Pentecost 20: October 6, 2013

Habakkuk 1:1-4; 2:1-4

Psalm 37:1-9

2 Timothy 1:1-14

Luke 17:5-10

FIRST LESSON: Habakkuk 1:1-4; 2:1-4

Challenges:

• Sadly, Habakkuk is not a very well known book of the Bible.  Relatively few people might recognize it and even fewer have read it.  At best it might be known as "One of those books that has a funny name." This is a great shame, because this short book has a very powerful message with real-world application.

• How often are we told to wait for things to get better when that just seems to be an excuse for why things are bad right now? I'm not saying that's going on here, but my mind went to this question as I considered the text.  In his Letter From A Birmingham Jail Martin Luther King Jr. answered critics who said that things were moving to fast in the Civil Rights movement and that they should just "wait" for things to get better. He said, "This 'Wait' has almost always meant 'Never.'"

• Unlike Habakkuk, when I ask the sort of questions he does ("O LORD, how long shall I cry for help, and you will not listen?") I don't receive an answer from the Lord in the clear-cut way that Habakkuk does. This doesn't mean that God isn't speaking, but it does mean that it can be a bit less obvious than it appears to be here.

Opportunities:

• Paul's words in Romans 1:17 are near and dear to many a Christian's heart: "For in it the righteousness of God is revealed through faith for faith; as it is written, "The one who is righteous will live by faith." When Paul says, "as it is written," he's talking about Habakkuk, whose words he's quoting.  This is a great opportunity to talk about the connections between the Old Testament and New Testament and the message of FAITH that runs through both.

• Habakkuk is a relatively short book.  If you are not familiar with it, I would honestly suggest you set aside a short amount of time and read it this week: it is very powerful. It could also serve as a good Bible Study for small groups. It deals with issues and questions that are very familiar to us today: Why do bad things happen?  Why does it seem like the bad people flourish?  How should I have faith when this seems to be the case?

• Despite the third challenge I listed above, it could be argued that Habakkuk had opened himself up to hear the LORD's answer, which might have passed another person by.  What word from God might we be missing because we are distracted with something else.  Take a look at this excellent scientific website called "The Gorilla Experiment" http://www.theinvisiblegorilla.com/overview.html (great for small groups or sermon examples) that looks at how we miss things because our minds are headed in a different direction.

The Good News:

• For those who live by faith, the presence of injustice and evil doesn't negate the existence of God, justice and good.  Living by faith brings resilience in the face of adversity and hardship. This means we have permission to ask questions, doubt and explore.  Our faith is not a straight-jacket, it's a way of life.

• I heard an amazing quote from an amazing speaker (whose name I have sadly forgotten): our "happiness" depends on our particular situation, our "joy" depends on the Lord.  A life of faith means that joy may be present, even if the middle of hardship.

• It's important to remind ourselves again and again, "this too shall pass," "It won't always be this way, especially "It gets better."  This is not the end.

PSALM: Psalm 37:1-9

Challenges:

• There is a real emphasis on living in and inheriting "the land." (vs. 3 & 9) This will take some "translation" in order to be applicable in our own setting.

• It seems like the wicked do in fact "fade like grass and wither like the green herb"...only to be replaced by more and more of the same.  When will it end?  

• Verse 4 says, "Take delight in the LORD, and he will give you the desires of your heart."  To be honest, not all of the desires of my heart are not fully in-line with the will of God.  Hopefully, I won't get what I desire; hopefully I'll get what's best for me.

Opportunities:

• Many people think that faith in God in general and adherence to a particular religion  in particular is a "straight-jacket" that keeps a person from thinking freely.  (See Timothy Keller's excellent book The Reason for God, chapter 3). When verse 5 says, "Commit your way to the Lord..." it's important to remember that we all commit our ways to SOMETHING.  A political ideology, a philosophy, or a worldview.  To live a full life you're going to commit yourself to something: the question is, what will it be?

• Verse 8, which says "refrain from anger, and forsake wrath.  Do not fret-it leads only to evil," reminds me of Martin Luther King Jr.'s statements of how violence only brings negative results while nonviolent action can build community. For instance, “The aftermath of nonviolence is the creation of the beloved community. The aftermath of nonviolence is redemption. The aftermath of nonviolence is reconciliation. The aftermath of violence is emptiness and bitterness.” (From the speech, “Birth of a New Nation.”)

• I'm a huge fan of the band Mumford and Sons. In their song "Feel the Tide," the chorus repeats again and again, "You and I now, we can be alright, just hold on to what we know is true. You and I now, though it's cold inside can feel the tide turning..." This seems to be the thrust of this psalm as well.  "Hold on to what you know is true, it doesn't pay off to be wicked, the Lord's way will win."

The Good News:

• As I write these "Good News" sections for each piece of scripture, I find myself saying the same thing again and again: HOLD ON! This won't last forever! HOLD ON! It'll be alright in the end.  HOLD ON!

SECOND LESSON: 2 Timothy 1:1-14

Challenges:

• I said this about First Timothy and I'll say it here too: sure the "actual" Paul probably didn't write this epistle and it might be tempting to show how you are a biblical expert by mentioning this, but ask yourself how much that really, REALLY matters.  In my opinion, it's not worth mentioning, unless you are teaching a class.

• As is often the case with this type of epistle there are plenty of individual pieces of advice listed in a row. Any one of them could be the center of a sermon.  Do you pick one or go for all of them?
• The writer is speaking about suffering for the Gospel.  Talking about suffering is a tricky thing. As Christians we're called to take up our Crosses as we follow Jesus, we're called to not shy away from suffering and we're called to step in a suffer with others.  But at the same time, seeking out suffering can be very unhealthy.  How can you get this across without saying [at least too often] "On one hand...on the other hand...on the other hand...on the other hand..."

Opportunities:

• I really like what Prof. Matt Skinner has to say about 2 Timothy in this article http://www.workingpreacher.org/preaching.aspx?commentary_id=1834.  He points out the significance of "last words." If we take this text at "face value" these are Paul's parting words to Timothy and they pack a punch.  If you are looking for a darkly humorous example of "last words," look no farther than those of Union Gen. John Sedgewick at the Battle of Spotsylvania in the American Civil War: "They couldn't hit an elephant at this....." No joke.

• Verse 5 gives you an excellent chance to talk about the way that faith is handed down from generation here and the connections that our faith in God through Jesus Christ connects us to our forebears...whether they are in our bloodline (as they are here) or whether they are spiritual (like the connection between Timothy and Paul).

• Both verse 8 and verse 12 talk about not being ashamed of Jesus Christ and the testimony about him.  This could be an excellent time to talk about honor, shame, saving face, looking good and how that can still be a challenge today.  When you share the Gospel will people think you are a fanatic?  A backwards yokel?  A simple-minded Pollyanna?  Shame is powerful: as both a motivator and as an inhibitor: pretending it doesn't have power usually makes it stronger. Facing it head-on through Jesus Christ is the best option.

The Good News:

• Again, suffering and shame do not have to be our faith's "kryptonite." They do not spell the end of our hopes.  Having everything be perfect and lovely is not a prerequisite for a life of faith.

• Verse 12 speaks of the trust-worthiness of Jesus Christ.  Trust in Jesus Christ is trust well-placed. Christ is a bridge you can trust to hold you as you cross it.  Christ is a medicine you can trust to take.  Christ is a friend who will not let you down.  An awareness of this trust can govern our actions and outlook.

• Sometimes individual sentences bear repeating: "...relying on the power of God, who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace."  (vs. 8b-9)  Amen.

GOSPEL: Luke 17:5-10

Challenges:

• This can seem like a real, "Suck it up and shut up," statement from Jesus here.  While a message like this might appeal to the "already committed," it could really be off-putting to those on the edges or "on the fence." Something tells me that Luke 17 is rarely used in seeker-worship services!

• Here is yet another time in the New Testament where slavery is simply accepted as a part of the social order.  Jesus does not in any way say that slavery is wrong: he's using it as an everyday example to make a larger point. This can be rather disconcerting to a 21st century person who [quite rightly] believes slavery to be an abomination.  How do we deal with this without being condescending (on one extreme) or overwhelmed (on the other)?

• The particular choice of verses here (5-10) take away the context for the disciples' statement, "Increase our faith!!!"  What Jesus says in verses 1-4 would make me respond with the same request! Consider adding those verses into the readings for Sunday if you can: after all, the RCL is a wonderful thing, but it was made for us, not vice versa.

Opportunities:

• As usual, N.T. Wright puts it very well, when describing Jesus' response to his disciples' request. "Jesus is quick to respond.  It's not great faith you need; it is faith in a great God.  Faith is like a window through which you can see something.  What matters is not whether the window is six inches or six feet high; what matters is the God that your faith is looking out on.  If it's the creator God, the God active in Jesus and the Spirit, then the tiniest little peep-hole of a window will give you access to power like you've never dreamed of."  (N.T. Wright, Luke for Everybody, pg. 204.

• It is possible to look at these words about duty and "slavery" as an opportunity, rather than a burden.  There can be freedom in service, and meaning in helping others. 

• It is often said, "God won't give you anything you can't handle."  This statement is utterly false, just as inaccurate as the statement, "Whatever doesn't kill you makes you stronger."  [A more accurate statement comes from the Joker in The Dark Knight: "Whatever doesn't kill you makes you stranger.")  Things happen ALL THE TIME that we can't handle: thankfully salvation, restoration, reconciliation and redemption don't rely on us...

The Gospel:

• Again, like Wright says, God is the main player here: the master who is in the center of activity.  It all depends on God, not on us.  We just get to take part.

• By saying "we are worthless slaves" we aren't necessarily degrading ourselves, we're actually proclaiming the good news.  Jesus still died for us, Jesus still calls us, Jesus still loves us: worthless slaves that we are.  This is GOOD NEWS!

Pentecost 19: September 29, 2013

Amos 6:1a, 4-7

Psalm 146

1 Timothy 6: 6-19

Luke 16: 19-31

FIRST LESSON: Amos 6:1a, 4-7

Challenges:

• Unless your audience is well-versed in the Old Testament World, phrases like "those who are at ease in Zion" and "those who feel secure on Mount Samaria" will need some explanation.  Reaction might include: Where are these places? Why are they important?  Zion sounds familiar, but isn't Samaria where the Samaritans come from? Zion is Jerusalem, the political and cultic center of the Kingdom of Judah. "Mount Samaria" is the city of Samaria, the capital of the Northern Kingdom of Israel, which was built on a high elevation.

• This is a blistering attack. While a very important message, it could really put people off. In a time when even the most innocuous political statement can act as a trigger that shuts down dialogue it is possible that listeners could "turn off" this text in a knee-jerk reaction.

• I believe that the Gospel, or "Good News" of God's love can be found throughout all of Scripture, but when lessons contain very specific verses, like this one does, I really believe there is no Gospel here, just "Law."

Opportunities:

• While harsh and chilling, the language in this text is very eloquent, bringing out great pathos.  Lots of good images and descriptors: beds of ivory and couches, lambs from the flock and calfs from the stall, idle songs to the sound of the harp, wine from bowls and the finest oils. 

• How might a person react to such a text?  Well, it will depend on whether they consider themselves to be like one of "those who are at ease," or not.  A congregation in the inner city might hear this text very differently than a suburban congregation. And again, quite often people will often believe that THEY aren't rich, it's the people above THEM, who are rich. 

 The Good News:

•  Looking for good news?  Look to the other texts.

PSALM: Psalm 146

Challenges:

• These are inspiring, revolutionary words. How can we make them come alive in worship and in our lives today? How can we make them more than just words we recite between the First and Second lesson? I don't have a ready answer, and that is a challenge...

• I've mentioned it before, but every time a psalm says that the Lord brings the way of the wicked to ruin (v.9), I immediately think of all of those "wicked" rulers and historical bullies who never really got their comeuppance, which makes me sometimes wonder if this is wishful thinking.

  Opportunities:

• Whether a person believes in God or not, a brief look at history will affirm the truth in verse 4. how many "great" princes and rulers have created an empire or spread destruction, only to become another layer on the scrap-heap of history, remembered by very few?

• As if a person needed an excuse to quote Percy Bysshe Shelley's poem Ozymandius, this psalm provides on. If you want to have a good description of the transitory nature of worldy power, USE THIS POEM! Especially: "My name is Ozymandias, king of kings: Look on my works, ye Mighty, and despair!" Nothing beside remains. Round the decay of that colossal wreck, boundless and bare  The lone and level sands stretch far away." Breaking Bad used this as an excellent promo for their final season, you can find it on Youtube.

• We get a litany of things that the Lord HAS DONE and things that the Lord DOES: made heaven and earth, keeps faith, exceutes justice, gives food to the hungry, sets the prisoners free; opens the sight of the blind, lifts up those who are bowed down, etc., etc., etc.

The Good News:

• I have often said on many occasions that "sickness and pain are temporary, but the love of God is forever." We have the opportunity to be connected to the source of help, mercy and love that will never be destroyed. "The LORD will reign forever."

• Quite often detractors of religion will say it's just a chance for people to oppress other people. Of course, there's plenty of examples of this, BUT within the story of the Bible, there is the constant and resounding message that God cares and acts for the poor and oppressed.  This can bring hope to the oppressed and inspiration to the cynical.

SECOND LESSON: 1 Timothy 6: 6-19

Challenges:

• There is a lot crammed into this lesson, as if the author of the epistle was saying "And another thing..." and "Oh yeah, don't forget this..." How much ground can you cover?

• Verse 10 can be very easily be misquoted as "...money is the root of all evil," rather than what it ACTUALLY says, "...the LOVE of money is the root of all kinds of evil."  Good to point this out! 
• While there is quite a bit of good advice found here, it's a bit hard to find some "good news" of God's saving actions, just a bunch of stuff we should do.

Opportunities:

• I've just finished reading an online article trying to explain why "Generation Y" (born between the late 1970s and mid 1990s) is unhappy. The formula it comes up with is HAPPINESS = REALITY minus EXPECTATIONS.  The author says, "when the reality of someone's life is better than they had expected, they're happy. When reality turns out to be worse than the expectations, they're unhappy." Verses 7-9 really speak to this idea. 

• A quote from Boring and Craddock's People's New Testament Commentary, that I used last week is equally applicable this week, "People are to be loved and money is to be used, not vice versa."

• A person could write an entire book about the "uncertainty of riches" (v.17). As a matter of fact, many people have. Check out The Good Earth by Pearl S. Buck, about a Chinese peasant named Wang Lung who works insanely hard and ultimately reaches the top, only to have it be an "empty" experience that will soon be squandered by his family.

The Good News:

• Sometimes people think (as in the case of a "Prosperity Gospel") that Abundant Life is all about lots of possessions and worldly success.  Here, in verse 18-19, we learn that "the life that really is life" is about being generous and ready to share. It's about being connected to God by being generous to the people around us.

• When the author warns Timothy against the dangers of riches and a love of money, I like to think of it as a helpful warning, akin to a sign that says "Bridge Out." Don't go that way, it won't end well for you.  You have the opportunity to live a different way, these words are an invitation.

GOSPEL: Luke 16: 19-31

Challenges:

• While there is certainly nothing wrong with social justice, there have been a string of intense Gospel lessons in Luke from the past few weeks. If people are actually coming to worship and paying attention (wouldn't that be awesome), it's possible they might be getting a bit shell-shocked by this point. 

• Here is both an opportunity and a challenge. In 2012 and iconic photograph was taken of a NYC police officer giving boots to a barefooted, homeless man.  This is a profoundly generous act and it received quite a bit of attention.  At the same time, it was later reported that the homeless man, named Jeffrey Hillman was soon barefoot again: he had hidden the boots, saying "I could lose my life" because someone might kill him for the footwear. Solving poverty can seem very, VERY complicated. 

• It might be tempting to see this as an informational, scientific description of the afterlife.  A person could look at each little detail with clinical care to see exactly what it takes to "get to heaven" or "avoid Hades."  This isn't a scientific description, however, and shouldn't be viewed as such. If it were, why not let the poor stay poor? Then they'd be assured to go to Abraham's banquet.

Opportunities:

• Lazarus is the only named character in  Jesus' parables. Lazarus comes from "El-azar" or "God has helped." A pastoral wag once quipped that it's a good thing that God helps Lazarus because certainly no one else does.

• Like so much found in the Gospel of Luke, this story is about the REVERSAL OF FORTUNES between rich and poor with the coming of God's Kingdom.  See the Magnificat, the Sermon the Plain and just about everything else in the Gospel to illustrate this point. The question is, will our lives be governed and guided by the standards of God's Great Reversal, or by the rules as we see them in the world today.

• Any chance I get to use "The Canticle of the Turning" (ELW 723) is welcome.  Sure, it's a paraphrase of the Magnificat, rather than this story, but it certainly connects.  Guess what we're singing at Faith Lutheran this Sunday? Oh yeah.

The Good News:

• It might be a bit hard to find some Gospel here, but I believe that it's there.  The last verse here talks about a time when "someone rises from the dead."  Since we know the story, we can know that there is NEW LIFE and RESTORATION through Jesus Christ. 

• Okay, this is more of an opportunity, rather than good news, but this story is much like A Christmas Carol in that we, the readers/listeners have the chance to see this experience and find a new, different life, like Ebenezer Scrooge was able to do. 

• I've been quoting Boring and Craddock (The People's New Testament Commentary) quite a bit, but that's just because it's aweome. When this parable is put into it's wider context in both Luke and the Christian Experience, some more good news is found:

"...In this story, rich and poor are divided by table and gates, but Luke knows that in the early church such people are united around one table (Acts 2:43-47; 4:32-37; 10:1-11:18, esp. 11:3, 12) and Revelation knows of gates that do no exclude but are open to all (Rev. 21:12; 22:24-27)."  (page 245)

Pentecost 18: September 22, 2013

Amos 8:4-7

Psalm 117

1 Timothy 2:1-7

Luke 16:1-13

FIRST LESSON: Amos 8:4-7

 

Challenges:

• Trampling on the needy seems to be the sort of thing everyone thinks that "other" people are doing.  Many "rich" people consider it's the people above THEM with higher paychecks who are the real tramplers.  Have you heard someone say "Well, I'm not rich, I insert reason here."

• If the LORD will not forget "any of their deeds" how will any of us be able to stand? If one bad deed gets you on the LORD's list, why not more?  How does quantity fit into this?

• Much like Bill Cosby's comedy routine has Noah saying to God, "What's a cubit?" listeners today might wonder, "What's an ephah? What's a shekel?"  An ephah is a measure of grain (about 36.4 liters or 1 bushel) a shekel is a piece of currency that is based on weight as well.  If your ephah was small and the shekel great, it would seem that you are getting more $$ than you deserve for your grain.

 

Opportunities:

• A common sentiment I have heard voiced from time to time says that it's not bad to use the system to better yourself, even though it takes advantages of others, and "after all, you didn't make the system did you?" This is a great chance to call this sentiment out as contrary to God's way.

• This could be a great time to talk about exorbitant interest rates in our own society today and how they hurt many, MANY people.

• A great chance to talk about the different between "the letter" and "the spirit" of the law.  As person who follows the sabbath, but is just chaffing for it to be done so they can get back to business is missing the whole point: there might as well not be a sabbath if that is your mindset.

The Good News:

• Again and again and again, the Good News that comes from the prophets of Israel and Judah is that GOD CARES.  God cares about the poor and needy, God cares about how we live our lives.  God has a heart for those who are hurting.  This awareness that God cares can bring hope, comfort and strength in the midst of adversity.

 

PSALM: Psalm 117

Challenges:

• Whoa, this is one short psalm.  Usually you have time to get into a rhythm with a psalm, to get into some back-and-forth with a cantor perhaps.  Here, it's over before you know it.

• This psalm instructs the nations to praise the Lord, because the Lord has shown steadfast love to "US." Is that "us" just Israel? Probably.  That seems a bit exclusive don't you think?

Opportunities:

• Sometimes people like "fun facts."  If so, they'd be interested to know that this is the shortest psalm in the psalter.

• Instead of this being an "exclusive" psalm, could this be a "It worked for us, let it work for you," invitation to the peoples and nations of the earth?  The Lord showed us steadfast love, the Lord can do it for you too!"  Is it? Maybe.

• It's almost a laughable image here: tiny Israel is telling all the nations of the earth (even the big ones like Assyria, Babylon, Egypt, etc.) to praise THEIR god.  It would be like the coaches in my hometown of Portland Indiana or my present town of Swanton Ohio, telling the Indianapolis Colts or the Detroit Lions how they should lead the team...the Cleveland Browns, however, could probably use the advice...

The Good News:

• Again and again in Scripture we hear of our Lord's STEADFAST and FAITHFUL nature.  God can be counted on in the good times and the bad times.

• This psalm doesn't talk about Israel's accomplishments, attributes or other reasons for being loved: it's about God's love, not our merit.

 

SECOND LESSON: 1 Timothy 2:1-7

Challenges:

• If God desires for everyone to be saved (v.4), will everyone be saved?  It doesn't say, does it?  In Love Wins Rob Bell talks about salvation and says, "Does God get what God wants?" and the implied answer is, "Of course!"  This is an interesting question. (and by saying that I'm saying that I don't have an answer)

• Verse 5-6 speaks of Jesus as a ransom (as does Mark 10:45).  Who exactly is Jesus given to as a ransom?  God?  The Devil and the forces of evil?  
• Trinity issues?  Verse 5 says that Jesus is human, but it doesn't say anything about Jesus' divinity one way or another.

Opportunities:

• With this "ransom" image of atonement, many different illustrations are possible: in the Middle Ages, King Richard I "the Lionheart" was captured and held for the ransom of 150,000 marks (estimated at $4 Billion in 2011 prices).  That's a lot, to be sure, but it didn't involve someone giving their actual life.

• Jesus is also described as the "mediator."  This gives you many possible images: Jesus as a bridge between God and humanity, Jesus as connector, cornerstone, keystone, etc.

• Another good image for connecting two separate things: in World War II if a group of soldiers had to cross a barbed wire fence, one soldier would lay down over the barbed wire and the others would use him as a bridge.  

The Good News:

• Verse 4 shows us the character and personality of God: God desires everyone to be saved: even Caesar!  God isn't just itching to destroy people for fun, God wants very badly for them to come home.
• And still, the statement "There is only one God..." is a statement of defiance.  God is God and Caesar is not.  Christians pray FOR Caesar not TO Caesar.
• Slaves and captives needed to be ransomed.  WE are slaves to our own desires, addictions and emotions.  Jesus ransoms us from these oppressors.

GOSPEL: Luke 16:1-13

Challenges:

• What ISN'T a challenge here?  The steward in this story might be cunning, savvy and smart, but he is also SELFISH.  If we all acted this way, what would the world look like?

• The steward doesn't REPENT or act VIRTUOUSLY at all.

• This story seems to suggest that reciprocity is something to be sought after when Jesus recently seems to have rejected it (see Luke 14:12-14).

Opportunities:

• This story sounds very "contemporary" with a present day feel.  Change the setting to the office of a company and it would fit.

• Bob Dylan's song, "You Gotta Serve Somebody" is absolutely right. The opening lyrics say: You may be an ambassador to England or France
  You may like to gamble, you might like to dance
  You may be the heavyweight champion of the world
  You may be a socialite with a long string of pearls.
  
  But you're gonna have to serve somebody, yes indeed
  You're gonna have to serve somebody,
  It may be the devil or it may be the Lord
  But you're gonna have to serve somebody.  Are you going to serve God or wealth?  You can't serve both.
• This could be a good opportunity to joke about the difficulties of preaching hard texts ("I get to preach this one? Really? REALLY?") and turn the joke into a discussion on confronting difficult texts.

The Gospel:

• As disciples of Jesus, we don't emulate this steward's motives, but we can emulate his actions and his savviness.  Lois Malcom (from www.workingpreacher.org) says "...he transforms a bad situation into one that benefits him and others..."

• From The People's New Testament Commentary (Boring & Craddock): "Here, Luke recognizes the inherent ambiguity of wealth: on the one hand, money is "dishonest," i.e. tainted with sin.  On the other hand, it is not to be rejected as such but to be used in a way oriented to the coming triumph of God's kingdom.  Money is a means, not an end in itself.  People are to be loved, and money is to be used, not vice versa."

Pentecost 17: September 15, 2013

Exodus 32:7-14

Psalm 51:1-10

1 Timothy 1:12-17

Luke 15:1-10

FIRST LESSON: Exodus 32:7-14

Challenges:

• In this passage, it seems like God has to be “talked down” from doing some destroying.  It can be disconcerting to hear God sound so very emotional and ANGRY!  Making sense of this will take some conversation.

• This lesson begins right in the middle of the action-talking about this will require background, but not too much: you only have so much time. Why is God upset???

• We are used to the picture of God being timeless and all-knowing.  Seeing God change God’s mind can be a bit shocking.

Opportunities:

•  One of my wife’s Old Testament professors talked about how in the OT God is vulnerable: God cares enough about God’s relationship with humanity that God can be hurt. 

•   If you really wanted to create an interesting juxta-position to this lesson, you can sing “Immortal, Invisible, God Only Wise” and then explore about how we view God.

• This comes directly after Israel makes a Golden Calf, THAT comes after God liberates Israel from slavery.  Telling the abbreviated Exodus story will give this story pathos.

The Good News:

• Had I been in God’s place I would have been upset too.  While God not only refrains from DESTROYING the people, God continues to PROTECT the people.  That’s amazing and grace-filled.
• God listens. God sees.  God is connected.  If God's nature really is community (as in the Trinity, which I believe) listening and seeing and interacting are all about who God is.

PSALM: 51:1-10

Challenges:

• This psalm concerns penitence and confession.  Some people think penitence is over-rated and ruins your self esteem.  Other people might be on the opposite end of the spectrum and beat themselves up all of the time.  A preacher will be speaking to both types (and everyone in between)

• Words like "iniquity" and "hyssop" might sound unfamilar to those who are not really well versed in scripture (which would be most people).

 Opportunities:

• You can practically feel the pathos and emotion coming from this psalm.  This is a great chance to use nonbiblical stories of people who have really felt the need for forgiveness.

• The image of "being made clean" is strong in this Psalm: a chance to talk about laundry?  Cleaning the house?

• If you have a literature-friendly crowd, you could talk about Lady Macbeth's line: "Out, damned spot, out," and a little later, "Here's the smell of the blood still. All the perfumes of Arabia will not sweeten this little hand."  She's haunted by her role in murder and the imagery fits well.

The Good News:

• While we don't hear from God in these ten verses, we can assume that the speaker believes all of these things are possible: cleansing, truth, a right spirit, etc.

• The speaker feels that a person can approach God.  We can take a cue from this psalm and approach God as well.

• By "listening in" to this psalm, we learn about the character of God: God desires TRUTH.

         SECOND LESSON: 1 Timothy 1:12-17

Challenges:

• It might be tempting to explain that this isn't actually Paul writing.  Unless your sermon's main topic is pseudepigraphy (in which case, good luck!) mentioning this will just confuse the main point.  Is it THAT important for people to know?  Really?

•  Verse 12 can be potentially confusing: did Christ Jesus strengthen Paul BECAUSE he found Paul faithful?  Or is Paul thankful 'because' he was considered faith and appointed to Christ's service, even though he was a blasphemer? I think it's the later, but the way you say the sentence makes a difference.

• Verse 17's image of God as 'immortal, invisible, and only God' is really in tension with Exodus 32's view of God.  Of course, this might not be a challenge, but rather an opportunity...

Opportunities:

• Here the writer, speaking as/for Paul, talks about his past as a "blasphemer, persecutor, and man of violence."  This could be a good chance to talk about the benefits of "coming clean" or "confessing" the things from our past that go against God's way.  Trying to justify yourself can be exhausting. Giving in to the mercy and forgiveness of God can be a relief.

• In the third bullet point for "the Good News" section I talk about how God's mercy through Jesus Christ is not only for Paul personally, but also so that Paul can be an example for others.  I say that in this way Jesus is like a Master Chess player who sees the game four or five moves in advance and all of his moves will bring multiple benefits.  Emphasizing this image of Jesus as someone whose "moves" have multiple benefits could be helpful.

• In verse 14, there's a great image of "the grace of our Lord" overflowing for Paul.  The idea of God's love and grace being extravagent and overwhelming can be very powerful.

The Good News:

• "...Christ Jesus came into the world to save sinners..." (v 15) That pretty much sums it up.

• Verse 15b and 16 clear up some of the issues caused by the wording of verse 12. Paul received mercy BECAUSE "Christ Jesus came into the world to save sinners" not because of anything he did.

•  Paul is not only shown mercy for his own sake, the mercy he receives is also a great example to others. (see v. 16) Again and again in the Bible we see Jesus acting in a way that helps many different people from many different angles.  He is like a master chess-player who can see four or five moves ahead: and each move is going to help someone.

GOSPEL: Luke 15:1-10

Challenges:

• There are almost TOO MANY good things to talk about here.  Do you pick just one aspect/story or do you do a survey of th

• A well-meaning, but unhelpful view of the tax-collectors and other "sinners" is that Jesus accepts them and doesn't want them to change their lives at all.  Instead, he is there so that they will repent, change their hearts and lives and come back home to God.  We often emphasize the acceptance, but not the call for repentence.

• It is also often easy to criticize the Pharisees and scribes for being religious hypocrites (which, of course, they are).  But if we criticize them without thinking, we miss the ways we too can be put in their shoes, AND the radical, amazing, UNCOMFORTABLE and CHALLENGING message that Jesus is preaching.  If I'm honest with myself, if I had heard it back then (or placed in my present context now) it would unsettle me.

Opportunities:

•  AS A GREAT IMAGE: The Altar at St. Gregory's of Nyssa Episcopal Church in San Francisco, CA has "This man welcomes sinners" written where many other altars say "Do this in remembrance of me."  This congregation also holds it's weekly food pantry around the altar, using it to hold food that will be distributed.

• N.T. Wright says, "...all heaven is having a party, the angels are joining in and if we don't have one as well we'll be out of tune with God's reality. (Luke for Everyone, pg. 184.) This is a great chance to talk about parties.  Big, fun, joyful, exciting parties.
•  Here you have many of the principle social groups present in the story: scribes and pharisees, tax collectors and "sinners." This is a good chance to talk about the background of these groups: (i.e. tax collectors weren't only greedy and immoral, they were also collaborators with Rome and the local rulers, I don't think I would have liked them either, frankly).

The Good News:

• This is one of those passages where you don't have to hunt for the "good news," you just have to get out of its way.

•   Jesus doesn't ONLY love sinners as they are: he is here to change their lives for the better.  Positive change will happen.

• There is nothing special about the lost sheep or the lost coin other than the fact that they are lost.  You don't have to be anything other than you are for God to love you and want to be in a relationship with you.  If you take part in the relationship, expect to have things change...and for there to be parties in heaven.

Pentecost 16: September 8, 2013

Deuteronomy 30:15-20

Psalm 1

Philemon 1-21

Luke 14:25-33

FIRST LESSON: Deuteronomy 30: 15-20

Challenges:

• This lesson seems to take on a very “IF this, THEN that” conditional attitude toward following God.  

• If you look at this lesson as a contract that we have to uphold to God’s satisfaction, how do you ever know if you’ve done enough? Is there a proper “covenant batting average” that will get you into God’s “Hall of Fame?”

• Let’s just say that Israel and Judah had actually followed these commandments.  They were still small countries in between large empires: the chances of getting conquered would have still be very strong indeed.

Opportunities:

• Recently many evolutionary scientists have maintained the long-term advantages of altruism, selflessness and cooperation.  Jews and Christians can say, “That’s not new to us: we’ve been saying it for millennia!”

• With v. 19 the image of a buffet comes to mind: do you choose a blessing or curse?  Life or death? Crab Rangoon or General Tso’s Chicken?

• This is a good chance to give a very basic overview of the commands, decrees and ordinance of Deuteronomy to show the things that God finds to be important.

The Good News:

• God doesn’t give us commands to ruin our good times: God gives us a way of life that is fulfilling.

• This lesson gives you the sense that God is really looking for a relationship: God really cares.

•   In v.20 we see God making a promise, and God keeps God’s promises.

PSALM: Psalm 1

Challenges:

•    “In all that they do, they prosper.” Really? I’ve seen nasty people prosper and good people fail.

• While in verse 5 we learn that sinners will not be able to stand in the congregation when the judgment comes: trying to figure out who-is-who (sinners or righteous?) is counter-productive.

• Depending on your mindset this psalm could make the smug, smugger and those with low self-esteem feel even lower. 

Opportunities:

•     You could look at this psalm in two different ways: a smug person congratulating themselves, or a down-trodden person saying these words, hoping that they are true, despite his/her experience.

• This psalm has great imagery: visuals of trees and other parts of creation could enhance the message, as well as stories about trees, gardens, etc.

•     This is a great chance to talk about “the law of the Lord” (v.2) as a way of life.

The Good News:

•     The strength of those who delight in the law of the Lord is contingent on God, not their own strength.

•    Prosperity isn’t a reward, it’s a result. As Coach Taylor on the show Friday Night Lights tells his team: “success is a byproduct” of good practice. 

 

SECOND LESSON: Philemon 1-21

Challenges:

• The Bible was written and compiled during a time when slavery was an accepted institution.  The fact that the Bible accepts the institution and does not categorically denounce it can be hard to stomach.
   
• There’s a temptation to give Onesimus and Philemon character traits and personalities that are not supported by the text: we don’t know if Philemon was a likeable guy, or a tyrant.  We can’t assume too much.
• You could spend the whole sermon explaining the socio-economic world of Paul and not get to any application for the present day.

Opportunities:

 

• This is a practical, messy, real-life situation. It shows that Paul was VERY interested in the everyday life of the church: he wasn’t an abstract academic. Paul’s passive aggressive, guilt-inducing style is actually almost funny (v.18-19)

• This could possibly be the first time some people have heard from (or even of) this book.  It’s a great chance for an introduction. 

• Why not throw in the last 4 verses so that you can say you read an entire Biblical book during worship?
  

The Good News:

 

• Paul’s goal here is even more challenging (and rewarding) than liberty: it’s community.  This isn’t about “good guys” vs. “bad guys:” it’s about reconciliation. 

•  Paul’s goal of reconciliation is very similar to Martin Luther King Jr.’s goal for America:  the “Beloved Community” for ALL Americans together. From the speech Our God is Marching On: “Our aim must never be to defeat or humiliate the white man but to win his friendship and understanding.” (I Have a Dream: Writings and Speeches that Changed the World: HarperCollins, 1992)

•  If you ever wondered if Paul really meant what he said about “No longer slave or free.” (Gal. 3:28)

GOSPEL: Luke 14:25-33

Challenges:

•  An obvious challenge in v. 26: the word “hate” is very strong.  The Greek word “misseo” can mean “to have a strong aversion to,” or “to be disinclined to.” 

• We’re supposed to give up our possessions?   Is that likely?  Possible?

• There have been some really intense, challenging Gospel lessons from Luke recently.  It can get exhausting!

Opportunities:

 

• This is a good chance to talk about hyperbole and how the Bible will often use such extreme examples to make a point.  “Hate” can have the meaning “love less.” 

• This is a good chance to talk about being an actual “Christ-follower” and not just a “Christian.”

• Rob Bell has an excellent Nooma video (Shells) where he talks about how saying “yes” to one thing means saying “no” to plenty of other things. 

The Good News:

•  Jesus' words really point to a person's PRIORITIES. What comes first?

• This is an invitation to a new and better life.  Jesus knows that possessions will rule us: he gives us the chance to have something else.

• We can all get caught up with numbers and "large crowds."  If we don't have tons of people flocking to our church, group, organization, etc. we can feel like failures. It can be helpful to know that Jesus wasn't obsessed with quantity like we sometimes are.