Sermon and Worship Resources

Showing 251 to 275 of 797 results

Luke 10:25-37

Sweet

Leonard Sweet

... to make a career out of robbing those journeying back and forth. There is little point in trying to second-guess the priest and the Levite who encounter the robbed and wounded man. Clearly, Jesus picked persons representative of the most law-committed, learned, observant and obedient professions of his day a priest and a Levite. Some scholars have tried to excuse the blatantly self-centered and uncaring responses the injured man evokes from these two other travelers by suggesting that it was fear of ritual ...

252. Hebrews 12:18-29

Hebrews 12:18-29

Sweet

Leonard Sweet

... trumpets blaring. Little wonder that the writer records that, in response to this experience of hostile weather, deafening noises and terrifying darkness, the Israelites begged that "not another word be spoken to them" (v.19). There is no opportunity for sitting and learning at God's feet here hands-over-head cowering is the only credible response in the face of this encounter. Second, the author improvises even further on the biblical version of the first covenant experience when he has Moses confess, "I ...

253. Luke 14:1, 7-14

Luke 14:1, 7-14

Sweet

Leonard Sweet

... yet another hint of the divisiveness the kingdom's approach may bring. Second, exchanging his "A-list" of guests with a less-than-"Z-list" will affect the future of his own social position. He could now look forward to dining, not with learned Pharisees and rich lawyers, but with "the poor, the crippled, the lame, and the blind." Furthermore, Jesus' instructions indicate that the banquet for the dispossessed, those with negative status, is not to be just a one-time thing. Jesus is advocating this behavior ...

254. 2 Timothy 3:14-4:5

2 Timothy 3:14-4:5

Sweet

Leonard Sweet

... Paul himself. While Paul had been his most recent teacher, the apostle acknowledges that it was because he had the advantage of growing up in a Christian family that Timothy had been steeped in the tradition since "childhood." During this childhood, Timothy learned the true value and meaning of the Scriptures. Paul's Jewish heritage may be showing here: he refers literally to the "sacred writings" in their entirety - not, as in many other cases, only the "Word" or "Gospel." Paul's own righteous upbringing ...

255. Luke 19:1-10

Luke 19:1-10

Sweet

Leonard Sweet

... preceding today's gospel text, Jesus heals a blind beggar and declares the man not only healed but "saved." Before this, we read about the tragic tale of the rich ruler, who at first seeks out Jesus, but then sadly turns away when he learns the cost of salvation. As Jesus now enters Jericho, a community only about 17 miles from Jerusalem, he encounters another memorable figure, Zacchaeus. The narrative genius of Luke makes the Zacchaeus story an all-time favorite. It is rich in juicy details that intrigue ...

256. Genesis 2:18-24

Genesis 2:18-24

Sweet

Leonard Sweet

... The first confrontation here is over the "hot" issue of divorce where debates over its legality were raging among the various schools (Shammai, Aquiba, Hillel). Verse two makes the motive behind the Pharisees' question explicit. They are quizzing him not to "learn" from Jesus the teacher, the rabbi, but to "test" Jesus, the threatening new leader, and possibly to label him as a representative of some particular school. Jesus foils their plan, however, by at once taking charge of the discussion and refusing ...

257. 1 Corinthians 13:1-13

1 Corinthians 13:1-13

Sweet

Leonard Sweet

... Greek parallels of Paul's words here - in Plato, Tyrtaeus and Macimus, as well as Jewish parallels from wisdom literature (such as 3 Ezra 34-40). The form and content of Paul's version, which we read Christ into, would actually be quite acceptable to any learned Greek or Jewish scholar of Paul's day. Yet we know Paul was addressing a Christian community. He forges a strong link to the concerns of this Corinthian church in verse one by beginning with the gift of tongues. Paul's reference to the speech of ...

258. Psalm 23

Psalm 23

Sweet

Leonard Sweet

... image of God comes out of the Exodus tradition. Here more than at any other time, the Hebrews could envision themselves as a wandering flock, totally reliant upon their "good shepherd" for guidance. Through their many mistakes and missteps, the wandering Hebrews learned all too well what happened when they tried to continue on independent of God's guidance. Disaster always struck. Looking back at this history, it is easy for the Psalmist to declare that it is God the Shepherd who leads all members ...

259. Luke 10:25-37

Luke 10:25-37

Sweet

Leonard Sweet

... only an excuse - not a justification. Steven Hoyer and Patrice McDaniel have addressed the question of why Jesus used the most respectable images of stalwart "goodness" he could as the negative examples in this story. They conclude that Jesus intentionally uses these learned men to illustrate to his lawyer listener that "...being good in the traditional legalistic sense was not at all the same thing as loving God or loving one's neighbor, things the lawyer himself has just said were necessary for salvation ...

260. Mark 1:14-20

Mark 1:14-20

Sweet

Leonard Sweet

... lives when Jesus makes his unannounced appearance. It is wholly on his own initiative that Jesus extends the call or command to "follow me" into discipleship. The Markan phrase, "Come, follow me," repeats the common form of an invitation that many learned rabbis offered to would-be disciples or students. Thus when Jesus commanded, "Follow me," those he called likely recognized the kind of discipling experience he was offering them. Even so, the response as recorded in verses 18 and 20 is unprecedentedly ...

261. Deuteronomy 18:15-20

Deuteronomy 18:9-13, 14-22

Sweet

Leonard Sweet

... will change over the years, the general characteristics of prophecy will remain the same. First, all the prophets who genuinely speak God's word for Israel will be personally called to their positions. Becoming a prophet is not a position one can learn or an office one can earn. In fact, true prophets are noted for disclaiming their worthiness. Their "chosenness" surprises them as well as others. Second, prophets need not be concerned about "coming up" with a pertinent message for the people. God promises ...

262. 1 Peter 3:18-22

1 Peter 3:18-22

Sweet

Leonard Sweet

... the ultimate example of suffering for righteousness' sake. But as the writer continues to develop this theme, he chooses to use a unique example which is both textually and theologically problematic. In verses 19-20, readers suddenly find themselves learning about what seems to be a post-Crucifixion, perhaps even post-Resurrection appearance by Christ before imprisoned spirits, disobedient leftovers from the days of Noah. The timing and the location of this visitation, the identity of these "spirits," and ...

263. Mark 8:31-38

Mark 8:31-38

Sweet

Leonard Sweet

... rejoinder, "Follow me," he now articulates some of the harsh realities that define a discipleship that has the Cross in its sights. Peter's self-interested rebuke of Jesus' first passion prediction appears to be the inspiration for Jesus' first discipleship topic learning to leave the self behind. Jesus defines true disciples as those who can drop their self-centered concerns and who are able instead to "take up their cross." Only then, Jesus insists, can a disciple truly "follow me." In verses 36 and ...

264. Luke 24:36b-48

Luke 24:36b-48

Sweet

Leonard Sweet

... . Instead, at Jesus' directive, these disciples are prodded into providing the kind of everyday sort of comfort they might offer an everyday visitor a bit of broiled fish to eat. Caught up in performing familiar hospitality rituals, they forget their fears and learn to treat this risen Christ as they might their old master. The focus of this resurrection appearance now shifts from the disciples to the message Christ has brought to them. Verse 44 points back to the primary witness that Luke's gospel presents ...

265. Mark 12:38-44

Mark 12:38-44

Sweet

Leonard Sweet

... a scribe walked past. Only certain skilled tradesmen working in the marketplace were excused from this social gesture of respect. Likewise at banquets and dinner parties, a well-heeled host would show off his own importance and good taste by having a learned scribe and some of his pupils sitting in the best, most easily viewed seats. Similarly, the scribe's synagogue seat of honor placed him up front with the Torah, facing the congregation. The problem Jesus pinpoints is not that these scribes are accorded ...

266. 1 Thessalonians 3:9-13

1 Thessalonians 3:9-13

Sweet

Leonard Sweet

... into the benedictory sentences (vv.11-13) that close out this first section of his letter, however, Paul takes one verse to slightly tweak the Thessalonians and suggest to them that despite their laudatory faith and steadfastness, they still have more to learn. In verse 10, Paul offers his hope that he may "restore" or "supply" the insights and guidance that these Gentile Christians might still be "lacking." Chapter 4 takes up this suggestion by moving away from words of thanksgiving and into lessons on ...

267. Luke 3:1-6

Luke 3:1-6

Sweet

Leonard Sweet

... likely that Luke here is signaling to his readers the beginning of a new important section of his work. It is. It's the final preparatory step before Jesus himself begins active ministry. Luke unrolls a litany of secular rulers (he could have learned about the exact dates of Tiberius' reign by consulting Tacitus) as well as the most authoritative religious figures in the temple establishment of Jerusalem (although the wording of Luke's text implies an understanding of Annas and Caiphas as a kind of co-high ...

268. Luke 15:1-3, 11b-32

Luke 15:1-3, 11b-32

Sweet

Leonard Sweet

... son's fully restored place of honor and authority in the household. The killing of the "fatted calf" symbolizes a truly special and festive occasion. As noted earlier, however, the elder son is not yet a part of this celebration. In fact, apparently he does not even learn of it or of his brother's return until after he has finished his day's work in the fields (vv. 25-27). The elder son's anger is instant. The confrontational tone he takes with his father is neither respectful nor obedient (vv. 29-30). He ...

269. 1 Kings 21:1-10, (11-14) 15-21a

1 Kings 21:1-10, (11-14) 15-21a

Sweet

Leonard Sweet

... conspirators and Naboth. (For a fascinating discussion of the parallelism in 1 Kings and in 1 Kings 21, see Jerome T. Walsh, Berit Olam: Studies in Hebrew Narrative and Poetry 1 Kings [Collegeville, Minn.: The Liturgical Press, 1996.) In the opening scene, we learn that Naboth the Jezreelite had a vineyard proximate to a palace of Ahab in Jezebel. Ahab is here identified as "King Ahab of Samaria" an unusual title mentioned only once elsewhere. It sets Ahab apart from the Hebrew tradition. Ahab's proposal to ...

270. 2 Kings 5:1-14

2 Kings 5:1-14

Sweet

Leonard Sweet

... power greater than that of any king of Israel or any foreign ruler. In today's story, and throughout Elisha's prophetic ministry, that power is morphed into a simple message the message pronounced by both a young slave girl and Elisha himself: "that he may learn that there is a prophet in Israel" (5:8). The characters that are scattered throughout the plot of the Naaman story seem to lie at opposite ends of the power spectrum. On one end there are two ruling kings, a great warrior/commander and a respected ...

271. Isaiah 1:1, 10-20

Isaiah 1:1, 10-20

Sweet

Leonard Sweet

... that they have accumulated on their hands and souls because of their evil behavior. Isaiah follows this prescription to "wash" with what may be seen as a complete synopsis of his prophetic mission and message to Israel in one brief command: "Cease to do evil, learn to do good" (vv.16-17). He then expands slightly on this directive by offering the fundamental point as people of the covenant: "Seek justice, rescue the oppressed, defend the orphan, plead for the widow" (v.17). The final two verses of today's ...

272. Acts 7:55-60

Acts 7:55-60

Sweet

Leonard Sweet

... him through his committed service to the Christian community. Stephen is first introduced as one of the seven laypeople chosen to help the apostles out of a bind. Burdened by too many people demanding too many services, the apostles realized they must learn to delegate responsibility. Accordingly, seven men "of good standing" (Acts 6:3) were chosen to assist in serving tables filled with widows awaiting their daily rations of food. Stephen is noted as particularly "full of the Spirit and of wisdom" (6:5 ...

273. Romans 7:15-25a

Romans 7:15-25a

Sweet

Leonard Sweet

... , in the time and plans of the Lord. What Jesus offers, therefore, is a refuge from the anxiety and anomie of those complaining against everything, those satisfied with nothing, those with sameness in their souls. Jesus invokes the wisdom tradition, urging constant learning, as an answer to this spiritual disease. Instead of the unyielding yoke of the law that the stern and self-righteous Pharisees have tried to force upon these discontented people, Jesus offers himself as a "yoke of wisdom" (see Sirach 51 ...

274. Romans 14:1-12

Romans 14:1-12

Sweet

Leonard Sweet

... a disciplined lifestyle. Paul is not concerned with proving one group more right than another. The crux of his argument is that just as God has welcomed all kind of believers into the household of faithfulness, all those who serve within that household must learn to accept each other. Paul's reference to all as "servants" (v.4) emphasizes the subservient, indeed, slave-like status of all believers who are members of God's household. Slaves answer to the master - not to other slaves - for their actions. Paul ...

275. Mark 13:24-37

Mark 13:24-37

Sweet

Leonard Sweet

... to a privileged few. Instead, he uses the example of the fig tree to suggest that discerning the Son of Man's approach takes nothing more than attentiveness and common sense. In this way Jesus makes discipleship itself open to all not just a learned few with special powers and knowledge. The third description Jesus offers emphasizes that while we all may be capable of standing prepared, no one is privy to the Father's timetable. There is even enough grammatical distinctiveness between verses 31 and 32 to be ...

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