The following service is for a basic order of worship for a Candle Lighting Service. The service requires the use of candles for every member in the congregation. There is also a longer version of this service posted under the same name. This short version should include a short homily before the candle lighting. We recommend our sermon "A Great Light." CHRISTMAS EVE CANDLELIGHT SERVICE The Gathering of God’s People Greeting and Worship Notes Prelude Call to Worship Lift up your heads, O gates! And be ...
2. Watered-down Versions of the Faith
Mark 16:1-20
Illustration
William A. Ritter
... , don't blame me. This is Runa Ware's recipe." Sometimes I think we preachers are related to that poor lady, if not by blood, then by practice. For we have this habit of coming to the finest of feasts and serving up watered-down versions of the faith ... omitting the most difficult ingredients altogether ... and then delivering the finished product half-heartedly, as if apologizing for the meager portion of truth we are bringing to the table. What am I saying? I am saying (quite frankly) that a great deal ...
3. Ban Dihydrogen Monoxide (Long Version)
John 3:1-36
Illustration
Staff
It is very hard these days to know who to believe. Everyone is trying to lead us to their version of truth. In 1997, Nathan Zohner, a 14-year-old student at Eagle Rock Junior High School in Idaho Falls won first prize at the Greater Idaho Falls Science Fair by showing how conditioned we have become to alarmists spreading fear of everything in our environment through junk science. In ...
... Pilgrims were when they gathered together to celebrate with their Indian friends. Like the people mentioned in Dr. Fosdick's illustration, we also would be wise and avoid heartache and spiritual breakdown if we would today turn our attention to Thanksgiving--the Biblical version. Thanksgiving needs to have roots if it is to produce any fruit in our lives. The roots for Thanksgiving are deeply woven into the Biblical drama and story. From Psalm 103 read today we hear the testimony of David that our greatest ...
In a FAMILY CIRCUS cartoon, the little girl sits her baby brother on her lap and tells him the story of Christmas. According to her version, Jesus was born just in time for Christmas up at the North Pole surrounded by eight tiny reindeer and the Virgin Mary...Then Santa Claus showed up with lots of toys and stuff and some swaddling clothes...The three wise men and the elves all sang carols while the Little ...
In Paul’s great letter to the Corinthians he addresses many issues: conflicts, divisions and hardships abound on every side. The crowning achievement of that letter is the 13th chapter. The chapter on love. At the end of that chapter Paul says that of all the qualities of our faith there are three most important: Faith, hope and love. I would like to spend our time this morning on hope. In difficult times we must have hope. But hardship is relentless and can come in many ways. I am reminded of Lucy's ...
Director's Notes: Pastor Ray, my minister, was speaking on resolving conflict and since I hadn't done the 'Game of Life' drama in quite some time, I thought I'd bring it back. I rewrote it to accommodate only 2 actors (instead of 3) and it worked great! This is another drama that people respond well to because they can relate... Cast: Jack: A normal husband and father Sandy: Jack's wife Props: Table/desk The game of Life Bowl of chips, etc. Setting: Jack and Sandy's kitchen (LIGHTS UP CENTER STAGE - Jack ...
Director's Notes: I was recently asked to write a drama for a youth group. I decided to take 'The Hike' and alter it since it seemed to fit so perfectly with their goals. The adult leadership of the group wanted to say that they were there for the teens. The drama is aimed at both the Christian and the non-Christian teen. To the Christian it says: We (the leadership) are going to work with you to continue to grow into a deeper relationship with our God. To the non-Christian it says: We are going to ...
Psalm 14 is almost identical to Psalm 53. They appear to have been transmitted separately, the former finding a place in Book I of the Psalter and the latter in Book II. The most obvious difference between them lies in the divine name. Psalm 14 uses the personal name “Yahweh” (rendered “the LORD” in the NIV), and Psalm 53 uses “God” (Hb. ʾelōhîm), as is customary in the Elohistic Psalter (Pss. 42–83). These psalms stand apart from the rest for their universal perspective, their universal condemnation of ...
53:1–7 Psalm 53 is virtually identical to Psalm 14. While Psalm 14 refers to “the LORD,” Psalm 53 refers to God, as is customary in the Elohistic Psalter (Pss. 42–83). Psalm 14:5–6 is here collapsed into a single verse (53:5), which omits the mention of God’s protection of “the righteous,” and instead expands on God’s judgment of the evildoers. For further discussion, see the comments on Psalm 14.
11. A Child's Version of the Meaning of Easter
Illustration
Editor James S. Hewett
A three-year-old girl was as anxious for Easter to come as she had been for Christmas to come. Her mom was expecting her third child in just a few weeks, and many persons were giving the family baby gifts. The toddler girl had picked out a new dress and Mom had given her a new white bonnet. As they stopped at a store to buy her a new pair of shoes to go with her outfit, she once again said, "I can't wait for Easter!" Her parents asked her, "Do you know what Easter means, honey?" She replied, "Yes." "Well, ...
... and the temple (2 Chron. 34:8) were added by the Chronicler in order to link the temple restoration to the other cultic reform measures that were moved forward in his narrative. Whereas only Shaphan is sent by the king, according to the Deuteronomist’s version, the Chronicler reports that three people were sent: Shaphan son of Azaliah and Maaseiah the ruler of the city, with Joah son of Joahaz, the recorder (34:8). Their task was to repair (chazaq) the temple of the LORD his God. The Chronicler inserts ...
... makes good sense on the assumption that Jesus himself is still the speaker in verse 38. If, on the other hand (as in version 3), the narrator is already responsible for most of verse 38, then in verse 39 he is commenting on his own appended words (i ... life and power in the heart of the believer, like a self-replenishing and overflowing stream. The source of the stream is Jesus, no less in versions 1 and 2 than in 3, for he alone can say come to me and drink. Most of the “I am” statements in John’s ...
... makes good sense on the assumption that Jesus himself is still the speaker in verse 38. If, on the other hand (as in version 3), the narrator is already responsible for most of verse 38, then in verse 39 he is commenting on his own appended words (i ... life and power in the heart of the believer, like a self-replenishing and overflowing stream. The source of the stream is Jesus, no less in versions 1 and 2 than in 3, for he alone can say come to me and drink. Most of the “I am” statements in John’s ...
... indicates that the king went to Gibeon alone. The last few verses, in which the wealth of Solomon is indicated (2 Chron. 1:14–17), were taken over from 1 Kings 10:26–29, where more or less the same information is provided. 1:1 Unlike the Deuteronomistic version in 1 Kings 1–2, the Chronicler portrays the transition from David’s to Solomon’s reign as smooth and without resistance. As was already announced in David’s blessings in 1 Chronicles 22:1 and 28:20, the LORD his God was with him. As in 29 ...
... Chronicler (as in 1:1–3) merely picks up the first name in each subsection of his source text, but follows the order precisely. The mention of Abram at the end of this Semite line seems to be the reason that the Chronicler included this version. Abram (who can be traced through Peleg, but not through Joktan) forms the culmination of this first section of the Chronicler’s genealogies. The next section clarifies why this was so important. There is, however, a very interesting addition to the name of Abram ...
... of Saul and his sons to Jabesh. The indication in 1 Samuel 31:12 about the valiant men of Jabesh Gilead journeying “through the night” was omitted, and obviously also the reference to “the wall of Beth Shan,” which is not part of the Chronicler’s version. First Samuel 31:12 also indicates that the bodies of Saul and his sons were cremated there. This detail was left out by the Chronicler. In the next-to-last sentence of 1 Chronicles 10:12 the Chronicler then merges the information provided in the ...
... Chronicler (as in 1:1–3) merely picks up the first name in each subsection of his source text, but follows the order precisely. The mention of Abram at the end of this Semite line seems to be the reason that the Chronicler included this version. Abram (who can be traced through Peleg, but not through Joktan) forms the culmination of this first section of the Chronicler’s genealogies. The next section clarifies why this was so important. There is, however, a very interesting addition to the name of Abram ...
... Chronicler (as in 1:1–3) merely picks up the first name in each subsection of his source text, but follows the order precisely. The mention of Abram at the end of this Semite line seems to be the reason that the Chronicler included this version. Abram (who can be traced through Peleg, but not through Joktan) forms the culmination of this first section of the Chronicler’s genealogies. The next section clarifies why this was so important. There is, however, a very interesting addition to the name of Abram ...
... Chronicler (as in 1:1–3) merely picks up the first name in each subsection of his source text, but follows the order precisely. The mention of Abram at the end of this Semite line seems to be the reason that the Chronicler included this version. Abram (who can be traced through Peleg, but not through Joktan) forms the culmination of this first section of the Chronicler’s genealogies. The next section clarifies why this was so important. There is, however, a very interesting addition to the name of Abram ...
... Chronicler (as in 1:1–3) merely picks up the first name in each subsection of his source text, but follows the order precisely. The mention of Abram at the end of this Semite line seems to be the reason that the Chronicler included this version. Abram (who can be traced through Peleg, but not through Joktan) forms the culmination of this first section of the Chronicler’s genealogies. The next section clarifies why this was so important. There is, however, a very interesting addition to the name of Abram ...
... Chronicler (as in 1:1–3) merely picks up the first name in each subsection of his source text, but follows the order precisely. The mention of Abram at the end of this Semite line seems to be the reason that the Chronicler included this version. Abram (who can be traced through Peleg, but not through Joktan) forms the culmination of this first section of the Chronicler’s genealogies. The next section clarifies why this was so important. There is, however, a very interesting addition to the name of Abram ...
... source text in 1 Kings 14:8–14 closely but nevertheless makes a significant change in 2 Chronicles 25:20. He added the words for God so worked that he might hand them over to Jehoash, because they sought the gods of Edom to the earlier version. It is clear that the Chronicler wanted to provide a theological explanation for what happened in the battle against Israel. On the surface it seems as if Amaziah just wanted to strike back at those Israelite soldiers who had plundered his area after being dismissed ...
... see Dirksen, 1 Chronicles, p. 243). The NIV therefore followed the alternative reading in its translation of 2 Sam. 8:4. 18:8 In this verse the Chronicler made use of 2 Sam. 8:8. However, the following words are added in the Chronicler’s version: which Solomon used to make the bronze Sea, the pillars and various bronze articles. This information reflects a later era when the temple had already been built and furnished with all kinds of cultic-symbolic objects. Since these words do not occur in the Hebrew ...
... story. It is usually suggested that the feeding of the 4,000 is a variant of the feeding of the 5,000, the version that is found in both Luke and John. (Recently, however, Robert M. Fowler [Loaves and Fishes: The Function of the Feeding Stories in the ... Kings 5:1–14; Luke 4:27) makes it quite plausible to suppose that he had this OT text in mind as he produced his own version of the feeding of the 5,000. 9:10 they withdrew by themselves to a town called Bethsaida: This statement is curious in light of ...