Sermon and Worship Resources

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Matthew 15:(10-20) 21-28

Sweet

Leonard Sweet

... children of Israel. As the story progresses, it is the Canaanite woman who becomes the most active participant in the text. Her tenacity of spirit and undaunted faith finally convert Jesus away from his traditional view of his mission. The lesson that tradition must be subject to what is right, and that what is "unclean" on the outside is not damaging to the inner person, is played out in the Canaanite woman pericope quite clearly. For Jesus, though called for Israel's sake, to refuse to help this woman in ...

1802. Matthew 18:15-20

Matthew 18:15-20

Sweet

Leonard Sweet

... the church whether they be issues of sexual license, economic duplicity or grievous theological error this text is content to leave open the question of what kind of sin. The indication of this text, however, is that all sins are subject to this communal scrutiny and judgment. In short, there is no evidence that the gospel writers distinguished between behavior conducted in one's private life or behaviors expressed toward the community of faith. The notion of certain behaviors being "personal business ...

1803. Mark 1:1-8

Mark 1:1-8

Sweet

Leonard Sweet

... dated about 100 A.D.), there is other evidence that this phrase was missing from even earlier scrolls. It is impossible to tell whether the omission was due to a scribal oversight, or the addition due to some scribe's unbridled enthusiasm for his subject. Although the "Son of God" title is of theological importance to Mark, and is used elsewhere in the text, this does not prove that Mark originally opened his gospel by declaring "Jesus Christ, the Son of God." Indeed, Mark begins his account of Jesus ...

1804. Deuteronomy 26:1-11

Deuteronomy 26:1-11

Sweet

Leonard Sweet

... " and powers at God's command, to bear on the Israelites' situation. The ultimate result of all this divine intervention was the final reason for this thankful credo _ that God "brought us into this place and gave us this land" (v.9). As the subject circles back to the land, the tithe of first fruits is now once again elaborated. The reason for offering these testimonials of thanksgiving becomes here even more clear. Only one who has been homeless, who has been a slave, who has been impoverished, can really ...

1805. Philippians 3:17-4:1

Philippians 3:17-4:1

Sweet

Leonard Sweet

... the body we now inhabit is one of "humiliation." The Christian will not come into glory until the Parousia, until the appearance of the Savior Lord from heaven. Verse 21 closes with a liturgical sound _ "the power that also enables him to make all things subject to him" _ and seems to suggest that a cosmic, not a strictly corporeal, change is yet to come. Paul's warning message to the Philippians closes in 4:1 with heartfelt expressions of his love and hopes for these Christians. Only to the Philippians ...

1806. Luke 13:1-9

Luke 13:1-9

Sweet

Leonard Sweet

... away from Jerusalem, directly into the city. Understandably, the Jews took exception to funding Pilate's pet project with their temple donations. When Pilate came to Jerusalem to supervise the festivals, he was greeted by huge demonstrations of angry Jewish subjects. Pilate stealthily disguised his personal troops and sent them into the crowds to kill the Jewish ringleaders and greatest troublemakers. If indeed this is the infamous incident that the people confront Jesus about, it may be that the second ...

1807. Luke 24:1-12

Luke 24:1-12

Sweet

Leonard Sweet

Luke offers more empty tomb, post-resurrection information than does any of the other gospel writers. Ever sensitive to the Jewishness of his subjects, Luke carefully links the astounding newness of the Resurrection to a respect for such basic traditions as obedient Sabbath observance. Luke 23:56b, which may be included as part of 24:1, clearly states that, according to the Mosaic commandments, everyone rested on the Sabbath. Not until the "first day ...

1808. John 21:1-19

John 21:1-19

Sweet

Leonard Sweet

Biblical scholars long have taken delight in subjecting John 21 to special scrutiny. The most obvious issue at hand is the awkward "added on" quality of this chapter. John 20:30-31 appears succinctly and solidly to close the book on this author's gospel story. Yet here, with only the barest attempt at some form of connectedness, ...

1809. John 14:23-29

John 14:23-29

Sweet

Leonard Sweet

... because of the salvific gift of Jesus Christ are components of this peace. Receiving Jesus' peace is personally receiving God's gift of salvation. There is some grammatical debate over how the second line of verse 27 should be understood. It is not clear whether Jesus' subject is the peace "not like the peace the world gives, do I give to you," or the act of giving "such giving is not the kind of giving exhibited by the world." The gospel writer may have intended some ambiguity here, for theologically it is ...

1810. Luke 12:13-21

Luke 12:13-21

Sweet

Leonard Sweet

... none of the other gospels. There are similar stories found in the Gospel of Thomas though there they are lacking in some of the unique Lukan literary flourishes and theological touches. The dialogue in verses 13 and 14 has been the subject of considerable debate among biblical scholars. There are some, most notably Rudolf Bultmann, who have contended that because this exchange between Jesus and the man seeking his inheritance stands rather awkwardly and alone between two other strongly discernable units, it ...

1811. Luke 14:1, 7-14

Luke 14:1, 7-14

Sweet

Leonard Sweet

... of Rabbi Hillel, who claimed, "My abasement is my exaltation, and my exaltation is my abasement." If holding forth to the other party-goers was indeed part of the tradition of these banquets, Jesus' chosen words are certainly beyond the pale of accepted subject matter for banquet-chats. Even as he had broken the Sabbath law against healing, Jesus now breaks the laws of social etiquette by suggesting that those very laws be junked. In verses 7-11, Jesus wades into a sticky social/political morass the ...

1812. Luke 16:1-13

Luke 16:1-13

Sweet

Leonard Sweet

... for what went wrong. One camp suggests that the tiny difference between a Greek capital "lambda" and capital "delta" is to blame. Alikias, meaning "experience" or "expertise," or in this case "prudence," became adiakias, "un-righteousness." Thus, the original subject of the master's praise was the cleverness or prudence of the steward, not his moral turpitude. Another variation suggests that verse 8a was originally posed as a kind of rhetorical question, but that a scribal omission transformed the ...

1813. Matthew 1:18-25

Matthew 1:18-25

Sweet

Leonard Sweet

... is this dream that tells Joseph to take a quite different course of action than the one he had been considering. The angel tells Joseph to go ahead with the marriage because the adultery accusation is not true. Mary should not be made subject to the law because her pregnancy came about through the activity of the Holy Spirit - the child she bears was conceived through divine activity, not human disobedience. The angelic messenger's formal address to Joseph emphasizes the important reason for Joseph to marry ...

1814. 2 Kings 2:1-12a

2 Kings 2:1-12a

Sweet

Leonard Sweet

... a miraculous event takes place. First there is described the tremendously bright lightness that traditionally accompanies God's presence. This "shekinah" of God, as it did with Moses (Exodus 24:15-24), once again descends to a mountain top illuminating its subject. Added to this radiance is the presence of two other figures who experienced God's communicating spirit in a miraculous manner - Moses and Elijah. Their presence on the mountain top with Jesus symbolizes the beginning of a new Messianic age. The ...

1815. Mark 6:30-44

Mark 6:30-44

Sweet

Leonard Sweet

... of his soul, wisely prescribes a time of quiet introspection and rest. But it was not to be. Jesus' concern for his disciples' well-being prompted him to seek refuge for them. But his over-riding compassion for those who were the subjects of their missions demanded that he postpone their retreat. Mark's description of Jesus' motivation, "because they were like sheep without a shepherd," is probably a phrase that circulated independently. He inserts it here into this miracle story to emphasize the tender ...

1816. 2 Samuel 23:1-7

2 Samuel 23:1-7

Sweet

Leonard Sweet

... warmth and moisture enable crops to grow to maturity, a leader is to govern in such a way as to enable individuals to develop to their fullest potential. A harvest of capable, confident and productive individuals, not blindly obedient, status quo-seeking subjects, populate the domain of a just and righteous ruler. Having defined successful leadership, David's words next link this type of enabling power to God's promise of a Davidic dynasty. David confidently proclaims that his house now stands firmly before ...

1817. Ephesians 6:10-20

Ephesians 6:10-20

Sweet

Leonard Sweet

... away at them until we doubt the veracity of the miraculous gift of life we have received from God. Belts bind together, making separate pieces form a whole. When the truth becomes our belt, it cinches together all our fragilities and fears and subjects them to its stronghold. While the NRSV translates Paul's next directive as "put on the breast-plate of righteousness," the NEB prefers to urge readers that "for a coat of mail" we should "put on integrity." Essentially the translations are not that different ...

1818. 1 Corinthians 10:1-13

1 Corinthians 10:1-13

Sweet

Leonard Sweet

... enigma of God's reply assures Moses that Yahweh is his God, his strength and his deliverer, without giving him a sense of superiority based upon controlling the divine name and therefore the essence of God. This God will be steadfast but will not be subject to manipulation by human hands and whims. In verse 15 God ties together the people's faith in their ancestral God and those covenants which had been established long ago with this new experience of God breaking in on their present. The name and presence ...

1819. Colossians 3:1-11

Colossians 3:1-11

Sweet

Leonard Sweet

... images. It may be tempting to try and postpone the implementation of these "things above" by relegating them to an eschatological future, but the author has taken care to state in 3:1 that those who have already been "raised in Christ" are the subject of his discussion. Thus they have already experienced Christ's resurrected presence breaking into the here-and-now of their lives in the event of their baptisms. Biblical scholar Peter T. O'Brien has noted that such a present experience of these "things above ...

1820. Luke 16:1-13

Luke 16:1-13

Sweet

Leonard Sweet

One of the most confusing and challenging New Testament parables is the story of the so-called "Dishonest Steward" in Luke 16:1-9. Few parables have been subject to such a myriad of interpretations - all attempts to harmonize the story's surprising end with our traditional moral expectations. The problem remains that after painting the steward with the brush of questionable ethics and untrustworthy behavior, this story concludes with words of praise for the master's fiscal manager. ...

1821. James 3:13-4:3, 7-8a

James 3:13-4:3, 7-8a

Sweet

Leonard Sweet

... as an epistle so much as a unique form of Christian wisdom literature. James' affinity for wisdom sayings and emphasis on the role of wisdom in the Christian life is certainly evident in today's text. Not only is defining wisdom itself the subject of the text, but James' advice focuses on everyday matters and applications yet another sign of traditional wisdom literature. James' words on wisdom are directed toward those who would be teachers in the Christian community those whose trade was in their correct ...

1822. Mark 13:1-8

Mark 13:1-8

Sweet

Leonard Sweet

... inspirational ideals of how the faithful should interpret these signs of the end. Verses 5-8 conclude this week's reading. But Jesus' long discourse (13:5b-37) the longest single discourse in Mark's gospel constitutes only his opening remarks on this subject. Jesus' first words to his disciples warn them about the alluring snares and deceptions that will usher in this age. The greatest danger deceivers pose to believers is the false notion that the Parousia is here, that the time for watchful vigilance is ...

1823. 1 Thessalonians 3:9-13

1 Thessalonians 3:9-13

Sweet

Leonard Sweet

... expressing one complete thought") while verses 12-13 form a second independent benediction "colon." (See Robert Jewett, "The Form and Function of the Homiletic Benediction," Anglican Theological Quarterly, 51, 1969, 20-21.) In each of these grammatically separate colons, the subject matter which stands at the very front of the colon is God or Jesus. Bracketing the end of this extended thanksgiving section, this double benediction reminds readers of the motifs Paul expressed in chapters 1-3. In this section ...

1824. Luke 7:36-8:3

Luke 7:36-8:3

Sweet

Leonard Sweet

... debtors to the situation before them. Simon, the representative Pharisee, is not given a chance to voice either a forgiving view of this woman or a judgment against her. Instead Jesus now turns from his object lesson with Simon back to the subject herself the repentant woman. First, Jesus announces "Your sins are forgiven" a proclamation that flaunts Simon's pharisaic conclusion that Jesus could not be a prophet, could not be THE looked-for Messiah. By granting forgiveness to this woman, Jesus is stepping ...

1825. Hebrews 11:1-3, 8-16

Hebrews 11:1-3, 8-16

Sweet

Leonard Sweet

... and how people act who enjoy that relationship, then here it is. Two schools of interpretation dominate the exegesis of Hebrews 11. Since Luther onward, the Protestant and eventually Roman Catholic exposition of this passage has been an understanding of faith as subjective and personal. This interpretation is reflected in such translations as ... "Now faith is the assurance of things hoped for, the conviction of things not seen" (NRSV, NASB). "Now faith is being sure of what we hope for and certain of what ...

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