1st Sunday In Lent, Year B. Series

Genesis 9:8-17, Psalm 25:1-10, 1 Peter 3:18-22, Mark 1:9-15

A). A BOW IN THE SKY: STARTING OVER.

Genesis 9:8-17.

1. The Rainbow.

In the great Age of Exploration, travellers and missionaries were often amazed to find that differing cultures and civilisations - separated from one another since the scattering of mankind after the fall of the Tower of Babel (Genesis 11:8-9) - knew of a past flood which destroyed all of mankind apart from one family from which ‘we’ (whoever ‘we’ may be) are all descended. This, and accounts of a man, a woman, a garden, a ‘god’ and a ‘serpent’ (or in some places a ‘sea-serpent’) - are indications of a common consciousness which reaches not only from Babylon to Israel, but also throughout the world to natives of places as far away as Borneo and Australia. This is one argument for our common descent from Noah and his sons (Genesis 9:18-19).

We are told the reason for the flood, from God’s perspective, is that man is ‘only evil continually’ (Genesis 6:5). Tragically - although at the same time mercifully - He gives the same reason for never again sending a flood ‘in like manner’ (Genesis 8:21). Nothing has changed as far as the fallen human heart is concerned: we are still born ‘dead in trespasses and sins’ (Ephesians 2:1), and it is only the quickening grace of God in Christ that can save us (Ephesians 2:5).

After the flood, Noah and his family - and the animals that were with them - all came ashore (Genesis 8:18-19). God made a covenant with Noah and his descendants, and “all the earth” (Genesis 9:13). As a token of this unilateral pledge on the part of God, He set a bow in the sky as a reminder (not for us, but) for Himself (Genesis 9:16)!

Whatever scientific explanations we may have for the rainbow, it also stands as an indication of God’s love for us. It shows us that if we have any part in the mercy of God it is not an account of our goodness, but His grace. It indicates new beginnings.

2. Why does God ‘allow’ suffering to continue in the world?

God ‘allows’ suffering in the world because if He gets involved on account of our sin and what our sin is doing to this world He would have to send another destructive flood, and start again. The suffering comes as a consequence of sin, and is man’s responsibility. However, the bow testifies to God’s covenants: - God’s involvement culminating in the Cross, a new ‘Ark’ for a new humanity.

3. Baptism.

Eight souls were saved from the water of the Flood by the bearing up of the ark on the water: thus the medium of judgement, water, also became the medium of salvation. This becomes a symbol of baptism, which in turn becomes a symbol of our inner cleansing. It is not the water of baptism that saves us, but what it represents: the putting away of the works of the flesh, and the answer of a good conscience towards God (1 Peter 3:20-21).

4. Walking with God.

The bow in the sky tells us of an on-going relationship with the God of the covenants, and covenant blessing. It was by His arm that the Israelites of old crossed the Red Sea (Isaiah 51:9-10). They were ‘all baptised into Moses in the cloud and in the sea’ (1 Corinthians 10:2).

The LORD led His people through the Jordan river in the flood season (Joshua 3:15-16). He promises to be with us, also, when we pass through troubled waters. He does not necessarily promise to spare us from trouble, but will sustain us through it (Isaiah 43:1-2).

The LORD God hangs His bow in the sky, like a warrior setting aside His weapons of destruction. It bodes well for us, even when we have been under His fatherly chastisement (Jeremiah 29:11). God is good.

B). TO YOU I LIFT MY SOUL.

Psalm 25:1-10.

This is a prayer for all seasons. A prayer of trust amid enemies (Psalm 25:2-3). A prayer for guidance in the perplexities of life (Psalm 25:4-5).

It is a prayer in celebration of God’s mercy and lovingkindness (Psalm 25:6). A prayer made in the consciousness of past sin (Psalm 25:7; cf. Psalm 25:11). A prayer confirming the goodness of the LORD (Psalm 25:8).

It is a prayer awaiting the teaching of His way (Psalm 25:8-9). “Way” speaks of Torah - but Torah points to Christ (cf. Luke 24:27). It is a prayer of trust in God’s covenant faithfulness (Psalm 25:10).

1. Affirming Trust.

As we enter this prayer, we first affirm our trust in the LORD (Psalm 25:1).

To the Israelites, the lifting of their hands in prayer (cf. 1 Timothy 2:8) was a gesture of dependence upon the LORD for the answer to that prayer. It indicated openness to God’s grace, willingness to obey His instructions, and submission to His leadership. Self is vanquished when we thus “lift our soul,” and affirm our trust in Him (Psalm 25:1-2a).