One of the most striking things about Palm Sunday and Easter Sunday are the big crowds. We love big crowds and we welcome big crowds. Dressed in new spring clothing (and probably freezing in it!), those who aren't quite regular attenders will swell our numbers next week as the church celebrates the spring miracle of Easter. It's exhilarating to be part of a big crowd, a great gathering of happy, expectant worshipers reaffirming our faith and refilling our spirits with the hopes and promises of the ...
... 95 exorcists, the highest number in a century. In the middle of that year, The New York Times (14 June 1998) reported on lay exorcist Baron Deacon, who stood in front of the US Capitol and attempted to exorcise the demons from Congress. By the way, he soon quit and acknowledged that the job was too big for him. Of course, not even Jesus started by cleaning out congress, or the Roman Senate, or even the synagogue (that came at the end of his ministry). Jesus started one mind at a time, one spirit at a time ...
... hurt people's feelings, the teachers would say December 25th is just a "Holiday". Yet the shoppers were ready with cash, checks and credit Pushing folks down to the floor just to get it! CDs from Madonna, an X BOX, an I-pod Something was changing, something quite odd! Retailers promoted Ramadan and Kwanzaa In hopes to sell books by Franken & Fonda. As Targets were hanging their trees upside down At Lowe's the word Christmas - was no where to be found. At K-Mart and Staples and Penny's and Sears You won't ...
... of breezes—-an opposite characteristic of John’s tough, uncompromising message of repentance preached. Verse 8 offers another opposite image of John the Baptist. He certainly was not “dressed in soft robes.” Soft robes are found in royal palaces—-a location quite the opposite of Herod Antipas’s dungeon. Obviously, what people went out to see on the banks of the Jordan was “a prophet.” Jesus now asserts that John is “more than a prophet,” citing scripture (a combination of Malachi 3:1 ...
There is a poem which begins: “God moves in a mysterious way, His wonders to perform”. There was a time in history when people were quite comfortable with that idea. After all, for pre-scientific people, the mysterious, the unexplainable was a part of everyday life. There was so much that they could not understand that they put it all in the general category of “mystery”, and they accounted for that by pointing to God. If ...
... it, and we can allow God to help us learn from it. We can allow God to cut the cable on our barge and allow it to float away forever. And we can allow God to help us learn painful lessons from the past, so that we don’t accumulate quite as much garbage in the future. Remember, God is far more interested in the future than in the past. God has promised to cut us free from the past so that we can move unhindered into a good future. That’s what our scripture promises: “As far as the east ...
... less important. I’ve never seen a person sit down at a bridge table, bid the hand correctly and make a grand slam the first time out. But neither have I seen people make a mistake and say, “I’ve tried bridge and I can’t play it, so I quit.” No, they work at it, often for years. They read books, talk with experienced players, and they practice. And, by working at it, they improve. I’ve never seen a person go to the golf course and play a round in par the first time out. I know I didn ...
... and die, but the gifts we give to You are enlarged and used for the good of all Your children. Every moment of every day, assure us that You will be with us, that Your power and strength will be at work in us, making whatever we have to offer, quite good enough. In Jesus’ name we pray. Amen.
... I said in the beginning? “There is virtually no limit to how high you can go, as long as the foundation is deep enough and strong enough.” Well, how about this for a foundation: durable, dependable love; strong Christian values; and Christian faith, affirmed and lived out. That is quite a foundation, one strong enough to last! Prayer: Father, be with us in our families as we seek to love one another as You love us: wisely, strongly, dependably, and without strings. In the name of Jesus we pray. Amen.
It was a few weeks after the birthday celebration and the mother constantly had been after her 12 year old daughter to write her “thank you” notes. The relationship between them had become quite strained when the girl finally sat down to “do her duty.” Her first note was to her aunt who lived out of state. The aunt had sent her a pin cushion, a lovely gift, but not on the request list of many 12 year olds. The note was brief. She ...
... man. The Septuagint uses the same term to describe the maiden who shall conceive in Isaiah 7:14. Technically the term describes a young yet still unmarried girl. Mary's status is unmarried, but to be betrothed in the first century was quite different than simply being single. "Betrothal" described a legal contract established between the two families of the daughter and son involved. While the daughter would continue to live with her own family during the length of her betrothal, her future husband already ...
... around its oval track. Finally, he said to the clerk who was demonstrating the toy: “I’ll take one.” Whereupon the clerk said, “Your grandson will love it.” “Then I’ll take two,” the man replied. It’s one thing to take two. But it’s quite another thing to take toys, whether little-boy train sets or big-boy Hummer houses, as the measure of happiness. Every commercial in one form or another seduces us with the notion that money can buy happiness. You want to be happy? Buy that car, wear ...
... cross, the self-sacrifice that changed the world for everyone for all time. Paul preached the cross as “gospel.” Paul always started at the END of the story and then worked his way forward. The Corinthians wanted to start at the manger, and hopefully never quite get to the end. But what Paul reminded this sophia-smitten church was that the “end,” the conclusion on the cross, was really just the beginning-—the beginning of a whole new world of possibility for men and women who entered into a new ...
3639. Where the Scary Things Live
Matthew 4:12-23
Illustration
Johnny Dean
... fearful mess we've made of our lives. Somewhere, sometime, we believe that WE have seen that light. We remember seeing it, once upon a time, a long time ago. If only we could find it again - or if IT could find US - then maybe the darkness wouldn't be quite so threatening and ominous.
3640. A Mountain of Meaning - Sermon Starter
Matthew 17:1-13
Illustration
Brett Blair
... . They demand that we be silent and listen. These moments have something to say to us, to teach us. But too often our response is like that of Peter, babbling absurdities because we cannot understand the significant, the meaningful moment. When Peter does finally quit talking nonsense a cloud appears, envelopes them, and the voice of God gives this instruction to Peter, James, and John: "This is my Son, whom I love. Listen to Him!" That's it. Very short. To the point. What Peter said made no sense. What ...
3641. The Battle Hymn
Matthew 17:1-9
Illustration
... and the "Battle Hymn of the Republic" became the major war song of the Union forces. The opening words and the refrain are certainly familiar: "Mine eyes have seen the glory of the coming of the Lord...Glory, hallelujah! his truth is marching on." Perhaps the last verse is not quite as well known, which speaks of "a glory in his bosom that transfigures you and me...While God is marching on."
Matthew 3:1-12, Romans 14:1--15:13, Isaiah 11:1-16, Psalm 72:1-20
Sermon Aid
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... good news of God's approach, and they are moved to change their ways. Yet, all those coming are not received equally. Some are baptized, but John confronts others—here the Pharisees and the Sadducees, who come for baptism, but who are actually quite secure in their assumed relationship to God. self-satisfied and exposes the inadequacy of their motives in seeking baptism. Why they come is not clear from the text, but John's remarks expose their deficiencies. The repudiation of these folks is not absolute ...
Psalm 146:1-10, Isaiah 35:1-10, James 5:7-12, Matthew 11:1-19
Sermon Aid
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... the meaning of the altered abilities of those who await the Lord; they have patience and the capacity to suffer because of the freedom brought by the hope given in the Lord's promises. A factory worker manages a difficult assignment differently fifteen minutes before quitting time from the way he or she approached the task at the beginning of the day. In summary, this text from James is far more than a small moral lesson. It is a profound call to experience the freedom of confidence in the Lord. The ...
Psalm 80:1-19, Isaiah 7:1-25, Romans 1:1-17, Matthew 1:18-25
Sermon Aid
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... 7:1-2 tells us how the Syro-Ephraimite alliance "came up to attack Jerusalem to wage war against it," and that they had not yet conquered it. In addition, we are told that during this brief intermezzo, while Jerusalem is under siege but not yet quite conquered, Ahaz and all his people were terrified (they "shook as trees of the forest shake before the wind"). Such an attack on the southern kingdom was not only a political problem, it was also a religious problem. God had promised that a Davidic king would ...
Psalm 34:1-22, Revelation 7:9-17, 1 John 2:28--3:10, Matthew 5:1-12
Sermon Aid
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... a common phenomenon in biblical literature—namely, the "divine passive." The unnamed actor in such a text is God. The use of the passive came originally through the concern of pious Jews to avoid using God's name or even referring to God directly. Verse 6 is quite similar to this line, though its sense is more straightforward. Fourth, the reference to the meek in v. 5 recalls Psalm 37:11. "Meekness" is akin to "poverty" in much of the Old Testament, and as such it refers to the submission of human will to ...
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... presence of God (vv. 3-5); and, two, only God can decontaminate us (vv. 6-12). Ash Wednesday is meant to confront us with the same "truth." NEW TESTAMENT TEXTS The regard of the world and the regard of God for faithful servants of God is quite different, so that a Christian must decide for whom and to what end one is at work. The passages from Matthew give directions for practicing one's piety—both warning against using piety to make an impression on humans and admonishing the practice of true devotion ...
Luke 2:1-7, Isaiah 9:1-7, Psalm 96:1-13, Titus 2:1-15, Luke 2:8-20
Sermon Aid
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... Jesus' birth. The account is set in a highly dramatic and intensely Jewish environment, though anyone reading or hearing Luke's story must take into account that the religious world of Judaism was part of a larger Greco-Roman political world. The narrative is quite deliberately formed, because Luke tells the story of the birth of Jesus in such a way that the annunciation, birth, circumcision, and naming of John the Baptist precede and alternate with the same kinds of events in the life of Jesus. In Luke 1 ...
Psalm 147:1-20, Jeremiah 30:1--31:40, Ephesians 1:1-14, John 1:1-18
Sermon Aid
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... the world that the nations must be aware of, and that as shepherd, God is the guarantor that those who live in this power will be satisfied with goodness. Psalm 147:12-20 - "Celebrating New Life in the Land" Setting. Psalm 147:12-20 is able to function quite well as an independent hymn of praise, even though it presently is combined with two other short hymns of praise (vv. 1-6 and vv. 7-11). Note how vv. 1, 7, 12 are separate calls to praise God. The controlling metaphor that provides the background for vv ...
Acts 2:42-47, Psalm 23:1-6, 1 Peter 2:13-25, John 10:1-21
Sermon Aid
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... of the text and the form of speech (a psalm of trust) to suggest that the psalm is post-exilic, so that what was perhaps a royal prayer was recast after the exile, when the monarchy no longer prevailed. Structure. The shape of the text is quite simple: vv. 1-4 meditate on God the good shepherd and vv. 5-6 ruminate on God the gracious host. The images of shepherd and host were intimately related in the ancient Near East, and the poem is unified despite its employment of two distinguishable images ...
Psalm 66:1-20, Acts 17:16-34, 1 Peter 3:8-22, John 14:15-31
Sermon Aid
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... the water of the flood and the water of baptism. Rather, the analogy is the salvation of Noah and his family through water and the salvation of Christians through baptism. The analogy underscores how baptism is not a psychological rite of passage but quite literally the movement from one world to another—as the ark carried Noah's family through the flood to another world. Entering this new world through baptism affects the believer, for it applies the benefits of Christ's death and Resurrection to us ...