The Text. This story marks the beginning of God's new approach to salvation history. Instead of continuing to try to covenant with all humanity (cf. Adam and Eve, Genesis 2; Noah, Gen. 5:28—9:17), in Genesis 12 God turns to one faithful man, Abram, for covenant relationship, and to the patriarchs descended from him. In this call and Abram's acceptance, God creates and covenants with a people, intervening in their lives to love them, call them to ethical living, and save them, that through them the world might be saved.

The epic of Abraham begins today with God's call and promise—and equally significantly, Abram's obedient response. Verses 1-4a are the first part of what is commonly called the "call of Abram" (vv. 1-9), though the covenant of Abram, and the change of Abram's and Sarai's names to Abraham and Sarah, won't happen until Genesis 17:1-27.

This passage is in the vibrant storytelling mode of the Jahwist writer (c. 900s b.c.e.). Several aspects are worth noting:

The Preaching. Neither Abram's identity, nor his covenantal initiation, has yet been established. Yet God calls Abram, offering him a challenge (which God expects him to accept) as well as a lavish promise on which to lean. In accepting God's challenging invitation, in responding to this call with its imbedded promise, Abram ties his future to this God, and makes himself open to God's already-beginning salvific work to be accomplished through him.

Abram's story of going out in faith to the unknown could pose a set of challenges to the congregation. In this time of Lenten renewal, those who are baptized are challenged not to take this covenantal union with God-in-Christ-by-the-Spirit for granted, but to allow Abram and Sarai to live in them, reviving their faithfulness, increasing their trust, and as Christians, walking by Christ into the world unknown.

Those who are not baptized, including visitors, guests, seekers, and lurkers, have in Abram a wonderful role model. There is no name for this faith at the story's beginning. There is no name for this people. In the fullness of time, Abraham's sons will be called Isaac and Ishmael, and his grandson will be called Israel. In the fullness of time, the stories will be written down, and three great faith families will call Abraham their father. But here, there is only a promise of blessing, provision, protection, and a relationship with the One who calls and promises, so that those called may be a blessing. This promise is a life of meaning, a life that makes a difference, in relationship with mighty, merciful, trustworthy God, and with a whole people who will carry on after we die. Is this not true for seekers today? This covenantal relationship is a holy and worthy way to live. Given innumerable areas of broken devastation in the lives of people who may show up at church, seeing how the promise to Abram continues anamnetically1 as a promise to each of us, here and now, is nothing but good news.

For those preparing for baptism at Easter, preachers will be able to connect their story with Abram's following of God, who leads him into an unknown land. They, like Abram, are already called, already offered the promise of new life in Christ Jesus to be made real in the sacrament of baptism, already expected to be living a life of faith and trust in God. Like Abram and Sarai, baptismal candidates do not yet have their new names, nor do they know into what ministries God may lead them. Yet Abram and Sarai leave home anticipating the adventures God will give them. What a strong model is Abram for baptismal candidates—and all followers of The Way.

Psalm 121 is a psalm of comfort to one in need of help: "From where is my help to come?" The psalmist is as certain of "God's presence and assistance"2 as Abram, and feels proleptic3 comfort now, already, though full help is yet to come. Such trust makes the psalm a fitting response to the Genesis text. Placing these verses in the mouths of the congregation could help them "try on" and embody the faith and trust to which they are called, so that they, too, can walk out into the utter unknown, their whole trust in God.

Psalm 33 is usually accepted as a psalm of praise, probably used in worship. Its twenty-two verses match the number of letters in the Hebrew alphabet (though it is not an acrostic). The six verses selected here are a fitting response to the hearing of Abram's going forth, showing reasons for trusting in "the word of the Lord [which] is upright" (v. 4a), for the lovingkindness of the Lord fills the whole earth (v. 5b), and "the eye of the Lord is on those who fear" God (v. 18). A preacher may select a refrain related to the sermon, perhaps the closing prayer (v. 22), or verse 20, placing in their own mouths the same faith that was in Abram: that it is God who is "our help and shield."

The Text. Paul, apostle to the Gentiles, uses Abraham as example in discussing the relationship of law to gospel and promise in this, his most systematically theological epistle (written 54–58 c.e.). In sum: the Jews were chosen by God, and lived their intimate, covenantal relationship with God through following the law. The gift of the law, spirit and letter, was testified to in the Scriptures, particularly the Torah ("teaching" or "law," Genesis through Deuteronomy). The people's part was to follow this law, all 613 commandments found in the Torah. But what about non-Jews? Paul's problem was, How would Gentiles be grafted into the salvation mediated by Jesus Christ when they didn't follow the law? And, conversely, would the Jews be left out because they did follow the law?

Today's text grants hearers a summary of his answer, with Abraham as Paul's case study. Abraham was upright4 before the Lord, not because he followed the law (which had not yet been formulated), but because of his faithfulness to God's promise. And whoever "lives by faith, lives by grace."5

The words upright, righteous, and justified all come from the same root. Yet because of the lack of a single English verb for "to be made righteous," the verb justify is used to mean "to make right" (we have no English word righteousize6). The goal of holy living is to be "made right" with God, to be in "right relationship" with the Holy One. How? Paul's answer before his conversion was that one is made righteous (justified) by following the holy law. But afterward, Paul found the possibility of moral living and right relationship with God even without the law through faith in God's promises, in Christ.

Later, Abram entered into formal covenant with God through circumcision (Genesis 17). But before that, Abram followed God's call to leave his homeland of Haran and go where the Lord would show him, a response based purely on faith and trust in God's promise. And for this, Abram was "reckoned as righteous."

"Reckoned" can also be translated "accredited"; the Greek7 is a bookkeeping term, implying keeping a record of gains and losses. Paul asserts that Abraham's faith was a gain; it "counted" as upright; for believing in God's trustworthiness and obeying God's word, even without knowing where one is going, is part of right relationship with the Holy One. The response to God must be free, unlike a laborer who is owed wages (v. 4). God owed nothing to Abraham. Rather, God's call was a gift, and Abraham's response was also freely offered. It is this that makes it upright. This is the meaning of the technical language: "Abraham was justified by faith." Paul points to Abraham as the "father of all of us" (4:16; Abraham means "Father of many nations"); for through his example, all are called to trust in the graciousness of God's promises, and respond in faith. As Joseph Fitzmyer's synopsis puts it: "Abraham … (1) … was declared upright because of his faith (4:1-8); (2) not because of his circumcision (4:9-12); (3) nor in dependence on the Law, but in virtue of a promise (4:13-17). As a result, (4) he is our father, and his faith is the 'type' [example, precursor] of Christian faith (4:18-25)."8

The Preaching. By extrapolation, the Romans as well as today's hearers can also trust in God's promise. Relationship is a two-way street—and if they respond in faithfulness, freely, they, too, will be able to do their part to be in right relationship, by God's grace through their faith.

Father Abraham is revered among Jews (and Christians and Muslims) as their father in the faith. It needs to be said that Paul does not intend his assertion of faith over law to be anti-semitic (after all he, like Jesus, was Jewish). Paul affirms the law's value as moral guide and conscience former (cf. Rom. 3:19-20). Yet Paul's word points not only to freedom in Christ, but to the universality of God's grace.

Since Lent is a time of self-examination and renewal, it is a fitting time to revisit one's trust in God, one's attentiveness to God's grace, faithfulness, and abundant blessing moment by moment, so often missed by humans distracted by lists of demands and expectations. This passage fits naturally with the Genesis passage, enabling a preacher (like Paul) to lift up Abraham as an example of trust, faithfulness, and obedience.

The focus on Abraham is also fitting for a sermon that honors the three religions of the Book, all of whom strive for holy living and right relationship with God. Not only Christians, but Islam in its five "pillars" of the faith calls persons to pray five times a day, fast, and give alms—the three traditional Lenten disciplines (see Ash Wednesday), along with pilgrimage once in a lifetime (Hajj) and the profession of faith.9 Judaism, the religion of Jesus of Nazareth, calls for daily prayer from two (e.g., Exod. 29:38-39; Ps. 55:17; Dan. 6:10) to seven times daily (Ps. 119:164); fasting for closer connection with God (e.g., Judg. 20:26; Est. 4:16; 2 Chron. 20:3); and giving to the needy as part of "doing justice" (e.g., Deut. 24:21; Mic. 6:6-8; Isa. 58:3-9a). Love for God includes ethical care for neighbor, which is essential for right relationship with God (i.e., the Decalogue, Exod. 20:1-17; Deut. 5:1-2).

The idea of one acting on behalf of many, as Abraham did, invites words on the importance of every faithful person keeping covenant, for one does so not only for oneself, but also for those not able to do so. God is faithful, and God's people are called to be faithful, when it is easy and when it is hard, when the way is clear and when, like Abraham, one is called to leave the familiar without knowing where one is going, or why. Lent is a good time to call people to renew their spiritual lives, and their dual call to love God and neighbor, including self and those close to home. And like Abraham, we, too, act not just for ourselves, but on behalf of the whole people.

Abraham's covenant of faithfulness also invites a sermon related to Lenten practices of renewing baptismal promises and baptismal living. Those baptized into water and the Spirit (John 3) and into the death and resurrection of Christ (Rom. 6:3-5), as infants or adults, are covenanted into the body of Christ to live not for themselves but for those Christ loves and for whom Christ died. We dis-integrate our part of the covenant inasmuch as we do not listen for and obey God's voice like Abraham did. A preacher may want to call persons to become baptized, call the baptized to live their baptism, and call those preparing for baptism or baptismal renewal at Easter to deepen their practices and receive from the faithful who have gone before, like our father, Abraham.

The Text. Like Genesis 12:1-4a, this section of the very personal letter to Timothy is about call. Verses 7-8a suggest Timothy may be timid, but that God gives power, love, and self-discipline for the sake of the work to which he is called. Here, too, the author refers to salvation by grace: "saved us … in conformity with his own design and the grace given us in Christ Jesus" (vv. 9-10).10 The call is part of grace. Timothy and Paul have a "holy calling," holy and gracious because of the one who issued it from the beginning of time, revealed and made apparent now in the epiphany of God in Christ Jesus (epiphaneia, "appearing").

The Preaching. Abraham and Timothy and those hearing the sermon, have all been called. The present assembly follows in a holy line from before Christ to the eschaton. Initiation into Christ Jesus is immersion into this same call. Therefore, all the baptized may be called to renew their covenant to join with the apostles "in suffering for the gospel, relying on the power of God, who saved us" by God's grace. This call can be preached in relationship with the Genesis reading, both to those preparing for baptism and to those preparing to renew their baptism at Easter.

The Revised Common Lectionary, following the lead of the Roman lectionary, claimed the importance of the transfiguration narrative, a presage of the resurrection, as a source of revelation and hope for the Lenten journey with Jesus to the cross. The RCL prefers to proclaim transfiguration on the Sunday before Ash Wednesday, the last Sunday after the Epiphany. But its Lenten importance in recognizing Jesus' identity is such that if missed on the earlier Sunday, it is offered as an alternative here (see commentary below). The preferred reading for RCL users today is the story of Nicodemus, rabbi of Jerusalem,11 Pharisee, member of the Jewish Sanhedrin, who comes to Jesus under cover of darkness to sort a few things out.

The Text. Nicodemus is portrayed as a foil for Jesus, a Johannine device creating almost slapstick misunderstanding in a character, in order to invite clarification by which Jesus' word may sound starkly. One can imagine Nicodemus' raised shoulders and clueless tone, "Can one enter a second time into the mother's womb … ?" (v. 4).

And what is Jesus' word here? One could identify at least four points:

The Preaching. The story of Nicodemus affords many sermon options. A preacher might identify the church with Nicodemus, a person of status who wants to understand the truth, but cannot fathom the unusual, unexpected nature of God's word, for all (v. 17).

Further, the text offers two approaches in support of the Lenten journey in which the people follow the Lord in renewed purification and holy living. On the one hand, being born of the Spirit can happen "only as a result of Jesus' crucifixion, resurrection, and ascension." "That the Son must be "lifted up" (vv. 14-15) on the cross as the Spirit's means of eternal life makes this passage especially fitting for Lent: we are walking the way of the cross with Jesus.

On the other hand, to be able to walk this journey, and to live as children of God, requires a renewal of commitment to holy living, purification, honest self-evaluation, and openness to the Spirit to renew and guide God's people—as a whole, and as individuals.

In addition to encouraging the people in their cruciform walk, a preacher might remind them of their role as Christ's priestly people (1 Pet. 2:9-10), through whom God is working "that the world might be saved through him" (John 3:17). The baptized are "signed on" as God's agents in Christ to serve as bridge builders, reconcilers, truth tellers, lovers of creation, and mediators by the Spirit for the sake of God's reign. God's people live no longer for themselves, but for Christ in them—yet they need regular reminders and seasons of detachment from cultural temptation.

And finally, the passage points directly to baptism, which is ecumenically understood as a moment in which the Holy Spirit is given in a renewed, intensified way, and as a sign of the kingdom of God.16

The Text. Jesus, transfigured, appears in glorious fulfillment of the Law and the Prophets with Moses (giver of the law) and Elijah (greatest of the prophets). A voice from heaven pronounces, "This is my beloved Son." And Jesus' "face shone like the sun, and his clothes became dazzling white" (v. 2; other trans.: "white as light")—so that the disciples were given a vision of Christ in his glory. He says, "Tell no one about the vision, until after the Son of Man has been raised from the dead" (v. 9). Thus, Jesus' transfiguration prefigures the resurrection. The journey to Jerusalem and the cross is framed by these two images of Jesus as the Christ in his glory: transfiguration before, and resurrection after. And this vision makes plain his identity: Jesus is the Christ.

One cannot miss the connection with the other time this Voice said, "This is my beloved Son": it was at Jesus' baptism (Matt. 3:17). Unlike Mark and Luke, Matthew recounts the voice of God speaking in the third person, not to Jesus but to the disciples. At the transfiguration, God adds, "Listen to him" (17:5).17

The Preaching. The story of the transfiguration of Jesus occurs in all three synoptic gospels, always just before Jesus begins his journey to Jerusalem (Matthew 19–20), and the cross (21–27). While its placement on the Sunday before Ash Wednesday (RCL) enables hearers to have a prefiguring of the resurrection before beginning the Lenten journey, thus "remembering forward" that the One to be crucified is the Son of God, its placement here in early Lent creates a strong connection between Jesus beginning his descent, and the hearers beginning theirs.18

That is, Lent is a time of attentive self-examination and repentance for the sake of inner peace. It is hard to have an honest look at oneself, strengths and weaknesses, guilt and shame. It is hard to identify bad habits and take real, disciplined steps toward changing them. It's humbling. It's embarrassing. But the process, as Twelve Step programs reiterate, includes making a searching and fearless moral inventory,19 admitting to God, yourself, and another person the "exact nature of your wrongs," and making amends (Steps 4-5, 8-9). It calls for honest confession, receptive absolution, and active reconciliation. This is its own kind of cross; but the resulting freedom and newness of life is its own kind of resurrection as well. Such a process is grounding, and can eliminate the self-anxiety of, say, Peter, who, far from taking in the wonder of Christ's glory in silence, babbled so much that God had to interrupt him to get him to stop talking and listen.

A preacher, then, might remind the assembly who it is they have been—or will be—baptized into: the very Son of God. As Jesus' identity is made real at the transfiguration, so our identity is made real at baptism, when the voice of God also claims each of us as Christ's own, forever. The descent into repentance, fasting, almsgiving, prayer, as well as service and joyful disciplines, is hard work, but good work—work that is necessary for us to actually live into the fullness of our identity. Not only that, Christ has promised that we will be raised up on the last day (see the Fifth Sunday in Lent). This story is a reminder that the blessed self-emptying each year is for us, as for Jesus, a foretaste of the glory to come.