Scripture Study for

The dialogue between Moses and God takes place immediately after Israel makes the golden calf (Exodus 32:1–6). The depth of God’s anger at Israel’s betrayal of the covenant relationship, and so soon after it was established, is signaled by his statement to Moses that they are “your people, whom you brought out of the land of Egypt.” God no longer recognizes Israel as God’s own people, despite the fact that they are clearly cherished as such (3:7; 6:7).  Moses refuses to let God’s anger prevail, replying that no, in fact, they are God’s people whom God redeemed. He also reminds God of the unconditional promises to the ancestors. The deeper point of this imaginative scene is that Israel is forgiven (and the relationship saved) not because they deserve it, but solely because of God’s trustworthiness, integrity, and desire that Israel be “my people.” 

The central theme of both of the Letters to Timothy is the importance of sound Christian doctrine and the necessity of combating attempts to inculcate new Christians with false doctrines, such as Gnosticism.  After broaching this subject with Timothy, Paul alludes to one of those central, sound doctrines, which is “trustworthy and deserves full acceptance: Christ Jesus came into the world to save sinners.” The story of Paul himself is witness to this truth. Although once one of the worst sinners (Acts 26:9–11), he was nevertheless “mercifully treated,” so that Christ could make clear that no one is outside the bounds of his saving grace. Thus anyone, no matter how great a sinner, who looks at Paul’s example and believes in Christ has reason for hope. This saving truth redounds entirely to the honor and glory of God.

The complaint of the Pharisees and scribes about Jesus’ association with public sinners reflects the biblical admonition to avoid associating with sinners so as not to become like them (Psalms 1:11; 26:4–5). The actions of Jesus reflect another biblical theme, which is God’s desire for the repentance and conversion of sinners, all of whom God loves, so that they may be saved and not “die” (Ezekiel 18:23, 32; Wisdom 11:22 — 12:2). All three parables make two things clear. First, God actively seeks out sinners so as to bring them “back into the fold.” God does not remain aloof from those who have chosen a dangerous path. Second, God does not therefore condone sin; repentance is required. But that repentance, and the sinner, are met with great joy, for nothing pleases God more than a sinner who has chosen life over death, over being found to being lost. (For commentary on the parable of the prodigal son, see Fourth  Sunday of Lent, p. 96, in this volume.)