... creature! The soul in Jewish theology (and Christian theology) is destructible. But it’s also resurrectable! This is vital to understand for us as we approach the end of Lent, because Christians believe in a bodily resurrection! I think you can see now that Jesus’ response is starting to make sense! Jesus begins by saying, the hour has come for him to be “glorified.” He then talks about the grain of wheat that falls into the earth and dies. That in order to be resurrected, it must first die. In ...
... do so from the clear perspective of the Former (e.g., 1–2 Kgs.) and Latter Prophets (e.g., Isa.; Jer.). We may wonder how there could be any legitimate view other than to see it as deserved divine judgment. But the Bible itself also embraces the human response, even one that expresses complaint and frustration to God (v. 5, cf. esp. Ps. 74), though without presuming the people stand in the right (vv. 8–9). Psalm 79 has two main parts: the laments (vv. 1–5) and the petitions (vv. 6–13). 79:1–5 ...
... his vine, and the enemies as cleared weeds and stones (v. 9) and as beasts (vv. 12–13). The final conception is that of God and his divinely appointed king, “the man at your right hand” (v. 17). Each image places God in a role of responsibility for his people. This imagery enables the speaker to present clearly to Yahweh the ironies of the present distress. 80:1–3 The introductory petitions pick up hymnic language which, by its very utterance, serves as praise of God but also functions to remind God ...
... quickly assume this refers merely to a future reality at the end of time, because other psalms describe foreign nations offering tribute to Yahweh at the preexilic temple (see Ps. 47, esp. v. 9, and Ps. 68, esp. vv. 18, 29; cf. 66:4). In response to this affirmation of nations’ bringing “glory to your name,” the worshiper petitions that I may fear your name, and then vows, I will glorify your name forever. This petition seeks for Yahweh’s influence not only in the worshiper’s actions but also in ...
... human reality. The psalmist’s triple petition is answered by the faith he expresses in the final confession of trust and his all-too-brief aria of God’s grace (13:5–6). We do not know the substantive ways in which the Lord took action in response to his audacious “look on me,” “answer me,” and “give light to my eyes” (13:3); but somewhere behind “I trust in your unfailing love; my heart rejoices in your salvation” (13:5), there is an answer that comes from the God to whom the psalmist ...
... 21–26 have been called the theological high point of the book. One of the poet’s answers to suffering is to affirm God’s goodness. For this reason the afflicted do well to wait even in silence. There is approval for turning over the yoke (responsibility?) to the younger generation (3:27). However, the context supports the view that yoke deals with suffering (cf. 3:1); the lesson of trust in God, when learned early, is orientation for the remainder of one’s life. Verses 28–30 once more picture the ...
... ). The analysis consists of reflection on the meaning, value, and permanence of those results. The project, then, has a philosophical purpose, although it involves physical as well as mental endeavor. Qohelet’s evaluative comments take the reader through a complex series of responses. The section begins and ends with negative evaluations: “What a heavy burden God has laid on men! I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind” (1:13–14 ...
... ). The analysis consists of reflection on the meaning, value, and permanence of those results. The project, then, has a philosophical purpose, although it involves physical as well as mental endeavor. Qohelet’s evaluative comments take the reader through a complex series of responses. The section begins and ends with negative evaluations: “What a heavy burden God has laid on men! I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind” (1:13–14 ...
... ). The analysis consists of reflection on the meaning, value, and permanence of those results. The project, then, has a philosophical purpose, although it involves physical as well as mental endeavor. Qohelet’s evaluative comments take the reader through a complex series of responses. The section begins and ends with negative evaluations: “What a heavy burden God has laid on men! I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind” (1:13–14 ...
... ’s presence (1 Sam. 15:24–31). On the other side, we recall the familiar story of Jonah and Nineveh. Jonah predicts the Assyrian capital’s destruction in forty days (Jon. 3:4). He then complains bitterly when God relents and changes his mind in response to Nineveh’s repentance (Jon. 4:1–3). In another case, God decides to destroy the people because they have made a golden calf, but he changes his mind through the intercession of Moses (Exod. 32:14). It is pointless to speculate about what would ...
... That depends on what state you’re from.” Taken by surprise, I replied, “I’m from Pennsylvania.” He snorted in disgust, glared at me as though I was a strange kind of beast, and said, “Humph, that’s a blue state.” I gave no response as to my political affiliation but quietly entered and looked around the little museum, feeling like I’d just gone through the looking glass and entered into a foreign kind of territory. Had every venue now been divided into “red” and “blue zones”? This ...
... freed of the pain of our past transgressions. Sometimes we get stuck. In our scripture for today, John has gotten himself, stuck. Really stuck, in a very bad place. He’s got John’s murder on his mind, and his brain is in playback. For he is responsible for the death of God’s prophet, a holy man of God, his own spiritual advisor, renowned man of God, John the Baptizer. But instead of facing God, he continues on, dragging his guilt behind him. Anxiety-ridden and more than a little paranoid at this point ...
... roles as leaders and pillars of the community, and to keep their wealth, so long as they did not encourage any disruption against the government themselves or stop anyone who tried. Those who had once been responsible for interpreting and teaching the faith to serve God had now become responsible for interpreting and teaching that faith to serve the government. Rome was also very good at finding and using the unofficial and usually radical groups that existed behind the scenes in every land. These groups ...
Mark 7:24-37 · James 2:1-9 · Isaiah 35:5-6 · Psalm 146
Sermon
Thomas C. Willadsen
... re not about to cut through the red tape for me, are you? That’s either unprecedented, or it’s never been done before!” This entire dialogue was a way we could both see the silliness of the system that we both operated in. My response was even something like a compliment, as though I was saying, “You know, for a pencil pushing bureaucrat, you’re not all bad.” Our conversation could have gone terribly wrong — and I would not have been able to drop “Masterpieces of French Literature,” if she ...
... , “Give to the emperor the things that are the emperor’s and give to God the things that are God’s” — they were utterly amazed at him Mark 12:17 (NRSV). When the Sadducees tried to trap him by cleverly asking him about the resurrection, his response left them speechless. Then along came the scribe from today’s passage. This is the only story in the whole New Testament in which a religious figure sincerely approached Jesus with a question. The scribe was not trying to trick Jesus or trap him in a ...
... and wrapped himself in a security blanket of self-pity. One woman’s face was wet with tears when she came to see me. All these years she had volunteered her time and talents! Other women went out, got jobs, and earned money. But she always felt it was her responsibility to visit the needy to make meals for the poor, and to call on the sick at the hospital every week. Now she was tired of it all. Nobody cared what she had done! Nobody has ever stood up and thanked her publicly! Why should she give any more ...
... I Not To Drink The Cup? – John 18:1-11 7. The Easter Question: Why Are You Weeping? Whom Do You Seek? – John 20:1-18 Crying at the Tomb by King Duncan 1. Looking for Rainbows – Genesis 9:1-17 2. Acting on Faith – Genesis 17:1-27 3. Responsible Living – Exodus 20:1-21 4. The Handiwork of God – Ephesians 2:1-10 5. Yada, Yada, Yada – John 12:20-36 6. After the Parade – Mark 11:1-11 7. A Table Like No Others – 1 Corinthians 11:17-34 8. Were You There? – John 19:17-27 9 ...
... a name there, can you catch a glimpse of that seed of the life God intended for that person? Can you try to focus on that seed and let that guide your caring for that person? And remember that we are not responsible for changing them. That is something that remains in God’s hands. Our responsibility is to care for them, and live our lives in a way that will show all of those around us a different way of treating others, and a different way of responding when we are mistreated by others. It is difficult ...
... we would have them do to us.” 3. We must be thoughtful, not reactive. 4. We must be forgiving, not condoning. 5. We must learn in our lives to go from coping to capable. 6. We must affirm that love is a commitment, not a mere response. 7. And if all of that fails….we must remind ourselves that “measure for measure” is real, and it gets us nowhere. Sometimes, especially in the contentious waters of our current culture, we must widen our lens. Instead of seeing sharks, rays, and eels, we must merely ...
... sense, the religious group had just become “actors” in Jesus’ storyline. They “are” the angry brothers! In fact, their responses are likely the same as the second son in Jesus’ story! Can you imagine them nodding their heads in approval at the second ... son’s rebuke? And yet Jesus continues….. [In response to the angry brother, the father says]: “This brother of yours was dead and has come to life; he was lost and ...
... ’t, simply kick the dust from your feet, and carry on. You cannot change those who do not wish to change. But you will change many! Your mission is not about perfectionism. It’s about something so much bigger than you! Focus not on people’s negative responses but on your positive intention. Focus not on that which will hinder you but on God who will enable you. If any oppose you, “let them.” If any follow you, receive them. If any persecute you, let them. You cannot do anything about it. But know ...
... ?” means even more. As we know, Peter answers in the affirmative. Three times he answers, sealing his decision, his commitment, his apostleship, his place in Christian history. Why is this so important? Because of what comes next: “then feed my sheep.” With a committed relationship comes responsibility. Being a disciple, an apostle, of Jesus, being committed to him in a covenant relationship, means taking on the mission God has planned for the world, just as Jesus had. With a shared life comes shared ...
... that we didn't come to Christ, he came to us. With joyful curiosity in learning more about what they have learned of the ways of God, hoping that one day they may in turn ask us to share what we have learned of God in Christ. With the awesome responsibility of knowing that they are quite right in judging the claims of Christ by watching how we live. From what I've seen, most people do not believe in Jesus, not because they think Jesus is a fraud, but rather because they see so little of Jesus in the lives ...
... at her sister, instead of the service itself. She was going through the motions, but Jesus wasn’t in it. We humans are always going to have things to do and people to see. Whether in our personal lives or in our community we call the church, we have responsibilities to fulfill and things to get done. But where our heart lies, who we focus on makes all the difference. For when our hearts are set on Jesus, even the most trivial of things we do can become like a sweet and fervent prayer. But when we succumb ...
... a Renaissance Man. There is also a great memory of John as a seed planter. Roger Griffiths III told me how John took him out to lunch one day and said: “Roger, did you ever think about becoming a Lutheran Minister?” And Roger said that lunch was responsible for his vocation. And John didn’t just do that for Roger, but he did that for a lot of other people, not necessarily asking them to consider priesthood, but asking them to do something with their skills to better the church, the community, or even ...