... to look upon the face of the thief. His words formed slowly, yet firmly, "Truly, I tell you, today you will be with me in Paradise." The thief recognized what God was saying from Calvary. The cross was not an X-mark placed across life, a divine judgment on a human error. The cross was a divine plus-mark for all men. God was saying, "I count you worthy of this!" You will recall the old song, "Tie A Yellow Ribbon 'Round the Old Oak Tree." It is a ballad about a prisoner who had been released from jail. Not ...
... his leg. The mother won this crucial tug-of-war. The boy’s friend stared in gruesome fascination at the stitches in his legs. But the boy was more proud of the injuries to his arms. He held out his skinny arms carpeted with bruises and announced, “These marks were made by my mom because she refused to let go.” It reminds me of a Cece Winans’ song that came out about 8-10 years ago titled “Mercy said, ‘No.’” The chorus went something like this: “Mercy said, ‘No, I’m not going to let you ...
... has come again and again, forever and ever, world without end. Or, if you want to hear the authentic voice is a “postmodern” who is coming to terms with the truth about truth, I quote from one of my precocious students at Drew Seminary, Youth Minister Mark Karris, who wrote this meditation on “Absolute Truth” in the process of his question for an answer to Pilate’s question: Oh absolute truth (Scripture) I thought you were there to comfort me, You made me feel safe and secure. You were a weapon in ...
... given by the magazine to reach the summit of Britain's largest mountain, Ben Nevis, they would have hiked straight off a sheer cliff and ended up in a broken heap at the bottom of Gardyloo Gully. It seems Trail missed one all-important bearing mark in describing the route, an oversight that would have sent hikers straight to their death. As you might imagine, the magazine quickly issued a correction. It virtuously touted the accuracy of the over two hundred other trails it had published. But as all mountain ...
... were hardened and they did not understand. Now that's depressing! Self-Obsessed: But where the disciples really excelled was in being self-obsessed. As soon as they returned from their long mission journey and rejoined Jesus, they burst with news. But according to Mark's gospel these Jesus-appointed, Jesus-empowered apostles did not marvel over the work of God. They didn't rant and rave about the movement of the spirit. They didn't celebrate the power of Jesus' name. They proudly boasted to Jesus of all ...
... former favorite football teams, and luckless business ventures indelibly etched on their skin. The tattoo only gives a name and a picture to the mark that has been made on their soul. The tattoo reveals a crack, a fissure, in the self-protective wall we all tend to ... summer blockbuster hit X-2 that can transport himself at the speed of sound with only a puff of blue smoke to mark his trail. But the most interesting thing about Nightcrawler isn't his courage or powers. It's his vulnerability and weaknesses ...
... , thereby producing much grain (John 12:24)--Jesus' teaching sanctions and elevates human risk-taking. (See also Jesus' parable of the talents [Matthew 25:14\-30].) Early disciples of Jesus left the security of home, temple, and tradition and risked it all on Jesus (Mark 7:5). We worship a risk-taking God. When God created the universe, he took risks by creating a world endowed with freedom. God didn't make us automatons. God gave us freewill, which meant he risked our rejection, and risked our refusal of ...
... to the relationship between Jesus and John the Baptist. Yet even though this is not part of our text for this week, the mere mention of John’s name should remind us of their cousinly kinship, even of an in utero jump for joy that marked their first meeting--making cousin John the first person to celebrate Advent. As out text opens Jesus has just sent his disciples off on their first unchaperoned mission journey. Chapter 10 records Jesus’ lengthy instructions to his chosen twelve as they go out to heal ...
... - everybody! He expressed that compassion in kindness. One of his best known parables, the parable of the Good Samaritan, is about one person helping another person in need. It’s about human kindness. It was so important to Jesus, in fact, that he made it the essential mark of authentic discipleship. He said, “This is how people will know that you are my disciples, if you have love for one another.” Not if you believe all the right things. Not if you pray a lot. Not if you give a tithe of your income ...
... fact that Cain is driven away from the face of God and from every human community (Genesis 4:14), the Lord nevertheless puts a mark on him, so no one will kill him (4:15). In the flood, Noah and his family and representatives of every living creature are ... And when Jesus Christ sat at table at the Lord’s Supper and offered us the new covenant in his blood, that promise was fulfilled (Mark 14:24). That is what God is doing here and now in our world, good Christians. He is working to keep his word, to reverse ...
... role during the week of his passion. Our Lord speaks and does only what he hears from God (cf. John 8:28). He willingly accepts the suffering that comes with that ministry. “Not my will, but thine be done” (Mark 14:36 KJV). He is subjected to scorn and whipping and spitting, like the servant before him (Mark 15:15-20). And finally he is killed for his faithfulness to his God. But God does not desert his servants, not even in death, and so there will come Easter morn when all that Jesus Christ has said ...
... the kingdom gets underway. Jesus’ first kingdom action is to invite disciples to join him on this mission. The second unit in today’s text (vv.18-22) details the call of the first four disciples, a scene that very closely mirrors that told by Mark (1:16-20). From this point on Jesus’ mission and message will be carried out in the midst of a community. Although Jesus will remain constantly on the move, his disciples will create a continuous, witnessing community, an ongoing audience for all he says and ...
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... also communicates on a deeper level a truth about the transient nature of earthly joy. Some pastors produce the ashes by burning slips of paper on which the congregation has made some sign or mark in token of individual sins. This practice may reinforce the subjective element too markedly because it identifies our sinfulness with individual actions rather than as a condition of our existence. Where imposition of ashes is being introduced and people are clearly wrestling with the tension between inward piety ...
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... 4:12. Structure. Matthew's story of the three temptations of Jesus is far more elaborate than the comparable material in Mark 1:12-13, but it is very much like the story in Luke 4:1-13. Interpreters most often understand that Matthew took the beginning (4: ... 1) and the ending (4:11b) of this story from Mark, and that the material in 4:2-11a, which parallels the Lukan account, comes from Q or some other source available to Matthew and ...
John 20:19-23, Acts 2:14-41, Acts 2:1-13, Psalm 104:1-35, Numbers 11:4-35
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... vv. 6 and 25 as well as to creation motifs from other cultures in the ancient Near East. Verses 19-24 have a marked resemblance to the Egyptian hymn of Akhenaton (Amenophis IV 1200 B.C.E.?), especially with the encyclopedic listing of aspects of creation. In ... them, his showing the signs of his crucifixion, and the disciples' joy. Verses 21-23 form a second portion of the story, marked off by Jesus repeating the words, "Peace be with you." In turn, Jesus commissions the disciples, breathes the Holy Spirit on ...
Matthew 10:1-42, Matthew 9:35-38, Romans 5:1-11, Psalm 116:1-19, Genesis 18:1-15
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... with the work that Jesus gives them to do, rather than with some privileged relationship that they have with him on a private, personal basis. This identification can help make some sense of the old custom of naming a child formally at baptism, because baptism marks the beginning of a Christian's ministry. It is easier to understand why the pope takes a new name at his election, for that name will forever be identified with the form and content of his papal ministry, for better or worse. The expanded form ...
Psalm 119:1-176, Romans 8:1-17, Matthew 13:1-23, Genesis 25:19-34
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... of the parable. The explanation treats the parable as an allegory, certainly one type of parable, but not the only kind Jesus spoke, even in Matthew 13. For preaching and worship, vv. 1-9 may be used with or without vv. 18-23. Significance. This parable occurs in Mark (4:3-8), Luke (8:5-8), and the Gospel of Thomas (82:3-13), as well as in Matthew. Scholars are often concerned with identifying or reconstructing the "original" form of the parable, but for preaching, we are concerned with the text as it is in ...
Psalm 17:1-15, Romans 9:1-29, Matthew 14:13-21, Genesis 32:22-32
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... so doing gives God access to the core of his character. God takes it and reshapes it into Israel, "one who struggles with God." The change of name and a new physical weakness mark the initial transformation in Jacob/Israel. His inability to gain access to God's name signifies the second stage of transformation in his character, for it marks a limitation between himself and God. Prior to this Jacob made treaties with God (Genesis 28) and Laban (Genesis 31) as an equal partner on his own terms. In the present ...
Genesis 45:1-28, Matthew 15:21-28, Romans 11:1-10, Romans 11:25-32, Psalm 133:1-3
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... Jesus' words on the larger issue of ritual purity in vv. 10-20. All of this may provide a backdrop for the story of Jesus and the Canaanite woman, but that story stands easily without the preceding materials. Most likely Matthew is simply following Mark's order, and in Mark there is a clean break between the ritual disputes with the Pharisees and the healing of the Syro-Phoenician woman's daughter, which Matthew preserves by the opening in v. 21, "Jesus left that place and went away to the district of Tyre ...
Exodus 13:17--14:31, Matthew 18:21-35, Romans 14:1--15:13, Exodus 15:1-21
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... of this world (earth and sea) or God's dominion over the human enemies who try to thwart the freedom of the people of God. NEW TESTAMENT TEXTS The lesson from Romans works to establish the basis of Christians accepting other believers who are markedly different in their patterns of piety. The reading from Matthew takes up the theme of forgiveness, making the point that we are to be boundless and Godlike in extending grace to others. Romans 14:1-12 - "Acceptable Despite Real Differences" Setting. The lesson ...
Deuteronomy 34:1-12, Matthew 22:34-40, Matthew 22:41-46, 1 Thessalonians 2:1-16, Psalm 90:1-17
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... to this lesson, vv. 34-40 and vv. 41-46. In the first section a Pharisee questions Jesus, who gives a straightforward answer. Then in another moment of time, Matthew tells how Jesus questioned the Pharisees, how they and him, and how he responded to them. Mark and Luke both include versions of these encounters in their Gospels, but in his edition Luke recognizes the distinctness of the two sections and greatly separates the units from one a (see Luke 10:25-28 and 20:41-44). There is no compelling reason for ...
[Background Scripture: Matthew 27:32, 46; Mark 15:21-22 (Mark 15:21 could be the text), 34; Luke 23:26-27, 34, 43; 46; John 19:26-30. I usually do not read a scripture so as not to “give away” too soon where the sermon is going.] [An original first person sermon, to be delivered from memory. A period ...
... long that it comes to define them and it becomes well nigh impossible to turn back. But it doesn’t have to be that way. Christ was sent to reach out to people who have made bad choices. That was the whole purpose of his entry into our world. In Mark 2:17 Jesus says to his followers, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” Dr. William P. Barker tells about a display in New York’s Museum of Jewish Heritage. In this display are casts ...
... never forget that morning when we came to the church at Bethlehem. It was such a thrill for me to come to that sacred place where Jesus Christ was born. An old man who was a native of Bethlehem was standing there in front of the church that marks the spot of Christ’s birth. As we walked toward the church, he watched us. Suddenly, he waved to me to get my attention and he said: “Are you’re an American?” “Yes,” I answered. “Are you a Christian?” “Yes!” He reached over and took my hand in ...
... missed Jesus’ first locked-room visit with the other disciples. Despite the excitement voiced by the others, Thomas refuses to believe until he not only sees for himself but also feels (the Greek “ballein” suggests more of a jab than a delicate touch) the marks of the crucifixion nails and postmortem spear thrust. Only when those criterion are met will Thomas affirm that a true “resurrection” of Jesus’ body has taken place. In v.26 it is once again the first day of the week, “eight days later ...