jesus does resist all the temptations, even when Satan uses his own weapon of Scripture against him. And that’s another argument for free will: if he was predetermined to resist, it would hardly have been worth bothering to tempt him, and his apparent commitment to God’s way would not really be commitment at all. Jesus freely accepted the upside down way of the kingdom, where suffering is redemptive and apparent defeat is victory. And because he chose this way, as Paul says in the passage we heard from Romans 5, he was able to fulfil the call that other human beings, represented by Adam and Eve, could not. So he became ‘the second Adam’, the representative of humankind, who both shows the best that humanity can be, and suffers the worst that humanity can dish out.
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Romans 5: 12-19
12 Therefore, just as sin entered the world through one man, and death through sin,and in this way death came to all people, because all sinned—
13 To be sure, sin was in the world before the law was given, but sin is not charged against anyone’s account where there is no law.
14 Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who is a pattern of the one to come.
15 But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!
16 Nor can the gift of God be compared with the result of one man’s sin: The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification.
17 For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God’s abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!
18 Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people.
19 For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
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So what about us? Are Jesus’ temptations peculiar to his role as Son of God? You might think the particular nature they take could only apply to Jesus as he starts his ministry. But I think they are ours too, as we are called to replicate the life of Jesus in our own lives. As we seek to follow him in living Christlike, cross-shaped lives, we will encounter similar challenges and questions. We don’t expect to turn stones into bread, but we may expect God to perform miracles for our own benefit, or to make people come to our church. Wouldn’t it be great if God performed some spectacular miracle of healing in our church and people heard about it and started flocking to our door? But they would be ‘rice Christians’, as the missionaries used to call them – they would have come to Jesus for what they could get, and not for love of God.
Similarly we don’t expect to be able to leap from the top of a building and have angels catch us. But we may expect comfortable lives in which God gives us everything we want at all times – witness the popularity of the ‘Footprints’ poem. It’s a clever poem, but the reality is that even if God is really ‘carrying us’ when times are hard, we will probably not know this and only have a sense of God’s absence. And perhaps there are times when God wants us to walk in the dark, having no light to guide us except our trust in God and our past experiences of rescue.
We don’t think God will let us rule the world, but some of us come perilously close to wanting to. One of the main things that first attracted me to Anabaptism was that Anabaptists did not believe we could change the world just by having more Christians in political power, or by organizing marches for Jesus and singing ‘Into our hands he will give the ground we claim’. We have had a succession of professing Christians in the most powerful job in the world, President of the USA – but did the world get transformed as a result? Did it ‘eck as like. Even now that we have a Christian president to whose politics we might be more sympathetic, his hands seem to be tied by other professing Christians who think he is the devil incarnate. It certainly doesn’t look as though Christians having political power is the route to the Kingdom of God.
So what can we do to avoid falling into these kinds of temptations? My poem suggests that if Eve had seen herself clearly as a person in God’s image, a daughter of God in fact, she might not have been so easily deceived. Likewise, Jesus’ answers to Satan is in effect: ‘I know I am the Son of God, I don’t need to prove it to you or the world, or even to myself. And I will fulfil my role as the Son of God in God’s way, not in the way of the world’.
For us this might mean realizing we are already walking miracles, through our creation and redemption in Jesus. We don’t need either to believe six impossible things before breakfast or to demonstrate six impossible things before lunch, in order to be signs of God’s kingdom to others. Nor do we need to have a successful, ‘victorious’ life in order to attract others to the Jesus we follow. Our victories may be small, hidden and unspectacular – indeed we may be called to witness to God through our brokenness rather than our prosperity. And if we are involved in the corridors of power in however small a way (and just about everyone has some power in their lives), we can choose to exercise that power sacrificially rather than use the conventional tools of powermongering.
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Matthew 4:1-11 (NIV)
1 Then Jesus was led by the Spirit into the wilderness to be tempted by the devil.
2 After fasting forty days and forty nights, he was hungry.
3 The tempter came to him and said, “If you are the Son of God, tell these stones to become bread.”
4 Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’ ”
5 Then the devil took him to the holy city and had him stand on the highest point of the temple.
6 “If you are the Son of God,” he said, “throw yourself down. For it is written:
“He will command his angels concerning you,
and they will lift you up in their hands,
so that you will not strike your foot against a stone.”
7 Jesus answered him, “It is also written: ‘Do not put the Lord your God to the test.'”
8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor.
9 “All this I will give you,” he said, “if you will bow down and worship me.”
10 Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’
11 Then the devil left him, and angels came and attended him.
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Psalm 32
1 Blessed is the one
whose transgressions are forgiven,
whose sins are covered.
2 Blessed is the one
whose sin the Lord does not count against them
and in whose spirit is no deceit.3 When I kept silent,
my bones wasted away
through my groaning all day long.
4 For day and night
your hand was heavy on me;
my strength was sapped
as in the heat of summer.[b]
whose transgressions are forgiven,
whose sins are covered.
2 Blessed is the one
whose sin the Lord does not count against them
and in whose spirit is no deceit.3 When I kept silent,
my bones wasted away
through my groaning all day long.
4 For day and night
your hand was heavy on me;
my strength was sapped
as in the heat of summer.[b]
5 Then I acknowledged my sin to you
and did not cover up my iniquity.
I said, “I will confess
my transgressions to the Lord.”
And you forgave
the guilt of my sin.
6 Therefore let all the faithful pray to you
while you may be found;
surely the rising of the mighty waters
will not reach them.
7 You are my hiding place;
you will protect me from trouble
and surround me with songs of deliverance.
8 I will instruct you and teach you in the way you should go;
I will counsel you with my loving eye on you.
9 Do not be like the horse or the mule,
which have no understanding
but must be controlled by bit and bridle
or they will not come to you.
10 Many are the woes of the wicked,
but the Lord’s unfailing love
surrounds the one who trusts in him.
11 Rejoice in the Lord and be glad, you righteous;
sing, all you who are upright in heart!
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Our power to withstand temptation may be limited – as Oscar Wilde said, ‘I can resist everything except temptation’. But the Spirit of Jesus lives in us, and is slowly transforming us into people who instinctively do good. In the meantime, both the story of the Fall and Psalm 32 which we read together, remind us that there is always forgiveness when we are ready to ask for it. In the Fall story, God does not in fact kill the first humans and thus wipe out the human race at its start. God forgives them and takes measures which will limit the amount of damage their sin does in the world, and enable them to live in a new, less than perfect situation. And as we know, God’s eventual solution is to identify fully with our sin and to break the power of violence by Jesus’ non-violent life, death and resurrection. Whatever we take up or give up in Lent, it is not to gain spiritual brownie points, but to make us more able to live our lives in the light of Jesus – to live a resurrection life.
Wood Green Mennonite Church 