Reflections on the 2nd Sunday of Lent, February 28, 2021. Year B.
Readings
Rom 8:31–34
Mk 9:2–10
Theme: A Father’s Sacrifice
Christian tradition has long seen in the moving Genesis story of Abraham’s willingness to sacrifice his son Isaac a type of the relationship between God and his Son Jesus. This is alluded to in today’s gospel, Mark’s account of the transfiguration, with the Father’s enunciation of the mission of his Son. Paul sees God’s willingness to give up his Son as a source of great strength and comfort for the Christian.
First Reading — Gen 22:1–2, 9, 10–13, 15–18
This masterfully composed story from the Elohist (E) tradition intends to illustrate Abraham’s total and unquestioning acceptance of God’s will. In his son Isaac, the promise of God was incarnate, a promise that was to involve the destiny of many people. His son’s death would not only mean the death of his “beloved” son but would also nullify Yahweh’s pledge (Gen 18:10, 18; 21:12). Our tendency to raise questions about the legitimacy of God’s request is not pertinent. The author focuses the drama on one major point only — Abraham’s submission — and does it as forcefully as possible. Moreover, the reader is early advised through dramatic irony that this is to be a test of Abraham (v 1), something of which he himself remains ignorant.
The frightening nature of the command is heightened by stressing the tenderness of the relationship — “your only one,” “your only beloved son” (vv 2, 12) — which in turn highlights Abraham’s obedience. Ready (v 1): literally “Here I am,” the model response of the obedient believer (1 Sam 3:4; Is 6:8). Moriah (v 2) is later identified with the mount of the Jerusalem temple (2 Chr 3:1), perhaps for theological reasons; there is no certainty as to its location.
The drama of the narrative builds continually: the altar, the wood, the tying of Isaac, placing him on the wood, the poised knife. All of this is prelude to the last-minute intervention of the angel, a surrogate for God (vv 9–12). With his spirit of total acceptance, Abraham passes the test and is blessed once again.
The substitution of the ram for the boy (v 13) is a subtle polemic against human sacrifice, common among Israel’s neighbors and at various moments introduced in Israel itself (2 Kgs 16:3; 21:6: Mic 6:7). The Hebrews recognized God’s right to the first-born with their law of reacquisition or “redeeming” the child (Ex 34:19f). But any type of human sacrifice was excluded. In this literary retrojection, Abraham is presented as complying with the law of substitution.
The solemn blessing repeats those of earlier chapters (12:2f; 13:14ff), and comes to rest on Israel and the nations. Here it rewards Abraham’s fidelity to God’s will. Shall find blessing (v 1): literally “shall bless themselves,” i.e. “May you be blessed as were Abraham’s descendants.”
Responsorial Psalm — Ps 116
This thanksgiving psalm dates from the post-exilic period; its sentiments express the posture of both Abraham and Jesus in the face of adversity. It was recited on the occasion of presenting a votive offering of thanks after deliverance from a misfortune — in this case, it would seem, a serious illness. Even in the midst of great trial, the offerer’s faith was not diminished (v 10). *Death of his faithful ones* (v 15): The meaning is controverted since death in itself had no positive significance for God. It could well point to a life span, without emphasizing its natural termination. Hence, a life spent in fidelity even to the end is sacred to the Lord. In gratitude for his cure, the offerer proceeds with the temple sacrifice in liturgical solemnity (vv 17ff).
Second Reading — Rom 8:31–34
Christian confidence is rooted in what God has accomplished, i.e. the death-resurrection of Jesus. If God has gone this far, he will hardly abandon his own now. The passage contains a series of rhetorical questions. Invested with God’s power, which comes through Christ’s victory, the Christian can have no matching foe (v 31). The reference to God’s not sparing his own Son (v 32) is a clear echo of the Abraham-Isaac story, today’s first reading.
*Handed him over* (Gr: paredoken) (v 32): a theological expression for the voluntary surrender of precious life (Jn 3:16; 19:30). God has already acted as the exonerating judge; in the face of acquittal, there is no case for the prosecution (v 33).
The reason for trust is Christ’s salvific act, both death and resurrection, with the accent here falling on the resurrection (v 34). It is the risen Christ who gives the Spirit, the pledge of glory, the reason for future hope. No distinction is made between the risen and glorified Christ; they are simply two aspects of the same mystery. Christ is also our intercessor, a role that the letter to the Hebrews connects with his priesthood (Heb 7:25; 9:24).
Third Reading — Mk 9:2–10
Both Matthew and Luke have drawn on the more primitive Mark in recounting the transfiguration.
In the theophany the three disciples are given a glimpse of Christ’s future glory. The mountain is unspecified, but, like the time reference (“after six days”), echoes Israel’s Sinai experience (Ex 24:12–16). Since the scene is revelatory of who Jesus is, the time reference may also be a conscious effort to link this narrative with the preceding profession of Peter (8:27–30). As a glimpse of the glory of the kingdom, the account is also closely connected with the kingdom promise at the end of the last discourse (9:1). The three apostles are the same who later share his human sufferings (14:33). In Mark, Elijah is center stage in the conversation with Jesus, Moses being subordinate (v 4). This is an unusual order if the idea is the fulfillment of the law and the prophets. Elijah is a major end-time figure and for this reason is dominant in Mark; discussion about his return will follow the narrative immediately (9:9–13).
After the appearance of the enveloping cloud (the shekinah or symbol of the divine presence), the heavenly voice identifies Jesus as divine Son and prophet (v 7). In a post-Easter composition, much more is implied here than a royal or adoptive filiation. It goes much farther than Peter’s earlier recognition of the Messiah (8:29) and fits with the Father’s identification at the baptism (1:11). It is this full expression of Jesus’ nature that will be understood only at the termination of Jesus’ earthly ministry and thus is appropriately placed on the lips of the centurion at the crucifixion (15:39). The heavenly voice also makes reference to the deuteronomic prophet (Deut 18:15), who is to be heard in the final days. Mark does not allude here to the servant of the Lord theme.
In the descent from the mountain, Jesus again refers to his approaching death, with which the preceding revelation must be reconciled (v 9). With Jesus excluding any disclosure of the insight they have received on the mountain, there is a return to Mark’s messianic secret. Repeatedly in this gospel, the full manifestation of Jesus’ nature is reserved for a determined moment. Their quandary about the resurrection (v 10), deleted in Matthew and Luke, centered both on its meaning for Jesus and the necessity for Elijah to return before any end-time rising from the dead (vv 11f).
Straight as an arrow — that is the message which comes home very clearly on this Second Sunday of Lent. We are more prone to the curves and the detours as we look at Abraham’s dilemma. How could God even ask such a thing? How could Abraham acquiesce in willingness to take his son’s life? But the story is not addressing these questions. Abraham does not pose any questions. He gave himself to God completely.
In a different but similar way, the Father of Jesus also has to surrender his Son. The transfiguration speaks of two things: future glory and the pain of the cross. Speaking in human terms (and we have no other), we witness the pain of God and the meaning of love.
And all of this is done for us. The cards are stacked in our favor. We have far more to be glad about than to fear. That is Paul’s message today. With such incredible signs of God’s concern for us, how can we help but hold our heads high? Our faith should speak to us strongly of a salvation already achieved, not simply striving for one to be attained. Even though the Father loved his Son, he was willing to surrender him for our sake. That says a lot about God, and a lot about us.
