The Bible is all about turning death into life, foul stench into fragrant aroma, enmity into amity.

Wednesday • 6/22/2022

This morning’s Scriptures are: Psalm 101; Psalm 109; Numbers 16:36-50; Romans 4:13-25; Matthew 20:1-16

This morning’s Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)

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God “gives life to the dead and calls into existence the things that do not exist.” With these words from his epistle to the Romans, Paul marvels at the fact that the gift of faith lifts Jews out of spiritual death and calls Gentiles out of spiritual nonexistence.

Death, Spiritual and Otherwise. The spiritual death of which Paul speaks is vividly displayed in today’s Numbers passage—and so is the summons from death to life. Instead of recognizing Yahweh’s perfect and righteous judgment against the sin of Korah, “the whole congregation of the Israelites” blame God’s punishment on Moses and Aaron. “You have killed the people of the Lord,” they claim. This rebellion of unbelief is nothing but the manifestation of an ultimately fatal underlying condition. Sin is a walking death—deserving of God’s wrath. God tells Moses, “Get away from this assembly so I can put an end to them at once.” When the glory cloud of Yahweh descends upon the people (who are already dead, spiritually) it has the effect of finishing the process. Thus, a plague breaks out. Over 14,000 people die, the physical death completing the end of their earthly existence.

Grace Intervenes. But then—and herein lies the glory of the Bible: like a brilliant shaft of light in the dark, grace (unmerited favor), breaks into the story. Here’s where Israel’s narrative differs from the epics and the myths and the stories of ancient heroes, gods, and goddesses. Instead of letting dike or kharma or divine vengeance have its way, the Bible recounts a redeeming mediation. Interceding for the people at Yahweh’s anger, Moses and Aaron “fell on their faces.” Moses sends his brother Aaron the high priest with lit censer “into the middle of the assembly where the plague had already begun among the people.” There Aaron puts incense on the lit coals, and offers the smoke. Standing “between the dead and the living,” Aaron’s billowing smoke “made atonement for the people”—literally, “covered the people.” The sweet savor of the incense covered the stench of rebellion, of mistrust, of spiritual death. It brought the plague to a halt. The Bible is all about turning death into life, foul stench into fragrant aroma, enmity into amity. And the Bible proclaims this truth: believe Yahweh unto life, renounce rebellion unto death.

Christ as Fragrant Offering. In precisely these terms Paul calls his readers to believe “him who raised Jesus our Lord from the dead, who was handed over to death for our trespasses and was raised for our justification.” Or, as he says in a later epistle, “Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Ephesians 5:2). Under the Old Covenant, smoke of incense and of whole burnt offering rose upward in Israel’s sacrifices to cover—and thus, temporarily to atone for—the offensive stench and rottenness of sin. In the New Covenant, our Great High Priest places himself, first, in the midst of the congregation. Then, on the Cross, Christ our Mediator offers his own body and blood, bringing an end to the malodorous stench of sin-death and inaugurating the fragrance of life.

Grace in Response. Without going into the details of today’s Gospel reading, Matthew records the Parable of the Workers in the Vineyard to remind Jewish Christians (those who have labored all day in the vineyard) not to be envious when Gentile Christians (those who have only labored for the last hour the day) receive the same wage, a metaphor for the promise of life in the Kingdom of Heaven. In Paul’s terms, there is the grace of being raised from the dead (Jews becoming alive to their true inheritance through the coming of Christ as Messiah) and there is the grace of being called from non-being to being (Gentiles being brought from totally outside the sphere of God’s redemptive work). This parable is Matthew’s version of Luke’s Parable of the Prodigal Son. It’s a reminder to us not to envy grace given to others, but to be grateful for the grace that’s been lavished on us. Praise be to the God whose grace raises the dead and brings into being that which was not—and robs either side of any boast save one, “Let those who boast, boast in the Lord” (1 Corinthians 1:31).

Be blessed this day,

Reggie Kidd+

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