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Original post at http://bethquick.blogspot.com/2011/10/lectionary-notes-for-18th-sunday-after.html
Readings for 20th Sunday after Pentecost, 10/26/14: Deuteronomy 34:1-12, Psalm 90:1-6, 13-17, 1 Thessalonians 2:1-8, Matthew 22:34-46Deuteronomy 34:1-12:
Psalm 90:1-6, 13-17:
- This is where I feel most sorry for Moses, who, though making many mistakes, has more or less followed God on such an adventure, and yet only gets to see the whole promised land from a mountain top, never actually entering it himself. Could you trust God on such a journey, if you knew that you yourself would not reach the desired end, that you would have to entrust that completion to others?
- I think this is a good lesson for the church - we have to let go of 'ownership' of our journeys - God 'owns' our journey. If we can let go of possession of where we are leading the church, we can get even closer to the promised land than if we demanded we be able to go the whole way ourselves!
- "Moses was one hundred twenty years old when he died; his sight was unimpaired and his vigor had not abated." What a great little obituary! We can pray that our spiritual sight remains unimpaired and our vigor fresh all the days of our life.
1 Thessalonians 2:1-8:
- "Lord, you have been our dwelling place." We dwell, live, in God. We are home in God, live within God. A comforting image.
- "from everlasting to everlasting you are God." God is God is God always.
- "A thousand years in your sight are like yesterday when it is past . . . they are like a dream." Human mortality - we don't like to confront it. But this Psalm reminds us to remember our place, to put things in perspective.
- "turn back, you mortals." "Turn, O Lord." A conversation going on here, between God and us.
- Typical Paul, always drawing attention to his own suffering, in a martyr-sort of way! It is bearable since he was such good points to go along with it, I guess.
- "not to please mortals, but to please God." As pastors, we are sometimes caught up in trying to please people instead of God, aren't we? We can't always - perhaps can rarely - do both. If we need to do only one, we're called to do what pleases God.
- "to share with you not only the gospel of God but also our own selves." This is my favorite verse in the passage. Sharing the gospel is a good gift. But it is even better, and more authentic, if we are willing to give ourselves - our passions, who we are - along with it.
- "love the Lord you God . . . love your neighbor" Sometimes this verse seems like a no-brainer, doesn't it? But it is the simplest most straight-forward things that we are worst at living out.
- "and with all your mind." This phrase actually does not appear in the Old Testament, but I like the addition. We are rational thinkers, and I like to think that our whole mind is meant to love God as well.
- In the second section, Jesus asks a 'trick question' of sorts, in, apparently, an effort to get the Pharisees to quit badgering him with their own lame trick question. Do you think Jesus was invested in the answer to or theology of the question he asks? I doubt it, but he tries to show the Pharisees perhaps that they are missing the point, asking the wrong questions.
- So, if you had to ask Jesus questions, what would you want to know?
Permanent link to this article: http://methoblog.com/3_0/2014/10/lectionary-notes-for-twentieth-sunday-after-pentecost-year-a-proper-25-ordinary-30/
Original post at http://bethquick.blogspot.com/2014/10/sermon-for-nineteenth-sunday-after.html
Promised Land: Are You with Us? By the time we reach today’s text in Exodus 33, the Israelites have been through most of the worst and bulk of wandering through the desert, seeking after a new homeland. As we’ve talked about, we’ve seen God meet need after need expressed by the hesitant, scared Israelites. And then they started to transition, to think more about where they were headed to instead of what they were running from, and God started to help them shape an identity as a people, carving out a law that would guide them as they entered a new place and a new way of being together with each other and with God. And finally, they’re on the brink of reaching their destination. And so it seems strange to me, after all they’ve been through, that now Moses would be so plaintively asking if God will be with them, go with them, when they enter into the Promised Land. He’s pleading, practically begging, whining, beseeching God to go with them into the Promised Land. Moses is talking with God, and he says to God, “So, you haven’t said who you’re going to send with us into the Promised Land. I mean, you’ve said you know me by name, and I’ve found favor in your sight. If that’s true, show me your ways, so that I can know you better and continue finding favor in your sight. Oh, and also, consider that all these people are yours.” God responds, “My presences will go with you, and I will give you rest.” But that’s not convincing enough for Moses apparently. He says, “if you aren’t really going with us, don’t send us out of here to that unknown land. Nobody will believe we’ve found favor in your sight if you won’t even go with us. If we are really your people, you have to be with us.” And God says, “I’ll do just what you’ve asked, because I know you by name, and you’ve found favor with me.” So Moses boldly asks to see God’s glory. And God says, I’m still in charge of my own mercy and grace, but yes, “I will make all my goodness pass before you.” The Israelites believed no one could look at the face of God, and so Moses stands on a cleft in the rock, and God covers Moses until God has passed by, when Moses is then able to see God’s back. Actually, the Hebrew here is a bit ambiguous. It’s like: Moses can see the residue glory of the place where God just was. Moses can see: wow, God was just right there. So what’s with all the need for affirmations, for proofs, on Moses’ part all of a sudden? Well, last week, a select group of us talked about what was happening down on the ground while Moses was receiving the Ten Commandments that we talked about two weeks ago. While Moses was up there, the people were down on the ground, out-of-sight-out-of-mind convinced that God had abandoned them, begging Moses’ brother Aaron to make a replacement God for them. Aaron complies, and they fashion a golden calf, which the people then worship. When Moses sees it, he smashes the tablets with the commandments, and God is mad. Really, really, mad. So the people are full of guilt and regret. And they wonder, as even Moses does, if they can possibly have the same relationship with God going forward now that they’ve screwed up so badly. Indeed, God tells them to head to the Promised Land – they’re still going to the land of milk and honey. But God says, “I’m sending my angel to guide you, because right now, I’m so mad at you I can’t even look at you.” (That’s a Pastor Beth paraphrase.) That’s why Moses seems so unsure if God will go with them – he is unsure! Have they crossed the line at last? Is God done with them? Have the screwed up too badly? Does God still love them? Are they still God’s people? I think we have to learn about what unconditional love is. I don’t think we’re born knowing it innately. It’s something so good we have to experience it, glimpse it at least, before we start believing in the possibility. Or maybe we start to believe that others might love us unconditionally when we realize we love them unconditionally. I’m not sure of the order. But I do think it is something we grow into. I think especially of my 7 year old nephew Sam. My mom, Sam’s grandma, loves Sam with the unmitigated love that grandparents have for grandchildren. I saw this cartoon on facebook recently and it captured the essence of unconditional grandparent love. My mother has in particular a problem with not giving Sam absolutely everything, and this cartoon is only a slight exaggeration of times she wants to give Sam “a small gift.” But Sam is a 7 year old boy, and sometimes he’s mischievous. Perhaps even naughty. Occasionally, while at Grandma’s, Sam will get into trouble, and need to cool down in his room. Sometimes she needs to let him know that his behavior is unacceptable, and she doesn’t want to be around him if he’s going to be hurtful, or if he won’t listen, or if he has to be told for the 1000thtime that he can’t jump on the couches. Since Grandma is pretty easy on him, Sam can be pretty surprised if she tells him “no” and sets a firm limit. In fact, sometimes, knowing that his Grandma is upset with him will cause Sam to burst into tears. Or he’ll approach her hesitantly, after a timeout, not sure how he’ll be received. As if he’s wondering, “Have I been so bad that you really don’t want me around anymore? Do you still like me?” Indeed, for an elementary school kid, in that tumultuous world were kids are best friends one day and worst enemies the next, it’s easy to believe someone might stop liking you. And so I think part of the way Sam responds is because he has to learn over time about saying sorry and getting forgiveness and the astonishing truth that there is absolutely nothing that he could do – nothing – that would make my mother love him any less. And no wonder it’s hard to take in, because that’s pretty amazing stuff. To be loved no matter how much you’ve screwed up, even when you’ve hurt the very person who loves you so much. I think Sam is slowly learning though, because recently, he said to my Mom, “Grandma, you love me way too much!” Unconditional love is powerful. Thinking about Sam and my mom helps me understand Moses’s chat with God a little better. In the aftermath of the Israelites making idols, worshiping something other than the very God who rescued them from Egypt, promised to prosper them, and guided them carefully through the wilderness, providing for their every need, God is not thrilled with the Israelites. In fact, God says: right now, I’m mad enough that maybe I better not be around you. Let me send a messenger with you to guide you into the Promised Land. Not: I’m going back on the promise I made. Not: I’m leaving you with no help. But: I need a little space. But the people mourn, hearing, “I don’t love you anymore.” And that’s what I think Moses is asking, really: “Do you still love us? And if you still love us, will you please come with us? Because I want to know you even better than I have before.” Of course God says yes. Of course God loves them still. Always. Because there is nothing they can do that will separate them from God’s love. Nothing. Even when God doesn’t really want to be around them for a bit, God loves them. In the very next scene, we find that the tablets of the law, broken in the aftermath of the golden calf, are made new. A symbol of healing. I think we can say: God loves us unconditionally. But knowing it, deep in our hearts, is a bit harder. Because we, too, live in a tumultuous world where our brokenness makes it hard to believe in unconditional love some days. And we wonder, perhaps, if we even deserve it. Thankfully, love operate in an entirely different system than what we deserve or not. And thankfully, we catch glimpses of unconditional love, even in our faulty, human version of it. Enough to be learning, over time, as we mature in faith, that God loves us even when we’ve made a big mess of things. God loves so much a bystander might observe that God in fact gets a little extravagant in loving us so much. And there’s nothing we can do that will change it. So let’s keep journeying. We’re almost to the Promised Land. And God will go with us. Thanks be to God. Amen.
Permanent link to this article: http://methoblog.com/3_0/2014/10/sermon-for-nineteenth-sunday-after-pentecost-year-a-promised-land-are-you-with-us-exodus-3312-23/
Original post at http://bethquick.blogspot.com/2014/10/sermon-for-seventeenth-sunday-after.html
Exodus 20:1-4, 7-9, 12-20 Promised Land: Commandments For the next four weeks we’re continuing our journey in the book of Exodus, but we’re shifting our focus a little bit. We’ve been journeying out of Egypt, but now we’re heading to the Promised Land. The different might not sound like much, but I think with study we’ll find that while initially, the Israelites can only think about where they’ve come from, and can only demand sign after sign from God that they haven’t been led into the wilderness simply to die, now God is pushing them, encouraging them to look forward, to the life that will become theirs. They are no longer going to be simply people who are on the run from slavery in Egypt. No, now they are going to be the Israelites who are seeking the Promised Land. A nation unto themselves. And they need a more compelling identity than “formerly slaves in Egypt.” Instead of knowing who they aren’t, they really need to start worrying about who they are now. I think this is a transition we all need to make at times in our lives, and sometimes, like the Israelites, we need continual reminders and encouragements that we aren’t in the same place we started anymore. I remember during my first years of ministry, it was hard for me to stop thinking of myself as someone just out of seminary. For a long time when I started in my first parish, I would explain my ignorance about a particular situation by saying, “well, I’m pretty new at this.” But now I’m in my twelfth year of ministry. I’m no longer just out of seminary. In fact, the last time I visited Drew, where I attended school, I realized that perhaps more than 50% of the faculty I studied with at Drew are now retired or moved on to new places. The Drew I attended isn’t there anymore, even if I wanted to go back and make that my context again. I’m sure you’ve had similar experiences in your own lives, and I know this congregation has had that experience. You’ve been through the process of creating a new congregation where once there were four different communities. And no doubt for a while in that transition, you were defined mostly by where you came from. How you did things at Cardiff or Navarino or South Onondaga or Cedarvale. But now, these many years in, even though you still cherish the memories of where you’ve come from, you are Apple Valley United Methodist Church. A new family, forged by your new shared experiences. And so now, our scripture texts focus not so much on what is being left behind, but on what kind of future the Israelites want in the land to which they’re headed. So today we find ourselves with a familiar text – the giving of the ten commandments. Sometimes I think familiar bible passages are the trickiest for us, because we assume we already know what the text says. Oh, the ten commandments – I know what those are already. Just don’t ask me to recite them on the spot, right? The first four commandments, as I mentioned with the children, talk about our relationship with God. I am God, no one else, and no other gods are before me. Make no idols of any kind. Don’t wrongfully use my name. And remember the Sabbath and keep it holy, a day of rest. And then the other six commandments are reaching outward, emphasizing how we are to live as neighbors, a community, a people. Honor your parents. Do not murder, or commit adultery, or steal, or lie, or covet what belongs to another. Eventually, the laws that will govern the Israelites are much expanded, but these are the building blocks, caring for the relationship with God and neighbor. David Lose writes that biologists would tell you that we’re hard-wired to look out for our own wants and needs over all others, and that this is where the concept of the strongest – and presumably most selfish – surviving comes from. Theologians, he said, would tell you that this is what human sin is: selfishness that puts our needs above the needs of others, but actually limits “human flourishing” and contradicts God’s desire for us to love one another. The law, then, at its most basic level, is something that God gives us to curb us from our tendency to put ourselves first. The law creates boundaries that enable us to flourish as a whole, that “create room in which we can live with each other.” Lose concludes, “That’s the law, in its first use, functioning as a gift from God to tell us – children and adults alike – “no” so that we can then say “yes” to a richer and more abundant life together.” (1) For the Israelites, the ten commandments are a starting point of the new community that they’re building. A way that they will agree to live together, so that all people in the community have the chance to flourish. Of course, as we’ll see in the weeks ahead, their journey to the promised land is not all smooth sailing. But now they have a framework for their lives together. Last week, I met with the Staff Parish Relations Committee to do some of our work in preparation for Charge Conference in November. One of the tasks that we must complete is creating a covenant between the pastors and the congregation. The covenant, especially when you have new pastors leading you, can be pretty simple. But the basic purpose is something like the purpose of the commandments: it’s setting out some priorities and a way of living together as a church that will create the space for God to help us flourish. That’s what we want, right? For this community of faith to flourish. And if we want that, what do we need to decide about how we will live together? What things are most important to us? What are the core values at the center or what we do, and how we treat each other, and how we reach out in love and service? We’re working on that, and I encourage you all to think about that, whether you are part of SPRC or not. What principles do you think should guide our life and work together? Love? Forgiveness? Hope? Joy? What ways of being together will help us create space so that here at Apple Valley, we can, together, seek to follow Jesus? Today is World Communion Sunday. It’s a day when Christians from many traditions make the effort to celebrate communion to remind ourselves of our common purpose and identity as members of the body of Christ. The table is a space Christ creates where all are invited. There’s room for everyone. And there’s one bread, one body, so that everyone can take part, and everyone can flourish. As Christ invites us, makes space for us at the table, let us strive to live in a way that we are always making room for others, so that together, we might live into all that God hopes and dreams for us. Amen. (1) Lose, David. “Law, the First Use.” http://www.davidlose.net/2013/10/law-the-first-use/
Permanent link to this article: http://methoblog.com/3_0/2014/10/sermon-for-seventeenth-sunday-after-pentecost-year-a-promised-land-commandments-exodus-201-4-7-9-12-20/
Original post at http://bethquick.blogspot.com/2011/10/lectionary-notes-for-17th-sunday-after.html
Readings for 19th Sunday after Pentecost, 10/19/14:Exodus 33:12-23, Psalm 99, 1 Thessalonians 1:1-10, Matthew 22:15-22
- "My presence will go with you, and I will give you rest." This is the promise that God makes to Moses. Moses makes God repeat it, because he knows that God's presence means good things for the Israelites. But I wonder if Moses expects a different kind of protection and presence than God has planned? I think Moses sees God's presence as a safety net, instead of a foundation. Do we ever see and treat God's presence that way?
- "you cannot see my face." Wanting to meet "face to face" usually is something we want so that we can be on equal footing with whoever we meet with. God reminds us that we are not exactly on equal footing with God! But still, that we see God, that Moses can be so close with and to God shows that God has a unique relationship with humanity. We can talk to God! Compared with other characteristics of deities that would have been worshipped in Moses' day, our God, this God of Israel, is a different kind of God . . .
1 Thessalonians 1:1-10:
- "lover of justice, you have established equity" - this is definitely my favorite phrase in this Psalm. God loves justice. And we don't need to wonder what is meant by justice in this case. This is not God-lover-of-justice who loves to punish and condemn. The justice that God loves is the justice that brings equity. That's equal-ness. Fairness for everyone. God tells us what justice means. Let's not try to define it on our own when God already does it for us.
- "you were a forgiving God to them, but an avenger of their wrong-doings." An interesting verse. God who is both forgiving and avenging. According to dictionary.com, avenge means "to inflict a punishment or penalty in return for" Can God forgive us and punish us? I'm not sure. I always hesitate to think of or speak of God in terms of punishing us, because I think our theologically can get really out of hand when we go there - we like to point out how God is punishing others who are not like us, or we worry that everything that happens to us that we don't like is due to God's punishment. But does God punish? What do you think?
- "Worship at [God's] holy mountain. For the Lord our God is holy". For the Israelites, the mountain was a holy place to meet God. For us, our sanctuaries are sometimes holy - what other places are those you consider holy places?
- Words of greeting open this letter from Paul. I've always liked verse 2: "we always give thanks to God for all of you and mention you in our prayers, constantly" - It is nice to know that someone is constantly praying for you, isn't it? Do we remember to pray for one another in our ministry? To lift each other up before God?
- "and you became imitators of us and of the Lord." If someone was to imitate you, could they also say they were imitating Christ? What would it look like for someone to imitate you?
- "in every place you faith in God has become known, so that we have no need to speak about it." And this, could someone say this of your faith?
- Context: like last week's reading, don't forget the time - this reading takes place during what we call 'holy week' after Jesus has come 'triumphantly' into Jerusalem. The Pharisees and others are trying trick after trick to entrap Jesus.
- The Pharisees and Herodians patronize Jesus in their question, but they've at least noticed correctly: Jesus shows no deference and no partiality to people. Clearly, though, this drives them crazy. They want his deference!
- This reads as a sort of "church and state" question. What do we make of Jesus' response? That religion and state are separate? That our religious life shouldn't influence the political and vise versa? I don't think that's what Jesus means.
- Instead, he says, "to God the things that are God's." What is God's? Do we not believe that it all belongs to God? What is ours, or the emperor's?
Permanent link to this article: http://methoblog.com/3_0/2014/10/lectionary-notes-for-19th-sunday-after-pentecost-year-a/
Original post at http://bethquick.blogspot.com/2011/10/sermon-for-seventeenth-sunday-after.html
Readings for 18th Sunday after Pentecost, 10/12/14:Exodus 32:1-14, Psalm 106:1-6, 19-23, Philippians 4:1-9, Matthew 22:1-14
Psalm 106:1-6, 19-23:
- At first, the story of the golden calf strikes me as ridiculous - who would want to worship or take any such comfort in a cow made out of gold? What can a golden cow do for you?
- But then I think of the idols we have today: money - certainly a gold cow might symbolize that?! Possessions, even people. We put many things before God. Anything we put before God is an idol. Anything.
- Does God need to be persuaded? Without Moses 'imploring' God, would God fail to be merciful? I don't think so.
- "And the Lord changed his mind." Everything I think theologically screams out at this notion of God just having a sort-of temper tantrum/mood swing until Moses "sweet talks" God. What do you think?
- "Happy are those who observe justice, who do righteousness at all times." I like the wording - do righteousness, as opposed to are righteous. Righteousness, grammatically or not, is an action - a doing word, not a being word.
- This psalm relates to the Exodus reading, and calls for repentance from sin. The psalmist actually recalls much of the story of God, Moses, and the Israelites, so make sure to read the whole Psalm.
- Again, a sense here that God changed God's mind, being persuaded by Moses.
- Euodia and Syntyche - often overlooked examples of women in the Bible who are clearly in leadership roles. Paul comments that these women "have struggled beside [him] in the work of the gospel." This seems pretty clear on their position, co-workers with men in gospel work. Celebrate!
- V. 5 – “Let your gentleness be known to everyone. The Lord is near.” The Greek might translate also as “reasonableness”, “fairness”, “goodness”. Gentleness is not necessarily a trait we value, is it? Particularly not in both genders. It’s ok for a woman, but we don’t often praise men for gentleness. How can we let our gentleness be known? What does that have to do with our faith? The command from Paul flows into the second phrase, ‘The Lord is near.’ How do they relate?
- V. 7 – “And the peace of God which passes . . . “ – The ‘passes understanding’ is from the Greek ‘huperechô’, which means, “to be above” or “to hold over”, “to prevail.” God’s peace is above everything. That’s comforting.
- Think on excellent things. I like that advice! Oh yeah, and do all the things you have learned and received and heard and seen in Paul. Sometimes, Paul's modesty kills me.
- Usually the parables are challenging, but in a way I find compelling. I must admit, this parable is challenging in a more troubling way to me - we must dig deep for understanding! Check out Chris Haslam's always helpful notes for some more comments.
- Notice the similarities and striking differences between this parable and the parable in Luke 14.
- In Matthew, it is specifically a king inviting guests to a wedding. They won't come, and what's more, they kill the kings slaves - they are aggressive in their rejection of the king's invitation.
- So, the king takes whoever he can get as guests - but, a guest who is not properly dressed is bound and ejected into the darkness, where there is weeping and teeth-gnashing. What a consequence!!
- "Many are called, few are chosen." Is this a good summary? Does God call many of us, only to reject many of us? Is this the gospel writer's take on the parable, instead of Jesus'?
- How do you respond to invitations you receive? Do you always RSVP? Do you show up unprepared? What can we learn about how we are to respond to God's invitations?
Permanent link to this article: http://methoblog.com/3_0/2014/10/lectionary-notes-for-eighteenth-sunday-after-pentecost-year-a/
Original post at http://bethquick.blogspot.com/2011/09/lectionary-notes-for-16th-sunday-after.html
Readings for 17th Sunday after Pentecost, 10/5/14:Exodus 20:1-4, 7-9, 12-20, Psalm 19, Philippians 3:4b-14, Matthew 21:33-46Exodus 20:1-4, 7-9, 12-20:
- People have spent a lot of energy defending these commandments. Are they worth defending? While I don't feel they need to be posted in our courtrooms, for example, I think they are still pretty important for us.
- The ones I am most drawn to are the first commandments. God is God and our only God. We might not worship other deities, but sometimes we're in danger of worshipping our possessions, our work, our culture, or our country. We may not make golden calf idols, but we idolize plenty of things, don't we?
- "Remember the Sabbath." This is so hard for me. We're recently started a twice-weekly prayer chapel at our church - 30 minutes to be still and be with God. I find even that hard. My mind is always racing over my to-do list. How do you keep Sabbath?
- Coveting - that's another commandment that I think is so important. We always want what we don't have, no matter how much we do have. How do we live a life of gratitude?
- "The heavens are telling the glory of God." These famous words from the Psalm are often set to music...
- This imagery of the sun "like a bridegroom from his wedding canopy", this personification of the sun draws to my mind Greek/Roman mythology, and no doubt made contemporaries of the psalmist think of similar images of sun-gods in other religions. The difference? Here the sun is put into place by God, not a god in itself.
- God is more than gold, sweeter than honey. A simple message - but reminds us of things we put too often before God in our lives.
- "Let the words of my mouth and the meditations..." This verse is often used by pastors before they begin preaching. I like it, but if there's a way to use a Bible verse too much to the point of over doing, this one makes it on my personal list!
- One of my least favorite things about Paul is that I feel he is always boasting about himself while pretending to be humble. But here, he actually is making good, thoughtful points about his identity and his identity in Christ. A faithful Jew all his life, Paul says his faith identity would give him reason to boast except that now, in Christ, these things are "regard[ed] as loss]." Why? These things simply aren't important in Christ: in Christ there is no Greek or Jew.
- "Forgetting what lies behind and straining forward to what lies ahead." The them here is of a clean slate. It isn't easy to forget the past. Indeed, it is not always wise either. But what Paul urges here is to forget the identity that was without Christ, so that we can focus on 'the prize' of living fully in Christ in the present/future.
- "I press on." We can't underestimate the importance of simply pressing on, I think, even when we struggle. We just press on, try again, reach toward the goal.
- Jesus tells stories about his identity. The landowner/tenants story is interesting - it almost reads like "God should have expected Jesus to be killed" - which isn't helpful.
- Looking for more help, I check Chris Haslam's comments. Now it makes more sense. Jesus is saying: God will find tenants who will produce. Do we want to be tenants? What will we produce for the landowner? If we produce nothing, why would that landowner want us to stay as tenants?
- The Pharisees get that Jesus is talking about them, but remain immobilized. Do you ever feel that way? The scriptures you know are calling you to accountability, and yet you still do not act. Jesus is calling us to action!
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