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Weekly Evangelectionary Reflection: January 29th, 4th Sunday after Epiphany

January 23, 2012 By Leave a Comment

Texts: Deuteronomy 18:15-20; Psalm 111; I Corinthians 8:1-13; Mark 1:21-28

Message:

Who has authority – and what right do they have to that authority? are questions that ring out in our post-modern world. But before we think we are unique in asking these questions – a quick glance through the world of the Bible indicates for a long time human beings have struggled with these questions. Where does authority come from?

In Deuteronomy we run into the promise of a prophet like Moses who God will “raise up for you…from among your own people.” Two quick notes on the text. First context, Deut. 8:9-14 forbids Israel from making use of soothsayers, diviners, and sorcerers. Such people would not have authority in Israel. Second grammar, the Hebrew is ambiguous about number – and should best be seen as God promising to raise up a string of prophets – “a prophet class” – who would speak God’s word in their time and place and would be succeeded by another prophet who would speak God’s word. God would put in the mouths of human beings God’s word to the people and the people were to listen to that authority. The church believes that Jesus stands in this line of prophets – is the pre-eminent prophet in the line “like Moses.”

Psalm 111 points to the signs of God’s authority – “full of honour and majesty is God’s work” (vs. 3); “God has gained renown” (vs. 4); “the works of God’s hands are faithful and just” (vs. 7); as but a few examples. God’s “precepts are trustworthy” (vs. 7) and are to be “performed with faithfulness and uprightness” (vs. 8). God’s authority is to be obeyed – for the “fear of the Lord is the beginning of wisdom.” (vs. 10) In a world that asks where authority lies – Psalm 111 answers unequivocally – it resides with God.

Paul reminds us in 1 Corinthians that authority can be oppressive and destructive unless it is tempered by love. Authority often arises from knowledge – and as Paul writes “Knowledge puffs up, but love builds up.” (vs. 1) The authority of having the right knowledge can destroy community and belittle others. Authority that functions in this way cares little for the “weaker brother (or sister)” it cares more about being correct.

In Mark people note that Jesus taught with authority – unlike the other teachers of the law. It is hard to know exactly what is meant by that – but it certainly meant that hearers were moved by what they heard, hearing a power, a challenge, an authenticity to Jesus’ words. N.T. Wright suggests the authority of Jesus’ teaching could be seen in the fact that he did not quote other teachers, other rabbis – but rather spoke directly – unashamedly speaking for God. Jesus authority was life-giving for not only did his words give people hope and new vision – his authority was also over evil spirits – over the destructive powers of the forces of darkness. In healing the man who was possessed, Jesus used his authority to bring life and renewal to the brokenness of the man’s life. God’s authority is a robust life-bringing, hope-restoring authority rooted in transforming the broken and the hurting and the despairing.

This life-bringing, hope restoring authority comes from only one place, God as made known to us in Jesus Christ. There is no other place such authority comes from. Christians are invited to follow this authority and declare its power in the world. We can in confident humility declare we know where authority resides in our world.

Quotes:

One of the challenges with the Mark text is determining how to define “an evil spirit”:

“The accounts resemble descriptions of certain kinds of behavior labeled in modern medical language as particularly severe mental disorders. Though it is certainly true that the Gospel writers employ the descriptive language of their day for such conditions and that moderns may be uncomfortable with ideas of “demon possession,” we must not allow the medical question to overshadow the fact that the Gospel accounts show Jesus as bringing deliverance and health to such afflicted people as part of God’s manifestation of his rule. That Jesus is shown taking pity on such people and releasing them, rather than condemning them or superstitiously avoiding them, is significant as a role model of care for such troubled persons today.” – Larry Hurtado

On Corinthians text:

“Once one’s theology is properly in hand, it is especially tempting to use it as a club on others….This does not mean that knowledge is either irrelevant or unimportant, but it does mean that it cannot serve as the primary basis of Christian behaviour. In Christian ethics “knowledge” must always lead to love….In the Christian faith “knowledge” or “insight” is never an end in itself; it is only a means to w great end, the building up of others.” – Gordon Fee

Hymns: 

  • “Awesome” – Words by Brenton Prigge (available on line at www.newhymn.com)
  • “Majesty” – Jack Hayford
  • “A mighty fortress is our God” – Martin Luther
  • “Holy Spirit, truth divine” – Samuel Longfellow

Peter Bush is Teaching Elder at Knox Presbyterian Church, Mitchell, Ontario. He is the author of Western Challenge (2000) and, with Christine O’Reilly, Where 20 or 30 Are Gathered (2006).

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Weekly Reflection: Oct. 23, 2011

October 17, 2011 By Leave a Comment

Lectionary (Year A) 19th after Pentecost: Deuteronomy 34:1-12; Psalm 90:1-6, 13-17; I Thessalonians 2:1-8; Matthew 22:34-46

Theme:  One thing motivates the Christian, doing what the God who love us calls us to do.

Message: In a comedy spoof, an actor, playing a dead body in a scene, in complete seriousness asked the director what their motivation should be as they acted being dead. Our culture is very interested in the motives behind actions, at times seemingly more interested in the motives than in the actions themselves. All of this Sunday’s texts say the follower of God is motivated by one thing: God. God trumps all other possible motivations.

The Deuteronomy text records the death of Moses, “the servant of the Lord”, a prophet like no other in Israel, “whom the Lord knew face to face.” The text is honest enough to indicate that Moses was not perfect, it was due to Moses’ failing to follow God’s command that Moses was not going into the Promised Land (see Numbers 20:1-13). But Moses was sent by God to Pharaoh and Moses went, God was Moses’ motivation.

The Psalm reminds its readers there are a variety of ways to “number our days” – motivations that might drive our lives – but only one which will “establish the work of our hands.” And that is following the God who loves us with “unfailing love.”

Paul declares his preaching of the gospel was from pure motives rooted in a desire to be “approved by God”. Rejecting false motives like: pleasing humans, seeking the praise of people, and greed, Paul and his companions shared the gospel of Christ with the Thessalonians. They preached doctrinal truth and shared themselves as well, because the Thessalonians became dear to them – they came to love the Thessalonians. Preaching the good news (loving God) led to loving the neighbor. And loving the neighbor called for the good news to be told.

Jesus responded to the set up question, by summarizing the law – love God who loves you and cherish your neighbor. The God we are to love is not a generic, distant God – but “your” God – a God we have a relationship with. And so the whole of God’s working with human beings is in play. That love is seen in cherishing the neighbor. It is easy as John notes to say we love God, the proof that we love God is seen in the love we show the neighbor (I John 4:20-21). But what motivates us to love. In the passage two things – God’s love for us (implied in “your God”) and the second part of the passage which reminds us who is issuing the command. It is Jesus who is Lord – and who one day would sit at God’s right hand. Why do Christians love? Because Jesus, who is the Son of God, told us to. We need no other reason. And no other reason can be more important than this.

The preacher faced with these texts might be tempted to preach on the great commandment – love God – love your neighbor. But the Matthew reading does not end at verse 40 – it goes on to the end of 46. The lectionary in putting both the question of the commandment and the question about who Jesus is together is following the early church lectionary that did the same thing. The question of loving God and neighbor cannot be separated from the question of faith in God. Faith in this Jesus who is the Son of God, must lead to loving God and neighbor. And loving God and neighbor is impossible over the long haul with the fire of faith in the God of love who came to us in Jesus Christ.

Illustration:

During one of Israel’s incursions into southern Lebanon to oust militants who were firing missiles into northern Israel, a group of Christian Palestinian university students decided to take food and medical supplies into a village in southern Lebanon. Driving into the  mountainous area the students came across an Israeli light armed vehicle crashed in the ditch with two Israeli soldiers inside hurt in the crash. The students, one of whom had medical training, bandaged up the soldiers with the supplies they had, and loading the soldiers into their own vehicle drove them to the nearest Israeli check point. As they helped the Israeli soldiers out of their vehicle, one of the soldiers asked, “You are Palestinians and were are Israelis – we are enemies – why are you helping us?” To which the students replied, “We are Christians and Jesus told us to love our enemies.” - From a letter from Inter-Varsity Christian Fellowship Staff worker in Beirut

Quotes:

RE: Matthew

““As yourself.” The love of self is not a third command, much as we sometimes wish it     were in an age when self-esteem seems in short supply. But the route to self-esteem is       through the gospel’s doctrines of justification, atonement, and God’s love for us; it is not       through commands of self-love.” - Frederick Dale Bruner

“Thus the greatest kind of commandment in the whole Bible is broken down into two  kinds and into two commands: Love the God who loves you, and cherish the person who meets you. These are liberating. We carry around much unnecessary guilt because there            are so many things we are told we should do – told by the church, by the world, and by our own conscience. Jesus’ Double-Love Command teaches us to attend to these two commands with all that we are, see where they take us each day, and relax.” - Frederick Dale Bruner

RE: I Thessalonians

“But more impressive than their disclaimer of unworthy motives and actions is the assertion of their loving care for their converts. The note of maternal affection in vs. 7 comes from the heart of Paul….No other attitude would befit the preachers of a gospel which proclaimed as Lord and Savior one who “emptied himself” (Phil. 2:7) for the enrichment of others.”  - F.F. Bruce

Music:

  • “I love You, Lord, and I lift my voice”
  • “O Master, let me walk with Thee”
  • “O God, our help in ages past”
  • “Take my life and let it be”

Prayers:

Collect: Almighty and everlasting God, increase in us the gifts of faith, hope, and charity;  and, that we may obtain what you promise, make us love what you command;  through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit,   one God, for ever and ever. Amen.

O Lord God, you are the holy lawgiver, you are the salvation of your people. By your       Spirit renew us in your covenant of love, and train us to care tenderly for all our neighbors, through Jesus Christ, our Savior and Lord.

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Weekly Reflection: Sunday Oct. 16, 2011

October 10, 2011 By Leave a Comment

Roman CoinScriptureReadings:  Exodus 33:12-23; Psalm 99; I Thessalonians 1:1-10; Matthew 22:15-22

Theme: The God who has said “yes” to human beings invites people to conversion, so we might make our loyalty to the Triune God the first priority in our lives.

Message:

In parts of the church conversion is talked about as intellectual accent to a set of propositions (propositional truth). Other parts of the church have dropped all discussion of conversion no longer inviting people to make a choice for God. N.T. (Tom) Wright speaks about conversion as “loyalty shift”. Bob Dylan put it more bluntly: “You gotta serve somebody.” All of this Sunday’s readings raise the question where does our loyalty lie? Who are we going to serve?

The Psalm declares that God is King, the implication being that the monarch’s subjects will be loyal. Moses in his prayer states the only way Israel will be recognized as the people of God is if God goes with them – and that requires the people ofIsraelbeing loyal to God. Paul reminds the church in Thessalonica they face persecution because they are loyal to the God who chose them to be God’s people. Further these three texts regard loyalty to God as being explicitly corporate – “the peoples”, “the people ofIsrael” and “the church of the Thessalonians”. Conversion – being loyal – is not just a “Jesus and me thing” it is also about the community of the church – the people of God. While the passage from Matthew does not explicitly reference corporate loyalty, it is implicit.

In the Matthew passage Jesus asks people to decide who they will be their first loyal – Caesar or God. Jesus does not say Caesar has no role; instead Jesus puts Caesar where Caesar belongs. Caesar is to be given his due, as is God. And what is God’s due? Everything we have; for everything we have comes from God. Even Caesar’s authority comes from God. We are invited to choose which will be our primary loyalty – Caesar or God – the nation-state or God – the economy or God – our trust in human progress or our trust in God. This is not a once-for-all-time decision; instead it is to be made anew day by day, week by week in the life of the people of Jesus Christ.

Quotes:

“The habit of continuing conversion…has to do with more sweeping ecclesial practices that embody the purposes and intentions of God to make all things new. It comes by attending together to the formation-script itself. It involves ecclesial habits that so inhabit the biblical announcement that “the reign of God is at hand” that the church becomes a virtual announcement of it, presented to the views of all as a lived expression.” - George Hunsberger

“Jesus both dignified and delimited the state in his superb reply – dignified it by saying it had “things” due it, delimited it by distinguishing it from God.”  – Frederick Dale Bruner

Music:

“A Wealth of Words” by Brenton Prigge

“Seek ye first theKingdomofGod”

“Lead on, O King eternal”

“All hail the power of Jesus’ name”

Prayers:

Almighty God, supreme Governor of all, incline your ear, we beg you, to the prayer of nations, and so overrule the imperfect counsel of human beings, and set straight the things they cannot govern, that we may walk in paths of obedience to places of vision, and to thoughts that purge and make us wise; through Jesus Christ our Lord.                            - Woodrow Wilson

Eternal God, because of what you have done in Jesus Christ we know that in spite of al that is wrong in it this world belongs to you. Help us, and all Christ’s people, to live and speak the good news of your love so that all human life – our life and every life – can be an offering to you. We ask it in His name.
From “A Call to Prayer” ed. Caryl Micklem

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Weekly Reflection: October 9th, 2011

October 3, 2011 By Leave a Comment

By the Waters of LifeTexts:    Exodus 32:1-14; Psalm 106:1-6, 19-23; Philippians 4:1-9; Matthew 22:1-14

Theme:  God’s grace invites everyone to conversion to God’s way of life, in accepting this free gift the  people of God commit themselves to living God’s way.

Message:

These texts speak of great grace and severe judgment, with the harshest words and toughest judgment reserved not for the outsider but for people who claim to be followers of the Triune God. One of the emphases of the missional church movement is the need for the continual conversion of the church, and these texts fit that emphasis.

Two themes wind through these texts. First, in opposition to Frank Sinatra’s classic “I did it my way” this Sunday’s texts remind us that “doing it our way” leads to trouble. Aaron and the people of Israel decide to do it their way – and the golden calf results. Paul urges the church to take steps to end the disagreement between Euodia and Syntyche – both of whom appear to have wanted it their way. In Matthew, Jesus warns of the danger on the one hand of doing it our way and missing the wedding banquet – and on the other of ignoring the instructions to guests and attending the banquet our way. (This is Matthew’s telling of the parable of the banquet not Luke’s, the preacher needs to be careful to not preach Luke’s more familiar version.)

The invitation to conversion is extended to all, it is an all-encompassing invitation – the Israelites, the two combatants in Philippi, those invited to the wedding banquet – all are invited to stop doing it their way and start doing it God’s way. Those who recognize that their way is broken are open to accepting the invitation.

Second, there are expectations that come with accepting the invitation to be the people of God. God expected the people of Israel to remain faithful during the time Moses was receiving the Law, but they weren’t faithful. The two in Philippi should have been able to get along and live in peace, but they couldn’t. All the wedding guests were expected to be properly attired. In the parable of the wedding banquet the king’s anger burns most hotly not against those who did not accept his invitation (although he is angered by their decision), but against the one who came to the banquet unchanged. It is only Moses reminding God that God’s reputation would be at risk that prevents God from destroying the people of Israel.

Having accepted the invitation to be part of the family of God, God’s people are expected to live up to their calling; that being: from Exodus, to be faithful to God; from Philippians, to be together in unity; from Matthew, (looking ahead to the end of chapter 22) to follow the great commandment.

At least two exegetical problems arise in these passages:

Exodus 32:14 (NRSV) “the LORD changed his mind”. Much has been written about this, and while the preacher will not be able to answer all the questions such a statement raises, the preacher does need to acknowledge that in the mystery of God, God is both all knowing (including knowing what God will do)and capable of changing God’s mind (not having decided for all time in every situation what God will do).

Matthew 22:11, 12 – is the wedding robe something the guest received when they arrived for the wedding and has not put on; or is the wedding robe something they were expected to bring with them? This question has theological implications. If the wedding robe is a metaphor for God’s grace imputed to us which we receive independent of our action then not wearing it is a rejection of God’s grace. If the wedding robe was to have been brought by the guest, then not having one is a failure to live up to the calling of being a follower of the king. It is possible to preach this text while keeping the answer to that question open, but the preacher does need to have thought about the exegetical problem.

Quotes:

On the Matthew text:

“The phrase “everybody they could find, the bad as well as the good,” (Matt. 22:10) points to the gratuity of the gospel, its grace and nondiscrimination, its distinctive openness to outcast and failures, to problem people and the unimpressive. The flawed, as this Gospel has taught repeatedly, are especially dear to Jesus’ heart.”                                                            Frederick Dale Bruner

“It is good for those that have a place in the church, often to put it to themselves, “How came I in hither? Have I a wedding-garment?”                       Matthew Henry

Music:

“Just as I am, without one plea”

“The Wedding Banquet”  by Miriam Therese Winter (This tells Luke’s parable)

Prayers:

Eternal God, You have revealed yourself to us in Your Word.

You call us to worship you in spirit and in truth.

But we confess that we often worship

not your true self but who we wish you to be.

We too often ask you to bless what we do

rather than seeking to do what you bless.

Forgive us for seeking concessions

when we should be seeking guidance.

Forgive us when our worship shapes you into what we want

instead of shaping us into what you want.

Help us to meet you here, that we might bow

before Your unspeakable majesty

And so live for you now and ever, in Christ.

– From The Worship Sourcebook

 

 

Evangelectionary for Oct. 9 (Canadian Thanksgiving)

Texts:    Deuteronomy 8:7-18; Psalm 65 or Wisdom of Solomon 10:15-21; 2 Corinthians 9:6-15;

Luke 17:11-19

Theme:

Followers of God as recipients of grace remember the grace they have received and live humbly,

thankfully, and generously.

 

 

Message:

Each of the passages reminds us that God’s grace comes in concrete form – in Deuteronomy it is the giving of the land “flowing with milk and honey”; in the Psalm it is abundance of God’s provision; in Luke it is the healing of disease and release from isolation; in 2 Corinthians it is the gift of Jesus Christ, God’s “indescribable gift”. God’s graciousness is not a generic blessing – it comes in particularity (this land, this bounty, this healing, this Jesus). The recipients of God’s grace have particular things to point to, to remember, saying “God gave this.” In a world where entitlement is the language of the day, the church is invited to point to God’s gifts.

The passages are clear, being recipients of grace changes people.

From Deuteronomy, recipients of grace are invited to remember the gift given and to live humbly with the gift. Living knowing the gift was not earned or deserved for it was all grace.

From Luke, recipients of grace are invited to remember where the gift came from and say “thank you.” Living thankfully, counting our blessings, changes our lives as we become grateful people.

From 2 Corinthians, recipients of grace are invited to live generously. Recognizing they have benefitted from God’s generous gifts to them, they seek to follow that example – sowing generously.

Humility, thankfulness, and generosity are learned by following the examples of others – these readings give us three examples – the people of Israel (whose faithfulness to God was not the most consistent), the Samaritan leper (who was a cultural outsider), and the Corinthian church (known for its arguments and less than perfect life) – of groups or individuals who understood they were recipients of grace. No matter who we are, no matter what our story, we too can be examples of humility, thankfulness, and generosity for we too are recipients of grace.

Quotes:

“Ingratitude is a very common sin. Of the many that receive mercy from God, there are few, very few, that return to give thanks.”                               Matthew Henry (1662-1714)

(Obviously ingratitude is not a new phenomenon.)

Illustration(s):

My son spent a week in Uganda this August. He returned talking about Godfrey a man who makes $14.00 a week selling eggs and some grain. Godfrey and his wife have four children of their own and they have taken in his brother’s six children who were orphaned by AIDS. The neighbor is a single mother with nine children, her husband a number of years ago went to the Sudan to find work and has not been seen since. The ten people lived in a small hut, Godfrey built his neighbor two more huts so the family has more room. The neighbor’s nine children often eat at his table. Godfrey gave each of the visitors from North America a gift. Where does this generosity come from? Eight years ago Godfrey was given a piglet and 8 chickens by a church-related NGO – Godfrey now shares the grace he has received.

Music:

“Count your many blessings”

“For the fruits of God’s creation”

“What surging well of joy is this?”  Jane Parker Huber

Prayers:

Holy God, you have given us many good gifts.

Today we thank you for all of them,

but we confess that sometimes

we love those gifts more than we love you.

We confess wanting more and more things:

food, clothes, toys, and money.

Forgive us for not being content and thankful.

Forgive our selfishness.

Help us to love you more than anything else.

We pray in Jesus’ name. Amen.

–  From The Worship Sourcebook

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Weekly Reflection: Sunday June 5th 2011

May 31, 2011 By Leave a Comment

Texts: Acts 1:1-11; Psalm 47; Ephesians 1:15-23; Luke 24:44-53

Theme: Jesus was taken up into heaven and his glory was revealed. The disciples and we are witnesses to these things, in the power of the Spirit we are called to bear witness beginning in our Jerusalems.

Message:

The ascension matters? Why? Such is a commonly held view in the church. The texts for this week say it does matter.

Jesus was taken up into heaven, his earthly mission was completed, but that does not mean the mission of God (missio Dei) is completed. For with Jesus’ departure – the accounts in Luke and in Acts agree – the disciples (which includes us) were to become witnesses to what they have seen and heard.

Witnesses have a story to tell – a story with meaning. The story tells about the events of Jesus’ life – and points to repentance and forgiveness. The witnesses are to begin telling their story in Jerusalem and from there the story will spread.

We are witnesses of what Jesus has done in our lives and in the life of the world bringing repentance and forgiveness. We have stories to tell – we are to be witnesses beginning in Jerusalem.

Where is Jerusalem for the people of your congregation – the people close by who take little effort to reach? Where is their Judea – a bit of a stretch, takes some effort to reach those people? Where is Samaria – those people different from us, who we may be alienated from, but who are still our neighbors? The ends of the earth – all nations – are coming to North America. Most North Americans and Europeans don’t need to travel far to be witnesses to people who have come from every continent on earth. It is worth unpacking for our hearers where their Jersualem, Judea, Samaria, and ends of the earth might be. But before we do the planning and the strategizing and write the program notes, we need to realize we are not witnesses who rest on our ingenuity and ability – we need the power “promised by the Father”.

The mantle of being God’s witnesses in the world falls from Jesus to his disciples at the ascension – and with the responsibility comes the promised power of the Holy Spirit.

And all of this – Ephesians and the Psalm remind us of are for God’s glory and honor – for that is the only thing that matters. Even the Luke passage points to this – the disciples returned to the temple and rejoiced.

Quotes:

On putting the Luke and Acts accounts together:

“Luke was an artist, not a newspaper reporter. The contradiction in the accounts of the ascension are clues to the author’s intentions. In Luke 24 the ascension is a conclusion, a dramatic finale to Jesus’ earthly ministry. The one whom Pilate and Caiaphas sought to entomb is taken up in glory. In Acts 1 the ascension is the beginning presupposition on which the church is based. The end becomes the beginning as the story continues. Luke is looking at the same ascension from different points of view, drawing from it different implications for the community.” – William Willimon

On Luke 24

“And now the last stage of the King’s journey on earth is complete, and he must proceed to the goal that was always in view from the time the journey began: the King ‘having suffered these things will now enter into his glory’. Today he must go alone, and leave his servants to do his service, preach his gospel and spread his kingdom here on earth; one day he will return and introduce them too into his glory.” – David Gooding

On Acts 1

“Even to know all about Jesus, even to have received instruction from Jesus himself for forty days is not enough to accomplish the church’s mission. The challenge is not the intellectual one of knowing enough to tell about Jesus but rather the challenge is to have the authorization and empowerment which enable succeeding witnesses to be doing the work of Jesus. Until those who know the facts also experience the power, they do well first to wait in Jerusalem and pray.” – William Willimon

Music: “A Hymn of Glory Let Us Sing”  Venerable Bede

“The First Place”  Matthew Westerholm

“Rejoice, ye pure in heart”

“Clap Your Hands, All You Nations/Psalm 47”  John Bell

“The Most Excellency Is Jesus”   Nigerian

Prayers:

Ascended Lord Jesus, we adore You!

Once You lived a human life subject to the limitations of time:

now You are the same yesterday, today and forever.

Once You were limited to one particular place:

now You are present wherever people turn to You.

Once only those who met You face to face knew You:

now Your divine love extends through all the world.

Jesus, ascended Lord of time and space,

Love as wide as life, we adore you. Amen.

Eternal God, the king of glory,

You have exalted Your only Son with great triumph to be Lord of all;

leave us not comfortless but send Your Holy Spirit to strengthen us,

that we may labor for the coming of Your kingdom,

through Jesus Christ, our Lord,

who lives and reigns with You and the Spirit, one God now and forever.

Jesus Christ, You left Your disciples,

that You might send the Holy Spirit to be our advocate.

Grant us the Spirit of truth to convince the world

that You are risen from the dead.

Eternal God, you have given Your Son authority in heaven and on earth;

grant that we may never lose the vision of His kingdom

but serve Him with hope and joy. Amen.

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Weekly Reflection: Sunday May 15th

May 8, 2011 By Leave a Comment

Texts: Acts 2:42-47; Psalm 23; I Peter 2:19-25; John 10:1-10

Theme: Abundant life for the Christian is a balance of entering the safety of the sheepfold and going out

into the pastures of the world following the voice of the Good Shepherd.

Message:

Buried in the midst of the John 10 text is one of the seven “I am…” sayings of Jesus that appears in the gospel of John – one that does not get much attention – “I am the gate” or “I am the door” (vs. 7 and 9). The sheep are offered safety in the sheepfold by entering by Jesus who is the gate. After the offer of salvation come the words “will come in and go out and find pasture.” The sheepfold is not the end point for the sheep – the pattern of life for sheep is not to stay in the sheepfold. The pattern is for the sheep to come in and go out.

Jesus thinks of his followers as sheep (which is not necessarily a compliment) – the Psalm and I Peter drive this point home – and we are not called to remain safe in the sheepfold, we are to go out and “find pasture”. The Christian life is not about staying safe in the sheepfold – it involves going out into the pasture. And out there, there is danger; John, and the Psalm, and I Peter all say that. The followers of Jesus are to resist the desire to find a safe place to hide.

Acts 2 reminds us what happens when the church leaves the safety of the sheepfold. God does amazing things in drawing people into the church. Acts 2 starts with the disciples afraid to leave the upper room, and ends with the church living their faith in bold witness in the temple, through sharing with those in need, and finding those outside the church drawn to the life of the community. This is abundant life. The life described in Acts 2:42 – devoted to the apostles’ teaching and fellowship, the breaking of bread and the prayers – is the spiritual diet sheep require to live the life on coming in and going out. For in these practices the church hears the voice of Jesus and is enabled to follow his lead.

Quotes:

On John 10

“As we shall learn further (14:1-6), the way, or door, which is Jesus is, both the way by which he comes to us and the way by which we move out of established securities to find new freedom in serving him in the world. We have the freedom to move in and out, and we find all our needs supplied.” – Lesslie Newbigin

On Acts 2

“The protagonist of Acts is the Holy Spirit, enlivening and driving the young church. This summary of the activity of the church focuses our attention away from preoccupation with individual actors toward the true concern of the story – the community.” – William Willimon

Music: Some version of Psalm 23 is an obvious choice

the Iona Community’s “My shepherd is the Lord” would be an interesting choice

“Savior, like a shepherd lead us”

Prayers:

Merciful God, we confess to you now that we have sinned.

We confess our sins as a church.

We have not loved one another as Christ loved us.

We have not forgiven one another as we have been forgiven.

We have not given ourselves in love and service for the world

as Christ gave himself for us.

Father, forgive us.

Send the Holy Spirit to us, that he may give us power to live

as, by your mercy, we are called to live.

Through Jesus Christ our Lord.

Teach us, good Lord, to serve you as you deserve:

To give and not to count the cost;

To fight and not heed the wounds;

To toil and not to seek rest;

To labor and not to ask for any reward

Save that of knowing that we do your will. – Ignatius of Loyola

 

Give us a pure heart that we may see you,

A humble heart that we may hear you,

A heart of love that we may serve you,

A heart of faith that we may abide in you. – Dag Hammarskjold

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Weekly Reflection: April 10, 2011

April 4, 2011 By Leave a Comment

by Peter Bush

Texts: Ezekiel 37:1-14; Psalm 130; Romans 8:6-11; John 11:1-41

Message:

The preacher is faced with an abundance of riches two weeks before Easter. What follows explores the gospel reading which tells a well-known story. With these riches come some challenges:

  1. It is not Easter – Easter is still two weeks away. Lazaru s was given a new life – but he died again. His resurrection is not the same as Jesus’ resurrection who rose to die no more.
  2. The John text is compelling but long; it holds together well as a narrative. Worship planners might be wise to have a variety of voices read this passage (for example: Narrator, Jesus, Mary, Martha, other voices) so that the moves can be heard.
  3. Various commentators debate whether the raising of Lazarus is to be taken as historical. I am not convinced this is a helpful focus for a sermon. This is one of the seven “signs” or miracles in John, hearers could be invited to ask “what does this sign mean?”

Some clues to answering that question can be found in th e text itself.

  1. In vs. 4 the illness “is for God’s glory, so that the Son of God may be glorified through it.” And in vs. 40 Jesus says, “Did I not tell you that if you believed, you would see the glory of God?” God’s glory is what matters – God’s glory is the most important thing for Jesus.

(Without that understanding Jesus’ waiting until Lazarus is beyond hope looks cold. But Jesus cannot act (especially in the gospel of John) without the Father’s approval/agreement (see vs. 41,42). Living for God’s glory means following God’s plan for how that glory is to be revealed.)

Postmodern Lazarus

Postmodern Lazarus - M. Bradley

If God’s glory is predominant for Jesus, then it should be the same for his followers. The text makes clear God’s glory leads people to see Jesus was sent by the Father. (see vs. 14, 42, 45)

  1. A question runs here – What does it mean to believe? Or what level of belief is necessary?

Martha struggles with this. She has the right words (vs. 27) but those words have not broken     through into her experience. Resurrection – yes, but at some distant future. She has not understood that God has broken into human time and is in the process of changing everything for God’s glory.

Martha’s struggle invites the preacher to explore faith in Jesus not just as intellectual commitment – but as a lived declaration of loyalty to the already but not yet fully revealed glory of God.

Quotes:

“She [Martha] must learn, and Jesus must now show her, that the last day has already dawned. Jesus is himself, in his own person, the eschatos, the end as he was the beginning. Resurrection is no longer a mere doctrine; it has a living face and name.”  – Lesslie Newbigin

“Her [Martha’s] objection to Jesus’ command to roll away the stone before the tomb clearly reflects a lack of adequate faith and understanding, and earns something of an exasperated response from Jesus (vv. 39-40). This story, then, once more portrays the progress of a soul toward a more adequate faith in who Jesus is, and as such is a fine tool to be used in missionary work with seekers and those of good will who already accept some truths about Jesus.”  – Ben Witherington

“In preaching on John 11-12 one would be well served to avoid denying the ugly reality and power of death, or denying the shadow it cats over our world. The Christian answer to death is not denial, but affirming that there is a yet greater power already extant in the world today. It is only when one stares death in the face and sees it for all it is, that one gains a full grasp and appreciation of life in all its abundance that Jesus has come to offer.”  – Ben Witherington

Music: “Trust in His eternal care”  http://www.edoxy.com/hymns/Lent5A_Gospel.html

“Roll the stone away” http://www.hymntime.com/tch/htm/r/o/l/rolstone.htm

“Amazing Love”   Graham Kendrick

“You, O Christ, are resurrection” http://www.carolynshymns.com/you_o_christ_are_resurrection.html

Prayers:

(Jesus willed one thing: God’s glory)

Father in Heaven! What are we without You! What is all that we know, vast accumulation though it be, but a chipped fragment if we do not know You! What is all our striving, could it ever encompass a world, but a half-finished work if we do not know You: You the One, who is one thing and who is all!

So may you give to the intellect wisdom to comprehend that one thing;

to the heart, sincerity to receive this understanding;

to the will, purity that wills only one thing.

In prosperity, may you grant perseverance to will one thing;

amid distractions, collectedness to will one thing;

in suffering, patience to will one thing.

You that gives both the beginning and the completion, may You early, at the dawn of day, give to the young the resolution to will one thing. As the day wanes, may You give to the old a renewed remembrance of their first resolution, that the first may be like the last, and the last like the first, in possession of a life that has willed only one thing.  - Soren Kierkegaard

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