Sermon Questions and Comments

June 15th, 2008 - Scripture Focus: Matthew 9:35-10:8

2008-06-07T13:07:00.000-07:00

Our text for June 15th is Matthew 9:35-10:8.

Our place in the church calendar: Today is the 5th Sunday after Pentecost Sunday. Today we will also celebrate our graduates from middle school, high school, and college, and celebrate the end of our Sunday School year, with the children participating in worship.

Text Summary:
The passage opens with Jesus on a preaching and teaching tour, where he is healing people and talking about the good news of the kingdom. He has compassion on the people, literally with his stomach turning over with empathy for them because they are lost and leaderless. He tells the disciples to ask God for more laborers to work for the kingdom. Jesus summons the twelve, gives them authority, and sends them out. He tells them to keep only to the house of Israel, not to the Gentiles. He tells them to proclaim good news: The kingdom of heaven has come near. He tells them to heal and cure, and to give without payment, as they have received without payment.

Sermon Thoughts:
-The sermon title for today is "On Fire: Called," and will look at how Jesus calls us, what we're called to do, and how we're meant to respond to God's call. This sermon is part of our On Fire series that looks at how the church was born and how we can catch some of that fire that ignited the apostles. The disciples are sent and resent by Jesus by degrees throughout his ministry and beyond. First they are called to follow Jesus. Now, this is the first time they are being sent on a mission on their own.

-Jesus gave the disciples authority. When I was ordained, and my bishop laid hands on me, she said, "Take thou authority." You have to have authority to lead. We have all kinds of authority figures in our world, but the authority comes from different places. Jesus was constantly questioned about where his authority came from, because he didn't get it from the usual places, but directly from God.

-Right here, in this text, Matthew emphasis that Jesus sent the disciples only to other Jews, not yet to Gentiles. Matthew takes particular pains among the gospel-writers to show how Jesus' message is for Gentiles too, not just Jews. But here, he's clear that the good news was first brought to those of the house of Israel. This is consistent with the scriptures of the Hebrew Bible, and with the theology that the apostle Paul expresses in his letters.

-For Jesus, the good news was: "The kingdom of heaven/kingdom of God has come near/is at hand." That's it! Today, when we speak of good news, we often say the good news is that Christ has died for our sins so that we might have eternal life. But that's not what Jesus meant when he talked about good news. His good news was that God's kingdom was here, now and already.

-This passage makes frequent mention of leadership/shepherding and the need for people to fill this role. Jesus has compassion for the people because they seem shepherdless. He advises the disciples to pray that God would send more workers out into the proverbial fields. He sends the disciples out and gives them authority. All of these things are meant to provide a kind of leadership that Jesus sees as otherwise lacking in peoples' lives.

Questions for Discussion:
-Who has authority in your life? What authority do you have? Where did you get your authority? Has God given you authority? To do what? Have you ever refused taking authority? Have you refused authority from God?

-"You received without payment. Give without payment." That's the motto of Drew Theological School, where I went to seminary. What do you think Jesus is referring to that the disciples have received freely? What have you received? What are you giving? Do you require payment for what you give to others? How do we sometimes require payment from others even if we don't say out loud that we are doing so?

-Why do you think Jesus only sends the disciples to the "lost sheep of the House of Israel," and not to the Gentiles?

-Today we're pretty skeptical of healing in the way that we read about in the Bible. Have you ever experienced healing? Witnessed healing? How do you think God heals and cures today?

-How would you define the "good news" of the gospels?

For further reading:
Read Chris Haslam's comments and clippings on our text.

What are your questions about this text? Comments?

June 8th, 2008 - Scripture Focus: Matthew 9:9-13, 18-26

2008-06-05T10:27:00.000-07:00

Our text for June 8th is Matthew 9:9-13, 18-26.

Our place in the church calendar: Today is the 4th Sunday after Pentecost Sunday. Today we will also celebrate a service of healing, as we ask for God's healing for our physical, spiritual, and emotional pain.

Text Summary:
Today our text begins with Jesus calling Matthew (also called Levi) to be a disciple. He's a tax collector. At a word from Jesus, Matthew follows. Jesus is eating with many sinners and tax collectors, and the Pharisees are upset with Jesus (again), but Jesus tells them that it is those who are sick who need a physician, not those who are well. "Go and learn what this means," Jesus says, "'I desire mercy, not sacrifice.'" We skip ahead for the scenario that shows the truth of what Jesus says. A synagogue leader comes to Jesus seeking resurrection for his daughter. Jesus follows the man, and on the way, a hemorrhaging woman touches his cloak. She is healed - Jesus says it is her faith that has made her well. He continues on the way to the girl's house, and he takes her hand, and she gets up. News of Jesus' healing and resurrection spreads throughout the region.

Sermon Thoughts:
-Today our sermon is On Fire: Healing, and focuses on the healing presence of Jesus, and our need for healing. Who has Jesus come to reach, and how can Jesus reach us? This is part of a series of sermons around the theme "On Fire," following the movement and spirit of the church after Pentecost. How are we On Fire for God?

-Take note of all the people in this passage who are on the fringes of society: Matthew the tax collector, who is made a disciple, the tax collectors and 'sinners' who eat with Jesus, the hemorrhaging woman (who would have been ritually unclean for all those years), the young girl who would have no real status...

-Jesus quotes Hosea when he says, "I desire mercy, not sacrifice." This kind of sentiment is common in the prophets and psalms (think Psalm 51, for example, and Amos, two that immediately come to mind.) Spirit over letter. Heart over logic. Truth over show.

-God is not interested in what we can do for God, but what God can do for us, I think. The thing that we can do for God is have faith in God - that's what the hemorrhaging woman did - she had faith, and Jesus said that it was her faith, rather than necessarily his power, that truly made her well.

Questions for Discussion:
-Where the Pharisees sinners? Did Jesus come to heal them too? Are you a sinner?

-What do you think God most wants from you? What do you think Jesus meant by quoting, "I desire mercy, not sacrifice?" How do you interpret that sentence?

-Do you need healing? From what? What kind of healing could God bring to your life? Do you have faith that God can heal you?

-Can you imagine being in the position of the little girl? How do you think she felt to be at the center of so much attention?

-Matthew immediately follows when Jesus calls. Have you ever made such a bold, life-changing decision? What do you think Matthew knew about Jesus already? What do you think caused him to act? Could you act without carefully planning through? How could God induce you to follow and be a disciple like this?

For further reading:
Read Chris Haslam's comments and clippings on our text.

What are your questions about this text? Comments?

April 27th, 2008 - Scripture Focus: Psalm 66:8-20, John 14:15-21, 1 Peter 3:13-22

2008-04-27T08:43:00.000-07:00

I will be out of town on the 27th at General Conference in Dallas, TX. Rev. Bill Albertus will be our guest preacher. He'll be using three texts: Psalm 66:8-20, John 14:15-21, and I Peter 3:13-22. His sermon is titled, "Am I a Pipe or a Jug?" I'm sorry I'll have to miss out, since that title has me quite curious! Obviously, I don't know where Rev. Albertus will take you in his sermon, so this week here are just a few brief notes on the texts to get you thinking:

Psalm 66:8-20:

* It's best to read the whole Psalm for some context if you have time. Mostly a praise psalm here, but with some specific perspectives. This psalm directly addresses God's hand in leading the Israelites out of Egypt into "a spacious place."
* vs. 10-12 speak of all the 'testing' sort of tasks the people have endured at God's hands - the net, the burdens, through fire and water. Do you feel your trials have been laid out to you by God? That God has set you up to be tested? This idea has never set right with me, not quite.
* "[God] has not rejected my prayer or removed his steadfast love from me." I guess we often worry that God will do this, but I don't believe that God does this ever. I don't believe God ever rejects us, even if God doesn't move heaven and earth for us as we'd like.

1 Peter 3:13-22:

* "Who will harm you if you are eager to do what is good?" Unfortunately, the answer to that question is a lengthy list! We only have to look to Jesus for an example of someone who was harmed as a direct result of his desire to bring about good things. But, the author encourages us, we are still blessed, sanctified in Christ.
* "Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; yet do it with gentleness and reverence." What a great verse. What great advice! What is your defense for the hope that is within you?

John 14:15-21:

*"If you love me, you will keep my commandments." Do we love Jesus? Yes. Do we keep his commandments? Eek. I'm afraid we're not so good at this part. But Jesus reminds us that our obedience to the commandments is an expression of our love. So let's love Jesus well.

*"I will not leave you orphaned." Sometimes I think we underestimate how lonely humans are. How often, despite the people in are lives, we feel we're on our own. That's why Jesus' promise is so significant and so meaningful. We're never abandoned.

*"Because I live, you also will live." These are words of promise often read at funerals. But remember that they are words for our lives now, not just speaking about some far off after-death hope. Are you living?

April 20th, 2008 - Scripture Focus: John 14:1-14 and Acts 7:55-60

2008-04-20T11:01:00.000-07:00

Sorry I've been absent in posting for any of you anonymous readers out there! Hopefully I'm back on track now.

Our texts for April 20th are John 14:1-14 and Acts 7:55-60.

Our place in the church calendar: This Sunday is the Fifth Sunday of Easter. The Easter Season lasts 50 days, from Easter Sunday to the Day of Pentecost. These fifty days represent the time Jesus was with the disciples after his resurrection, teaching them and giving them final words before his ascension and the sending of the Holy Spirit.

Text Summary:
Our scene from Acts is a snippet of the early Christians trying to build their community and define themselves. This text is about Stephen, one of the 'deacons' or servants of the early church who provided a sort of support function (including caring for the poor, hungry, widows, etc.) for the other disciples. Other members of Stephen's synagogue don't like what he has to say or the movement he's part of, so they lay charges of blasphemy against them. He stands fast, defending his faith. Here, we see him stoned. Stephen, as Jesus did, prays for the forgiveness of those who execute him. He is considered the first martyr of the baby church.

In John, we find Jesus giving words of comfort and strength to his disciples, in the chapters leading up to the passion narrative. Jesus tells the disciples there are many dwelling places where he is going, that they are invited and welcoming there. He will come and get them. Thomas says they don't know the way. Jesus says he is the way, the truth, and the life. Philip asks to know the Father. Jesus says they already have, in him. Those who believe in Jesus should do the works Jesus does, and will actually do even greater works, and be given anything they ask for in Jesus' name.

Sermon Thoughts:
-Today our sermon is After Easter: Courage, and focuses on what kind of courage the disciples had in the early church, in the time of transition from Easter to Pentecost. How did they have the courage to continue in the face of so much opposition? And do we need courage to be disciples today? Do we have it? Where do we get it?

-Verse 6 in our John text is probably one of the most debated verses in the bible. Some people interpret this verse as meaning that only people who are Christian can be 'saved' or have a true relationship with God. Others view this passage as a response to Thomas' question in particular - telling the disciples how they can continue to have a relationship with Jesus. Still others are just unsure about how to read these verse. Personally, I read it as a specific response to Thomas' question, but I don't think Jesus meant to limit the ways we can find a path to God.

-Jesus speaks to give comfort to the disciples who are very afraid at so much talk from Jesus about leaving them. He tries to comfort them, even as he challenges them.

-Stephen is considered the first martyr of the church, the first person who gave his life because of his faith in Jesus. Some kinds of martyrdom miss the mark, I think. Sometimes our lives are gifts not to be given in this way. But still, most of us, I think, would not be easily moved, even by our faith, to give our lives. Perhaps for our loved ones - that seems the most likely to inspire giving our own lives. The "greater love" of which Jesus speaks.

-We catch just the end of Stephen's story. He has just given a long speech about his faith after being arrested for blasphemy. I can't imagine being so bold in the face of such certain consequences of death. I can't think of any act in my life that has required even close to such courage.

-In the United States, we don't face the same kind of persecution as Christians that Stephen experienced. Unfortunately, once Christianity became the dominant religion in the 4th century, Christians in turn engaged in persecution of other religious traditions. The origins of the first colonies here were settlements made from those fleeing religious persecution. I wonder what makes us so willing as human beings to force our religious views on others? Isn't forcing faith a contradiction in terms? Don't we want others to experience genuine discipleship?

-Make a note of Saul in this passage. This is Saul of Tarsus, who we later know as Paul, the apostle. He will have a complete transformation in his life.

Questions for Discussion:
-What would give you comfort if someone you loved was leaving? What would bring you encouragement if a loved one was facing certain death?

-Acts 7:57 says, "they covered their ears" - do you sometimes cover your ears, literally or figuratively, to God's voice? God's messengers?

-Have you ever had to defend your faith to others? Did you keep quiet? Speak up? What did it feel like?

-What's the most courageous thing you've ever done in your life? What's the biggest risk you've ever taken? Has it paid off? Are there situations where you wish you had risked, but didn't? What held you back?

-Are there sins that you are holding against someone?

-A whole crowd stones Stephen. What could drive you to act as one of the crowd?

-We just remembered the 40th anniversary of the assassination of Dr. King. His brave and prophetic voice against poverty, war, and racism inspires me and challenges me. What other modern-day martyrs have inspired you?

-In John 14:8, we read: "Show us the Father, and we will be satisfied." "Have I been with you all this time, and you still do not know me?" I like this exchange between Philip (a highly under-played apostle) and Jesus. "We will be satisfied." What would it take from God for you to be satisfied? It seems we humans always need one more proof, one more sign, one more prayer answered as we want it answered. Jesus says, "don't you get it? I'm all you need to be satisfied." Do we get it?

-Jesus tells the disciples that if we believe in him, we can do works even greater than he has done. Do you believe that? What do you think Jesus means?

For further reading:
Read Chris Haslam's comments and clippings on our text.

What are your questions about this text? Comments?

March 9th, 2008 - Scripture Focus: John 11:1-45 and Ezekiel 37:1-14

2008-03-09T09:29:00.000-07:00

Our texts for March 9th is John 11:1-45 and Ezekiel 37:1-14.

Our place in the church calendar: This Sunday is the Fifth Sunday in Lent, the last Sunday before Holy Week begins. Lent is a penitential season of introspection, a time of repentance and renewal. It has traditionally been a time of fasting and abstinence. However, Sundays, 'mini-Easters', are always supposed to be 'feast days', days celebrating the resurrection. Therefore, Sundays are not included in the count of the 40 days of Lent. That's why we see "Third Sunday in Lent" instead of "Third Sunday of Lent." In our congregation, we are using the musical The Lion King to focus on our Lenten journey.

Text Summary:
Ezekiel is a prophet and priest writing just before and then during the exile to Babylon beginning in 587 BCE. In this vision, God brings him to a valley that is full of bones. God asks Ezekiel, "Mortal, can these bones live?" Ezekiel answers that only God knows. God tells Ezekiel to prophesy to the bones to hear God's word and that God's breath will enter them and they will live and know that God is God. Ezekiel does so, and the bones rejoin with flesh, and then God fills them with breath and they live again. God tells Ezekiel that these bones represent the House of Israel. They've said all hope is lost, but God sees hope yet.

In John, we read of the illness of Lazarus, brother of Mary and Martha, with whom Jesus is friends. Jesus says Lazarus' illness is an opportunity to give God glory. He waits two days, and tells the disciples that Lazarus is dead. They arrive in Bethany, and Martha tells Jesus if he'd been there sooner, Lazarus would be ok. Still, she doesn't blame him, but trusts in his power. Jesus tells her about resurrection - he is the resurrection and the life. Jesus is overcome with emotion at the grieving for Lazarus - he, too, weeps. He calls Lazarus out of the grave, after praying to God, and Lazarus indeed comes out of the tomb, still bound in grave clothes. Jesus orders him to be unbound and let go.

Sermon Thoughts:
-Today our sermon is Lion King: Unbound, and focuses on how Jesus frees Lazarus and brings new life to him. We'll also look at the Ezekiel text, and how God breathes new life into something that seemed entirely lifeless. We'll look for ways God can bring new life to us.

-Notice that Jesus speaks of himself as the resurrection, before he is crucified and raised in the scriptural accounts. Rather than predicting a future event in his life, I believe that he is speaking to the fact that he is currently at that time the resurrection. He is already raising people out of death, to new life. He is already transforming people, so that their lives become like nothing they could recognize before. That is resurrection, isn't it?

-"I believe . . . that you are the one coming into the world." This is one of my favorite verses in this passage - it is an active word, a continuing, not a one time event. Jesus doesn't just come into the world - he is coming into it, continually. Always entering into our lives.

- "Jesus wept." The shortest verse in the Bible, and one of the most powerful - "see how he loved him," responded the crowds. God is not untouched by our pain and suffering. That's why God comes to us in the person Jesus - to reach us by walking beside us in our struggles. That's incarnation.

- God, if you'd intervened, this bad thing wouldn't have happened to me! How many times to we offer this type of complaint up to God, blaming God for what goes wrong in our lives? God does intervene in our lives all the time - but we usually don't seem able to see God where God is - everywhere.

- The bones in our Ezekiel text go through two transitions - first they are put back together and given flesh, but only second are they given life by having God's breath breathed into them. There are so many places in the world and in the church that seem to be valleys of dry bones, once full of so much life. God promises new life, new breath, now. How can we embrace that promise?

Questions for Discussion:
- Jesus calls Lazarus out of the dark cave and orders him to be unbound. What is binding you up and keeping you from new life? What caves do you need to be called out of? What are the obstacles that are in the way, in between you and life, you and God?

- Have you ever felt like dry bones? Lifeless? How did the life get suck out of you? What do you think would happen if the breath of God was breathed back into you? What might happen if breath was breathed back into the church?

- Do you think resurrection is something we experience only in an afterlife, or can we experience it right now?

- What do you think Martha meant by saying that Jesus was "the one coming into the world?"

- Why do you think Jesus wept for Lazarus even though he knew he would raise him from the dead?

For further reading:
Read Chris Haslam's comments and clippings on our text.

What are your questions about this text? Comments?

March 2nd, 2008 - Scripture Focus: John 9:1-41

2008-03-02T09:45:00.000-08:00

Our text for March 2nd is John 9:1-41. We'll also use Psalm 23 in worship, but it will not be the focus of our sermon time.

Our place in the church calendar: This Sunday is the Fourth Sunday in Lent. Lent is a penitential season of introspection, a time of repentance and renewal. It has traditionally been a time of fasting and abstinence. However, Sundays, 'mini-Easters', are always supposed to be 'feast days', days celebrating the resurrection. Therefore, Sundays are not included in the count of the 40 days of Lent. That's why we see "Third Sunday in Lent" instead of "Third Sunday of Lent." In our congregation, we are using the musical The Lion King to focus on our Lenten journey.

Text Summary:
As Jesus and the disciples are traveling, they see a man born blind, and ask Jesus who sinned to cause they blindness - the man, or his parents. Jesus surprises them by answering, "neither." He says he is the light of the world. He heals the man of his blindness, and people are astonished. They bring the man to the Pharisees - Jesus had healed on the Sabbath. The Pharisees argue over Jesus - he broke the law - he's a sinner - and yet he healed this man. The neighbors call the parents in to testify to make sure the man was really born blind. So they call the man back again. The man refuses to draw conclusions other than: "I was blind, now I see." No one seems satisfied with his explanations. The man is shocked that they can't figure out that Jesus is from God, or could not heal him. Jesus tells the man that he is the "Son of Man." Jesus concludes saying that he has come so that those who don't see see, and those who see become blind. The Pharisees think he can't be talking about them, but Jesus confirms he is. "If you were blind, you would not have sin, but now that you say, 'we see,' your sin remains."

Sermon Thoughts:
-In Jesus' day, most Jews would have believed that an affliction was the result of sin, either personal sin, or generationally passed on familial sin. The question the disciples ask is not unusual - it is the answer that Jesus gives that is unusual.

-"who sinned?" That's our natural human response, isn't it? We want to know who we can blame, who is at fault, when we see suffering. We don't like to admit that people might experience suffering not because of a sin committed.

-Isn't it amazing how much different the blind man looks to people once his sight is restored? People don't even recognize him, with his vision restored. But we have no reason to think his outward appearance has changed in any way. Amazing - how much an encounter with God can change someone. Amazing - how impossible it seems to everyone that we can change so drastically.

-The man tells it straight: he doesn't know who Jesus is, if he's a sinner or not, exactly. But he knows this - "I was blind, now I see." The results point to who Jesus is.

-"If you were blind, you would not have sin. But now that you say, 'We see,' your sin remains." Jesus is saying that if the Pharisees were really blind (lacking in spiritual understanding), then God would not hold them accountable for their sins. But if they do understand what Jesus is talking about, understand God (which they claim to do), then they are responsible for their sinfulness.

Questions for Discussion:
- "You were born entirely in sins, and are you trying to teach us?" Today, do we still condemn people because of the wrongdoings of others? Even though Jesus says this man's parents did not sin, pretend that they were sinners for a minute. That the man was born blind because of his parents' sins. Is the man to be held accountable? Do we do that in society?

-Do you think you are spiritually 'blind' or not? If you 'see,' how do you act because of what you see?

-How do you think God sees you? How does God see others? Do you see with the same eyes God sees with?

-Why do you think the Pharisees are so determined to discredit Jesus' healing at all costs? What is at stake for them if Jesus truly healed the man?

For further reading:
Read Chris Haslam's comments and clippings on our text.

What are your questions about this text? Comments?

February 24th, 2008 - Scripture Focus: Exodus 17:1-7, John 4:5-42

2008-02-24T08:18:00.000-08:00

Hello Friends - sorry for the lag in posting for a couple of weeks. It's been a busy time, but I 'm hoping to get back on track here.

Our texts for February 24th are Exodus 17:1-7 and John 4:5-42.

Our place in the church calendar: This Sunday is the Third Sunday in Lent. Lent is a penitential season of introspection, a time of repentance and renewal. It has traditionally been a time of fasting and abstinence. However, Sundays, 'mini-Easters', are always supposed to be 'feast days', days celebrating the resurrection. Therefore, Sundays are not included in the count of the 40 days of Lent. That's why we see "Third Sunday in Lent" instead of "Third Sunday of Lent." In our congregation, we are using the musical The Lion King to focus on our Lenten journey.

Text Summary: These are two fascinating texts. First, in Exodus, we are journeying with the Israelites. They have left Egypt with Moses and are traveling to the Promised Land with him. According to Chris Haslam (see link below), the Israelites are tested ten times throughout their journey to the Promised Land, just as God sends ten plagues to free them. I'd never noticed this parallel before. This is one of those tests: will the people trust God, or not? Only, as usual, the test comes about through the people trying to test God instead, complaining about their condition. They "quarrel"" with Moses and God, a legal term of complaint. Moses is distressed (even fearing for his life) at the bind he feels put in and wants help from God. God makes water from a rock, an act witnessed by elders.

In John, we find this lengthy and intriguing passage of "the woman at the well." Jesus is traveling through Samaria. Samaritans and Jews had 'tense' at best relationships with each other. Jesus speaking to this woman would be highly unusual. He asks her for water - and then goes on to tell her about living water that is eternal life. He tells her he knows about her story, her history. The woman talks about the religious disputes between Samaritans and Jews (Samaritans, for example, accepted only the Pentateuch as scripture), but Jesus says beyond those divisions, a time will come when "true worshipers" will worship "in spirit and truth." He tells the woman he is the Messiah. The woman leaves and tells others about Jesus as Messiah. The disciples, meanwhile, hear Jesus talking about the time being right for a harvest. Because of the woman's witness, many hear Jesus and come to believe he is the Messiah.

Sermon Thoughts:
-This passage from John is long and complex and hard to understand. We have to ask: what are the key points? What's the major theme? First, I think Jesus talks about being the one that sustains us completely. He's the living water, and he's the food we eat. Jesus says that his food, what fills him, is to do God's will. That's what's meant to fill us too - doing God's will.

-Another key theme is the idea of worshipping God in spirit and in truth. Jesus clearly prefers the traditions of the Jews (being so grounded in the prophets himself,) but he seems to look beyond to a time when those details are not important. It is "spirit and truth" that is important.

-Food and water are things required for us to live and survive. If God is our food, if Jesus is our living water, it doesn't make sense not to partake of that daily, frequently, constantly. Jesus ties himself into our daily survival. Not only that, but our action and response is tied into our own survival. Our food, what keeps us alive, Jesus says, is doing God's will.

- This passage isn't exactly about religious divisions and denominations, but I can't help but read that into it. What God wants is spirit and truth in worship. I suspect God cares less about our specific denominational doctrines and polities - as much as I do love the UMC!

-"Is the Lord among us or not?" That's the constant theme of the grumbling of the Israelites in their whole journey and in this passage in particular. We, too, seem always ready to accuse God of not being there for us.

Questions for Discussion:
- Have you ever tested God or demanded a sign? Can you remember a time in your life when you truly felt God was not with you? Looking back on the situation, do you feel differently?

- The Israelites bring their complaint against God. They don't seem afraid to complain to God. Have you ever brought a complaint against God? Do you think you can express to God any emotions you have?

- What is your 'food'? What is your living water? What sustains you and your faith journey? Is answering God's call necessary to your survival?

-How would you feel if you were in the woman's situation and Jesus told you everything there was to know about you? Would you feel ashamed? Exposed? Respond in faith? Touched? Transformed?

-Are their other groups of people you feel divided from? Even today, some divisions exist between Protestants and Catholics. Certainly we see divisions among different religions. We struggle with divisions of race and sex and class. Do you see a message for us in this text?

For further reading:
Read Chris Haslam's comments and clippings on our text.

What are your questions about this text? Comments?

February 3rd, 2008 - Scripture Focus: John 10:1-10

2008-02-03T06:10:00.000-08:00

Our text for February 3rd is John 10:1-10.

Our place in the church calendar: This Sunday is Transfiguration Sunday, but we're taking a three-week break from the lectionary texts to focus on our stewardship campaign. Our theme is Abundance, and we'll be focusing on three texts: for this week, Jesus, the Good Shepherd.

Text Summary: The passages we call "Jesus the Good Shepherd" is an extended teaching of Jesus in the gospel of John where Jesus uses imagery from a shepherd's life. He speaks of a sheepfold, the gate, a thief/bandit breaking into the sheepfold, a gatekeeper, the shepherd, and pasture. First Jesus says that anyone who doesn't come in the sheepfold by the gate is a thief and bandit. The shepherd, he says, enters by the gate. The sheep know the voice of the shepherd, and follow him because they know him. They wouldn't follow a stranger. The Pharisees, to whom he has been speaking, don't understand what he's saying, so he continues. He says that he is the gate for the sheep, and that all who came before were thieves and bandits. He is the gate, and whoever enters by him will be saved. Our passage concludes with Jesus saying, "The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly."

Sermon Thoughts:
-The sermon title this week is "Abundance: The Good Life." What kind of life does Jesus want us to live? When Jesus promises abundance, what does that mean? What’s the difference between the abundance Jesus offers and the abundance the world offers? We’ll wrap up our stewardship campaign by looking at the kind of life we’re living and the kind of true life Jesus offers.

- Don't try to read this parable straight through as a this = that sort of puzzle - it won't work that way. Jesus shifts his metaphors midstream - it isn't meant to read as a logic problem. Instead, focus on the heart of it - what is Jesus saying about who he is, verses other influences on our lives?

- Even though the sheepfold is a safe place, a gated place, the sheep can't stay in the sheepfold all day. They need to go out to the pasture to find food and sustenance and life.

- Remember that shepherds weren't exactly honored positions in society in Jesus' day. They were outdoor workers, uneducated, spent a lot of time alone and outside of society. Yet Jesus uses this metaphor to speak about himself, (as David wrote of God as a shepherd, David himself being a shepherd). When you visualize a shepherd and a flock of sheep, try not to glamorize or sweeten what you see. It was a hard, dirty, lonely profession.

- Always try to get the context of a passage you are studying. Read John 9 to figure out what leads Jesus into this section of teaching. Jesus has just healed a blind man, and stirred up a controversy because of it. He's just called the Pharisees blind themselves when he launches into this teaching. It's important to think about how this teaching follows from the scene just left in John 9.

- Chris Haslam (link below) notes that several flocks would have been kept together in one enclosure overnight for protection. Sheep really would know their shepherd's voice, and so would remain in their correct flocks even though they were mixed in with other sheep overnight.

Questions for Discussion:
- What do you have in abundance?

- What metaphor could we use today that would communicate similar concepts as the metaphor of a flock of sheep with a shepherd? What is a thankless, yet vital profession? Are you able to find meaning in this shepherd/sheepfold metaphor?

- Who represents a thief/bandit in your life? Who/what has led you away from following God?

- Does your life feel full, or empty? What is your life full of? What do you want/need right now? Do you see yourself as lacking? What are you missing?

- How do you hear God's voice? How do you recognize it and distinguish it from the many other voices in your life?

For further reading:
Read Chris Haslam's comments and clippings on our text.

What are your questions about this text? Comments?

January 27th, 2008 - Scripture Focus: Mark 12:38-44

2008-01-27T12:08:00.001-08:00

Our text for January 27th is Mark 12:38-44.

Our place in the church calendar: This Sunday is the Third Sunday after Epiphany, but we're taking a three-week break from the lectionary texts to focus on our stewardship campaign. Our theme is Abundance, and we'll be focusing on three texts: for this week, The Widow's Mite.

Text Summary: The story we call 'The Widow's Mite' comes as a part of Jesus' teachings as he is in/near the temple. He's just had a serious of questions posed to him from Pharisees, Sadducees, and scribes. In this passage, he first comments on the scribes who like to do things for show and be honored for their positions. He criticizes their practice of taking advantage of widows, whose estates they have charge of. Then he sits down near the treasury, and watches people make their offerings. He notes a widow who puts in two coins, "everything she had." Jesus says to his disciples that what she has given is a greater contribution than the large sums given by many rich people, since her offering was "all she had to live on."

Sermon Thoughts:
- The sermon title this week is "Abundance: Put Your Two Cents In" - What would it mean to give as much as the widow gives when she gives her two cents? We’ll look at this parable from three perspectives: 1) What’s so bad about the Pharisees? 2) How to give like the widow 3) Does Jesus really want us to give our last two cents?

- Jesus isn't criticizing the scribes just for being scribes or as a whole class. What he dislikes about them, what he argues against is that they are showy in their faith - they want public praise and recognition for being faithful Jews.

- We can't ignore our own shortcomings in this area either. I think we are often motivated by concern over looking good in front of others rather than by a desire for true discipleship. I can see times in my own life and ministry when I want to make sure I'm doing what looks right. But Jesus is more interested in what is right, rather than what appears to be right. We have to ask ourselves, what is our motivation for faithful living? Whose praise and approval are we seeking?

- Be careful about reading this passage as praise for the widow's actions. Jesus doesn't say he recommends following the widow's example in giving. He just makes note of what he sees and that she's given all she has to the temple treasury. To figure out what he wants us to see from his statement, we have to ask: what else has he said about the temple and the then-current day temple practices?

- "they devour widow's houses" Chris Haslam (see link below) says "Certain scribes, as legal trustees of a widow’s estate, charged exorbitantly for their services. The fee was usually a part of the estate, but some took the "widows’ houses.'"

Questions for Discussion:

- The widow, though giving just a couple of mites, gives the most of what she has. How much of what you have do you give?

- What motivates your good behavior? Why do you try to do what is right? Have you ever done something knowing you were doing it just for show?

- Jesus watches people giving their offerings to the temple - very audacious! How would you feel if someone watched exactly what you put into the offering plate each week?

- Do you think Jesus wants us to give like the widow? Why? Why not?

- I think Jesus wants us to give, but not to things that aren't worth the giving. What do you give to? Is what you give to worth what you're giving? What is the thing/place/organization whose vision you most support and are most passionate about? Is that what you're giving to out of your abundance?

For further reading:
Read Chris Haslam's comments and clippings on our text.

Read Sarah Dylan Bruer's interpretation of this text.

What are your questions about this text? Comments?

January 20th, 2008 Scripture Focus: Matthew 25:14-30

2008-01-20T10:09:00.000-08:00

Our text for January 20th is Matthew 25:14-30.

Our place in the church calendar: This Sunday is the Second Sunday after Epiphany, but we're taking a three-week break from the lectionary texts to focus on our stewardship campaign. Our theme is Abundance, and we'll be focusing on three texts: for this week, The Parable of the Talents, then The Widow's Mite, then Jesus, the Shepherd.

Text Summary: The Parable of the Talents comes as part of a string of Parables, including the Parable of the Ten Bridesmaids and the Parable of the Sheep and the Goats. These parables appear towards the end of Matthew, in the midst of Jesus' teaching about the things that will come, the so-called 'end times.' In this parable, a master goes away and gives his money into the care of his slaves - 5 talents to one, 2 to one, 1 to the other, "according to his ability." The slaves with 5 and 2 talents double what they have care over. But the slave with one talent just buries it and returns it to the master when he returns. The other slaves are commended, but the third slave is punished for doing nothing with the talent. The master concludes, "For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away."

Sermon Thoughts:
-The sermon title this week is "Abundance: Use It or Lose It?" – It’s not what we have, it’s what we do with what we have. We’ll look at this parable from three perspectives: 1) Whose stuff are we talking about? 2) Scarcity or abundance: Are we running out or overflowing? 3) Are we risk-takers, or are we playing it safe? We’ll also look at what Jesus isn’t saying in this parable about our stuff and who gets what.

- I'm reminded of the saying about learning foreign languages (and other skills): "Use it or lose it." You have to use something or it becomes meaningless, pointless, not-working anymore.

- I can't read Jesus' statement (via the Master in the parable) about those who have getting more and vise versa as a statement about the rich and poor (ie, the rich will get richer and the poor will get poorer.) That would be pretty antithetical to the whole gospel Jesus preaches. Instead I see it as a statement about our blessings and our using our blessings. We just have a hard time thinking of blessing and abundance in other terms than in things, stuff, and money.

- Remember: The talents in the parable never belong to the slaves in any sense. They are given responsibility over the talents; the talents are in their care. But the talents belong to the Master. This parable is about using what we have care over that belongs to the Master.

- We can look at this parable from many angles. Jesus' parables are usually about describing what the kingdom of God is like. In this case, we can see this parable as a reminder that we are stewards of the resources of the kingdom, and we're meant to make the kingdom grow and grow, not let it be buried and unchanging.

Questions for Discussion:
- What has God given to you, or given into your care? Are you using it? How? What are your talents?

- Do you see things from a half-empty or half-full perspective? Is your state of mind in a scarcity-mode, or an abundance-mode? Do you have plenty, or never enough?

- Are you a risk-taker? Do you like to try new things? What risks have you taken in your life, and what encourages you to take the plunge and take risks?

- How do you read Jesus' statement about giving more to those who have, and vise versa? What do you think Jesus means?

For further reading:
Read Chris Haslam's comments and clippings on our text.

What are your questions about this text? Comments?

Short Hiatus

2007-12-30T20:49:00.001-08:00

The blog will be going on a short hiatus while I'm on vacation - look for a new post for Sunday, January 20th.

Peace,
Rev. Beth

December 30th, 2007 - Scripture Focus: Matthew 2:13-23, Ecclesiastes 3:1-13, Matthew 25:31-46

2007-12-30T09:59:00.000-08:00

Our texts for December 30th are Matthew 2:13-23, Ecclesiastes 3:1-13, and Matthew 25:31-46.

Our place in the church calendar: This Sunday is the first Sunday after Christmas Day. We are in lectionary year A, which focuses primarily on the gospel of Matthew. We are in the midst of Christmas, which is 12 days long, and ends at Epiphany. We will also celebrate a Covenant Renewal Service, sometimes also called a Watch Night Service, during worship, a day earlier than is typical, as a service of commitment and rededication in anticipation of the New Year.

Text Summary: Our First Christmas text is the Matthew 2 text. We pick up the "Christmas Story" after the wisemen depart from seeing the Christ-child. Joseph is warned of the danger from Herod in a dream, and he takes his family to Egypt, which, according to Matthew, fulfills prophecy. Herod responds in anger to the wisemen ignoring his request for information with a dramatic action: he order children two and under near Bethlehem killed. Matthew also sees this as a fulfillment of prophecy. After Herod dies, Joseph and his family return to Israel, again, guided by a dream of God's messengers. Matthew emphasizes a third time that this fulfills prophecies about the messiah.

Our other two texts focus on the New Year/Watch Night theme. In Ecclesiastes we read a text made famous by the song, "Turn, Turn, Turn." The author, called The Preacher or the Teacher, says that there is a time and season for every matter under heaven. The author concludes that "there is nothing better for [humans] than to be happy and enjoy themselves as long as they live."

In our second Matthew text, we have the parable of the sheep and the goats. Jesus says that when the Son of Man comes, people will be gathered before him and separated as sheep are from goats in a herd. The sheep are those who clothe, feed, visit, and comfort others, doing so truly for Christ, even though they didn't realize it. The goats are those who fail to do these things for others, in essence failing to do them for Christ. Jesus says the sheep go on to eternal life, and the goats to eternal punishment.

Sermon Thoughts:
-The sermon title this week is "Prince of Peace: Hope and Fear" and will focus on what we do now that we have experience Christmas again. Jesus is born - how do we react? With hope, or with fear? With newness, or with the same old thing? We'll look at how we transition into a new calendar year, and how we can find a way to renew ourselves for discipleship in the months ahead.

Matthew 2: - I find Matthew's obsession with showing Christ as fulfilling Old Testament prophecy distracting. Count the times in this passage: at least three times in this one passage. I find Jesus' life and ministry compelling enough without his proof-texting. But obviously, to Matthew, it was very important to show this dotting of 'i's and crossing of 't's.

- Another thing I don't like about this passage is how one-sided the account is - Matthew talks all about Joseph here, and Joseph's taking "the child and his mother" - Mary is not even named! What are Mary's thoughts on all this?

- What is the message for us here? This is about establishing Jesus' identity, for Matthew at least. It also tells us about God protecting the Christ-child. And Joseph's obedience to the angel's directives.

Ecclesiastes: - I love Ecclesiastes, in part because I preached from it for my first sermon ever. But I love that the author is such a skeptic and cynic. I disagree with quite a bit of what he says! He doesn't see much 'purpose' in our existence and is very melancholy. But I think his words are helpful to have as a challenge in our scriptures.

-I like that the author doesn't blame God or get mad at God for the full scope of human experienced described. He just says it is a part of life.

Matthew 25: -This is one of my favorite texts. If my salvation is determined by what I say I believe, I'm 'good to go'. But if God wants to see what I do because of what I say I believe, I'm not so confident.

-Theologians have debated about these issues for a long time. Are we saved "by faith alone," sola fide, or by faith and works together?

Questions for Discussion:
Matthew 2: -What do you think of Matthew's attempts to show how Jesus is fulfilling prophecy?

-Herod is motivated by a fear of losing power. Has fear of losing power ever caused you to behave badly? What examples of actions taken out of fear of power-loss can you think of in our history?

Ecclesiastes: -The author thinks we're just meant to "be happy and enjoy [ourselves]." What do you think?

-Do you think there's a time and place for everything, or do you think that we could live without the negatives in life? Where do you think the bad things and suffering come from?

Matthew 25:
- What passage in the gospels best describes the standards by which we gain eternal life? This passage tells us that it is our actions, not our words, that determines our eternal being. Do your words and actions match? What do your actions say about what you really believe? What do you think is the 'requirement' for gaining eternal life? What you say you believe, or what you do?

- Where have you seen Christ in unusual ways? Where have you seen Christ where you have not expected? Do you think others see Christ in you?

- We often think of poverty and hunger and need far away from us. Where do poverty and hunger and need exist right in your own community or nearby? Why is it easier to see need far-away than at home?

For further reading:
Read Chris Haslam's comments and clippings on Matthew 2, and comments and clippings on Matthew 25.
What are your questions about this text? Comments?

December 23rd, 2007 - Scripture Focus: Isaiah 7:10-16, Matthew 1:18-25

2007-12-23T09:13:00.000-08:00

Our two texts for December 23rd are Isaiah 7:10-16 and Matthew 1:18-25, which you can read online here and here.

Our place in the church calendar: This Sunday is the fourth Sunday of Advent. We are in lectionary year A, which focuses primarily on the gospel of Matthew. On December 24th, we will shift from Advent to Christmas, as season which (technically starting on the 25th, of course) lasts 12 days, through Epiphany, January 6th.

Text Summary: This week, and through Advent, we're looking at both the reading from the prophets and the gospel lesson, since they work together to comment on complementary themes.

Our passage from Isaiah is another pre-exile text. We, of course, read these words and think of Mary and Jesus. But Ahaz's wife bore a child, a king, in the line of David, Hezekiah. Hezekiah was a good and righteous king, and he restored many traditions of the faith that had been lost. He worked against idol worship, and restored practices of pilgrimage. Hezekiah is king during the time of conquest by the Assyrians, and 'resettlement'. People are being shuffled around, there is war and chaos. But Hezekiah provides courageous, moral leadership in this time. Like Jesus is not actually named Immanuel, neither is Hezekiah, but Isaiah's words indicate the role the child is to fill, not the actual name.

In Matthew, we find the birth narrative. Matthew tells things almost entirely from Joseph's perspective instead of Mary's. Joseph discovers Mary is pregnant, and means to divorce her quietly. He could have charges brought against her, and she could be stoned for adultery, but we're meant to see that Joseph is righteous and therefore spares her. However, he's told in a dream the truth of Mary's situation, and so he takes Mary as his wife. Mary gives birth to the child, and Joseph names the child Jesus.

Sermon Thoughts:
- We're focusing on a theme for the whole season, "Come, Prince of Peace." Each week, the sermon will focus on an aspect of our journey of waiting for the Christ-child to come.

-The sermon title this week is "Come, Prince of Peace: Now and Not Yet" and will focus on our the 'both/and' nature of Advent. We're almost there, but not quite yet - how do we live as people who are waiting for Christmas but have already experienced Christmas?

- "Is it too little for you to weary mortals, that you weary my God also?" This is such a uniquely worded statement - an expression of exasperation from Isaiah, perhaps. I bet we do wear God out sometimes, with all our antics.

- Ahaz doesn't want to put God to the test, which is, I guess, how we might feel in a similar situation. We're afraid of testing God. But who better to withstand the test? We're so afraid of being angry at God, questioning of God, demanding of God. We're so afraid it is as if we don't think God can withstand all of our emotions. That would not make for a very powerful God, would it? So test God, if you need to. Ask for signs and directions. God is up to the test.

- "Immanuel." God with us. So simple, so much meaning. God is trying to get as close to us as possible, and to do so, God becomes human, or God dwells within our hearts.

- "Before the child knows how to refuse the evil and choose the good . . ." Interesting statement if you also take this passage as a prophecy of Jesus' coming. This implies a child who is not born with all the knowledge and perfection of an adult divine-one.

- Matthew - This is the first very explicit Advent text, in that it is clear that we're talking about Jesus' birth. We don't have to read between the lines here. But the straightforward nature of them doesn't mean they have less to say to us. Remember - it is still Advent here, not Christmas. This text has Jesus' birth at the end, but it's not quite Christmas yet. Live into that tension!

- "unwilling to expose her to public disgrace" - Joseph has a lot of competing issues to consider here. He could expose Mary and she would be open to trial and even death. He can divorce her quietly, but still this brings shame to him. Even taking Mary as his wife as directed implies some sinful behavior on his part, having sex with Mary before they are fully husband and wife. Joseph can make no choice that doesn't bring him some shame or humiliation (neither can Mary.) Jesus is born (purposely) into a precarious place and situation.

- "God is with us." Again, Emmanuel, as in Isaiah. God is with us. The people then, and perhaps too much so today, see God as "up there" and very separate from human affairs. But Jesus' coming promises that God is with us. Here. Now. With. Us.

Questions for Discussion:

-Does knowing that Isaiah wrote about a specific king (Hezekiah) in a specific context add or detract to this text for you? Can you still hear it as an Advent text, speaking of Jesus, or does it lose that meaning for you?

-Do you know how to refuse evil and choose the good? Do you carry this out in your actions?

-Have you ever tried to test God or give God an ultimatum of sorts? Make a bargain with God? Do you think God has ever tested you?

-Which birth narrative is your favorite? Mark has none. John talks about the Word. Luke has the 'traditional' story, and Matthew tells it from Joseph's eyes.

-If you knew no details, but heard about Joseph's situation, what would you advise him to do? What would you have done?

-Why do you think God chose to arrive in such a difficult way, with so much question about paternity, decisions, etc., instead of arranging things more 'neatly'?

-When have you most clearly experience "God with us?"

For further reading:
Read Chris Haslam's comments and clippings on this text.

What are your questions about this text? Comments?

December 16th, 2007 - Scripture Focus: Isaiah 35:1-10, Matthew 11:2-11

2007-12-16T14:06:00.000-08:00

Our two texts for December 16th are Isaiah 35:1-10 and Matthew 11:2-11, which you can read online here and here.

Our place in the church calendar: This Sunday is the third Sunday of Advent. We are in lectionary year A, which focuses primarily on the gospel of Matthew.

Text Summary: This week, and through Advent, we're looking at both the reading from the prophets and the gospel lesson, since they work together to comment on complementary themes.

Our passage from Isaiah is another pre-exile text. But already, Isaiah is picturing a promising future. The imagery is lush and vivid. Key words: blossom, crocus, waters breaking forth, pool, springs of water, reeds and rushes. When God comes, "the eyes of the blind shall be opened, and the ears of the deaf unstopped . . . the lame shall leap like a deer, and the tongue of the speechless shall sing for joy." A Holy Way will be made for God's people, a road from which they can not go astray or be harmed.

In Matthew, we find Jesus drawing from this very Isaiah text to respond to a question from John. John has his disciples go to Jesus to ask him if he is the messiah, or if John should be expecting another. Clearly, Jesus isn't exactly the messiah John had in mind (as per last week's reading), but John still suspects that Jesus is the one. Jesus answers by saying, "tell John what you see happening." He goes on to describe exactly what Isaiah spoke of - blind given sight, deaf given hearing, lame walking, and most importantly, the poor having good news brought to them.

When John's disciples depart, Jesus talks about John, questioning why people went out to see him. He says John is a prophet, and more than a prophet - but even at that, know that the kingdom is coming, the promise is being fulfilled, even greater things than the prophets spoke of will be happening.

Sermon Thoughts:
- We're focusing on a theme for the whole season, "Come, Prince of Peace." Each week, the sermon will focus on an aspect of our journey of waiting for the Christ-child to come.

-The sermon title this week is "Come, Prince of Peace: Desert and Garden" and will focus on our expectations. What messiah did Isaiah expect? What did John expect? What do we expect? We'll be having our Christmas cantata in worship, so we'll also hear from different 'characters' in the Bible story, and ask ourselves what they were expecting the first Christmas.

-The bible is so full of imagery relating to being in the desert/wilderness, a great metaphor for our spiritual journeys, of course. I think they mean a bit less to us, since we don't exactly (in the US) spend a lot of time in the wilderness - at least most of us don't. And yet, I think we still spend a lot of time in places that are devoid of real life in the way a desert is. I used to feel this way sometimes in the anonymity of a big city, like I was in a wilderness. Into this, Isaiah said, waters will break forth and streams. That's hope and life.

-If you've seen The Matrix, think Morpheus to Neo for John the Baptist to Jesus. John wants to know if Jesus is the one he's been waiting for. If he is, John will invest himself in this Jesus, and prepare to direct people to Jesus. If he's not the one, fine, but John wants to know the truth up front.

-Jesus basically argues to John something like: "the proof is in the pudding." In other words, the fruit, the miracles and changes going on all around Jesus are proof of who he is. Last week in our text John talked about bearing fruit. Jesus' ministry is bearing fruit, and he points this out to John.

-"Yet the least in the kingdom of heaven is greater than he." Here's the puzzle Jesus lays out for us today. What does he mean by this? I struggle with this part of the text. My thoughts: if Jesus' message of good news is to announce that the kingdom of God is at hand, and John had been trying to prepare people for the coming, once the good news 'arrives', so to speak, John is - not irrelevant, exactly - but his task is done, his purpose has been served. We who live in the kingdom - our purpose is not yet served - we've more to do.

Questions for Discussion:
- What do you think Isaiah's "Holy Way" would be like? Is there a place where you feel like Isaiah describes, a place where you can' go astray from where God is leading? This could be a physical or spiritual/metaphorical place, a state of mind.

-Isaiah's understanding of God's salvation is very tied up with imagery from nature. Do you feel close to God in nature? Do you find the seasons and other acts of nature to be theologically meaningful?

-While John asks about Jesus' identity, Jesus also confirms John's identity in the whole gospel narrative. We are also called to identify our place in this story - what is our identity? How do we define our role in the gospel story?

-Do you think John will be satisfied from Jesus' response that Jesus is 'the one'?

-What do you think the people were looking for when they went out to see John the Baptist? Jesus seems skeptical that they wanted anything other than a good show. What do you think?

-What did you go out to see? Jesus repeats this question three times. What are you looking for? A spectacle? A circus side-show? Jesus suggests that whatever misguided notions people had in seeking John out, they would get more than they bargained for: "A prophet? Yes, I tell you, and more than a prophet." Have you ever gotten more than you bargained for, in a good way? Done something without hope of much meaning, but found instead a life-changing experience? I went to the Central Park Zoo once during seminary and found great 'meaning' in watching the Polar Bears swim.

-Jesus implies that being part of the kingdom of God will make you even 'greater' than John the Baptist. What do you think he means? (See notes above.)

For further reading:
Read Chris Haslam's comments and clippings on this text.

What are your questions about this text? Comments?

December 9th, 2007 - Scripture Focus: Isaiah 11:1-10, Matthew 3:1-12

2007-12-09T19:38:00.000-08:00

Our two texts for December 9th are Isaiah 11:1-10 and Matthew 3:1-12, which you can read online here and here.

Our place in the church calendar: This Sunday is the second Sunday of Advent. We are in lectionary year A, which focuses primarily on the gospel of Matthew.

Text Summary: This week, and through Advent, we're looking at both the reading from the prophets and the gospel lesson, since they work together to comment on complementary themes.

Our passage from Isaiah today is commonly called "The Peaceable Kingdom" or "The Peaceful Kingdom" because of its rich imagery of a harmonious world. Isaiah first talks about a new leader rising from the line of Jesse, which may have seemed dead (a shoot from a stump). This new leader (messiah) will have the spirit of God on him, and a spirit of wisdom, understanding, counsel, might, knowledge, and fear of the Lord. This leader will be a wise judge, judging not based on appearances but instead with righteousness, leading to a preferential treatment of the poor and the meek. In the second part of our reading, Isaiah speaks of animals in unlikely pairs living in peace, predator and prey. This is how great an affect the messiah will have on the world order. There will be no hurt or pain. The root of Jesse will stand as a sign to all people.

In Matthew, we flip back to the beginning section of the gospel. This scene takes place just before John baptizes Jesus and Jesus begins his public ministry. People are coming to see John the Baptist, who has started preaching in the desert, calling people to repent and baptizing them, telling them that "the kingdom of heaven has come near." Matthew describes John the Baptist as fulfilling words in Isaiah's prophecy. When religious leaders show up, John has a fit, calling them "a brood of vipers," clearly questioning their motives for attendance. He tells them that they are responsible for bearing fruit, and that just being a descendant of Abraham isn't enough to 'save them' from the coming wrath. He talks about the messiah who is about to arrive, describing him as one who will baptize with Holy Spirit and fire, separating wheat from chaff on the threshing floor.

Sermon Thoughts:
- We're focusing on a theme for the whole season, "Come, Prince of Peace." Each week, the sermon will focus on an aspect of our journey of waiting for the Christ-child to come.

-The sermon title this week is "Comfort and Challenge," and will focus on the conflicting messages between Isaiah's vision of peace (again!) and his picture of a messiah and John the Baptist's call for justice and his vision of messiah. What kind of messiah are we expecting? Do we want peace, or justice?

-Isaiah imagines a shoot coming out of a stump. The idea conveys new life coming out of something that appeared to be dead, beyond life. It gives me hope that out of our many 'dead places' in the Church, we can see new life too.

-"He will strike the earth with the rod of his mouth." What great language! The power comes not from violence and domination, but from words of truth and right judgment.

-"The wolf shall live with the lamb" - This is a vision where what was harmful can live in peace, and where, particularly, the defenseless never need to fear again. a threat-free, fear-free place. Today, when we live with fears on so many levels, from so many areas, isn't it wonderful to think about a place where fear does not exist? And note, fear is eliminated with out eliminating the things that used to cause fear. The wolves aren't all killed - they just have come to be at peace with the lambs.

-John's good news is virtually the same as what Jesus will preach: repent because the kingdom of God is coming. However, their tone, their methods, are completely different. John is all righteous indignation. Jesus is all compassion.

-Note this baptism that John brings is different than the focus of our own baptism practices today. John baptized as a symbol of repentance/confessing sins. We baptize as a symbol of new birth and God's grace and unconditional love. Similar, but nuanced differences.

-In John's words are a constant sense of 'threat', in great contrast to our Isaiah text.

-A winnowing fork, for example, was used to toss wheat into the air, where the wind would separate the wheat grain from the light chaff.

Questions for Discussion:
- Which text resonates most with you, Matthew, or Isaiah? Why?

-Is there a difference between peace and security? What?

-Where in the Church/faith/world have you seen new life come out of something that was thought to be 'dead'? Can you see hope for that happening in this congregation? How?

-How do John and Isaiah describe the messiah? How do their images match up with your idea of Jesus as messiah?

-What do you think it means to "bear fruit worthy of repentance?" Are you bearing fruit?

-Have you ever, like John accuses the religious leaders of doing, rested on the laurels of those who have gone before you in the faith instead of on your own faith?

For further reading:
Read Chris Haslam's comments and clippings on this text.

What are your questions about this text? Comments?

December 2nd, 2007 - Scripture Focus: Isaiah 2:1-5, Matthew 24:36-44

2007-12-02T11:34:00.000-08:00

Our two texts for December 2nd are Isaiah 2:1-5 and Matthew 24: 36-44, which you can read online here and here.

Our place in the church calendar: This Sunday is the first Sunday in Advent. It is the first Sunday of the church calendar year, lectionary year A, which focuses on the gospel of Matthew.

Text Summary: This week, and through Advent, we're looking at both the reading from the prophets and the gospel lesson, since they work together to comment on complementary themes.

This part of the book of Isaiah, the first 39 chapters, are written around 740 BC, before the exile. Times were tumultuous for the Israelites. There was a sense of pending doom and attack and defeat by threatening outside forces (the Assyrians, in this case.) Despite this, Isaiah has a vision of hope. He pictures God's house at the top of a mountain, and the nations streaming up to it. People go up the mountain to know God's ways and walk in God's paths. From the mountain of God, God teaches. God judges between the nations. In the key verse, Isaiah writes, "They shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more."

In Matthew, we find Jesus in the midst of a lengthy section of teaching the disciples about what they should expect to see happening, including Jesus' own trial and crucifixion, and more generally what they should expect in the world 'state of affairs.' Jesus compares "that day and hour" that no one knows to the days of Noah. People were eating and drinking and living life with no awareness to the fate that was awaiting them, right up until the flood's coming. They were unprepared. This is what the coming of the Son of Man will be like - one taken, one left behind. Since this is the case, Jesus urges us to be prepared, expecting, not to be caught off guard. He uses a metaphor - if a home owner had known a robber was coming, the home owner would have kept guard. So, too, we must keep on guard.

Sermon Thoughts:
- As we begin the season of Advent, we'll focus on a theme for the whole season, "Come, Prince of Peace." Each week, the sermon will focus on an aspect of our journey of waiting for the Christ-child to come.

-The sermon title this week is "Calm and Chaos" and will focus on the conflicting messages between Isaiah's vision of peace and Jesus' vision of chaos. What do these images mean for us? How is Jesus' message a message for Advent?

-Isaiah talks about people streaming up the mountain to God, and I think about how bodies of water would naturally flow down and out away from a mountain. I wonder if Isaiah uses this imagery to emphasize the spectacular nature of what will be happening.

-Churches seem so often to be working hard to draw people to God. I like this imagery that instead has people seeking out God, so that they can learn from God and learn to walk in God's paths.

- Some people have interpreted Matthew's text very literally, combining images here with images from Revelation to create a vivid (and somewhat terrifying) picture of the 'end of the world.' Think of the popular Left Behind series.

-Jesus begins with plain language - "But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father." I'm amazed that this text can be so crystal clear and yet so many people are into predicting the day and hour for the end of the world.

-Jesus doesn't give any 'moral grounds' for why one is taken and one is left other than that the ones taken are those who are 'awake' and expectant or ready.

-Still, this idea of constant readiness and vigilance can seem very exhausting in our already constantly functioning society. I'm not sure that Jesus wants us to be in a constant state of fear and alarm and anxiety, so I think Jesus must be getting at something different here.

Questions for Discussion:
- Why do you think it is important to start Advent off with a gospel lesson like this one, from the end of Jesus' ministry, about the 'end times', instead of about the baby Jesus, or even a prophecy about the messiah?

- Isaiah talks about beating swords into plowshares and spears into pruning hooks. Do you think a world peace, a world without war, is possible? Why/why not?

-Isaiah also pictures a world where people are drawn to God and wanting to learn from God. Do you think people are drawn to seek God out? If our natural desire would be to seek God out, what keeps people from responding to this 'lure' to find God?

- What do you think about the end times? Is the end of the world something you are anxious about? Waiting for? Unconcerned about?

- What do you think it means to live in a state of expectation? If you agree that Jesus doesn't mean for us to live in constant fear and anxiety, what does it mean to be 'awake'? What are we meant to be aware of?

For further reading:
Read Chris Haslam's comments and clippings on this text.

What are your questions about this text? Comments?

November 25th, 2007 - Scripture Focus: Jeremiah 23:1-6, Luke 23:33-43

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Our two texts for November 25th are Jeremiah 23:1-6 and Luke 23:33-43, which you can read online here and here.

Our place in the church calendar: This Sunday is the Christ the King Sunday or Reign of Christ Sunday. It is the last Sunday of the church calendar year. For a little history of Christ the King Sunday, read this wikipedia article. This special day in the church calendar is a relatively recent addition, dating to the 1920s. The term 'Reign of Christ' has been used in recent years to reflect a more inclusive language for authority. The following Sunday, we transition to Lectionary Year A and the first Sunday of Advent. In the United Methodist Church, it is also a special Sunday: United Methodist Student Sunday.

Text Summary: This week, we're looking at both the reading from the prophets and the gospel lesson, since they work together to comment on complementary themes.

Jeremiah is writing during the time of the Babylonian Exile. In Jeremiah, God laments shepherds (kings) who have not done their job but instead scattered the sheep. (Literally the Jews have been scattered from their homeland.) Since the shepherds have not shepherded, God will do it instead. God will gather the people back together, and raise up new shepherds for them, so that the people will no longer live in fear or be lost. Jeremiah prophesies about a "righteous Branch," language Isaiah uses to describe the messiah. Justice and righteousness will come through this reigning and wise king, and Israel will live in safety.

In Luke, we find ourselves suddenly springing forward to the crucifixion. One week before Advent begins, this seems strange to us. Jesus is being crucified, and on the cross, he asks for forgiveness for - a specific set of people? The whole world? - Jesus doesn't say, but just asks for forgiveness, claiming 'they' don't know what they're doing. Leaders jeer at him, saying Jesus should save himself if he's saved others, if he's the Messiah. Soldiers mock him, challenging him specifically to save himself if he is the King of the Jews. His inscription, his sentences, reads "This is the King of the Jews." One criminal crucified with him joins in the insults, asking Jesus to save himself and the two criminals. But the other seems moved by Jesus and sure of Jesus' innocence. He asks Jesus to remember him when he "comes into [his] kingdom." Jesus says, "today you will be with me in Paradise."

Sermon Thoughts:
-The sermon title this week is "On the Verge," and will focus on where we're at in this last stop before the season of Advent begins.

-Our Jeremiah text is certainly an Advent-feeling text, with the language about a coming messiah that mirrors a usual Advent-text from Isaiah.

-Ever since the people asked for a king instead of God as their king, things have gone mostly badly for the Israelites. Many of the kings were corrupt and abusive in their power. Here, we find God again asserting God's authority as the true ruler over the people. God still promises here an earthly king, a king like Israel's most beloved David. But there is a sense (at least from our 21st century eyes and Christian perspective) that something different is being promised here.

-Shepherding, sheep, shepherds, flocks, straying, etc., were such relevant images for people in biblical times. People would hear of God compared to a shepherd, and a king compared to a shepherd, and these images would mean something, evoke a vision and response, exist in a context of understanding. We don't have many literal shepherds today, and so I'm not sure how meaningful these images really are for us. We have idealized notions of shepherds and shepherding. Perhaps we need a new image or metaphor to help us understand these images better.

-In Chris Haslam's notes (linked below), he notes the progression of those mocking Jesus goes downward in authority level - religious leaders, soldiers, criminal. I'm not sure if there's anything to make of that, but it is interesting to note.

-Jesus asks for forgiveness for 'them', but we don't know specifically to whom Jesus was referring. He could be specifically referring to those directly involved in his crucifixion, or making a more general plea for the whole people - of his time, of all times. He says they don't know what they're doing. But I always wonder/suspect - is Jesus letting us off the hook too easily? Didn't people know exactly what they are doing? Don't we know now?

-This passage is meant to identify Jesus' Kingship on this special Sunday. He is given the label by several people in this passage, King or Messiah, but always in a mocking, insulting tone. And yet, we're meant to see that his true kingship - his authority, his messiahship - shines through the passage, culminating in his conversations with the criminals on the cross.

Questions for Discussion:
- What images could you suggest to convey the idea that Jeremiah tries to convey with his shepherd/sheep language?

-What do you think of when you hear the word 'king'? What 'kings' have had any significance in your lifetime? Who today comes closest to holding the status of a king? What power does a king have?

-Who do you think Jesus is speaking about when he asks God to forgive 'them'?

-What about Jesus strikes you as 'kingly'? Do you like the title 'Christ the King'? Why/why not? How does Jesus have authority? Where does it come from? How is his authority expressed in this act of crucifixion?

For further reading:
Read Chris Haslam's comments and clippings on this text.

What are your questions about this text? Comments?

November 18th - Scripture Focus: Isaiah 65:17-25 and Luke 21:5-19

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Our two texts for November 18th are Isaiah 65:17-25 and Luke 21:5-19, which you can read online here and here.

Our place in the church calendar: This Sunday is the 25th Sunday after Pentecost. Including Reign of Christ Sunday, there are 26 Sundays after Pentecost before the beginning of a new church calendar year with the first Sunday of Advent.

Text Summary: This week, we're looking at both the reading from the prophets and the gospel lesson, since they work together as companion texts. In Isaiah, In Luke, we hear a text that is usually characterized as an 'end times' text, one very similar to a text we will hear in two weeks on the first Sunday of Advent.

In Isaiah, God speaks of doing a new thing in Jerusalem, with a new world order, free of harm and evil and pain. Longer life will come, people will build and live in homes, will enjoy the fruits of the laboring. Even the wild animals will be peaceful, living together. No hurt will come on God's holy mountain in this new world. The old way of things will not even be remembered.

In Luke, Jesus sees the temple and starts speaking of its destruction. The disciples wonder when this will happen, and they get a big answer, with Jesus speaking of many things that will unfold. Jesus warns against false imitators of Jesus, describes wars and natural disasters, and describes persecution disciples will face. He encourages the disciples to know God will help them in these situations, even though they will be hated and betrayed by loved ones. They will be protected and "gain their souls."

Sermon Thoughts:
-The sermon title this week is "What the Future Holds," and will focus on our hopes and dreams as a congregation and as individuals of faith. We'll look at how these two visions from scripture inspire us, encourage us, shape us.

-Both of our texts for today have a very Advent-y feel to them. We'll be hearing similar passages in just a few weeks from both Isaiah and Luke.

-If the words from Isaiah sound familiar, check out Revelation 21. The author, John, certainly lifts his theme directly from Isaiah 65. This part of Isaiah was likely written during or perhaps even after the Babylonian exile. The Israelites were anticipating soon or just experiencing the joy of returning to their homeland.

- Look at how many times the word 'joy' or 'rejoice' or other similar words appear in Isaiah's text. This text is bursting with hopefulness in the extreme.

- The picture of a utopian society for Isaiah involves a 'righting' of the essentials: long life for all, health for the very young and very old, shelter, food, safety from harm, and attention to the natural world.

- The words Jesus speaks in Luke about the temple are later used against him in his trial as blasphemous words. The temple was indeed destroyed in 70AD. The gospel of Luke was written later than that, and scholars debate whether Jesus said these words or whether Luke put them in Jesus' mouth to add credence to Jesus' other words.

- The disciples ask for signs that we often interpret as the signs of the 'end times', but Jesus doesn't use any such exact phrase here. In fact, all the things Jesus describes could be interpreted as having happened in the first centuries of Christianity, or over and over through the centuries. Most generations have heard these words as descriptive of their own era.

- Jesus warns against several things: being led astray by those claiming to be the 'one', wars and uprisings that will take place, famines and plagues. But beyond physical chaos, Jesus seems most concerned about persecution that will take place, and the opportunity this will give to the disciples to speak about their faith.

- Jesus says that through him words of wisdom will come to the disciples that no one can contradict. The Acts of the Apostles, which Luke also wrote, is full of such scenes, of disciples being filled with the Holy Spirit and preaching the gospel convincingly to at-first-hostile crowds.

Questions for Discussion:
- Isaiah's text describes a utopia articulated by God, a vision of hope and perfection. What would the world look like if you had to describe God's perfection on earth? What would change from the way things are now?

- What would have to happen for Isaiah's vision or your vision of this new heavens and earth to come to fruition? Would you be willing to work for that change?

- Jesus warns against being led astray by others coming falsely in his name. Most of us probably haven't encountered people actually claiming to be the messiah, but have you ever been 'led astray' by someone spiritually in other ways? What tempted you or seemed to you to be other than what it was?

- Jesus speaks of persecution that his disciples will face. In the United States, we experience a great deal of religious freedom. Have you ever felt persecuted because of your faith? How do you think you would react if you faced the kind of intense persecution Jesus speaks of?

- If you had to give a clear and articulate defense of your faith, could you? Do you know what you believe and why?

- Do Jesus' words bring you more comfort or more fear/anxiety? Why?

For further reading:
Read Chris Haslam's comments and clippings on this text.

What are your questions about this text? Comments?

November 11th, 2007 - Scripture Focus: Luke 20:27-38

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Our text for November 11th is Luke 20:27-38, which you can read online here.

Our place in the church calendar: This Sunday is the 24th Sunday after Pentecost. Including Reign of Christ Sunday, there are 26 Sundays after Pentecost before the beginning of a new church calendar year with the first Sunday of Advent.

Text Summary: In this gospel lesson, the Sadducees come to question Jesus with a riddle/trick question of sorts. They present the law of levirate marriage - if a man's brother dies, leaving a wife but no children, the man shall marry the widow and raise up children for his brother. Then they present a scenario - suppose there are seven brothers, and all in turn marry a woman after each brother dies to fulfill the law. In the resurrection, they ask, whose wife will the woman be of the seven brothers who married her?
Jesus responds that in this age people marry, but in the resurrection, the dead do not marry. They are children of God, children of the resurrection. He points to Moses' encounter with God as 'proof' of resurrection, and concludes that God is not God of the dead, but God of the living, and that to God, all who have died and been resurrected are then indeed alive.

Sermon Thoughts:
-The sermon title this week is "Living God, Living Faith,"

-The Sadducees were a priestly group of wealthy/upper-class men who had responsibilities tied to the keeping of the Temple in Jerusalem. They held only the first five books of scripture, the Pentateuch, as authoritative. Not much is known about the Sadducees - none of their own writings survive, and following the destruction of the temple in 70AD, the Sadducees mostly disappear. However, at least a large group of Sadducees did not believe in the resurrection of the dead (since no mention of afterlife is found in the Pentateuch), as our text indicates, and they frequently clashed with Pharisees on interpretation of scripture, usually arguing for a stricter interpretation.

- I'm always fascinated to know and be reminded that many people of faith, like Jews before a certain period in history, believe(d) in God without believing in an afterlife or resurrection. Somehow, today, we connect our reason for faith with a desire for eternal reward, or fear of eternal punishment. People of faith at one time lived faithfully simply because of their relationship with God and their understanding that they were called to live justly, even though they had no promise of eternal life.

- Though the question of the Sadducees seems ridiculous, a bit like a limerick gone bad, the idea that folks who were married or family will be together in heaven is not so strange - it is a commonly held view of heaven today, isn't it? My grandparents were married for 50 years before my grandfather died, and I have a hard time not hoping that they are reunited in eternity. But Jesus' words seem very clear - marriage is for this age, not the age of eternity. He says that the children of resurrection will be "like angels," and angels in Jesus' day were considered sexless.

- Jesus argues that 'proof' or support of resurrection is found right in the Pentateuch, which the Sadducees hold as authoritative. Jesus says that in speaking to Moses at the burning bush, God said, "I am the God of Abraham, the God of Isaac, and the God of Jacob." (emphasis added) If those ancestors of faith were not living, resurrected, God would have said "I was the God..." The verses following our passage indicate that Jesus convinced at least some hearers, or at least convinced them it wasn't smart to ask him questions!

Questions for Discussion:
Do you find Jesus' way of proving the afterlife to the Sadducees convincing/satisfying?

What motivates you to be faithful? Fear of punishment/hope of reward? Something else? If you didn't believe in an afterlife, would you still have faith? Follow God? Why do you think people are faithful to God if they don't believe in an afterlife?

What is your view of the afterlife/eternity? When you think about 'heaven', what do you picture?

Jesus may prove his point to the Sadducees, but I wonder what the point is for us - what does this passage tell us about how we must live? "God is not the God of the dead, but of the living." Are you alive? Other than literal meaning, what does it mean to truly be alive in God? How does knowing about this God of resurrection change how we live now?

For further reading:
Read Chris Haslam's comments and clippings on this text.

What are your questions about this text? Comments?

November 4th, 2007 - Scripture Focus: Luke 19:1-10

2007-11-04T10:57:00.000-08:00

Our text for November 4th is Luke 19:1-10, which you can read online here.

Our place in the church calendar: This Sunday is the 23rd Sunday after Pentecost. We will also celebrate All Saints' Sunday, where we remember those in our church family who have died in the last year.

Text Summary: This gospel lesson is about Zacchaeus, the tax collector. He wants to see Jesus as he passed through town, but because Zacchaeus is short in stature, he has to climb a tree to see Jesus. As he passes by, Jesus sees Zacchaeus and calls him down. Jesus tells Zacchaeus that he will stay at his house that very day. The crowds grumble that Jesus would do this, calling Zacchaeus a sinner. Zacchaeus promises to repent and give away his possessions, and make amends to anyone he has defrauded. Jesus calls Zacchaeus a son of Abraham and says, "salvation has come to this house." The Son of Man "came to seek out and to save the lost," Jesus concludes.

Sermon Thoughts:
-The sermon title this week is "Hide and Seek," and will touch on how we seek and are sought out by God. Zacchaeus seems to be both seeking and hiding in this text - he wants to see Jesus, but he apparently doesn't actually want to talk to Jesus or be seen by him - climbing up in a tree would hardly make it likely for a conversation to take place.

-Jesus sees Zacchaeus though, and wants him to come down from the tree, for a conversation, for a relationship, for a meal. Jesus gives Zacchaeus an invitation, and once Zacchaeus has that, he's happy to have Jesus as a guest.

-Others, however, are grumbling. Zacchaeus is known as a sinner. Is it just because he's a tax collector, or do people know of other faults? We're not told. But Zacchaeus clearly has a reputation. And since the crowds are grumbling that Zacchaeus shouldn't get to eat with Jesus since he's a sinner, that must mean one of two things: 1) They think they are not sinners, and therefore more worthy than Zacchaeus. 2) They do see themselves as sinners too, and think they are not worthy to have an intimiate encouter with Jesus either.

-Zacchaeus seems to want to prove his worth, or at least to show himself genuine - he offers not just repentance, but repayment, and not just repayment, but repayment four times over.

- Jesus makes clear the Son of Man's purpose - not to spend time with those who are already good, right, settled and secure, but to seek for the lost, and to save them.

Questions for Discussion:
Do you think Zacchaeus was hoping he'd be spotted in the tree, or that he would just be able to see Jesus without being seen?

Are you seeking God? Do you think God is seeking you? Are you someone who is lost?

What do you think the crowds meant be calling Zacchaeus a sinner? Do you think they saw themselves as better than him, or as like him?

Have you ever repented like Zacchaeus? Have you made reparations/repayment? Have you ever given back far, far more than you owed? Why?

Today we also celebrate All Saints Sunday. Much has been made recently of news that Mother Teresa, one most of us would name as a saint, recorded in her journals times of struggle and darkness in her faith journey. How does this make you feel? Does it make you think less of her contributions, or more? Like you could be more like her?

For further reading:
Read Chris Haslam's comments and clippings on this text.

What are your questions about this text? Comments?

Welcome!

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Welcome to our Sermon Questions and Comments blog! This blog is to help the people at Franklin Lakes UMC engage more deeply with the scripture texts used in worship each week. Each week, you can visit this blog and find a link to the scripture for the upcoming Sunday, some information about the passage, and some questions for further thought and reflection. You can leave your own comments, and ask questions at the end of each post. You can also visit the blog after Sunday service and make comments on the sermon - what intrigued you? What did you want to know more about? What insights did you have?

I hope you find this to be a place where you can find a few minutes for your own spiritual growth and enrichment. Enjoy!

-Rev. Beth