Sermon and Worship Resources

Showing 1676 to 1700 of 2962 results

Luke 16:1-13

Sweet

Leonard Sweet

... of his position. Panicked into action, the steward devises a way to prepare a more pleasant pathway for his future term of unemployment. Taking the books out on his rounds, the steward meets with all the debtors and reduces their debt standings - a scheme designed to sow good will among the indebted so that they will remember the steward kindly when he later comes to them, jobless and in need. Just when this parable seems to be winding its way towards some sort of just desserts for this twice-dishonest ...

1677. 2 Timothy 1:1-14

2 Timothy 1:1-14

Sweet

Leonard Sweet

... a "people." Paul then shifts his focus over to the issue of Timothy's own personal gifts. Verses 6-7 address Paul's concern that Timothy "rekindle" those gifts that he received from Paul's own hands - most likely at his ordination by Paul into a specially designated ministry. Paul's message to Timothy is that he is as responsible for the maintenance of his own generation's gifts as he is indebted to the gifts of faithfulness he owes to generations past. Once you are given a life - once you "get" a life ...

1678. Colossians 1:11-20

Colossians 1:11-20

Sweet

Leonard Sweet

... we are willing to plunk down because we crave a "sound" environment. No matter how chronologically distant their composition, the power of song reaches out to touch us through the Psalms. Psalm 95 is identified as a "call to worship and obedience," a designation that shortchanges its complexity. Historically, this was one of the psalms celebrating Yahweh's enthronement. Psalm 95, like Psalms 24 and 68, was a processional hymn ("It's got a good beat, I think I could dance to it...") and introduced a series ...

1679. James 5:7-10

James 5:7-12

Sweet

Leonard Sweet

... plan for salvation. Verses 7-8 reminds us that the first- century church expected the imminent return of the Lord. As an example this writer uses an agricultural image: Nothing can rush the progress of the seasons; they come and go according to divine designation. Verse 8 emphasizes the call to patience by repeating it as well as repeating the admonition that the "coming of the Lord is near." In the face of this turmoil, urging patience on the faithful is not calling for quietistic passivity. Patience under ...

1680. Mark 9:38-50

Mark 9:38-50

Sweet

Leonard Sweet

... " section (Mark 8:27-10:52) comes this week's unusual message. In verses 38-41, the disciples proudly tell Jesus how they had nipped a budding heresy in their midst. Discovering a man exorcizing demons in Jesus' name, without any official disciple-designation or given authority, they command the healer to stop. The use of the phrase "in your name" suggests a technical reference (more specific than indicated in v.37): The man was practicing a sort of "word magic," invoking Jesus' name to perform healings ...

1681. Mark 10:2-16

Mark 10:2-16

Sweet

Leonard Sweet

... his wife and marries another commits adultery against her." According to Jewish law, a man could commit adultery against another man (by seducing the other's wife) or a wife could commit adultery against her husband. But there was no such legal designation as a husband's committing adultery against his wife. Jesus' dictum places the responsibility for sinful behavior equally on the shoulders of both marriage partners. Significantly, Jesus' words in verse 12 are offered as a statement of fact, not a "thou ...

1682. Mark 10:17-31

Mark 10:17-31

Sweet

Leonard Sweet

... s high esteem for Jesus. Yet despite the man's respectful attitude toward Jesus and the respected pedigree of his inquiry, the scene betrays the perverse notions of this seeker from its very beginning. Jesus first responds by refusing to accept the designated title of "good" for himself, citing Jewish tradition that reserves that appellation for God alone. Jesus' disclaimer also serves to shift the focus of this conversation away from the actions and attitudes of the human players in this scene. The man who ...

1683. Mark 10:35-45

Mark 10:35-45

Sweet

Leonard Sweet

... status when Jesus has risen and assumed his glory. Believing themselves to be disciples of the one who was about to reclaim David's throne, James and John continue their mother's concern that they stand beside Jesus in a specially chosen and designated relationship. Jesus' sharp retort reveals the ignorance and arrogance of these two disciples they "do not know" what they are asking! Jesus does not at first berate James and John for their cross-channels status-seeking. Instead, he suggests that the path ...

1684. John 18:33-38

John 18:33-38

Sweet

Leonard Sweet

... of Herod the Great). Immediately prior to today's gospel text, Pilate had stepped outside the protective walls of the "praetorium" to meet with Jesus' priestly accusers. Pilate's politically correct presence in Jerusalem during the festival of Passover was designed to discourage the throngs of visitors to the city from rioting in the streets. By going out to meet with the priests, reluctantly agreeing to hear Jesus' case, and now launching a formal inquiry into the charges brought against Jesus, Pilate ...

1685. Luke 3:1-6

Luke 3:1-6

Sweet

Leonard Sweet

... Luke does not now give up as many details about John's lifestyle and appearance as do some of the other gospel writers, Luke does make enough observations about John to suggest that the Baptist had ties with the ascetical Qumran community. The locale designated "around the Jordan" (v.3); the fact that John and his message are introduced with words from Isaiah 40:3, a text very important to the Qumran community; the water ritual "baptism of repentance," which mirrors aspects of the Qumran community's own ...

1686. Colossians 3:12-17

Colossians 3:12-17

Sweet

Leonard Sweet

... particular practices occurring within the Colossian church. Selecting the number five is a common ancient literary device, and Paul may well have been more concerned with recording a specific number here than relating them to the Colossian situation. Paul designates the Colossian Christians with Old Testament terms that emphasize their unique relationship with God through their rebirth in Christ they are "chosen ones, holy and beloved" (v.12), even as was Israel. The "clothing" language Paul uses in verse ...

1687. Jeremiah 31:7-14

Jeremiah 31:7-14

Sweet

Leonard Sweet

... 's firstborn with the old name "Ephraim." The Genesis story of Ephraim (48:8-20) is notable because Ephraim is intentionally "made" the "firstborn" he is not born as such. It is by grace, not natural birthright, that Israel/Ephraim receives this coveted designation. The second section of today's poetic text changes images. God is presented here as the shepherd gathering his scattered flock. The returning "army" is now envisioned as lost sheep that have been carefully rounded up and returned to safety by the ...

1688. Luke 3:15-17, 21-22

Luke 3:15-17, 21-22

Sweet

Leonard Sweet

... 's Expected Figure at the Threshing Floor," Matthew 3:12, Luke 3:17," Journal for the Study of the New Testament, 43, 1991, 103-111.) The image suggests that by claiming or rejecting the Baptist's prior message of repentance, his listeners have already been designated as "wheat" or "chaff." The Messiah's task, as he clears the threshing floor, is to offer judgment (the all-consuming fire) or salvation (the safe haven of the granary) to those who stand before him. Today's final verses use the moment of Jesus ...

1689. Acts 16:16-34

Acts 16:16-34

Sweet

Leonard Sweet

... of titles is perhaps purposefully ambiguous. "The most high god" was a title used by both Jews and Gentiles with very different connotations. While "the Most High God" spoke of a monotheistic, omnipotent deity for Jews, Gentiles also used this same title to designate any divine being from local gods to the chief Roman deity Zeus. Thus for the Gentile crowds hearing this girl's declaration, the uniqueness and authority of Paul's message was still unproved. The gospel was reduced to "a way of salvation," not ...

1690. Luke 7:36-8:3

Luke 7:36-8:3

Sweet

Leonard Sweet

... the teacher and the radical challenges he offered to all who would listen. In essence, this Lukan text is a long pronouncement story. The setting is a formal banquet, where the guests of honor would recline gracefully on couches an environment designed specifically for important figures to offer lectures and insights on moral and theological issues. The evident strain in the relationship between Jesus and the Pharisees did not prevent a Pharisee, Simon, from inviting Jesus to be his special guest at this ...

1691. Luke 8:26-39

Luke 8:26-39

Sweet

Leonard Sweet

... , for the Spirit provides this true "Son of the Most High God" with all the information he needs. Legion knew immediately of their impending doom, for they beg Jesus not to "order them to go back into the abyss" (v.31). This "abyss" was the designated place of punishment and imprisonment for demons (Revelation 20:1-3). As an unclean spirit it was only natural that Legion request relocation into one of the most familiar unclean symbols swine. The presence of a nearby herd once again reminds us that Jesus is ...

1692. Colossians 1:1-14

Colossians 1:1-14

Sweet

Leonard Sweet

... declares that the "truth" in the gospel is self-evident from the "fruit" it has borne both in Colossae and "in the whole world." As further reassurance, Paul soundly proclaims Epaphras as a "fellow servant" with him. Under Paul's authority Epaphras is designated a "faithful minister" a diakonos of Christ. In the Pauline letters the diakonoi appear to be a specially recognized class of coworkers with Paul who were preachers and teachers, such as Timothy (1 Thessalonians 3:2) and Tychicus (Colossians 4:7 and ...

1693. Colossians 1:15-28

Colossians 1:15-28

Sweet

Leonard Sweet

... it over and attributing the deity's qualities to Jesus. But there is so much that is unique to Christian theology in its content that such arguments are hard to sustain. References to "the firstborn from the dead" coupled with the designation of "the firstborn of all creation" underline the genuine Christian lineage of this composition. Neither Gnostic nor Hellenistic-Judaism combined two such contradictory identities in their search for a redeemer entity. The reasons for citing this hymn in this letter ...

1694. Hebrews 11:29-12:2

Hebrews 11:29-12:2

Sweet

Leonard Sweet

... and was deemed "well-versed" in the Scriptures (Acts 18:24). Furthermore, as an Alexandrian Jew, Apollos would be most familiar with the Septuagint, the translation which the epistle to the Hebrews quotes from consistently. Although the Greek text does not designate this epistle as "to the Hebrews," the intended audience for this work was indisputably Jewish-Christian. Today's text offers more solid evidence for this conclusion as it draws from the Hebrew Scriptures, using both well-known and fairly obscure ...

1695. 2 Thessalonians 2:1-5, 13-17

2 Thessalonians 2:1-5, 13-17

Sermon

Leonard Sweet

... render verse 13 as "God chose you from the beginning." Others (the NRSV included) declare, "God chose you as the first fruits ...." Both ideas are biblical and Pauline. But if "first fruits" is intended here, it is the only time Paul associates that designation with the idea of election or chosenness. The loaded language used by Paul in verse 13 is familiar to his Thessalonian audience. In his first letter to them, Paul discusses the concepts of being "chosen" (1:4), "salvation" (5:8,9), and "sanctification ...

1696. Matthew 1:18-25

Matthew 1:18-25

Sweet

Leonard Sweet

... point. But "Son of God" underlies and underlines everything that is said here by Matthew. Its applicability is not dependent on the exact words being present. In verse 20, there is specific reference to Joseph as "son of David" - the only place where this designation is applied to someone other than Jesus. Genealogy and genesis are not incidental to Matthew. In fact, verse 18a links today's section directly to the preceding genealogical table in verses 1-17. Jesus, legal son of Joseph, is now in the Davidic ...

1697. Matthew 26:14-27:66

Matthew 26:14-27:66

Sweet

Leonard Sweet

... unlike the mood of the nation's 1992 political campaign, the hope was that by throwing out the "incumbents" some real political progress could be gained. Matthew 26:16 marks a climactic shift in the Gospel's tone. The Greek apotote or "from that moment" designates the beginning of a new time period - an era ushered in by Judas' betrayal. For both Jesus and Judas, this "moment" is a fateful fulcrum. It commits each to disparate paths, on which there is no reversal. At only one last tragic meeting do these ...

1698. Acts 2:1-21

Acts 2:1-21

Sweet

Leonard Sweet

... all in "the same Spirit" (v.7. What is true of spiritual gifts is true of all the various tasks it takes to keep any community of faith together and healthy. Paul's point is the equality of all believers - regardless of their designated role within the church, their social status outside the church, or their spiritual acuity and sensitivity. All were combining their talents and gifts for the "common good" (v.7). Paul jettisons the whole notion of any spiritual hierarchy. All spiritual expressions are gifts ...

1699. Matthew 10:24-39

Matthew 10:24-39

Sweet

Leonard Sweet

... power over the diseases of mind, body and spirit. Matthew's penchant for calling the disciples "the Twelve" purposefully calls attention to their uniquely chosen number - one disciple to represent each of Israel's 12 tribes. Jesus then gives his designated emissaries specific guidelines for the course of their crucial missionizing journeys (5b-1 5). Undoubtedly the Twelve feel honored, humbled and excited as Jesus speaks with them. They are, after all, to be plenipotentiaries of their Lord. But in verses ...

1700. Matthew 10:40-42

Matthew 10:40-42

Sweet

Leonard Sweet

... of verses 41-42 more obvious. First, the reference to "prophets" can be taken literally, as prophets were understood to be ones who spoke for God, who were God's mouthpiece to the people. If, indeed, the disciples' relationship reached behind Jesus to God, this designation "prophet" is literally correct. The NRSV has improved upon the RSV and the NIV by re-translating verse 41 in a more literal fashion as well. The RSV and NIV has compressed this reference to read "He who receives a prophet because he is a ...

Showing results