Psalm 72:1-7, 10-14, Isaiah 60:1-6, Matthew 2:1-12, Ephesians 3:1-12
Bulletin Aid
Julia Ross Strope
... feel confused? Empty? Burdened? Ecstatic? Now is time to consider gifts not given. Or maybe unkind words and actions directed toward someone. Or maybe soul wounds that are not healing. After our spoken prayer, make your own in silence to God. Join me. Community Confession (Unison) Spirit for us who seek — guide us to find you, to be surprised by the clarity with which you show up to heal us and to cleanse us from shame and guilt. Lift our eyes from the problems of our lives to see ways you make us whole ...
1 Kings 19:1-15a, Psalm 42 and 43, Isaiah 65:1-9, Luke 8:26-39, Galatians 3:23-29
Bulletin Aid
Julia Ross Strope
... and can’t imagine anything good. Some of us think we know exactly how you think and speak and plan. Some of us don’t even bother to ask questions and find guidance in ancient stories. Do come to us as you did to Elijah. Thank you for your Spirit always close by. God of Storms and Gentle Breezes — we are informed people; we know that storms and breezes are simply a part of the created order. Yet the storms in our minds are not so easily explainable. Sustain us like you did Elijah when he was too tired ...
... received the sacrifice. If you think about the times when you were grasped by a power from beyond you and given a sense of calm in the face of fear or grief, you know there is no human explanation. Yet, for a moment, you were born of the Spirit. Life was sustained not by your wisdom or material resources but by something divine. Elijah's prayer was: "Lord God of Abraham, Isaac, and Israel, answer me and let this people know that thou art God and that thou hast turned their hearts back." Abraham, Isaac, and ...
... barrier keeping the religious establishment of the first century from seeing the glory of Christ as he fulfilled all scripture. There is almost endless exegetical speculation and contestation over Paul’s declaration in v.17 “Now the Lord is the Spirit.” Ultimately there is no completely clear grammatical or textual way to determine conclusively whether the apostle intended “the Lord” as a reference to Christ or to God. However, because Paul has already stated that it is only “in Christ” that ...
... that comes to woo his beloved without revealing his identity. We are those beloved. He has called us to pass on the baton we have received from those early witnesses to the next generation to tell the story of Jesus and his love. And he has promised us his Spirit to guide us, to empower us, comfort us when we are hurting and to lift us when we have fallen. No wonder on that first Ascension Day, Luke ends his story like this: “When he had led them out to the vicinity of Bethany, he lifted up his hands ...
... woman. And she has responded to God’s leading. With God’s help she has ministered to hundreds of people; she happens to live in a college town and students from every part of the world who come into that town go to her home. (3) What a marvelous spirit this woman had. She was determined that her grief could be channeled into positive living, and it was. Depression comes from multiple sources. One overlooked source is sin. Listen to the words of the Psalmist: 1 Out of the depths I cry to you, O LORD; 2 O ...
... . What matters is that we offer a place setting, a place at our table of faith, to any and all of God’s children. In January and February we might put our bodies on a regime of less calories. But we are never to put the power of the Holy Spirit on diet mode. Our table must always be open and overflowing, a place set, bread in the oven, and a meal ready, for every hungry soul we might encounter. In this week’s Corinthian’s text Paul’s final reminder to believers is that, not only are their physical ...
... Easter egg hunt. The glory of Lent is welcoming and accepting a completely new kind of power on this earth, and a new kind of love. “You are God’s love-letters,” wrote St. Paul, “written not with ink but with the love called the Holy Spirit; not on tablets of stone but across the pages of your human heart.” The divine craziness is that God’s language of love is you and me. The early church father Origen demeaned the pagan philosopher Celsus who had tried to humiliate Christians by quoting Jesus ...
... :19; Rom. 11:13; 2 Cor. 4:1; for grace, see disc. on 13:43). 20:25 Paul was sure that the Ephesians would not see him again (cf. v. 38). It should be understood, however, that this was no more than an opinion based on human probabilities, for the Spirit had only warned of “prison and hardships” (v. 23). As it happened, they probably did see him again (2 Tim. 4:20). But in any case, the care of the church in Ephesus was no longer chiefly his, but the elders’, and so, as his third theme, he spoke to ...
... concept of freedom, which is a basic theme of Galatians, is connected throughout Paul’s letters primarily with freedom from: freedom from the law (Rom. 7:3–4), from sin (Rom. 6:18–22), or from death (Rom. 8:2). Freedom is also equated with the Spirit (2 Cor. 3:17) and is used as a way to describe the Christian life (Gal. 2:4). In an expansive command, Paul directs his readers to stand firm against the influence of the rival evangelists. Underscoring the point he has made repeatedly, Paul charges his ...
... I give you”). However, there is much to be said for the view that takes it as the preaching of the earthly Jesus himself or, at least, as the preaching of his disciples. Jesus does adopt the words of Isaiah 61:1, 2, as his life’s mission (“the Spirit of the Lord is on me, because he has anointed me to preach good news to the poor,” Luke 4:18, 19), and he does become involved with a segment of society that could be considered “far away” (cf. Mitton, pp. 109–10). But regardless of what view one ...
... reflects James’ belief that God created the stars (Gen. 1:14–18; Ps. 135:7; Jer. 4:23; 21:35), it may also reflect a belief that God is more personally related to them than that, that the stars and planets are, or are ruled by, animate beings or spirits (Job 38:7; 1 Enoch 18:12–16; 1 QS 3:20; etc.). The imagery is clearly that of Judaism and not of the Hellenistic world, which did not use “lights” to refer to heavenly bodies. See further G. F. Moore, Judaism in the First Centuries of the Christian ...
... Heb. 1:9 applies Ps. 45:7 to the joyful anointing of the Son as messianic king (see Turner, pp. 148–50). Rabbis associated the eschatological theme of ecstatic joy (at the drawing of water in the Feast of Tabernacles) with the future outpouring of the Holy Spirit, in view of Isa. 12:3 (b. Sukka 55). See TDNT, vol. 1, pp. 19–21; Hillyer, “First Peter and the Feast of Tabernacles,” TynB 21 (1970), pp. 39–70. 25 To the only God: As in v. 2 (see Additional Note), the concluding doxology finds another ...
... to the exodus from Egypt and the covenant at Sinai would be especially apposite in the context of the celebration of Sukkot, with its reading of the covenant teaching at least every seven years (Deut. 31:10–13; cf. Neh. 8). Likewise the reference to Yahweh’s spirit being in the people’s midst will recall how that was so when they made the journey from Egypt to Canaan (cf. Isa. 63:11–14); it remains in their midst. The pleas in Isaiah 63:11–14 (and the promises in Joel 2:28–29) may presuppose ...
... Christ is presupposed throughout, yet the message is not simply that Jesus is God. The message is that because he is God his ministry on earth has made God known to us, and that now at the Father’s side he continues to make God known through the Spirit (cf. 17:26). Throughout this Gospel, we see and hear him doing just that. Additional Notes 1:1 Was God: The absence in Greek of the definite article with “God” has led some to assume it to be used as an adjective (“the Word was divine”) or even ...
... . 1:24) and leave less for his fellow Christians to endure. Thus he might make some personal recompense for the zeal with which he had once made the people of Christ suffer and so persecuted Christ himself (cf. Acts 9:4, 5). Nor does he show any spirit of self-pity in speaking thus: it was an honor to share in the sufferings of Christ and so to enter into closer personal fellowship with him. Becoming like Christ in his death was for Paul partly self-identification with Christ crucified, partly a matter of ...
... though he has apparently lied in v. 14 and uttered a false “prophecy” in v. 15 (cf. 13:18)? The ambiguity cannot finally be resolved until near the end of the story—although the reader’s suspicions about the prophets are aroused early on. 22:21 A spirit came forward: The imagery is that of a council of war, with the heavenly king sitting on his throne surrounded by his army (Hb. ṣāḇāʾ, v. 19, as in 1 Kgs. 1:19, 25 etc.; the NIV’s host), making plans to defeat Ahab in battle. A volunteer ...
... the child and so quickly casts out the demon. It is also final, for he impels the demon not only to get out but also never to “enter” the child again (demons could at times return [Matt. 12:43–45]). Jesus is in complete control. 9:26 the spirit shrieked, convulsed him violently. This is the last of the four sets of descriptions of the effects (vv. 18, 20, 22, 26) and shows both the power and the destructive impulses of the demon. In this final episode this last act of violence is in essence the ...
... story based on his experience in the church in Evansville, Wangerin talks about the experience of being ordained and the purity that he felt in his calling. He felt that his “education had come to a climax; [his] knowledge was being validated.”5 He felt the Spirit was with him even though he was in a small parish with a homely office. He began preaching with a certain power. Then, through members of his congregation he began to learn to listen, to pay attention to what they were trying to teach him. He ...
... future praise to the glory of God the heavenly Father are in the mind of God, before whom all tenses are present at once. This might allay any fear that Paul or Christians are mentally unbalanced in trying to describe their intimate association with Christ by his Spirit! Once again, the key to all of this is for the Christian to believe in that spiritual reality even if they do not feel it. I would use the touching poem “Footprints in the Sand” to drive home the last comment. Even as the author of that ...
... concerning the gifts. (a) The word for “gift” (charisma) refers to an endowment to believers by God’s grace, which is to be used for his glory and the good of others (Rom. 12:3–8; Eph. 4:7–16). (b) The gifts are distributed to believers by the Spirit; they are “Spirit-ual” gifts (1 Cor. 12:10–11; 14:1). (c) Every believer possesses at least one gift (1 Cor. 12:7; Eph. 4:7). (d) It is through the diversity of the gifts that the body of Christ matures and is unified (Rom. 12:4; 1 Cor. 12:12 ...
... can know that they truly belong to God and that God will protect them until the day of Christ Jesus (Phil. 1:6). We are called to overcome, but our perseverance is rooted in the grace of God made real in our lives through the power of the Holy Spirit. Illustrating the Text God will judge a wicked world. Bible: The apostle Peter liked to use the story of Noah to illustrate God’s judgment and promise of salvation. Two times he references the story as a picture of Christ’s work as Savior and Judge (1 Pet ...
... 17) (4) Materials used to build the city (21:18–21) Interpretive Insights 21:9–10 One of the seven angels who had the seven bowls . . . said to me, “Come, I will show you the bride, the wife of the Lamb.” And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. This introduction is almost identical to 17:1, where one of the angels who had the seven bowls calls John to witness the judgment of Babylon. The point ...
... –21; Pss. 48:4–7; 68:12; 76:6; 136:17–18; Prov. 21:31). When Israel faces the threat of Nahash the Ammonite, they think they need a human king with a standing army to protect them, but the Lord proves he can defeat the enemy, working through a Spirit-empowered farmer (1 Sam. 11:5–6, 13). The principle is clear: the Lord alone is the Savior of his people (Ps. 20:7), and he is able and willing to deliver his faithful servants (Ps. 33:10–22). Israel needs to remember this in the time of Samuel and ...
... as a means of divine revelation. But in this case Saul’s behavior is a prelude to violence and wrongdoing. We should not assume that his prophesying involves any revelation from God. Saul’s prophesying is a sign to those around him that the evil spirit is once more tormenting him. 18:12 Saul was afraid. Fear is attributed to Saul on two prior occasions (1 Sam. 15:24; 17:11). On both of these occasions, Saul’s fear is unwarranted and inappropriate. Now, ironically, he fears David, even though David ...