2ND SUNDAY OF LENT (YEAR C)

1st Reading         Genesis 15: 5-12, 17-18

Psalm                    27:1,7-8b, 8c-9abc, 13-14 (R. 1a)

R:// "The Lord is my light and my Salvation"

2nd Reading      Philippians 3:17-4:1

Gospel                 Luke 9: 28b-36

GET YOUR EYES FIXED ON HEAVEN

Dear friends, today is the 2nd Sunday of Lent (Year C), and the 3rd Sunday of March. Gradually, we are heading towards the core of Lent. Let us not be weary. For this Sunday, we have our first reading from Genesis 15: 5-12, 17-18, and I suggest that we stay within it. 

The first reading is God's covenant with Abram, and it deals with the question of an heir, a successor for Abram. Let's get to the root of the passage by considering the previous narratives. There was a battle between the kings of Sodom and Gomorrah and the king of Elam, called Chedorlaomer. Chedorlaomer won that battle and took everything, including Lot and his household. Remember that Lot was living near Sodom (Gen. 13: 12). Abram, with the help of his allies, pursues Chedorlaomer (Gen. 14: 13-16) and he "recovered all the possessions. He also recovered his kinsman Lot and his possessions, along with the women and the other people" (Gen. 14: 16). The king of Sodom offers Abram the good of the war, but Abram refuses, not wanting to be enriched by the king's wealth (Gen. 14: 21-24). The Lord himself wants to reward Abram for that good work. (Gen. 15:1). This is also in line with God's plan for him. However, Abram thinks about the one to inherit the reward the Lord will give him because Abram does not have a child of his loins. That is where the first reading takes off. Three things are worth considering.

The first is that the Lord asked Abram to "LOOK up at the SKY" (15: 5). The word for Sky is SHÂMAYIM", and this is the same word for HEAVEN. What about this word? The Sky (or Heaven, the Shâmayim) is a place for divine abode. Only divine beings live in the skies. The ancient climb mountains and ascend highlands because these places are deemed closer to the divine, to God. That should explain why Jesus, in the Gospel passage from Luke 9: 28b-36", took Peter, John, and James to the MOUNTAIN to pray. Abram, longing for an heir to inherit his reward, is told to look up to Heaven, to the abode of God. 

In fact, the word NÂBAT (to look) used in the text implies a more intentional and focused act of looking rather than a casual glance. In this case, God invites Abram to focus on Him alone. He redirects Abram away from his own limitations, doubts, and fears unto Himself. In the want of anything, it is simply the act of intentionally focusing, of looking, at the abode of God. That is done in prayer. This is one thing stressed in the season of Lent. 

Abram is to be intentional about the majesty of God as he looks up to where God is — the SKIES/HEAVENS. That majesty of God is stressed by the elements he sees there — the STARS. These were created on the 4th day of creation (Gen. 1: 16-19). They are the handiwork of God. What strikes is that they were created out of nothing. Similarly, Abram has no heir. To have an heir is to have generational security. The very fact that God created the stars out of nothing should tell Abram that God can raise an heir for him as he has none at the moment. That should add up to the trust Abram should have in God. For us, God's creation should assure us that nothing, including the devastating situations we find ourselves in, is beyond God's recreation and receipt of newness and betterment. Simply LOOK up the SKIES.

The second intriguing factor is the mention of the STARS. The encounter with Abram was probably in the night because STARS are visible only at night. That alone speaks about the situation Abram is immersed in. By the very fact of the absence of an heir to inherit him and perpetuate his name and renoun, there is night. The night is an image of darkness, and darkness speaks about hopelessness, uncertainty, and even chaos. Practically, that is the state in which we could identify ourselves to be in. The absence of basics and needs robes us of hope and drives in uncertainty and fear. However, we need to take confidence in the power of the star. In Genesis 1: 16-19, the stars, which are luminous bodies, are to rule over darkness. That is its power. In the state of hopelessness, despair, and uncertainty, God grants us the hope of what we desire. Remember that we are and will always be pilgrims of Hope and that "Hope does not disappoint" (Rom. 5:5). 

The final detail is that "Abram believed the Lord; and he reckoned it to him as righteousness" (Gen. 15: 6). This is a mathematical language of financial transactions. The word translated as "reckon" is "Chashav," and it means to calculate, especially calculating the right exchange rate in monetary terms or in terms of goods and services rendered. In ancient Hebrew, this word wasb often used in commercial and financial contexts, such as calculating debts, credits, or balances. God is essentially making a divine "accounting entry" in Abram's favour. Initially, God invites Abram to "count" (safar) the stars. This is also a mathematical language. The issue of mathematics is that its results are precise. Abram calculated God's promise, saw the precision in it, and believed God. He saw the indicators God used to tell him that "so shall your descendants be" and realised how precised they were, and he trusted God for his words. Interestingly, God also saw Abram's belief and calculated it as equivalent to "righteousness". Righteousness in the Old Testament is characterised by a godly life lived in conformity with the Law. Therefore, the 10 commandments and a life in regard to God. This is justice. 

The word for "righteousness" as used in the text is "tsedâqâh". It's numerical value is 254, further reduced to 2+5+4=11. One possibility of arriving at the number 11 is 10+1. 10 is the number of completeness, and it is occasioned by the 10 Commandments (The LAW). The number 1 is God's number, which tells of God's identity. In Deuteronomy 6:4, Israel knows that the Lord our God is ONE. This is a life lived in regard to that ONE Lord. In the life of Abram, especially in his belief, we see the Law and the godly life. This is a man who embodies what is necessary to be called righteous or just. 

Pax et Bonum