Sorry I'm not posting this first thing in the morning. I got up early to run to the store and then got a little busy copying bulletins since our bulletin-copy-er is down with shingles. But I'm here now and reading to reflect.
Here's the question and answer from yesterday:
Feb. 27- Who was appointed to priests?
Numbers 3:10, “Appoint Aaron and his sons to serve as priests.”
And here's the question of the day:
Feb. 28- What was the issue surrounding the Council of Jerusalem?
And here's the reflection of the day:
Everything was going to so well for Paul and Barnabas so far. The mission they were on is called the "Mission to the Gentiles" and so far they were having much success, as we have been reading in Acts (with the exception of that whole mistaken for Zeus and Hermes incident in ch 14!).
And then we read the first verse of Acts 15 that "some men" came to Antioch and they were causing trouble. These men were concerned that Paul and Barnabas were preaching to the Gentiles (aka non-Jews) and they were becoming believers. This is not what the men objected to--they knew that God's love applied to all the families on the earth. (Genesis 12:3: I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.")
So they were not opposed to gentiles being brought into the faith; what they objected to was that Paul and Barnabas did not insist that they be circumcised. The men wondered how could these converts be a part of the faith if they did not undergo circumcision, like Jesus himself who went through the ritual. So the men must have thought to themselves, "How dare Paul and Barnabas allow the converts to skip this sacred ritual!?"
Isn't this the way things go in the church? We're bouncing along just fine, everybody's faith is growing and we're all getting along. And someone, inspired by Holy Spirit, comes up with a great idea for the church. He or she is excited and passionate about how this event will bring people closer to God, and enthusiastically brings it to the governing board of the church, where it is promptly shot down for fear that the carpet will get messed up (or some other inane reason).
Suddenly faith is flat and the member is full of disappointment.
This is the situation the disciples find themselves in: things were going great guns and then things fall flat with the resistance from these "men" and the theological summit that happens at Jerusalem to address these issues. This is known as the Jerusalem Council. You can read for yourselves how the Jerusalem Council turns out and what they decide about circumcision with the converts.
One of the most difficult things a church can go through is a dispute over doctrine. This kind of conflict can be seen in most mainline denominations today. Church members can 1) flee from the conflict, stomping off in a huff never to return, 2) duke it out until no one is left standing, or 3) ignore the conflict and hope it goes away.
But these disciples chose a different option: they show how the gospel has given them all they need to work through whatever controversy arises without being destroyed by it. Luke doesn't spend time writing about churches which are too weak and timid to work through the problem; their stories wouldn't give the kind of hope that we have at the end of Acts 15.
So, the next time you are confronted with a controversy at church (or at home or at work or wherever), remember Paul and Barnabas and the Jerusalem Council. Remember that you have the gospel and with it comes the skills necessary to work through any conflict, without the conflict taking over.
Have a great day!
Allison
Saturday, February 28, 2009
Friday, February 27, 2009
The Misunderstanding of Power
What a gloomy day it is. Fridays should have lots of sunshine, don't you think? Maybe the gloominess will help the work day go faster. More time doing work and less time wistfully staring out the window at sunshine, right?
Here's the question and answer from yesterday:
Thurs, Feb. 26- What happened to Paul in Lystra?
Acts 14:19, “They stoned Paul and dragged him outside the city, thinking he was dead.”
And here's the question of the day:
Fri, Feb. 27- Who was appointed to priests?
And here's the reflection of the day:
Today's reading from Acts 14 is all about power, specifically God's power. But we also see how power can be misused and misunderstood.
Paul and Barnabas are minding their own business, doing their preaching and teaching and healing as usual. They heal a man who was a cripple from birth, just like the disciples have healed many others along the way, but this time it's a little different. Generally speaking, the crowds typically misunderstand God's power, but they take the misunderstanding to a new level in this passage.
It's a new level because the crowd misunderstands their power and believes they are gods. Specifically, the crowd thinks Barnabas is Zeus and Paul is Hermes. And those who were worshipers of Zeus coming rushing out from their temple to offer sacrifices to Barnabas.
It would make for a good comedic scene from a movie, don't you think? Maybe something along the lines of a Monty Python movie?
But Barnabas and Paul are not amused. They are not gods--they are "do-ers and be-ers" of the Word, and it is GOD's power working through them. This is God's power which has been working for the good of humanity since the beginning of time. Though they try to explain the situation, the crowd doesn't listen. Preparations for sacrifice to them continue.
Power, even power for good, can be easily misunderstood. Power is likely to be misunderstood and even misused. The believers--both Jewish and Gentile--may improperly believe that God's power is actually magic. These unbelievable healings, done through Christ's power by the disciples, were sure to draw a crowd; and the crowd is sure to be paying more attention to the miracle and NOT to the accompanying explanation.
People easily confuse those who act for God as God. Those who preach and teach and heal are always in danger of people assuming THEY are the source of the power.
We all have "heroes of the faith"--mature Christians who taught us and challenged us and influence our walk with God. It is tempting for us to put THEM in God's place, to value their opinion more than God's. It is easy (and common) to put a favorite Sunday School teacher or pastor or youth group leader up on a pedestal.
But to give them credit for the differences they make in our lives is to take credit AWAY from God, just as giving the disciples the credit for the healing is to misunderstand God's power. We are all called to be instruments of God, to be a bearer of God's Word and God's power. And as we carry that power, we must each be careful to give God the credit, to pass the glory along to Him.
Remember to take your umbrella!
Allison
Here's the question and answer from yesterday:
Thurs, Feb. 26- What happened to Paul in Lystra?
Acts 14:19, “They stoned Paul and dragged him outside the city, thinking he was dead.”
And here's the question of the day:
Fri, Feb. 27- Who was appointed to priests?
And here's the reflection of the day:
Today's reading from Acts 14 is all about power, specifically God's power. But we also see how power can be misused and misunderstood.
Paul and Barnabas are minding their own business, doing their preaching and teaching and healing as usual. They heal a man who was a cripple from birth, just like the disciples have healed many others along the way, but this time it's a little different. Generally speaking, the crowds typically misunderstand God's power, but they take the misunderstanding to a new level in this passage.
It's a new level because the crowd misunderstands their power and believes they are gods. Specifically, the crowd thinks Barnabas is Zeus and Paul is Hermes. And those who were worshipers of Zeus coming rushing out from their temple to offer sacrifices to Barnabas.
It would make for a good comedic scene from a movie, don't you think? Maybe something along the lines of a Monty Python movie?
But Barnabas and Paul are not amused. They are not gods--they are "do-ers and be-ers" of the Word, and it is GOD's power working through them. This is God's power which has been working for the good of humanity since the beginning of time. Though they try to explain the situation, the crowd doesn't listen. Preparations for sacrifice to them continue.
Power, even power for good, can be easily misunderstood. Power is likely to be misunderstood and even misused. The believers--both Jewish and Gentile--may improperly believe that God's power is actually magic. These unbelievable healings, done through Christ's power by the disciples, were sure to draw a crowd; and the crowd is sure to be paying more attention to the miracle and NOT to the accompanying explanation.
People easily confuse those who act for God as God. Those who preach and teach and heal are always in danger of people assuming THEY are the source of the power.
We all have "heroes of the faith"--mature Christians who taught us and challenged us and influence our walk with God. It is tempting for us to put THEM in God's place, to value their opinion more than God's. It is easy (and common) to put a favorite Sunday School teacher or pastor or youth group leader up on a pedestal.
But to give them credit for the differences they make in our lives is to take credit AWAY from God, just as giving the disciples the credit for the healing is to misunderstand God's power. We are all called to be instruments of God, to be a bearer of God's Word and God's power. And as we carry that power, we must each be careful to give God the credit, to pass the glory along to Him.
Remember to take your umbrella!
Allison
Thursday, February 26, 2009
The Last Day!
Hello! Today is our last day with Leviticus. And today is the first day with Numbers. I thought maybe I could do a little intro to Numbers to get you started off right. But first, questions and answers.
Here's the question and answer from yesterday:
Weds, Feb. 25- How many years is the Year of Jubilee?
Leviticus 25:11, “The fiftieth year shall be a jubilee for you.”
And here's the question of the day:
Thurs, Feb. 26- What happened to Paul in Lystra?
And here's the reflection of the day:
Here are some themes to look for as you read through Numbers:
1. COMMUNITY--The nation of Israel was formed at Sinai and they journey with God through the wilderness. This is intended "to be a continuing model of how the people of God live out their faith in this world" (Thomas Dozeman, Numbers, NIB Commentary).
2. WILDERNESS SETTING--This is the primary setting for Numbers, as the Israelites travel from Sinai to the promised land of Canaan (through Num 21). The wilderness is replaced by "the plains of Moab" in Numbers 22. The wilderness is the "birthplace" of Israel, a symbol of testing, a symbol of homelessness, and is a location for "God's continuing work in creation" (Brozeman).
3. CHARACTERS--The development of the characters in Numbers revolves around the problem of how to build a theocratic ("a form of government in which a god or deity is recognized as the state's supreme civil ruler"--God bless www.wikipedia.org) society in the wilderness. God is the central character in the story, and all the other characters are defined in relation to God. Brozeman says, "The goal is to devise a way in which a holy God can be brought into relationship with humans who do not share this quality, and, and hence, are at risk in the presence of God."
4. TENSION--There is an underlying tension in the book of Numbers. God, who is holy, separate, and other is also in covenant with humans and creation in spite of their sin. But how can a God who is holy continue to be in relationship with sinful humanity who repeatedly violate the covenant? Something to think about as you read!
The central question of these first group of chapters is "how Israel should organize itself around Yahweh, who dwells in the sanctuary?" (Brozeman). Chapter 1 talks about how Israel was organized into 12 tribes with 12 lay leaders representing them. Also in chapter 1 we see God designating the "Levites" ask keepers (priests) of the tabernacle (0r "Tent of Meeting). Chapter 2 talks about the arrangement of the camp: tribes are clustered in groups of three, surrounding the tabernacle from four directions. Each encampment represents a different theological significance.
Numbers 1:1 sets the stage for reflecting on the importance of order for the priests. It is important that the people are numbered precisely, hence the census here in Numbers 1. The nation is divided up into groups; each group needs a lay leader; the Levites are separated from the other groups to encircle the tabernacle. All things are done "decently and in order," a Presbyterian catchphrase.
But what may seem like OCD to us is actually a response to the presence of God in the community. Administration--numbers and order--are intended to foster a new community in the wilderness. God imposed order upon the chaos at Creation, just as the priest seek to order their new society. But the order of creation is vulnerable to disruptions, just as society is easily susceptible to descent into disorder.
We see that every day, don't we? How neatly ordered life is stretched thin and frequently disrupted by those who refuse to be rank and file members of society. Chaos breaks in at any given moment, and society seeks to patch the hole. We seek to impose order again in hopes of discouraging any other chaos.
So, next time you have to read a list of numbers of this and that (the book is called Numbers, remember!), consider it the priests' way of making the community a presentable place for God to dwell. A spring cleaning of sorts.
What kind of spring cleaning do you need to do in your own life, in your own heart?
Have a great day!
Allison
Here's the question and answer from yesterday:
Weds, Feb. 25- How many years is the Year of Jubilee?
Leviticus 25:11, “The fiftieth year shall be a jubilee for you.”
And here's the question of the day:
Thurs, Feb. 26- What happened to Paul in Lystra?
And here's the reflection of the day:
Here are some themes to look for as you read through Numbers:
1. COMMUNITY--The nation of Israel was formed at Sinai and they journey with God through the wilderness. This is intended "to be a continuing model of how the people of God live out their faith in this world" (Thomas Dozeman, Numbers, NIB Commentary).
2. WILDERNESS SETTING--This is the primary setting for Numbers, as the Israelites travel from Sinai to the promised land of Canaan (through Num 21). The wilderness is replaced by "the plains of Moab" in Numbers 22. The wilderness is the "birthplace" of Israel, a symbol of testing, a symbol of homelessness, and is a location for "God's continuing work in creation" (Brozeman).
3. CHARACTERS--The development of the characters in Numbers revolves around the problem of how to build a theocratic ("a form of government in which a god or deity is recognized as the state's supreme civil ruler"--God bless www.wikipedia.org) society in the wilderness. God is the central character in the story, and all the other characters are defined in relation to God. Brozeman says, "The goal is to devise a way in which a holy God can be brought into relationship with humans who do not share this quality, and, and hence, are at risk in the presence of God."
4. TENSION--There is an underlying tension in the book of Numbers. God, who is holy, separate, and other is also in covenant with humans and creation in spite of their sin. But how can a God who is holy continue to be in relationship with sinful humanity who repeatedly violate the covenant? Something to think about as you read!
The central question of these first group of chapters is "how Israel should organize itself around Yahweh, who dwells in the sanctuary?" (Brozeman). Chapter 1 talks about how Israel was organized into 12 tribes with 12 lay leaders representing them. Also in chapter 1 we see God designating the "Levites" ask keepers (priests) of the tabernacle (0r "Tent of Meeting). Chapter 2 talks about the arrangement of the camp: tribes are clustered in groups of three, surrounding the tabernacle from four directions. Each encampment represents a different theological significance.
Numbers 1:1 sets the stage for reflecting on the importance of order for the priests. It is important that the people are numbered precisely, hence the census here in Numbers 1. The nation is divided up into groups; each group needs a lay leader; the Levites are separated from the other groups to encircle the tabernacle. All things are done "decently and in order," a Presbyterian catchphrase.
But what may seem like OCD to us is actually a response to the presence of God in the community. Administration--numbers and order--are intended to foster a new community in the wilderness. God imposed order upon the chaos at Creation, just as the priest seek to order their new society. But the order of creation is vulnerable to disruptions, just as society is easily susceptible to descent into disorder.
We see that every day, don't we? How neatly ordered life is stretched thin and frequently disrupted by those who refuse to be rank and file members of society. Chaos breaks in at any given moment, and society seeks to patch the hole. We seek to impose order again in hopes of discouraging any other chaos.
So, next time you have to read a list of numbers of this and that (the book is called Numbers, remember!), consider it the priests' way of making the community a presentable place for God to dwell. A spring cleaning of sorts.
What kind of spring cleaning do you need to do in your own life, in your own heart?
Have a great day!
Allison
Wednesday, February 25, 2009
Taking a Break
I've said it before and I'll say it again. Wednesdays are busy, busy, busy! So, let's get to it!
Here's the question and answer from yesterday:
Tues, Feb. 24- What are the appointed festivals of the Lord, which you to proclaim as sacred assemblies?
Leviticus 23: The Sabbath, The Passover and Unleavened Bread, First Fruits, Festival of Weeks, Festival of Trumpets, Day of Atonement, and The Festival of Tabernacles.
And here's the question of the day:
Weds, Feb. 25- How many years is the Year of Jubilee?
And here's the reflection of the day:
Let's say we take a break from both Acts and Leviticus. I really like how the Psalms are sprinkled throughout the schedule of readings. Psalms are such wonderful examples of prayers. Next time you need to write a prayer but aren't sure where to start, read through the Psalms and pick out phrases that are appropriate. The Psalms are a textbook for learning how to write your own prayers.
For example, Psalm 25 is a model of prayer and of living. So much these days our lives are focused on instant gratification and "me-me-me"-ness. It begins with an offering of his life to God, illustrating dependence on God and finding security and refuge in God--"To you, O Lord, I lift up my soul; in you I trust." The psalmist is not praying in order to get what he wants; instead, he is content to seek God's ways and paths.
The psalmist's prayer clearly reflects his knowledge of Israel's story, from Exodus 32-34, recalling God's faithfulness "from of old" (v 6). The psalmist is contemplating his current situation through the lens of God's faithfulness. Psalm 25, then, is both a prayer and a testimony to God's character. Even though he is currently in a tough spot, he has confidence in God's enduring faithfulness and provision--"Guard my life and rescue me; let me not be put to shame, for I take refuge in you. May integrity and uprightness protect me, because my hope is in you" (v 19).
It seems appropriate that this Psalm is on our schedule for today--Ash Wednesday. It is traditionally used during both Advent and Lent. The psalmist's humble posture of penitence is clearly appropriate for the Christian church as we begin the journey toward Easter. The hope that assures us during Advent is the same hope which carries us through the painful Passion to the resurrection.
Actually, Psalm 25 seems to be appropriate for any season. Dependence on God is necessary at all times in all seasons of life.
Allison
Here's the question and answer from yesterday:
Tues, Feb. 24- What are the appointed festivals of the Lord, which you to proclaim as sacred assemblies?
Leviticus 23: The Sabbath, The Passover and Unleavened Bread, First Fruits, Festival of Weeks, Festival of Trumpets, Day of Atonement, and The Festival of Tabernacles.
And here's the question of the day:
Weds, Feb. 25- How many years is the Year of Jubilee?
And here's the reflection of the day:
Let's say we take a break from both Acts and Leviticus. I really like how the Psalms are sprinkled throughout the schedule of readings. Psalms are such wonderful examples of prayers. Next time you need to write a prayer but aren't sure where to start, read through the Psalms and pick out phrases that are appropriate. The Psalms are a textbook for learning how to write your own prayers.
For example, Psalm 25 is a model of prayer and of living. So much these days our lives are focused on instant gratification and "me-me-me"-ness. It begins with an offering of his life to God, illustrating dependence on God and finding security and refuge in God--"To you, O Lord, I lift up my soul; in you I trust." The psalmist is not praying in order to get what he wants; instead, he is content to seek God's ways and paths.
The psalmist's prayer clearly reflects his knowledge of Israel's story, from Exodus 32-34, recalling God's faithfulness "from of old" (v 6). The psalmist is contemplating his current situation through the lens of God's faithfulness. Psalm 25, then, is both a prayer and a testimony to God's character. Even though he is currently in a tough spot, he has confidence in God's enduring faithfulness and provision--"Guard my life and rescue me; let me not be put to shame, for I take refuge in you. May integrity and uprightness protect me, because my hope is in you" (v 19).
It seems appropriate that this Psalm is on our schedule for today--Ash Wednesday. It is traditionally used during both Advent and Lent. The psalmist's humble posture of penitence is clearly appropriate for the Christian church as we begin the journey toward Easter. The hope that assures us during Advent is the same hope which carries us through the painful Passion to the resurrection.
Actually, Psalm 25 seems to be appropriate for any season. Dependence on God is necessary at all times in all seasons of life.
Allison
Tuesday, February 24, 2009
Feasts and Festivals
I'm glad you decided to stop by today. I hope God is blessing you as you continue to read through the Bible--even while you're reading Leviticus. Just a few more days!
Here's the question and answer from yesterday:
Mon, Feb. 23- What did the voice tell Peter to do?
Acts 11:7, “Then I heard a voice telling me, ‘Get up, Peter. Kill and eat.’”
And here's the question of the day:
Tues, Feb. 24- What are the appointed festivals of the Lord, which you to proclaim as sacred assemblies?
And here's the reflection of the day:
Though I am tempted to write about the man being stones in Leviticus (Lev 24:10-23), I have already addressed the principle of this issue in an earlier post. No need to be redundant. Instead, I thought it might be helpful to explain what all these festivals are about!
1. The Sabbath: Hopefully you know plenty about this festival. The seventh day is declared a day of holy rest because on the seventh day of Creation, God himself rested. This day is meant not just to be a day of rest, but to be a day dedicated to God. To translated this festival into our contemporary society is difficult, however. Many jobs require folks to work on Sundays or to work six days a week so that Sunday is the only day left for chores. (Not to mention that Sundays are work days for pastors!) If you have a schedule that is not conducive to Sabbath on Sundays, I encourage you to find another day for Sabbath rest.
2. The Passover/Feast of Unleavened Bread: This is a ritual observance to celebrate God delivering the Israelites from Egyptian slavery. The Passover originally was celebrated by slaughtering a lamb for a meal with the whole family, to remember when God's Spirit "passed over" the houses of Israelites who put the lambs blood on their doors. It later blended together with the "Feast of Unleavened Bread," which, in its latter days, was a celebration of the first harvest of the season. (Think of the similarities of these two feasts with the whole Exodus story.)
3. First Fruits: This is a celebration of the first crop of seasonal produce--grain, new wine, new olive oil, syrup, leavened food, bread dough, and even wool. The Israelites acknowledge that the earth is the Lord's and therefore its crops are intrinsically holy. And since it was the Lord who led the Israelites to the land, the first part of the crop was to be given to God before the rest could be produced.
4. Festival of Weeks: This festival is a celebration of the firstfruits of the wheat harvest. It involved a freewill offering that functions as a ritual response of gratitude to God. As they celebrated, they were also to remember the time when they were enslaved. In the latter years of this festival, it became associated with the Sinai covenant.
5. Festival of Trumpets: This is a feast normally celebrated in September/October, which begins Israel's most sacred month, including the Feast of Booths (Tabernacle) and Day of Atonement. When the trumpets would blast, all work was to cease and the people gathered to hear a reading of God's Law. There were sacrifices, burnt offerings, and a sin offering to make atonement for the people. It was probably an anticipation of the Day of Atonement, which happened 9 days later. Scholars are uncertain what this festival was intended to mark, though is its latter years it became associated with a New Year's celebration.
6. Day of Atonement: This is the annual day of purification. At this time, the high priest enters the holy of holies in the tabernacle; this is the ONLY day of the year in which a person enters this most sacred place. The high priest "places the sins of the community on the head of a goat (the scapegoat) which is sent out to the wilderness. The ritual functions to cleanse the camp of impurities and to remove the sins of the people from the camp" (Eerdman's Bible Dictionary, p 459).
7. The Festival of Booths/Tabernacles: This is a seven day autumn festival associated with gathering produce used in making oil and wine. It is a celebration which is a response to as well as an anticipation of God's blessings. Scholars think this is named for the"booths" which were temporary field shelters constructed by the people during the time of the harvest.
Christianity has developed its own sets of "feasts and festivals" throughout the year. All of our celebrations of seasons have their roots in our Judeo-Christian heritage. Sometimes I wish we made a bigger deal out of the "festivals" that we have. Christmas and Easter get all the glory, but lesser holy-days don't get much attention.
There is something to having rhythm, a cycle of celebrations, that helps us to examine the different aspects of God's story. To focus on new celebrations would be to get us out of our liturgical ruts.
Maybe that's something to think about for next year. . . .
Hope this was helpful!
Allison
Here's the question and answer from yesterday:
Mon, Feb. 23- What did the voice tell Peter to do?
Acts 11:7, “Then I heard a voice telling me, ‘Get up, Peter. Kill and eat.’”
And here's the question of the day:
Tues, Feb. 24- What are the appointed festivals of the Lord, which you to proclaim as sacred assemblies?
And here's the reflection of the day:
Though I am tempted to write about the man being stones in Leviticus (Lev 24:10-23), I have already addressed the principle of this issue in an earlier post. No need to be redundant. Instead, I thought it might be helpful to explain what all these festivals are about!
1. The Sabbath: Hopefully you know plenty about this festival. The seventh day is declared a day of holy rest because on the seventh day of Creation, God himself rested. This day is meant not just to be a day of rest, but to be a day dedicated to God. To translated this festival into our contemporary society is difficult, however. Many jobs require folks to work on Sundays or to work six days a week so that Sunday is the only day left for chores. (Not to mention that Sundays are work days for pastors!) If you have a schedule that is not conducive to Sabbath on Sundays, I encourage you to find another day for Sabbath rest.
2. The Passover/Feast of Unleavened Bread: This is a ritual observance to celebrate God delivering the Israelites from Egyptian slavery. The Passover originally was celebrated by slaughtering a lamb for a meal with the whole family, to remember when God's Spirit "passed over" the houses of Israelites who put the lambs blood on their doors. It later blended together with the "Feast of Unleavened Bread," which, in its latter days, was a celebration of the first harvest of the season. (Think of the similarities of these two feasts with the whole Exodus story.)
3. First Fruits: This is a celebration of the first crop of seasonal produce--grain, new wine, new olive oil, syrup, leavened food, bread dough, and even wool. The Israelites acknowledge that the earth is the Lord's and therefore its crops are intrinsically holy. And since it was the Lord who led the Israelites to the land, the first part of the crop was to be given to God before the rest could be produced.
4. Festival of Weeks: This festival is a celebration of the firstfruits of the wheat harvest. It involved a freewill offering that functions as a ritual response of gratitude to God. As they celebrated, they were also to remember the time when they were enslaved. In the latter years of this festival, it became associated with the Sinai covenant.
5. Festival of Trumpets: This is a feast normally celebrated in September/October, which begins Israel's most sacred month, including the Feast of Booths (Tabernacle) and Day of Atonement. When the trumpets would blast, all work was to cease and the people gathered to hear a reading of God's Law. There were sacrifices, burnt offerings, and a sin offering to make atonement for the people. It was probably an anticipation of the Day of Atonement, which happened 9 days later. Scholars are uncertain what this festival was intended to mark, though is its latter years it became associated with a New Year's celebration.
6. Day of Atonement: This is the annual day of purification. At this time, the high priest enters the holy of holies in the tabernacle; this is the ONLY day of the year in which a person enters this most sacred place. The high priest "places the sins of the community on the head of a goat (the scapegoat) which is sent out to the wilderness. The ritual functions to cleanse the camp of impurities and to remove the sins of the people from the camp" (Eerdman's Bible Dictionary, p 459).
7. The Festival of Booths/Tabernacles: This is a seven day autumn festival associated with gathering produce used in making oil and wine. It is a celebration which is a response to as well as an anticipation of God's blessings. Scholars think this is named for the"booths" which were temporary field shelters constructed by the people during the time of the harvest.
Christianity has developed its own sets of "feasts and festivals" throughout the year. All of our celebrations of seasons have their roots in our Judeo-Christian heritage. Sometimes I wish we made a bigger deal out of the "festivals" that we have. Christmas and Easter get all the glory, but lesser holy-days don't get much attention.
There is something to having rhythm, a cycle of celebrations, that helps us to examine the different aspects of God's story. To focus on new celebrations would be to get us out of our liturgical ruts.
Maybe that's something to think about for next year. . . .
Hope this was helpful!
Allison
Monday, February 23, 2009
Have no fear. . .
Don't be alarmed! This is just what happens when I have a little extra time on my hands. I just changed the template of the blog a little bit and added a few extra gadgets. (Notice the countdown?!)
All the pieces are there and still in the same place. It just looks a little different. I'll probably feel the need to change it again in another couple months.
Guess I need to find something more productive to do with my time. . . .
:0)
Allison
All the pieces are there and still in the same place. It just looks a little different. I'll probably feel the need to change it again in another couple months.
Guess I need to find something more productive to do with my time. . . .
:0)
Allison
Manic Monday
Hello, hello, hello! Thanks for stopping by today on this "Manic Monday." Here's a little video of the song by the same name just to get you moving--it's one of my faves from when I was younger! (I know, I know . . . it wasn't THAT long ago!)
Here's the question and answer from yesterday:
Sun, Feb. 22- When one enters a land and plants a tree, how long must one wait to eat the fruit of the tree?
Leviticus 19:25, “But in the fifth year you may eat its fruit.”
And here's the question of the day:
Mon, Feb. 23- What did the voice tell Peter to do?
And here's the reflection of the day:
I hope you don't mind, but we're going back into Leviticus again today. I'm (semi-desperately!) searching for a passage to preach on this Sunday so the more time I spend in it now, the better Bible Study and the sermon will be.
These particular chapters of the Holiness Code (see Sunday's post for more info about that) address qualities we should look for in our religious leaders. For those who are called to serve as leaders in God's kingdom must be held to a higher standard. A higher level of dedication and holiness should be in evidence if someone is to occupy a position of authority in a church--say an elder or a teacher.
I can't disagree with this, although in our little church, sometimes it's hard to find enough people to go around. Sometimes, warm bodies are all you can come up with . . . .
These chapters of Leviticus also talk a lot about the character of a leader's family. Not only the leader but also the leader's family should exemplify good character. This is actually a theme picked up in the New Testament too--Acts 6:3; 1 Tim 3; Titus 1:5-11.
I can't disagree with this either, although I've seen some pretty good parents with some pretty rotten kids. I actually know lots of parents whose kids were faithfully involved in every church activity in their younger days. Now that they are older and parents themselves, they never darken the door of a church. I don't know that we can always blame the parents for the sins of their children. . . .
These chapters also talk about how priests--in their persons and in their work--should model themselves after Christ himself--a Lamb without blemish, holy, and separate from sinners. Christ is the Great High Priest and the One who gave himself for the world in his priestly role.
Again, I can't disagree with this idea. But I'm afraid priests--and all members of the clergy actually--fall short of this Christ model, with a disturbing regularity. And it seems like it's never a small failure; instead it's a spectacular, headline-grabbing kind of failure. I know for myself I try to live by God's standards, but sometimes I'm just so weak. . . .
As I reflect on all this, it's interesting that I agree with all of what Leviticus says. And yet I find exceptions for each topic. But, I have to ask myself, are they really exceptions or are they actually excuses?
Friends, living out the holiness of Leviticus is just plain hard. And never will I live up to its (and God's) expectations because of my sin. But knowing that I never will is not an excuse to give up trying. This "Holiness Code" is meant as a standard to guide our behavior. But it is also meant as an example of the way life should be. . . the way we should live. . . and the way life is in the kingdom of God.
These kinds of passages point out what will be in God's kingdom. They give us glimpses of what we have to look forward to. . . what lies ahead for believers. Passages, like these from Leviticus, are not meant to burden us with guilt but to inspire us to be holy as our God is holy.
Are you leading a holy life? What parts are you proud of? What parts do you hope God isn't paying attention to? How can you work on making every part of your life holy?
Hope your Monday's not too manic!
Allison
Here's the question and answer from yesterday:
Sun, Feb. 22- When one enters a land and plants a tree, how long must one wait to eat the fruit of the tree?
Leviticus 19:25, “But in the fifth year you may eat its fruit.”
And here's the question of the day:
Mon, Feb. 23- What did the voice tell Peter to do?
And here's the reflection of the day:
I hope you don't mind, but we're going back into Leviticus again today. I'm (semi-desperately!) searching for a passage to preach on this Sunday so the more time I spend in it now, the better Bible Study and the sermon will be.
These particular chapters of the Holiness Code (see Sunday's post for more info about that) address qualities we should look for in our religious leaders. For those who are called to serve as leaders in God's kingdom must be held to a higher standard. A higher level of dedication and holiness should be in evidence if someone is to occupy a position of authority in a church--say an elder or a teacher.
I can't disagree with this, although in our little church, sometimes it's hard to find enough people to go around. Sometimes, warm bodies are all you can come up with . . . .
These chapters of Leviticus also talk a lot about the character of a leader's family. Not only the leader but also the leader's family should exemplify good character. This is actually a theme picked up in the New Testament too--Acts 6:3; 1 Tim 3; Titus 1:5-11.
I can't disagree with this either, although I've seen some pretty good parents with some pretty rotten kids. I actually know lots of parents whose kids were faithfully involved in every church activity in their younger days. Now that they are older and parents themselves, they never darken the door of a church. I don't know that we can always blame the parents for the sins of their children. . . .
These chapters also talk about how priests--in their persons and in their work--should model themselves after Christ himself--a Lamb without blemish, holy, and separate from sinners. Christ is the Great High Priest and the One who gave himself for the world in his priestly role.
Again, I can't disagree with this idea. But I'm afraid priests--and all members of the clergy actually--fall short of this Christ model, with a disturbing regularity. And it seems like it's never a small failure; instead it's a spectacular, headline-grabbing kind of failure. I know for myself I try to live by God's standards, but sometimes I'm just so weak. . . .
As I reflect on all this, it's interesting that I agree with all of what Leviticus says. And yet I find exceptions for each topic. But, I have to ask myself, are they really exceptions or are they actually excuses?
Friends, living out the holiness of Leviticus is just plain hard. And never will I live up to its (and God's) expectations because of my sin. But knowing that I never will is not an excuse to give up trying. This "Holiness Code" is meant as a standard to guide our behavior. But it is also meant as an example of the way life should be. . . the way we should live. . . and the way life is in the kingdom of God.
These kinds of passages point out what will be in God's kingdom. They give us glimpses of what we have to look forward to. . . what lies ahead for believers. Passages, like these from Leviticus, are not meant to burden us with guilt but to inspire us to be holy as our God is holy.
Are you leading a holy life? What parts are you proud of? What parts do you hope God isn't paying attention to? How can you work on making every part of your life holy?
Hope your Monday's not too manic!
Allison
Sunday, February 22, 2009
Sunday Sermon 02.22.09
PRAYER OF ILLUMINATION
Please pray with me: Gracious God, Still our minds and quiet our worries; open our ears and hearts so that we might truly hear your Word. In Jesus’ name, Amen.
SCRIPTURE READING Acts 4:1-13
1 The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. 2 They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead. 3 They seized Peter and John, and because it was evening, they put them in jail until the next day. 4 But many who heard the message believed, and the number of men grew to about five thousand. 5 The next day the rulers, elders and teachers of the law met in Jerusalem. 6 Annas the high priest was there, and so were Caiaphas, John, Alexander and the other men of the high priest's family. 7 They had Peter and John brought before them and began to question them: "By what power or what name did you do this?" 8 Then Peter, filled with the Holy Spirit, said to them: "Rulers and elders of the people! 9 If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, 10 then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. 11 He is "'the stone you builders rejected, which has become the capstone.' 12 Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." 13 When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus.
The grass withers and the flower fades, but the Word of the Lord endures forever.
INTRODUCTION
Today’s Scripture passage is another courtroom scene. I once compared Deborah—the Old Testament judge/prophet/military commander—to Judge Judy. Well, in today’s reading from Acts, it looks kinda like a scene from a Supreme Court full of Judge Judy’s.
Imagine 6 identical Judge Judy’s all lined up in a row, in their fancy black robes. I pity the fools who end up in this courtroom, don’t you think?
I think that’s one of the things we like about Judge Judy, right? She always makes the guilty parties look like the fools they really are. She doesn’t put up with their nonsense and back-talking. She always put them in their place.
But this time . . . those fools standing in the courtroom are . . . Peter and John, the two most famous disciples. Peter and John have gotten themselves arrested for disturbing the peace again, just like they did at Pentecost in Acts chapter 2.
MOVE #1
Now, Peter and John were not disturbing the peace the way WE think of disturbing the peace. It’s not like what happened in Oakland after the Steelers won the Super Bowl. The disciples are not over turning cars or lighting couches on fire.
We don’t generally think of preaching and teaching and healing as disturbing the peace. As a matter of fact, we gather together every Sunday for these very same things, and, to my knowledge, the cops have never busted into one of our church services to arrest us for disturbing the peace.
So, what could the disciples possibly have been doing to cause such a ruckus with the religious authorities of their day?
Turns out, they WERE disturbing the peace, sort of. Peter and John were preaching salvation in the name of Jesus Christ in the middle of Jerusalem, a very Jewish town. They preached salvation in the name of Jesus at Pentecost, and three thousand people were converted. Here, they are preaching salvation in the name of Jesus Christ again, and again another couple thousand people are converted again.
That definitely disturbs the peace of the Jewish religious community. In fact, the whole book of Acts tells the story of the first church. It tells the story of how it struggled to find its own identity by breaking away from the Jewish tradition—breaking away from everything that was familiar and comfortable for something unknown and uncertain. In a way, they were even disturbing their own peace as they forged their own new beliefs and traditions.
MOVE #2
So, Peter and John, find themselves in the courtroom, standing in front of the Judge Judy’s of their day. And, just like the audience in Judge Judy’s courtroom, the audience here is ready for some entertainment. Peter and John are unschooled, ordinary men; nothing special to look at.
Yet these humble disciples are gathered before a very august and esteemed gathering of priests, religious authorities, and Sadducees presiding over this trial. If ever there has been an underdog in the court proceedings, it was definitely Peter and John.
And so the trial begins when the priests, religious authorities, and Sadducees ask a simple question—the kind of question authorities always ask of those who are disturbing the peace—“By what power or what name did you do this?” They are asking the disciples what gives them the right—or rather WHO gives them the authority—to preach and to teach and to heal.
This is Peter’s big moment—an unschooled, ordinary, blue collar Peter. Peter who frequently puts his foot in his mouth, Peter who says the things everybody else is thinking but is unwilling to say. If it were just up to Peter to answer this question, Judge Judy would have a field day; the audience would get a good laugh at its stumbling and bumbling answer.
But verse 8 tells us that Peter was filled by the Holy Spirit, just like the Holy Spirit filled all the believers who gathered at Pentecost. And the Holy Spirit transforms Peter’s average, ordinary words into words of power and conviction to all those who hear them.
Peter says, “It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead . . . Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”
CONCLUSION
It is by the power of the name of Jesus Christ—which means “God saves”—that salvation is offered to each and every person on the planet. It is by the power of the name of Jesus Christ that we will be raised to eternal life. And, it is by the power of the name of Jesus Christ that we have received his invitation to gather at his Table and to share communion with each other.As we prepare ourselves to be a part of Communion, let us join together in singing our hymn of preparation #230 “His Name is Wonderful.”
Please pray with me: Gracious God, Still our minds and quiet our worries; open our ears and hearts so that we might truly hear your Word. In Jesus’ name, Amen.
SCRIPTURE READING Acts 4:1-13
1 The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. 2 They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead. 3 They seized Peter and John, and because it was evening, they put them in jail until the next day. 4 But many who heard the message believed, and the number of men grew to about five thousand. 5 The next day the rulers, elders and teachers of the law met in Jerusalem. 6 Annas the high priest was there, and so were Caiaphas, John, Alexander and the other men of the high priest's family. 7 They had Peter and John brought before them and began to question them: "By what power or what name did you do this?" 8 Then Peter, filled with the Holy Spirit, said to them: "Rulers and elders of the people! 9 If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, 10 then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. 11 He is "'the stone you builders rejected, which has become the capstone.' 12 Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." 13 When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus.
The grass withers and the flower fades, but the Word of the Lord endures forever.
INTRODUCTION
Today’s Scripture passage is another courtroom scene. I once compared Deborah—the Old Testament judge/prophet/military commander—to Judge Judy. Well, in today’s reading from Acts, it looks kinda like a scene from a Supreme Court full of Judge Judy’s.
Imagine 6 identical Judge Judy’s all lined up in a row, in their fancy black robes. I pity the fools who end up in this courtroom, don’t you think?
I think that’s one of the things we like about Judge Judy, right? She always makes the guilty parties look like the fools they really are. She doesn’t put up with their nonsense and back-talking. She always put them in their place.
But this time . . . those fools standing in the courtroom are . . . Peter and John, the two most famous disciples. Peter and John have gotten themselves arrested for disturbing the peace again, just like they did at Pentecost in Acts chapter 2.
MOVE #1
Now, Peter and John were not disturbing the peace the way WE think of disturbing the peace. It’s not like what happened in Oakland after the Steelers won the Super Bowl. The disciples are not over turning cars or lighting couches on fire.
We don’t generally think of preaching and teaching and healing as disturbing the peace. As a matter of fact, we gather together every Sunday for these very same things, and, to my knowledge, the cops have never busted into one of our church services to arrest us for disturbing the peace.
So, what could the disciples possibly have been doing to cause such a ruckus with the religious authorities of their day?
Turns out, they WERE disturbing the peace, sort of. Peter and John were preaching salvation in the name of Jesus Christ in the middle of Jerusalem, a very Jewish town. They preached salvation in the name of Jesus at Pentecost, and three thousand people were converted. Here, they are preaching salvation in the name of Jesus Christ again, and again another couple thousand people are converted again.
That definitely disturbs the peace of the Jewish religious community. In fact, the whole book of Acts tells the story of the first church. It tells the story of how it struggled to find its own identity by breaking away from the Jewish tradition—breaking away from everything that was familiar and comfortable for something unknown and uncertain. In a way, they were even disturbing their own peace as they forged their own new beliefs and traditions.
MOVE #2
So, Peter and John, find themselves in the courtroom, standing in front of the Judge Judy’s of their day. And, just like the audience in Judge Judy’s courtroom, the audience here is ready for some entertainment. Peter and John are unschooled, ordinary men; nothing special to look at.
Yet these humble disciples are gathered before a very august and esteemed gathering of priests, religious authorities, and Sadducees presiding over this trial. If ever there has been an underdog in the court proceedings, it was definitely Peter and John.
And so the trial begins when the priests, religious authorities, and Sadducees ask a simple question—the kind of question authorities always ask of those who are disturbing the peace—“By what power or what name did you do this?” They are asking the disciples what gives them the right—or rather WHO gives them the authority—to preach and to teach and to heal.
This is Peter’s big moment—an unschooled, ordinary, blue collar Peter. Peter who frequently puts his foot in his mouth, Peter who says the things everybody else is thinking but is unwilling to say. If it were just up to Peter to answer this question, Judge Judy would have a field day; the audience would get a good laugh at its stumbling and bumbling answer.
But verse 8 tells us that Peter was filled by the Holy Spirit, just like the Holy Spirit filled all the believers who gathered at Pentecost. And the Holy Spirit transforms Peter’s average, ordinary words into words of power and conviction to all those who hear them.
Peter says, “It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead . . . Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”
CONCLUSION
It is by the power of the name of Jesus Christ—which means “God saves”—that salvation is offered to each and every person on the planet. It is by the power of the name of Jesus Christ that we will be raised to eternal life. And, it is by the power of the name of Jesus Christ that we have received his invitation to gather at his Table and to share communion with each other.As we prepare ourselves to be a part of Communion, let us join together in singing our hymn of preparation #230 “His Name is Wonderful.”
This is the day that the Lord has made. . .
. . . Let us rejoice and be glad in it! I hope you are able to make it to worship somewhere today!
Here's the question and answer from yesterday:
Sat, Feb. 21- Who was Cornelius?
Acts 10:1, “At Caeserea there was a man named Cornelius, a centurion in what was known as the Italian regiment.”
And here's the question of the day:
Sun, Feb. 22- When one enters a land and plants a tree, how long must one wait to eat the fruit of the tree?
And here's the reflection of the day:
Back to Leviticus. . .
Leviticus chapters 17-26 contain what is called the "Holiness Code." The formal introduction to it begins in 18:1-5, which is part of our reading today.
This "Holiness Code" is divided into four areas: sexual behavior, social ethics, worship, and family relations. All of these rules and regulations can be explained by the words: "Be holy because I, the Lord your God, am holy" (11:44-45; 19:2; 20:7, 26; 21:8).
Chapters 18-20 are the foundational "principles of social morality," particularly with regard to the institution of marriage, which is the "cornerstone of all human society" (Hertz quoted in New Interpreter's Bible Commentary). Israel had been called to be a holy nation; any trifling with customs they saw in Egypt and will see in Canaan, would be to mock the call to holiness God put upon them.
These warnings are not prudish; they are extremely realistic cautions in the middle of a rather hedonistic society. The people of God fare better when they follow God's laws, and so these chapters are addressed to those who claim God as Lord. However, following these laws does not guarantee salvation, but it will lead to an abundant life.
The author of the Leviticus commentary in the NIB series (whose name I cannot find right now!) has this to say in summation. . .
"Sexual purity is only one part of the larger morality that is mandatory for all who would live a godly and righteous life before a holy God. However, sexual holiness may be the first line of practical defense for all who are on the road to living a holy life devoted to God. To give free course to our passions, appetites, and hungers in this area is ultimately to turn loose the controls over every other area of our lives."
Some good food for thought. This Leviticus stuff is actually not quite as bad as I had expected. You just have to dig a little deeper to understand it.
Have a splendid day!
Allison
Here's the question and answer from yesterday:
Sat, Feb. 21- Who was Cornelius?
Acts 10:1, “At Caeserea there was a man named Cornelius, a centurion in what was known as the Italian regiment.”
And here's the question of the day:
Sun, Feb. 22- When one enters a land and plants a tree, how long must one wait to eat the fruit of the tree?
And here's the reflection of the day:
Back to Leviticus. . .
Leviticus chapters 17-26 contain what is called the "Holiness Code." The formal introduction to it begins in 18:1-5, which is part of our reading today.
This "Holiness Code" is divided into four areas: sexual behavior, social ethics, worship, and family relations. All of these rules and regulations can be explained by the words: "Be holy because I, the Lord your God, am holy" (11:44-45; 19:2; 20:7, 26; 21:8).
Chapters 18-20 are the foundational "principles of social morality," particularly with regard to the institution of marriage, which is the "cornerstone of all human society" (Hertz quoted in New Interpreter's Bible Commentary). Israel had been called to be a holy nation; any trifling with customs they saw in Egypt and will see in Canaan, would be to mock the call to holiness God put upon them.
These warnings are not prudish; they are extremely realistic cautions in the middle of a rather hedonistic society. The people of God fare better when they follow God's laws, and so these chapters are addressed to those who claim God as Lord. However, following these laws does not guarantee salvation, but it will lead to an abundant life.
The author of the Leviticus commentary in the NIB series (whose name I cannot find right now!) has this to say in summation. . .
"Sexual purity is only one part of the larger morality that is mandatory for all who would live a godly and righteous life before a holy God. However, sexual holiness may be the first line of practical defense for all who are on the road to living a holy life devoted to God. To give free course to our passions, appetites, and hungers in this area is ultimately to turn loose the controls over every other area of our lives."
Some good food for thought. This Leviticus stuff is actually not quite as bad as I had expected. You just have to dig a little deeper to understand it.
Have a splendid day!
Allison
Saturday, February 21, 2009
"I love to tell the story. . . "
Good morning/afternoon/evening! The sunshine woke me up this morning (well, the dog and the sunshine), and what a burst of energy a little sun can give you!
Here's the question and answer from yesterday:
Fri, Feb. 20- The goat chosen by lots is called a what?
Leviticus 16:8, “He is to cast lots for the two goats- one for the Lord and the other for the scapegoat.” (So, that's where that word came from!!)
And here's the question of the day:
Sat, Feb. 21- Who was Cornelius?
And here's the reflection of the day:
It's Acts again this morning, Acts 10 to be exact. Here is the familiar vision of Peter and the sheet and the animals. It is God's way of declaring all animals to be clean, of declaring all the people--even the Gentiles--to be clean. And we see Cornelius--a Roman, gentile army officer--an outsider, even though he was a devout man, a Gentile in a Jewish world (10.28). He was on the fringes of the religious community. But the outside is about to be brought inside.
The vision brings Peter and Cornelius together. Cornelius says to Peter, "Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us" (10.33).
All Peter does is tell his story. He tells the story of God to Cornelius and those who gathered there with them. He simply tells the story of God and his love in Jesus Christ. He just tells a story. It's the Holy Spirit who does the work. And "while Peter was still speaking these words, the Holy Spirit came on all who heard the message" (10.44).
Do you see what that means? God simply calls us to tell our stories--how and when and where we met God and what that means to us. God simply wants us to tell our story--the story of a God who loved us so much that he gave his only-begotten Son for us.
We tell the story and leave the hard part up to God; all we need to do is tell the story and let the Holy Spirit do the heart-changing. Don't be afraid; you just tell your story. . . let God do the rest!
Listen to what Mr. Alan Jackson says. . .
Happy Saturday!
Allison
Here's the question and answer from yesterday:
Fri, Feb. 20- The goat chosen by lots is called a what?
Leviticus 16:8, “He is to cast lots for the two goats- one for the Lord and the other for the scapegoat.” (So, that's where that word came from!!)
And here's the question of the day:
Sat, Feb. 21- Who was Cornelius?
And here's the reflection of the day:
It's Acts again this morning, Acts 10 to be exact. Here is the familiar vision of Peter and the sheet and the animals. It is God's way of declaring all animals to be clean, of declaring all the people--even the Gentiles--to be clean. And we see Cornelius--a Roman, gentile army officer--an outsider, even though he was a devout man, a Gentile in a Jewish world (10.28). He was on the fringes of the religious community. But the outside is about to be brought inside.
The vision brings Peter and Cornelius together. Cornelius says to Peter, "Now we are all here in the presence of God to listen to everything the Lord has commanded you to tell us" (10.33).
All Peter does is tell his story. He tells the story of God to Cornelius and those who gathered there with them. He simply tells the story of God and his love in Jesus Christ. He just tells a story. It's the Holy Spirit who does the work. And "while Peter was still speaking these words, the Holy Spirit came on all who heard the message" (10.44).
Do you see what that means? God simply calls us to tell our stories--how and when and where we met God and what that means to us. God simply wants us to tell our story--the story of a God who loved us so much that he gave his only-begotten Son for us.
We tell the story and leave the hard part up to God; all we need to do is tell the story and let the Holy Spirit do the heart-changing. Don't be afraid; you just tell your story. . . let God do the rest!
Listen to what Mr. Alan Jackson says. . .
Happy Saturday!
Allison
Friday, February 20, 2009
Happy Friday!
Happy Friday, everyone! Hope you have something good planned for your weekend!
Here's the question and answer from yesterday:
Thurs, Feb. 19- What was the Ethiopian reading as he sat in the chariot?
Acts 8:30, “Then Philip ran up to the chariot and heard the man reading Isaiah the prophet.”
And here's the question of the day:
Fri, Feb. 20- The goat chosen by lots is called a what?
And here's the reflection of the day:
There's so much to unpack in Acts 9! I won't even attempt to do it all here at one time. Instead, I think I'll just pick out one or two things to highlight.
Here we see Saul--the great and mighty persecutor Saul--brought down low, struck to the ground, blind, helpless. It's perhaps the part of Acts that is most well known. Luke actually tells the story of Saul/Paul's conversion three times (Acts 9, 22, 26). And the Damascus road experience we hear about is mainly from Luke's point of view; we don't hear too much from Paul about his own conversion.
This story about his conversion is dramatic, theatrical almost. And it can sometime lead us to believe that conversions must always be dramatic and instantaneous. But that is not always so, cautions Will Willimon. In fact, this conversion is a rather long process of sorts for Paul.
First he is struck down, on the road to Damascus. He wasn't quite to Damascus so he had to finish the journey blindly, being led by his servants. Then for three days he was blind, not eating or drinking. Then Ananias has to make the trek to "the house of Judas on Straight Street," where he finds, and heals, Saul. Once he is healed, he gets up, is baptized, and rests a few more days to regain his strength. He spends "several days with the disciples in Damascus" (9:18-19).
When I have read this passage in the past, I didn't pay enough attention to the details. Paul's conversion probably took a week or two to fully develop! The extra time he spent with the disciples was probably filled with alot of teaching by the disciples. God has big plans for Paul, but he can't go out and preach about his own story. He needs to know the whole story of God.
Some folks have dramatic conversions, like Paul's. But unless it's accompanied by discipleship and teaching, the momentary "high" of that experience is like to wane. The conversion of other folks is slower, with an awareness of God's grace growing slowly over the years.
But every believer has a moment when--at least for a moment, all the pieces of the puzzle fell into place and he/she believes that Jesus Christ did indeed die as a substitute for his/her sin. And from that realization, comes both great shame but also great gratitude for the God who gave His only-begotten Son.
When was that moment for you? Is it something you think about every day? Is it something you haven't thought about in a while? How did it change you? How does it continue to define you even today?
Saul was never the same after his encounter with Jesus. God had big plans for him, preaching and teaching, baptizing and discipling. And I believe God has big plans for you too--maybe not exactly like the plans for Paul, but He has put you in the middle of a mission field in your own backyard. God still calls us to tell our stories of faith and the grand story of God's love for each one of us. Go out, and like Paul, "speak boldly in the name of the Lord!" (9:28).
Allison
PS Did anyone else notice by large blunder from yesterday? Sometimes I rearrange numbers and must have gotten the Acts and Leviticus numbers mixed up. And I sometimes write these a couple days ahead of time so I didn't catch that these were chapters we already read! My bad.
Here's the question and answer from yesterday:
Thurs, Feb. 19- What was the Ethiopian reading as he sat in the chariot?
Acts 8:30, “Then Philip ran up to the chariot and heard the man reading Isaiah the prophet.”
And here's the question of the day:
Fri, Feb. 20- The goat chosen by lots is called a what?
And here's the reflection of the day:
There's so much to unpack in Acts 9! I won't even attempt to do it all here at one time. Instead, I think I'll just pick out one or two things to highlight.
Here we see Saul--the great and mighty persecutor Saul--brought down low, struck to the ground, blind, helpless. It's perhaps the part of Acts that is most well known. Luke actually tells the story of Saul/Paul's conversion three times (Acts 9, 22, 26). And the Damascus road experience we hear about is mainly from Luke's point of view; we don't hear too much from Paul about his own conversion.
This story about his conversion is dramatic, theatrical almost. And it can sometime lead us to believe that conversions must always be dramatic and instantaneous. But that is not always so, cautions Will Willimon. In fact, this conversion is a rather long process of sorts for Paul.
First he is struck down, on the road to Damascus. He wasn't quite to Damascus so he had to finish the journey blindly, being led by his servants. Then for three days he was blind, not eating or drinking. Then Ananias has to make the trek to "the house of Judas on Straight Street," where he finds, and heals, Saul. Once he is healed, he gets up, is baptized, and rests a few more days to regain his strength. He spends "several days with the disciples in Damascus" (9:18-19).
When I have read this passage in the past, I didn't pay enough attention to the details. Paul's conversion probably took a week or two to fully develop! The extra time he spent with the disciples was probably filled with alot of teaching by the disciples. God has big plans for Paul, but he can't go out and preach about his own story. He needs to know the whole story of God.
Some folks have dramatic conversions, like Paul's. But unless it's accompanied by discipleship and teaching, the momentary "high" of that experience is like to wane. The conversion of other folks is slower, with an awareness of God's grace growing slowly over the years.
But every believer has a moment when--at least for a moment, all the pieces of the puzzle fell into place and he/she believes that Jesus Christ did indeed die as a substitute for his/her sin. And from that realization, comes both great shame but also great gratitude for the God who gave His only-begotten Son.
When was that moment for you? Is it something you think about every day? Is it something you haven't thought about in a while? How did it change you? How does it continue to define you even today?
Saul was never the same after his encounter with Jesus. God had big plans for him, preaching and teaching, baptizing and discipling. And I believe God has big plans for you too--maybe not exactly like the plans for Paul, but He has put you in the middle of a mission field in your own backyard. God still calls us to tell our stories of faith and the grand story of God's love for each one of us. Go out, and like Paul, "speak boldly in the name of the Lord!" (9:28).
Allison
PS Did anyone else notice by large blunder from yesterday? Sometimes I rearrange numbers and must have gotten the Acts and Leviticus numbers mixed up. And I sometimes write these a couple days ahead of time so I didn't catch that these were chapters we already read! My bad.
Thursday, February 19, 2009
Delving into Leviticus, Again
Good morning/afternoon/evening! I'm glad you stopped by today to read what I have to say on one of today's readings. Actually, I bet you're just hear to find the answer to yesterday's question of the day. Or maybe to see if I've dug up some quirky video to post.
*Sigh* That's OK too, I guess. Either way, I'm glad you're here! Now, let's get on with the important stuff: the answer and the video, which is posted all the way at the end! At least read the reflection BEFORE you watch the video, OK?
Here's the question and answer from yesterday:
Feb. 18- The Lord told Aaron and Moses the Israelites were allowed to eat what kind of animals?
Leviticus 11:3, “You may eat any animal that has a divided hoof and that chews the cud.” (Not exactly what I want to be thinking about first thing in the morning!)
And here's the question of the day:
Feb. 19- What was the Ethiopian reading as he sat in the chariot?
And here's the reflection of the day:
Leviticus 8 and 9 actually have some action going on in them--hurray! These chapters tell the story of the ordination of Aaron and his sons as "priests." Before worship, the tabernacle and the priests who will serve in it must be consecrated, or set apart for a divine use. A priest was the intermediary between God and the people, overseeing the holy business of the temple and the sacrifices.
It's fascinating really; God uses Aaron even after the golden calf debacle. God has a penchant for crack vessels and imperfect leaders: Jacob the trickster, David the adulterer, Paul the persecutor, and Peter the denier, among others.
In fact, according to Ex 19:6, all of Israel was called to be a "kingdom of priests," but the sin of the golden calf shot that idea all to heck. And yet God continues to call surprisingly flawed people to be a part of His mission and ministry.
It's nice to know God doesn't demand perfection in His servants in order to be ordained. He only seeks a willing heart, a heart willing to trust and obey. God doesn't demand perfection from us, so why do we expect it from ourselves? (This is as much my question to me as it is to you!)
Next time we're worrying about being perfect, let's not; instead, let's work on the willingness of our hearts to be a part of God's messy plan of salvation. It probably won't be pretty or organized (we are humans after all!), but it will be God's plan, and we know at least IT will be perfect, even if we're not.
This is my favorite "servant" related song--it talks about the imperfection of God's servants, wanting to serve yet being reluctant at the same time. Maybe you know it; if not, I found a video where someone put they lyrics along the bottom of the screen, so you can follow along with the words.
Go out this day and work on being Christ's hands and feet!
Allison
*Sigh* That's OK too, I guess. Either way, I'm glad you're here! Now, let's get on with the important stuff: the answer and the video, which is posted all the way at the end! At least read the reflection BEFORE you watch the video, OK?
Here's the question and answer from yesterday:
Feb. 18- The Lord told Aaron and Moses the Israelites were allowed to eat what kind of animals?
Leviticus 11:3, “You may eat any animal that has a divided hoof and that chews the cud.” (Not exactly what I want to be thinking about first thing in the morning!)
And here's the question of the day:
Feb. 19- What was the Ethiopian reading as he sat in the chariot?
And here's the reflection of the day:
Leviticus 8 and 9 actually have some action going on in them--hurray! These chapters tell the story of the ordination of Aaron and his sons as "priests." Before worship, the tabernacle and the priests who will serve in it must be consecrated, or set apart for a divine use. A priest was the intermediary between God and the people, overseeing the holy business of the temple and the sacrifices.
It's fascinating really; God uses Aaron even after the golden calf debacle. God has a penchant for crack vessels and imperfect leaders: Jacob the trickster, David the adulterer, Paul the persecutor, and Peter the denier, among others.
In fact, according to Ex 19:6, all of Israel was called to be a "kingdom of priests," but the sin of the golden calf shot that idea all to heck. And yet God continues to call surprisingly flawed people to be a part of His mission and ministry.
It's nice to know God doesn't demand perfection in His servants in order to be ordained. He only seeks a willing heart, a heart willing to trust and obey. God doesn't demand perfection from us, so why do we expect it from ourselves? (This is as much my question to me as it is to you!)
Next time we're worrying about being perfect, let's not; instead, let's work on the willingness of our hearts to be a part of God's messy plan of salvation. It probably won't be pretty or organized (we are humans after all!), but it will be God's plan, and we know at least IT will be perfect, even if we're not.
This is my favorite "servant" related song--it talks about the imperfection of God's servants, wanting to serve yet being reluctant at the same time. Maybe you know it; if not, I found a video where someone put they lyrics along the bottom of the screen, so you can follow along with the words.
Go out this day and work on being Christ's hands and feet!
Allison
Wednesday, February 18, 2009
Wednesday Part 2
And here's today's reflection. . .
The beginning of Psalm 22 is probably very familiar to you. Verses from this psalm are quoted throughout the Passion story.
It's not really a psalm full of pretty language. Actually, it's gritty. It really gets to the guts of a situation--the author spreads out his complaint before God like a dinner table. Every gripe, every concern, every pain, every bit of desperation is exposed. This psalm really plumbs the depths of human suffering, articulating each pain and wound.
Yet it also reaches to the very heights of personal faith. While expressing pain and devastation in one breath, the psalmist praises God to the heavens and invites others to join with him. And it ends up seeming a little moody, a little schizophrenic in character, wildly swinging from one extreme emotion to another.
I certainly don't identify well with going from doubt to faith in such a rapid swing. My faith is more of a slow serious of peaks and troughs, not a frantic zig-zag like the psalmist's faith seems to be. Which makes me ask the question, how can someone possibly go from one kind of agony that Jesus suffered to extolling God's virtue within one, little psalm?
So, I turned to one of my trusty commentaries (a pastor's best friend!) and did a little digging. The New Interpreter's Bible Commentary suggests that, instead of thinking the psalmist's imagination has run away with him, this psalm has an eschatological character--and by that, I mean "it portrays what God intends for the world." It affirms God's reign in all times and all places, even when it seems like He doesn't. Does that make sense? The psalmist's passion for God isn't misguided; rather, it's a challenge for us, a call to us to enter the reign of God.
When Jesus uses this psalm from the cross, we see the fulfillment of Israel's history and the arrival of the Messiah. So it makes perfect sense to use Psalm 22 in the midst of the Passion. Psalm 22 "interprets Jesus' passion and resurrection as a summons to the world. . . to believe in the reign of the Lord."
So, it would seem Psalm 22 is to be a model for us, an example of what our faith should be like--what our faith could really be like. The kind of faith which doesn't falter when it meets a challenge or a question; the kind of faith which continually trusts in God and encourages others to do so too, even when life is the pits, even when you're hanging on the cross or when it just feels like it.
Allison
The beginning of Psalm 22 is probably very familiar to you. Verses from this psalm are quoted throughout the Passion story.
It's not really a psalm full of pretty language. Actually, it's gritty. It really gets to the guts of a situation--the author spreads out his complaint before God like a dinner table. Every gripe, every concern, every pain, every bit of desperation is exposed. This psalm really plumbs the depths of human suffering, articulating each pain and wound.
Yet it also reaches to the very heights of personal faith. While expressing pain and devastation in one breath, the psalmist praises God to the heavens and invites others to join with him. And it ends up seeming a little moody, a little schizophrenic in character, wildly swinging from one extreme emotion to another.
I certainly don't identify well with going from doubt to faith in such a rapid swing. My faith is more of a slow serious of peaks and troughs, not a frantic zig-zag like the psalmist's faith seems to be. Which makes me ask the question, how can someone possibly go from one kind of agony that Jesus suffered to extolling God's virtue within one, little psalm?
So, I turned to one of my trusty commentaries (a pastor's best friend!) and did a little digging. The New Interpreter's Bible Commentary suggests that, instead of thinking the psalmist's imagination has run away with him, this psalm has an eschatological character--and by that, I mean "it portrays what God intends for the world." It affirms God's reign in all times and all places, even when it seems like He doesn't. Does that make sense? The psalmist's passion for God isn't misguided; rather, it's a challenge for us, a call to us to enter the reign of God.
When Jesus uses this psalm from the cross, we see the fulfillment of Israel's history and the arrival of the Messiah. So it makes perfect sense to use Psalm 22 in the midst of the Passion. Psalm 22 "interprets Jesus' passion and resurrection as a summons to the world. . . to believe in the reign of the Lord."
So, it would seem Psalm 22 is to be a model for us, an example of what our faith should be like--what our faith could really be like. The kind of faith which doesn't falter when it meets a challenge or a question; the kind of faith which continually trusts in God and encourages others to do so too, even when life is the pits, even when you're hanging on the cross or when it just feels like it.
Allison
Wednesday Part 1
Wednesdays are busy mornings. So I'm posting the questions and answer now and will be back to do the reflection later this afternoon.
Here's the question and answer from yesterday:
Tues, Feb. 17- What did Stephen see when he looked up to heaven?
Acts 7:56, “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.”
And here's the question of the day:
Weds, Feb. 18- The Lord told Aaron and Moses the Israelites were allowed to eat what kind of animals?
See you soon!
Allison
Here's the question and answer from yesterday:
Tues, Feb. 17- What did Stephen see when he looked up to heaven?
Acts 7:56, “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.”
And here's the question of the day:
Weds, Feb. 18- The Lord told Aaron and Moses the Israelites were allowed to eat what kind of animals?
See you soon!
Allison
Tuesday, February 17, 2009
Sacrifices Part 2
Good morning!
Here's the question and answer from yesterday:
Mon, Feb. 16- Who was overlooked in the daily distribution of the food?
Acts 6:1, “In those days when the number of disciples was increasing, the Hellenistic Jews among them complained against the Hebraic Jews because their [Hellenistic Jews] widows were being overlooked in the daily distribution of food.”
And here's the question of the day:
Tues, Feb. 17- What did Stephen see when he looked up to heaven?
And here's the reflection of the day:
I thought I'd do a little more with sacrifices today, since we are reading SO many chapters about this kind of sacrifice and that kind of sacrifice. I wanted to tell you a little bit about what I read about burnt sacrifices or offerings.
The priest is supposed to burn the whole offering on the altar. The verb "hiqtir" literally means "to turn into smoke." Now, the normal word for burn is "sarap," used for nonsacrificial incinerations. From a theological perspective, Balentine says, one can conclude that the act of burning is mostly concerned with the transformation of something into smoke, and not so much the actual burning up of the offering (p 25).
What is placed on the altar was an animal. And this ritual transforms it into smoke, and the smoke rises as a "gift," a food offering specifically and intentionally given to God. The intention of the gift is to provide a "pleasing odor to the Lord."
Fast forward to the book of Revelation. . . "And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints (5:8)."
Just as the smoke from the burnt offerings was a pleasing odor to the Lord, so too our prayers are a pleasing odor. The prayers of the saints fill the heavens above. . . my prayers and your prayers, filling up golden bowls in heaven.
Pretty cool, huh?
Allison
Here's the question and answer from yesterday:
Mon, Feb. 16- Who was overlooked in the daily distribution of the food?
Acts 6:1, “In those days when the number of disciples was increasing, the Hellenistic Jews among them complained against the Hebraic Jews because their [Hellenistic Jews] widows were being overlooked in the daily distribution of food.”
And here's the question of the day:
Tues, Feb. 17- What did Stephen see when he looked up to heaven?
And here's the reflection of the day:
I thought I'd do a little more with sacrifices today, since we are reading SO many chapters about this kind of sacrifice and that kind of sacrifice. I wanted to tell you a little bit about what I read about burnt sacrifices or offerings.
The priest is supposed to burn the whole offering on the altar. The verb "hiqtir" literally means "to turn into smoke." Now, the normal word for burn is "sarap," used for nonsacrificial incinerations. From a theological perspective, Balentine says, one can conclude that the act of burning is mostly concerned with the transformation of something into smoke, and not so much the actual burning up of the offering (p 25).
What is placed on the altar was an animal. And this ritual transforms it into smoke, and the smoke rises as a "gift," a food offering specifically and intentionally given to God. The intention of the gift is to provide a "pleasing odor to the Lord."
Fast forward to the book of Revelation. . . "And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints (5:8)."
Just as the smoke from the burnt offerings was a pleasing odor to the Lord, so too our prayers are a pleasing odor. The prayers of the saints fill the heavens above. . . my prayers and your prayers, filling up golden bowls in heaven.
Pretty cool, huh?
Allison
Monday, February 16, 2009
Happy Monday!
Good morning!
Here's the question and answer from yesterday:
Sun, Feb. 15- If someone cannot afford to bring a lamb for their sin offering what must they bring?
Leviticus 5:7, “Anyone who cannot afford a lamb is to bring two doves or two young pigeons to the Lord as a penalty for their sin.”
And here's the question of the day:
Mon, Feb. 16- Who was overlooked in the daily distribution of the food?
And here's the reflection of the day:
I preached about the tabernacle on Sunday--how God came down and dwelled among them. And I tried to make the connection between the tabernacle and Jesus Christ, who came down and was Emmanuel--God-with-us. Then I explained how, once Jesus ascended, God came down and dwelled among them again in the Holy Spirit, and how we are tabernacles for the Holy Spirit, who lives inside us. Many YOTB-ers expressed their appreciation for a big picture sermon on something that can easily get lost in the details. I have a feeling a sermon on Leviticus is on the horizon. . .
To that end, today's reflection is on Leviticus.
Our friend Samuel Balentine explains that Lev 1-6 mainly concern the role of priests in sacrifices. Lev 6-7:38 concern the role of the laity in sacrifices. So, it would seem important to understand why sacrifices were so important.
Today, we probably think of a sacrifice as something of value that we'd rather keep unless forced to let it go. But Leviticus looks at sacrifices a little differentlly. In the Hebrew, the word "gift" is used. "Gift" is the word used to describe any offering presented in the sanctuary of the tabernacle.
Offerings come in many different shapes and sizes--large and costly or small and ordinary. The critical part is that it is VOLUNTARY and SPONTANEOUS. It is a sacrifice, but it is something willingly given, not reluctantly given up like we normally think of sacifice. Balentine says, ". . . they happily offer something that they know to be worth more as a gift to God than as a personal possession" (Balentine, Leviticus, 28). This gift--this sacrifice--allows them to grow closer to God's side.
Is this how you think of sacrifice? Have you ever willingly sacificed something? unwillingly sacificed something? Is it really a "sacrifice" if it is given unwillingly? Let me know what you think!!
Have a splendid day!
Allison
Here's the question and answer from yesterday:
Sun, Feb. 15- If someone cannot afford to bring a lamb for their sin offering what must they bring?
Leviticus 5:7, “Anyone who cannot afford a lamb is to bring two doves or two young pigeons to the Lord as a penalty for their sin.”
And here's the question of the day:
Mon, Feb. 16- Who was overlooked in the daily distribution of the food?
And here's the reflection of the day:
I preached about the tabernacle on Sunday--how God came down and dwelled among them. And I tried to make the connection between the tabernacle and Jesus Christ, who came down and was Emmanuel--God-with-us. Then I explained how, once Jesus ascended, God came down and dwelled among them again in the Holy Spirit, and how we are tabernacles for the Holy Spirit, who lives inside us. Many YOTB-ers expressed their appreciation for a big picture sermon on something that can easily get lost in the details. I have a feeling a sermon on Leviticus is on the horizon. . .
To that end, today's reflection is on Leviticus.
Our friend Samuel Balentine explains that Lev 1-6 mainly concern the role of priests in sacrifices. Lev 6-7:38 concern the role of the laity in sacrifices. So, it would seem important to understand why sacrifices were so important.
Today, we probably think of a sacrifice as something of value that we'd rather keep unless forced to let it go. But Leviticus looks at sacrifices a little differentlly. In the Hebrew, the word "gift" is used. "Gift" is the word used to describe any offering presented in the sanctuary of the tabernacle.
Offerings come in many different shapes and sizes--large and costly or small and ordinary. The critical part is that it is VOLUNTARY and SPONTANEOUS. It is a sacrifice, but it is something willingly given, not reluctantly given up like we normally think of sacifice. Balentine says, ". . . they happily offer something that they know to be worth more as a gift to God than as a personal possession" (Balentine, Leviticus, 28). This gift--this sacrifice--allows them to grow closer to God's side.
Is this how you think of sacrifice? Have you ever willingly sacificed something? unwillingly sacificed something? Is it really a "sacrifice" if it is given unwillingly? Let me know what you think!!
Have a splendid day!
Allison
Sunday, February 15, 2009
02.15.09 Sunday Sermon
PRAYER OF ILLUMINATION
Gracious God, Still our minds and quiet our worries; open our ears and hearts so that we might truly hear your Word. In Jesus’ name, Amen.
SCRIPTURE READING Exodus 25:1-9
The LORD said to Moses, 2 "Tell the Israelites to bring me an offering. You are to receive the offering for me from each man whose heart prompts him to give. 3 These are the offerings you are to receive from them: gold, silver and bronze; 4 blue, purple and scarlet yarn and fine linen; goat hair; 5 ram’s skins dyed red and hides of sea cows; acacia wood; 6 olive oil for the light; spices for the anointing oil and for the fragrant incense; 7 and onyx stones and other gems to be mounted on the ephod and breast piece. 8 "Then have them make a sanctuary for me, and I will dwell among them. 9 Make this tabernacle and all its furnishings exactly like the pattern I will show you.
The grass withers and the flower fades, but the Word of the Lord endures forever.
INTRODUCTION
I love lists. There is not a day that goes by that I’m not making a list about something: a grocery list or a list of things to take to church on Sunday. I especially love “to do lists.” I get nothing accomplished if I don’t have a to do list.
Now, I guess I should qualify this statement—“I love lists”—by saying that I love MY lists. I don’t so much care for reading someone else’s list, like the lists my mom used to leave of things I needed to have done before the weekend or I couldn’t go out with my friends.
There are A LOT of lists in the last thirteen chapters of Exodus; lists just like the one we read together, but usually much, much longer. Thirteen long, repetitious chapters about building materials and fabrics and decorations.
Now, those of you who are builders, at first you were probably interested in visualizing what this tabernacle must have looked like. And for all the seamstresses out there, you were probably trying to figure out a pattern to make the priestly garments. Interesting, but 13 chapters?
C’mon, we’re likely to say. Thirteen whole chapters that are just like the 9 verses we just read?
Is it really that big of a deal? Just ask the average person in the church, and they’d say no, it’s not a big deal.
BUT. . . if you asked God, He would say, “YES! Yes! This IS a big deal! Why else do you think I told Moses to spend 13 chapters about it?!”
So, it would seem there is something important about these 13 chapters. And it is our task to uncover just what is so important about the tabernacle to involve 13 chapters of lists.
MOVE #1
Up to this point in time, as far as the Israelites were concerned, God lived high up on a mountain. He seemed to be distant and aloof. No one dared to approach Him other than Moses—even then He had to invite Moses up to meet Him; Moses didn’t just wander up for a chat.
In most ancient Near-Eastern religions, the gods always lived up in the mountains. The gods were always separate from the people who worshiped them. In Greek mythology, the gods looked down from the mountains, controlling the people at their whim and for their amusement.
The Israelites lived down the mountain on the land below, far away from the God they worshiped. They felt far away from God when they were enslaved in Egypt, forced to make bricks and to build large storehouse cities called Pithom and Rameses. And they felt farther and farther away from God each time Pharaoh denied their freedom each time Moses asked. They felt far, far away from God.
I can identify with that. I have gone through times in my life where I feel far away from God, when I have strayed from the narrow path and wondered away from Him. And there have been times when God has felt very far away from me, when I have looked for Him and couldn’t see Him.
We all know what it’s like to feel like God is far away. We have all been though those times. We know exactly how those Israelites must have felt during that time in slavery and the time they spent wandering through the wilderness. We know what it’s like to feel like God is up on the mountain, far away from us.
MOVE #2
But God said to Moses, “Then have them make a sanctuary for me, and I will dwell among them.” . . . . “I will dwell among them.” This is why the tabernacle is such a big deal. Instead of living high up on the mountain, God will dwell among them in the tabernacle. Instead of having to go up the mountain to be in God’s presence, now they just have to walk around the corner. Our God came down to dwell among them.
The Israelites are in the middle of their wilderness wanderings, moving from place to place. And now, God can go with them. They can fold up the curtains, pick up the poles, and take God with them wherever they go. No longer do they need to feel like God is far away from them. God came down to dwell among them.
Did you know that the Judeo-Christian God is the only god who comes down the mountain to his people? Our God is the only one who comes down to us. All the other gods people created to worship stayed put, high up on that mountain. But our God came down to dwell among them.
Think back to those days right after the fire here at the church. I don’t know about you, but God sure seemed pretty far away. I had come to associate God with this church, and while we were away from the church, it seemed like God was far away.
Now remember how it felt to be back in this church once again. Remember how grateful you were to be home? That’s what the tabernacle meant to the Israelites; it meant that God came down to dwell among them.
MOVE #3
Does that sound familiar? God came down and dwelled among them. It’s what we just celebrated at Christmas—God came down, in the second person of the Trinity, Jesus Christ, and dwells among us. It’s called incarnation—that God came down and dwelled among us the fully human, fully divine Jesus the Christ. Incarnation is a big fancy word, but it’s an important word for us to remember.
Jesus was incarnate: he ate meals, just like us; he cried, just like us; he was lonely, just like us. He was happy and sad and disappointed and excited, just like us. In every way, Jesus was one of us. Yet he was also God at the same time.
Even after Jesus “ascended into heaven and sitteth on the right hand of God the Father almighty,” God came down to dwell among us in the third person of the Trinity, the Holy Spirit, given to the disciples at Pentecost. And the Holy Spirit still dwells among us; he dwells inside us—in our hearts.
Friends, YOU are a tabernacle. God’s presence lives inside you. Your body is a tabernacle, so present yourselve as a living sacrifice, holy and pleasing to God (Rom 12.1). You have a treasure in a clay jar—God came down and dwells within you, a treasure living inside a fragile clay jar (2 Cor 4.7).
CONCLUSION
The book of Exodus tells the story of God taking the Israelites from slavery in Egypt and freeing them for service to God. Under the Pharaoh, they were controlled and subdued; under God, they are free and liberated. God has freed them from restrictions and limitations.
The whole Bible tells the story of God taking His children from slavery to sin and freeing them for His service. The wages of sin is death but the gift of God is eternal life in Christ Jesus our Lord.
God came down and dwelled among us, freeing us to be a tabernacle of God. Wherever we go, he goes with us. Whatever we do, he is right beside us. And he is calling us to use our freedom to serve others, to share the incarnation with our neighbors. God came down and dwelled among us and to him be all glory and honor, now and forever, Amen.
Gracious God, Still our minds and quiet our worries; open our ears and hearts so that we might truly hear your Word. In Jesus’ name, Amen.
SCRIPTURE READING Exodus 25:1-9
The LORD said to Moses, 2 "Tell the Israelites to bring me an offering. You are to receive the offering for me from each man whose heart prompts him to give. 3 These are the offerings you are to receive from them: gold, silver and bronze; 4 blue, purple and scarlet yarn and fine linen; goat hair; 5 ram’s skins dyed red and hides of sea cows; acacia wood; 6 olive oil for the light; spices for the anointing oil and for the fragrant incense; 7 and onyx stones and other gems to be mounted on the ephod and breast piece. 8 "Then have them make a sanctuary for me, and I will dwell among them. 9 Make this tabernacle and all its furnishings exactly like the pattern I will show you.
The grass withers and the flower fades, but the Word of the Lord endures forever.
INTRODUCTION
I love lists. There is not a day that goes by that I’m not making a list about something: a grocery list or a list of things to take to church on Sunday. I especially love “to do lists.” I get nothing accomplished if I don’t have a to do list.
Now, I guess I should qualify this statement—“I love lists”—by saying that I love MY lists. I don’t so much care for reading someone else’s list, like the lists my mom used to leave of things I needed to have done before the weekend or I couldn’t go out with my friends.
There are A LOT of lists in the last thirteen chapters of Exodus; lists just like the one we read together, but usually much, much longer. Thirteen long, repetitious chapters about building materials and fabrics and decorations.
Now, those of you who are builders, at first you were probably interested in visualizing what this tabernacle must have looked like. And for all the seamstresses out there, you were probably trying to figure out a pattern to make the priestly garments. Interesting, but 13 chapters?
C’mon, we’re likely to say. Thirteen whole chapters that are just like the 9 verses we just read?
Is it really that big of a deal? Just ask the average person in the church, and they’d say no, it’s not a big deal.
BUT. . . if you asked God, He would say, “YES! Yes! This IS a big deal! Why else do you think I told Moses to spend 13 chapters about it?!”
So, it would seem there is something important about these 13 chapters. And it is our task to uncover just what is so important about the tabernacle to involve 13 chapters of lists.
MOVE #1
Up to this point in time, as far as the Israelites were concerned, God lived high up on a mountain. He seemed to be distant and aloof. No one dared to approach Him other than Moses—even then He had to invite Moses up to meet Him; Moses didn’t just wander up for a chat.
In most ancient Near-Eastern religions, the gods always lived up in the mountains. The gods were always separate from the people who worshiped them. In Greek mythology, the gods looked down from the mountains, controlling the people at their whim and for their amusement.
The Israelites lived down the mountain on the land below, far away from the God they worshiped. They felt far away from God when they were enslaved in Egypt, forced to make bricks and to build large storehouse cities called Pithom and Rameses. And they felt farther and farther away from God each time Pharaoh denied their freedom each time Moses asked. They felt far, far away from God.
I can identify with that. I have gone through times in my life where I feel far away from God, when I have strayed from the narrow path and wondered away from Him. And there have been times when God has felt very far away from me, when I have looked for Him and couldn’t see Him.
We all know what it’s like to feel like God is far away. We have all been though those times. We know exactly how those Israelites must have felt during that time in slavery and the time they spent wandering through the wilderness. We know what it’s like to feel like God is up on the mountain, far away from us.
MOVE #2
But God said to Moses, “Then have them make a sanctuary for me, and I will dwell among them.” . . . . “I will dwell among them.” This is why the tabernacle is such a big deal. Instead of living high up on the mountain, God will dwell among them in the tabernacle. Instead of having to go up the mountain to be in God’s presence, now they just have to walk around the corner. Our God came down to dwell among them.
The Israelites are in the middle of their wilderness wanderings, moving from place to place. And now, God can go with them. They can fold up the curtains, pick up the poles, and take God with them wherever they go. No longer do they need to feel like God is far away from them. God came down to dwell among them.
Did you know that the Judeo-Christian God is the only god who comes down the mountain to his people? Our God is the only one who comes down to us. All the other gods people created to worship stayed put, high up on that mountain. But our God came down to dwell among them.
Think back to those days right after the fire here at the church. I don’t know about you, but God sure seemed pretty far away. I had come to associate God with this church, and while we were away from the church, it seemed like God was far away.
Now remember how it felt to be back in this church once again. Remember how grateful you were to be home? That’s what the tabernacle meant to the Israelites; it meant that God came down to dwell among them.
MOVE #3
Does that sound familiar? God came down and dwelled among them. It’s what we just celebrated at Christmas—God came down, in the second person of the Trinity, Jesus Christ, and dwells among us. It’s called incarnation—that God came down and dwelled among us the fully human, fully divine Jesus the Christ. Incarnation is a big fancy word, but it’s an important word for us to remember.
Jesus was incarnate: he ate meals, just like us; he cried, just like us; he was lonely, just like us. He was happy and sad and disappointed and excited, just like us. In every way, Jesus was one of us. Yet he was also God at the same time.
Even after Jesus “ascended into heaven and sitteth on the right hand of God the Father almighty,” God came down to dwell among us in the third person of the Trinity, the Holy Spirit, given to the disciples at Pentecost. And the Holy Spirit still dwells among us; he dwells inside us—in our hearts.
Friends, YOU are a tabernacle. God’s presence lives inside you. Your body is a tabernacle, so present yourselve as a living sacrifice, holy and pleasing to God (Rom 12.1). You have a treasure in a clay jar—God came down and dwells within you, a treasure living inside a fragile clay jar (2 Cor 4.7).
CONCLUSION
The book of Exodus tells the story of God taking the Israelites from slavery in Egypt and freeing them for service to God. Under the Pharaoh, they were controlled and subdued; under God, they are free and liberated. God has freed them from restrictions and limitations.
The whole Bible tells the story of God taking His children from slavery to sin and freeing them for His service. The wages of sin is death but the gift of God is eternal life in Christ Jesus our Lord.
God came down and dwelled among us, freeing us to be a tabernacle of God. Wherever we go, he goes with us. Whatever we do, he is right beside us. And he is calling us to use our freedom to serve others, to share the incarnation with our neighbors. God came down and dwelled among us and to him be all glory and honor, now and forever, Amen.
Sun, Feb. 15
Happy Sunday! Rocky and I are just back from a short walk in the park. Not too bad out, as long as the wind isn't blowing.
Here's the question and answer from yesterday:
Sat, Feb.14- Why were Ananias and Sapphira struck dead?
Acts 5:2, “With his wife’s full knowledge he kept back part of the money for himself, but brought the rest and put in front of the apostles feet.”
And here's the question of the day:
Sun, Feb. 15- If someone cannot afford to bring a lamb for their sin offering what must they bring?
I'm going to take a Sabbath from reflecting, if you don't mind! I'll be back bright and early tomorrow morning. See you then!
Allison
Here's the question and answer from yesterday:
Sat, Feb.14- Why were Ananias and Sapphira struck dead?
Acts 5:2, “With his wife’s full knowledge he kept back part of the money for himself, but brought the rest and put in front of the apostles feet.”
And here's the question of the day:
Sun, Feb. 15- If someone cannot afford to bring a lamb for their sin offering what must they bring?
I'm going to take a Sabbath from reflecting, if you don't mind! I'll be back bright and early tomorrow morning. See you then!
Allison
Saturday, February 14, 2009
Today, we begin Leviticus. . .
Happy Valentine's Day! I was trying to find some kind of music or video clip to add, and I came across this one from http://www.youtube.com/. It's a new cultural phenomenon called "Post Secret." It's a blog "art project" where you can write something on a postcard anonymously and send it to them. They will take a picture of the postcard and post it on their site. It's a place to "post secrets." You can check out the website if you're curious: http://www.postsecret.blogspot.com/.
Here's their Valentine's Day video:
Here's the question and answer from yesterday:
Fri, Feb. 13- What was attached around the hem of the priestly robe?
Exodus 39:26 “The bells and pomegranates alternated around the hem of the robe to be worn for ministering.”
And here's the question of the day:
Sat, Feb.14- Why were Ananias and Sapphira struck dead?
And here's the reflection of the day:
Today, we begin Leviticus. . . . Please curb your enthusiasm. If you haven't read Jim Davison's little blurb on Leviticus, it says this: "Leviticus is a book to read quickly. Much of the material it records, which is intended to regulate religious and civil life for Israel, will be hard to understand and will appear burdensome to us." He mentions there are some major themes to the regulations, especially a theme of atonement in chapter 16 and of justice/helping the poor in chapter 19.
I'll do my best to point out other themes as they might apply to us. One of the challenges of reading a book that's two thousand years old is to figure out how it still applies to us today. And as someone at Bible Study this week said, "It's surprising how much of this stuff written so long could be written today!"
Let me introduce you to Samuel E. Balentine, author of the commentary on Leviticus that I'll be relying heavily on for explanation and interpretation for the next 13 days--that's how long it's going to take to read through Leviticus. I wanted to check out his introduction to see if there was anything there that might help us keep an eye on the big picture and not get lost in the details.
It seems that Balentine has a bit of a sense of humor dealing with Leviticus. In his introduction, he writes, ". . . how does one 'explain' and 'apply' a book that devotes seven chapters to the bewildering, if not seemingly bizarre, requirements of ancient Israel's sacrificial system and five chapters to details of ritual impurity, including such indelicate matters as menstrual blood and semen?" (p 1). Thank God for humor, right?
The theology of Leviticus is not clearly spelled out; instead, it is tucked inside the rituals it details: "every act, whether movement, manipulation or gesticulation, is pregnant with meaning" (Milgrom quoted by Balentine) (p 3). To us the word "ritual" is something we associate with being old or ceremonial or even superstitious--like "Friday the 13th" or not walking under a ladder. How can we reinterpret rituals so that they become helpful and positive? That is one of the questions we must ask as we read through Leviticus.
A ritual is a "social drama"--a repeated act by an individual or group. What we need to pay attention to, as we read these rituals, is the worldview (or the reasons why) certain rituals are proscribed. Balentine points out that there are TWO MAJOR BELIEFS that help us to understand these rituals:
1. "God has created the world and purposely designed its rhythmic orders that keep it tuned to its capacity to be 'very good.'" (In other words, God has set up his relationship with the world in harmony and when that harmony is disrupted, the harmony between God and the earth is fractured)
AND
2. "God's creational order is generative of sustained by human observance of an imaging ritual order" (p 4). (In other words, what we read in Leviticus is meant to establish boundaries to allow a holy God to dwell among a people vulnerable to sin and defilement.)
Keep these 2 beliefs in the back of your mind as you read through Leviticus. What are your favorite rituals we do in church? (baptism, sharing communion, lighting the candles, singing hymns--worship is full rituals!) Why are they so important? Why do you think we do the rituals we do?
Have a great day!
Allison
Here's their Valentine's Day video:
Here's the question and answer from yesterday:
Fri, Feb. 13- What was attached around the hem of the priestly robe?
Exodus 39:26 “The bells and pomegranates alternated around the hem of the robe to be worn for ministering.”
And here's the question of the day:
Sat, Feb.14- Why were Ananias and Sapphira struck dead?
And here's the reflection of the day:
Today, we begin Leviticus. . . . Please curb your enthusiasm. If you haven't read Jim Davison's little blurb on Leviticus, it says this: "Leviticus is a book to read quickly. Much of the material it records, which is intended to regulate religious and civil life for Israel, will be hard to understand and will appear burdensome to us." He mentions there are some major themes to the regulations, especially a theme of atonement in chapter 16 and of justice/helping the poor in chapter 19.
I'll do my best to point out other themes as they might apply to us. One of the challenges of reading a book that's two thousand years old is to figure out how it still applies to us today. And as someone at Bible Study this week said, "It's surprising how much of this stuff written so long could be written today!"
Let me introduce you to Samuel E. Balentine, author of the commentary on Leviticus that I'll be relying heavily on for explanation and interpretation for the next 13 days--that's how long it's going to take to read through Leviticus. I wanted to check out his introduction to see if there was anything there that might help us keep an eye on the big picture and not get lost in the details.
It seems that Balentine has a bit of a sense of humor dealing with Leviticus. In his introduction, he writes, ". . . how does one 'explain' and 'apply' a book that devotes seven chapters to the bewildering, if not seemingly bizarre, requirements of ancient Israel's sacrificial system and five chapters to details of ritual impurity, including such indelicate matters as menstrual blood and semen?" (p 1). Thank God for humor, right?
The theology of Leviticus is not clearly spelled out; instead, it is tucked inside the rituals it details: "every act, whether movement, manipulation or gesticulation, is pregnant with meaning" (Milgrom quoted by Balentine) (p 3). To us the word "ritual" is something we associate with being old or ceremonial or even superstitious--like "Friday the 13th" or not walking under a ladder. How can we reinterpret rituals so that they become helpful and positive? That is one of the questions we must ask as we read through Leviticus.
A ritual is a "social drama"--a repeated act by an individual or group. What we need to pay attention to, as we read these rituals, is the worldview (or the reasons why) certain rituals are proscribed. Balentine points out that there are TWO MAJOR BELIEFS that help us to understand these rituals:
1. "God has created the world and purposely designed its rhythmic orders that keep it tuned to its capacity to be 'very good.'" (In other words, God has set up his relationship with the world in harmony and when that harmony is disrupted, the harmony between God and the earth is fractured)
AND
2. "God's creational order is generative of sustained by human observance of an imaging ritual order" (p 4). (In other words, what we read in Leviticus is meant to establish boundaries to allow a holy God to dwell among a people vulnerable to sin and defilement.)
Keep these 2 beliefs in the back of your mind as you read through Leviticus. What are your favorite rituals we do in church? (baptism, sharing communion, lighting the candles, singing hymns--worship is full rituals!) Why are they so important? Why do you think we do the rituals we do?
Have a great day!
Allison
Friday, February 13, 2009
"The Jesus Disturbance"
Happy Friday and day before Valentine's day! (I'm amused by the Ace Sporting Goods Store commercial that is advertising Valentine's day as "Buy Your Love a Glock Day!") I myself am heading out to a chocolate party later this evening. But before the party gets started, let's get down to business. . .
Here's the question and answer from yesterday:
Thurs, Feb. 12- What did the lame beggar ask of Peter and John? What did the lame beggar receive instead?
Acts 3:3 “He asked them for money.”
Acts 3:6 “. . . but what I do have I give you. In the name of Jesus Christ of Nazareth, walk.”
And here's the question of the day:
Fri, Feb. 13- What was attached around the hem of the priestly robe?
And here's the reflection of the day:
Will Willimon calls this "the Jesus disturbance," this movement of people who preach and do acts of power (see yesterday's post) in the name of Jesus Christ. And they are upsetting the status quo. Peter and John are out and about, healing in His name. It doesn't take long for the religious leaders to take note of the "Jesus disturbance."
After throwing Peter and John in jail for the night, they call the two disciples to account for their actions. Can you picture the scene? The rulers, elders and religious authorities lined in a row, dressed in their finest tunics (4:6), scornfully looking down on the two disciples, dressed simply and poorly, looking like "unschooled, ordinary men" (4:13)
Willimon points out that the rulers, elders and religious authorities ask the question that is usually asked to disturbers of the peace: "By what power or what name did you do this?" (4:7) (Sidenote: He's talking about the man Peter and John healed in Acts 3). They ask this question, because they assume that they are THE "power" and "name" which gives authority. Things done in any other name or power than theirs is out of the question.
Lowly Peter and John are stuck in front of the religious leaders of their day, "unschooled, ordinary men" (4:13). They are roughneck fellas, working class folks, now called into the high court of the temple. What can they possibly say? How can they possibly say it?
But God steps in. God fills Peter with the Holy Spirit and enables him to say, "Rulers and elders of the people! 9 If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, 10 then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. 11 He is "'the stone you builders rejected, which has become the capstone.' 12 Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." (4:8-12)
Shoot. Peter couldn't have said it any better if he had do it by himself to! But the beautiful thing is--he didn't have to do it by himself because God was with him. God filled him with the Holy Spirit and gave him the words to say. (Sounds a little like Moses and Aaron, doesn't it?) If we are going to be a part of this "Jesus disturbance," we don't need to be afraid of what to say. God will give us the words.
We may not find ourselves in front of the high court of the temple, but we might find ourselves talking about our faith a little more. And we may find that people have questions about our faith--not that they want to debate us, but because they are curious. We can't be afraid to share our faith--to say this is what God is doing in my life--and to encourage others to look at what God is doing in their lives too.
Are you ready to be a part of the "Jesus disturbance?"
Allison
PS As a bonus, here's a link to a song by Jars of Clay (one of my favorite Christian bands) using the line about Jesus being "the stone that the builders rejected": http://www.dizzler.com/music/Jars_Of_Clay/The_Stone. I can't seem to find a video of it, so this is a link to the audio and the lyrics. It's the kind of song that gets stuck in your head--hope you enjoy, over and over again, all day long! It's already stuck in my head!!
Here's the question and answer from yesterday:
Thurs, Feb. 12- What did the lame beggar ask of Peter and John? What did the lame beggar receive instead?
Acts 3:3 “He asked them for money.”
Acts 3:6 “. . . but what I do have I give you. In the name of Jesus Christ of Nazareth, walk.”
And here's the question of the day:
Fri, Feb. 13- What was attached around the hem of the priestly robe?
And here's the reflection of the day:
Will Willimon calls this "the Jesus disturbance," this movement of people who preach and do acts of power (see yesterday's post) in the name of Jesus Christ. And they are upsetting the status quo. Peter and John are out and about, healing in His name. It doesn't take long for the religious leaders to take note of the "Jesus disturbance."
After throwing Peter and John in jail for the night, they call the two disciples to account for their actions. Can you picture the scene? The rulers, elders and religious authorities lined in a row, dressed in their finest tunics (4:6), scornfully looking down on the two disciples, dressed simply and poorly, looking like "unschooled, ordinary men" (4:13)
Willimon points out that the rulers, elders and religious authorities ask the question that is usually asked to disturbers of the peace: "By what power or what name did you do this?" (4:7) (Sidenote: He's talking about the man Peter and John healed in Acts 3). They ask this question, because they assume that they are THE "power" and "name" which gives authority. Things done in any other name or power than theirs is out of the question.
Lowly Peter and John are stuck in front of the religious leaders of their day, "unschooled, ordinary men" (4:13). They are roughneck fellas, working class folks, now called into the high court of the temple. What can they possibly say? How can they possibly say it?
But God steps in. God fills Peter with the Holy Spirit and enables him to say, "Rulers and elders of the people! 9 If we are being called to account today for an act of kindness shown to a cripple and are asked how he was healed, 10 then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed. 11 He is "'the stone you builders rejected, which has become the capstone.' 12 Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." (4:8-12)
Shoot. Peter couldn't have said it any better if he had do it by himself to! But the beautiful thing is--he didn't have to do it by himself because God was with him. God filled him with the Holy Spirit and gave him the words to say. (Sounds a little like Moses and Aaron, doesn't it?) If we are going to be a part of this "Jesus disturbance," we don't need to be afraid of what to say. God will give us the words.
We may not find ourselves in front of the high court of the temple, but we might find ourselves talking about our faith a little more. And we may find that people have questions about our faith--not that they want to debate us, but because they are curious. We can't be afraid to share our faith--to say this is what God is doing in my life--and to encourage others to look at what God is doing in their lives too.
Are you ready to be a part of the "Jesus disturbance?"
Allison
PS As a bonus, here's a link to a song by Jars of Clay (one of my favorite Christian bands) using the line about Jesus being "the stone that the builders rejected": http://www.dizzler.com/music/Jars_Of_Clay/The_Stone. I can't seem to find a video of it, so this is a link to the audio and the lyrics. It's the kind of song that gets stuck in your head--hope you enjoy, over and over again, all day long! It's already stuck in my head!!
Thursday, February 12, 2009
Blowin' in the Wind Edition
Batten down your hatches! I'm glad Rocky and I got our (deliciously muddy) romp in the woods done yesterday afternoon. We both might blow away today! By the way, has anyone seen a green AC unit cover flying around? If so, send me an email. Mine is "blowin' in the wind." Speaking of which. . .
Here's the question and answer from yesterday:
Weds, Feb. 11- What would happen to the Israelites if they worked on the seventh day?
Exodus 35:2, “For six days, work is done, but the seventh day shall be your holy day, a day of Sabbath rest to the Lord. Whoever does any work on it is to be put to death.”
And here's the question of the day:
Thurs, Feb. 12- What did the lame beggar ask of Peter and John? What did the lame beggar receive instead?
And here's the reflection of the day:
Congratulations to all those who have been wading through the last 13 chapters of Exodus--two more chapters tomorrrow and you're done with it! It's a little repititious, I know. My sermon on Sunday is going to paint the BIG PICTURE for you about the tabernacle and why it's so important. So if you're still wondering why, hopefully you'll be in worship on Sunday. If not, I'll be sure to post the sermon. I hope it helps!
As we find ourselves at the end of Exodus, so too we find ourselves at the beginning of Acts. Here is the beginning of the church and the initial way the first church sought to live out the gospel: preaching and teaching, fellowship, sharing communion, and praying together.
The first two chapters of Acts tells us about Pentecost and its effect on the people. Spiritual experiences--like Pentecost--seem to come and go quickly. We are not used to seeing spirituality on a long term basis. But that is what Acts seeks to do: provide a vision of the ongoing embodiment of the gospel, not just gospel in fits and starts.
In Acts three, the gospel has moved from the crowds to the temple--the heart of worship--"where the gospel would do its work and encounter opposition" (Willimon, Acts, p 43). The disciples are preaching the gospel as the fulfilment of God's promises to the people of Israel. (We will see how the Jews react to the gospel a little later on.)
Willimon tells us that the gospel is the power of God which creates healing, astonishment, or anger, depending on the situation. In Acts 3, which we read today, the power of the gospel has created both healing and astonishment.
Peter and John, being faithful Jews, go up to the temple at the time of prayer when they stumble on a man who was lame from birth begging at the temple gate. Willimon writes, "The path toward significant prayer is a way that goes straight through, not around, human misery" (p 44).
The lame beggar has no way to supprt himself, instead relying on the crumbs thrown to him from others. He can't even make eye contact with the disciples. I'm going to make a little interpretive leap here and suggest that he was probably so beaten down by the circumstances of his life, that he can't even imagine asking for healing--not from God or from the disciples. He asks only for alms, but he receives physical and spiritual wholeness.
This is where the gospel goes; this is what the gospel does. Church isn't so much about handing out money to people in need; it's about pointing out the wholeness in Jesus Christ that God offers to everyone. The path to significant prayer--to significant ministry and mission and kingdom building--is through human misery and hopelessness and defeat. Human misery is like a magnet for the gospel; Jesus came to seek out the least and the lost. That is where Jesus is and where the church should be too.
Where do you see human misery? Can you see the gospel at work there? Is God calling you to be a part of it?
Allison
Here's the question and answer from yesterday:
Weds, Feb. 11- What would happen to the Israelites if they worked on the seventh day?
Exodus 35:2, “For six days, work is done, but the seventh day shall be your holy day, a day of Sabbath rest to the Lord. Whoever does any work on it is to be put to death.”
And here's the question of the day:
Thurs, Feb. 12- What did the lame beggar ask of Peter and John? What did the lame beggar receive instead?
And here's the reflection of the day:
Congratulations to all those who have been wading through the last 13 chapters of Exodus--two more chapters tomorrrow and you're done with it! It's a little repititious, I know. My sermon on Sunday is going to paint the BIG PICTURE for you about the tabernacle and why it's so important. So if you're still wondering why, hopefully you'll be in worship on Sunday. If not, I'll be sure to post the sermon. I hope it helps!
As we find ourselves at the end of Exodus, so too we find ourselves at the beginning of Acts. Here is the beginning of the church and the initial way the first church sought to live out the gospel: preaching and teaching, fellowship, sharing communion, and praying together.
The first two chapters of Acts tells us about Pentecost and its effect on the people. Spiritual experiences--like Pentecost--seem to come and go quickly. We are not used to seeing spirituality on a long term basis. But that is what Acts seeks to do: provide a vision of the ongoing embodiment of the gospel, not just gospel in fits and starts.
In Acts three, the gospel has moved from the crowds to the temple--the heart of worship--"where the gospel would do its work and encounter opposition" (Willimon, Acts, p 43). The disciples are preaching the gospel as the fulfilment of God's promises to the people of Israel. (We will see how the Jews react to the gospel a little later on.)
Willimon tells us that the gospel is the power of God which creates healing, astonishment, or anger, depending on the situation. In Acts 3, which we read today, the power of the gospel has created both healing and astonishment.
Peter and John, being faithful Jews, go up to the temple at the time of prayer when they stumble on a man who was lame from birth begging at the temple gate. Willimon writes, "The path toward significant prayer is a way that goes straight through, not around, human misery" (p 44).
The lame beggar has no way to supprt himself, instead relying on the crumbs thrown to him from others. He can't even make eye contact with the disciples. I'm going to make a little interpretive leap here and suggest that he was probably so beaten down by the circumstances of his life, that he can't even imagine asking for healing--not from God or from the disciples. He asks only for alms, but he receives physical and spiritual wholeness.
This is where the gospel goes; this is what the gospel does. Church isn't so much about handing out money to people in need; it's about pointing out the wholeness in Jesus Christ that God offers to everyone. The path to significant prayer--to significant ministry and mission and kingdom building--is through human misery and hopelessness and defeat. Human misery is like a magnet for the gospel; Jesus came to seek out the least and the lost. That is where Jesus is and where the church should be too.
Where do you see human misery? Can you see the gospel at work there? Is God calling you to be a part of it?
Allison
Wednesday, February 11, 2009
Stone Soup
Hello! Thanks for stopping by today--I'm glad you visited us!
Here's the question and answer from yesterday:
Tues, Feb. 10- In the last days, what will God pour out on all people?
Acts 2:17, “In the last days, God says, I will pour out my Spirit on all people.”
And here's the question of the day:
Weds, Feb. 11- What would happen to the Israelites if they worked on the seventh day?
And here's the reflection of the day:
Exodus 36:3-5 3 They received from Moses all the offerings the Israelites had brought to carry out the work of constructing the sanctuary. And the people continued to bring freewill offerings morning after morning. 4 So all the skilled craftsmen who were doing all the work on the sanctuary left their work 5 and said to Moses, "The people are bringing more than enough for doing the work the LORD commanded to be done."
What a little gem of a story tucked away in all this talk about the tabernacle! Exodus 35 tells how God provided a divine grocery list. Technically, it was probably more like a divine "Pier 1" list (since it's mostly decorative items on the list!). At any rate, God provides the list of things needed to complete the tabernacle.
And He receives an overwhelming response! So many offerings are given that Moses orders people to STOP bringing offerings (v 6). They have more than enough. It's just amazing to me. I am overwhelmed at their response of obedience and gratitude to God. (I suppose I also have to admit feeling a little ashamed that my own offerings are not quite so overwhelming!)
I don't know about the origin of the story "Stone Soup," but I see the seeds of the story here in Exodus. Everyone has something to contribute to the pot. God did not call just the rich to contribute to the tabernacle; He called everyone. Everyone had a part to play: gold, silver, bronze, yarn, linen, goat hair, ram skins, olive oil, spices, and precious stones. God honors all the offerings, big and small. God sees all offerings as costly and valuable.
In "Stone Soup," just as in the Body of Christ, each person has a part to play and an offering to give. What is your part? What can you give?
Have a splendid day!
Allison
Here's the question and answer from yesterday:
Tues, Feb. 10- In the last days, what will God pour out on all people?
Acts 2:17, “In the last days, God says, I will pour out my Spirit on all people.”
And here's the question of the day:
Weds, Feb. 11- What would happen to the Israelites if they worked on the seventh day?
And here's the reflection of the day:
Exodus 36:3-5 3 They received from Moses all the offerings the Israelites had brought to carry out the work of constructing the sanctuary. And the people continued to bring freewill offerings morning after morning. 4 So all the skilled craftsmen who were doing all the work on the sanctuary left their work 5 and said to Moses, "The people are bringing more than enough for doing the work the LORD commanded to be done."
What a little gem of a story tucked away in all this talk about the tabernacle! Exodus 35 tells how God provided a divine grocery list. Technically, it was probably more like a divine "Pier 1" list (since it's mostly decorative items on the list!). At any rate, God provides the list of things needed to complete the tabernacle.
And He receives an overwhelming response! So many offerings are given that Moses orders people to STOP bringing offerings (v 6). They have more than enough. It's just amazing to me. I am overwhelmed at their response of obedience and gratitude to God. (I suppose I also have to admit feeling a little ashamed that my own offerings are not quite so overwhelming!)
I don't know about the origin of the story "Stone Soup," but I see the seeds of the story here in Exodus. Everyone has something to contribute to the pot. God did not call just the rich to contribute to the tabernacle; He called everyone. Everyone had a part to play: gold, silver, bronze, yarn, linen, goat hair, ram skins, olive oil, spices, and precious stones. God honors all the offerings, big and small. God sees all offerings as costly and valuable.
In "Stone Soup," just as in the Body of Christ, each person has a part to play and an offering to give. What is your part? What can you give?
Have a splendid day!
Allison
Tuesday, February 10, 2009
Singing in the Rain Edition
Well, it's not snowing so that should make some people happy. I could live without the mud though--especially the muddy pawprints that I have to clean up every time Rocky comes in! Oh well. . . .
For your viewing pleasure today, here's a little "Singing in the Rain Remix"--some may think it's cool while others may think it's a crime. Either way, I think it's fascinating!
Here's the question and answer from yesterday:
Mon, Feb. 9- What process was used to pick Matthias as the 12th apostle?
Acts 1:26, “Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.”
And here's the question of the day:
Tues, Feb. 10- In the last days, what will God pour out on all people?
And here's the reflection of the day:
If you were to take a survey of pastors and ask them what their favorite passages of Scripture are, I'd bet Acts 2 would make almost every "Top 10" list. Jim Davison mentions (on p 7 of the Year of the Bible participants guide) that Acts "tells us the story of the growth and development of the earliest church during a period of about thirty years from the time Christ departs in glory." (Christ "ascended into heaven and sitteth on the right hand of God the Father almighty" in Acts 1.)
This is the vision that every pastor has for the church that he or she serves:
--v 41 Those who accepted his message were baptized, and about three thousand were added to their number that day.
--v 42 They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer.
--v 43 Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles.
--v 44 All the believers were together and had everything in common. 45 Selling their possessions and goods, they gave to anyone as he had need.
--v 46 Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts,
--v 47 praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.
This is a group of people who witnessed firsthand the Pentecost event--the Holy Spirit filled them, they saw the tongues of fire, and they heard strangers speaking their language. This shared experience drew them together, closer together but also closer to God.
But this movement is not of human initiative; it is God's initiative. The Holy Spirit is the source--the motivating force--that "transforms a small band of believers into convinced and effective witnesses to the Christ" (Davison, p 7).
This is why churches survive; this is why churches thrive--because of God's initiative in the transformation of ordinary people into "convinced and effective witnesses to the Christ." That is my hope, my prayer, my goal for Frankfort Church. It is my prayer and hope for ALL churches around the world.
So, the question to ponder today is: what does it mean to be a convinced and effective witness? How can we live that out each day?
Stay dry out there!
Allison
For your viewing pleasure today, here's a little "Singing in the Rain Remix"--some may think it's cool while others may think it's a crime. Either way, I think it's fascinating!
Here's the question and answer from yesterday:
Mon, Feb. 9- What process was used to pick Matthias as the 12th apostle?
Acts 1:26, “Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.”
And here's the question of the day:
Tues, Feb. 10- In the last days, what will God pour out on all people?
And here's the reflection of the day:
If you were to take a survey of pastors and ask them what their favorite passages of Scripture are, I'd bet Acts 2 would make almost every "Top 10" list. Jim Davison mentions (on p 7 of the Year of the Bible participants guide) that Acts "tells us the story of the growth and development of the earliest church during a period of about thirty years from the time Christ departs in glory." (Christ "ascended into heaven and sitteth on the right hand of God the Father almighty" in Acts 1.)
This is the vision that every pastor has for the church that he or she serves:
--v 41 Those who accepted his message were baptized, and about three thousand were added to their number that day.
--v 42 They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer.
--v 43 Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles.
--v 44 All the believers were together and had everything in common. 45 Selling their possessions and goods, they gave to anyone as he had need.
--v 46 Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts,
--v 47 praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.
This is a group of people who witnessed firsthand the Pentecost event--the Holy Spirit filled them, they saw the tongues of fire, and they heard strangers speaking their language. This shared experience drew them together, closer together but also closer to God.
But this movement is not of human initiative; it is God's initiative. The Holy Spirit is the source--the motivating force--that "transforms a small band of believers into convinced and effective witnesses to the Christ" (Davison, p 7).
This is why churches survive; this is why churches thrive--because of God's initiative in the transformation of ordinary people into "convinced and effective witnesses to the Christ." That is my hope, my prayer, my goal for Frankfort Church. It is my prayer and hope for ALL churches around the world.
So, the question to ponder today is: what does it mean to be a convinced and effective witness? How can we live that out each day?
Stay dry out there!
Allison
Monday, February 9, 2009
Hello, Monday!
Here's a little music video to start your day off right. I think I've mentioned this song before but only the lyrics. Let's have an "all-sing" to get Monday off right!
Here's the question and answer from yesterday:
Sun, Feb. 8- What was the altar for burning incense made from?
Exodus 30:1, “Make an altar of acacia wood for burning incense.”
And here's the question of the day:
Mon, Feb. 9- What process was used to pick Matthias as the 12th apostle?
And here's the reflection of the day:
Part II: The Importance of the Tabernacle (Exodus)
The tabernacle is important for two other reasons. . .
1. The distance between God and the people used to be very far. But with the tabernacle, housing God's presence, the distance is closed. No longer do they have to visit the mountaintop; now, God is right around the corner. (This ties in with what I talked about on Friday and Saturday. Click here to check out those posts: http://frankfortyotb.blogspot.com/2009_02_01_archive.html)
2. And now, because of the tabernacle, God's presence will go with them, instead of remaining in one static place. God is now portable, staying on the move with God's people as they travel through the wilderness and toward the Promised Land.
Next thing you know, the Israelites are distracted from the tabernacle construction. Instead of building the tabernacle, they build a golden calf--an idol. Let's compare and contrast the tabernacle and the golden calf:
Tabernacle was God's initiative, and he asked for a willing offering from the people to build it. The details for the tabernacle were painstaking, it was a lengthy building process, and it was build to protect the divine holiness. The tabernacle reinforced the idea of an invisible yet personal and active God.
The golden calf, on the other hand, was born of human initiative, at Aaaron's command. There is little to no planning that goes into this and it was made on the fly. Creating this idol gave them immediate accessibility to a visible god, who actually was a cold, impersonal god.
And remember, the Israelites just escaped Egyptian slavery where they were also constricted into construction on buildings there.
The tabernacle was meant to stand over and above any other building and any other god. It is meant to stand over and above all forms of idolatry. Because their God, and our God, is THE God. God has come down from on high to live among them--"God with us." The tabernacle is a way for the Israelites to exclude idolatrous practices from their worship life.
The Israelites became impatient, waiting for Moses to finish his divine pow-wow with God. They have placed Moses up on a pedestal and think that since he is gone, they are without God's leadership. They have mistakenly made Moses equal with God.
We do that sometimes, don't we? We mistakenly give someone or something God's place routinely. Sometimes it's the minister, sometimes it's a spouse or a job, sometimes it's food or alcohol or gambling. But nothing. . . nothing should or CAN take God's place.
Take time to do a little spiritual inventory today. Does God have the highest place, above all other things or people in your life? Idolatry seems to be our favorite sin, so don't be surprised if He's not. So I guess the question is, how can we rearrange our priorities so that God does come first?
Just something to contemplate on a "Monday, Monday". . . I pray that it's all you "hoped it would be!"
Allison
Here's the question and answer from yesterday:
Sun, Feb. 8- What was the altar for burning incense made from?
Exodus 30:1, “Make an altar of acacia wood for burning incense.”
And here's the question of the day:
Mon, Feb. 9- What process was used to pick Matthias as the 12th apostle?
And here's the reflection of the day:
Part II: The Importance of the Tabernacle (Exodus)
The tabernacle is important for two other reasons. . .
1. The distance between God and the people used to be very far. But with the tabernacle, housing God's presence, the distance is closed. No longer do they have to visit the mountaintop; now, God is right around the corner. (This ties in with what I talked about on Friday and Saturday. Click here to check out those posts: http://frankfortyotb.blogspot.com/2009_02_01_archive.html)
2. And now, because of the tabernacle, God's presence will go with them, instead of remaining in one static place. God is now portable, staying on the move with God's people as they travel through the wilderness and toward the Promised Land.
Next thing you know, the Israelites are distracted from the tabernacle construction. Instead of building the tabernacle, they build a golden calf--an idol. Let's compare and contrast the tabernacle and the golden calf:
Tabernacle was God's initiative, and he asked for a willing offering from the people to build it. The details for the tabernacle were painstaking, it was a lengthy building process, and it was build to protect the divine holiness. The tabernacle reinforced the idea of an invisible yet personal and active God.
The golden calf, on the other hand, was born of human initiative, at Aaaron's command. There is little to no planning that goes into this and it was made on the fly. Creating this idol gave them immediate accessibility to a visible god, who actually was a cold, impersonal god.
And remember, the Israelites just escaped Egyptian slavery where they were also constricted into construction on buildings there.
The tabernacle was meant to stand over and above any other building and any other god. It is meant to stand over and above all forms of idolatry. Because their God, and our God, is THE God. God has come down from on high to live among them--"God with us." The tabernacle is a way for the Israelites to exclude idolatrous practices from their worship life.
The Israelites became impatient, waiting for Moses to finish his divine pow-wow with God. They have placed Moses up on a pedestal and think that since he is gone, they are without God's leadership. They have mistakenly made Moses equal with God.
We do that sometimes, don't we? We mistakenly give someone or something God's place routinely. Sometimes it's the minister, sometimes it's a spouse or a job, sometimes it's food or alcohol or gambling. But nothing. . . nothing should or CAN take God's place.
Take time to do a little spiritual inventory today. Does God have the highest place, above all other things or people in your life? Idolatry seems to be our favorite sin, so don't be surprised if He's not. So I guess the question is, how can we rearrange our priorities so that God does come first?
Just something to contemplate on a "Monday, Monday". . . I pray that it's all you "hoped it would be!"
Allison
Catching Up!
I'm sorry I missed yesterday. A carload of us left directly after Church for a viewing. When we finally got home, I chose to go to sleep rather than blog. My sincerest apologies for those who have been waiting with bated breath for another post! (Or maybe you just want to know the answers to the questions!)
So, here's the info from yesterday. I'll do another post for today:
Here's the question and answer from yesterday:
Sat, Feb. 7- Who said I am innocent of this man’s blood?
Exodus 30:1, “Make an altar of acacia wood for burning incense.”
And here's the question of the day:
Sun, Feb. 8- What was the altar for burning incense made from?
And here's the sermon from Sunday morning:
PRAYER OF ILLUMINATION
Please pray with me: Gracious God, Still our minds and quiet our worries; open our ears and hearts so that we might truly hear your Word. In Jesus’ name, Amen.
SCRIPTURE READING Matthew 25:1-13
"At that time the kingdom of heaven will be like ten bridesmaids who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish and five were wise. 3 The foolish ones took their lamps but did not take any oil with them. 4 The wise, however, took oil in jars along with their lamps.
5 The bridegroom was a long time in coming, and they all became drowsy and fell asleep. 6 "At midnight the cry rang out: 'Here's the bridegroom! Come out to meet him!'
7 "Then all the bridesmaids woke up and trimmed their lamps. 8 The foolish ones said to the wise, 'Give us some of your oil; our lamps are going out.' 9 "'No,' they replied, 'there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.'
10 "But while they were on their way to buy the oil, the bridegroom arrived. The bridesmaids who were ready went in with him to the wedding banquet. And the door was shut. 11 "Later the others also came. 'Sir! Sir!' they said. 'Open the door for us!' 12 "But he replied, 'I tell you the truth, I don't know you.' 13 "Therefore be prepared, because you do not know the day or the hour.
The grass withers and the flower fades, but the Word of the Lord endures forever.
INTRODUCTION
Did you know a black bear can sleep for up to four months during the winter, without ever waking up to eat, drink, or go to the bathroom. Some of us would like to just make it through one night without needing to get up. Four whole months! While they are hibernating, a black bear’s heart rate can drop to six beats per minute. Yet, they can still burn 4000 calories per day!
They get a four month break, and when they wake up, black bears are just about as strong as they were when they went to sleep four months earlier. I’m a big fan of napping—not for months at a time, mind you. But an hour or two is great. Besides going to church and watching football games, napping is my favorite thing to do on a Sunday afternoon. There is nothing like a little nap to rejuvenate my spirit.
MOVE #1
There’s a whole lot of napping going on in our passage from Matthew today. It was part of the wedding tradition in biblical times that, on the day of the wedding, the wedding party would gather at the bride’s house and then, once the groom arrived, they would process to his family’s house for the wedding banquet.
So the bridesmaids are gathered at the bride’s house, waiting for the groom to show up. But there’s been a delay. It doesn’t tell us what happened, but we know that it’s long enough that the bridesmaids decide a little power nap is in order. All ten bridesmaids became tired and fell asleep.
Next thing they know, the groom has arrived, and it is time for the wedding banquet to begin. All of the bridesmaids woke up and trimmed their lamps—but not all of them were prepared for such a long wait for the groom.
The five foolish bridesmaids ask the five wise bridesmaids to share their oil with them. But the wise ones refuse to share their oil, explaining that there may not be enough for all of them. So, the foolish ones go off in search of some place to buy oil. While they are gone, the groom arrives, the wise ones are invited in to the wedding banquet, and the foolish ones are left out in the cold.
MOVE #2
There’s a lot of stuff in this story that doesn’t really add up, does it? When we read this story at Bible Study, I asked if anyone had any initial thoughts about the story. One person said she felt sorry for the foolish bridesmaids, and it didn’t seem fair that they got left out. And someone else mentioned that it seemed to teach a bad lesson about not sharing.
It seems there is more than meets the eye in this story, as is so often the case when Jesus starts to fell a story. So, as Maria Von Trapp says, “Let’s start at the beginning, a very good place to start. . . .”
In verse 1, it says, “At that time the kingdom of heaven will be like. . .” That means, this is a story about heaven, not life on earth. And if it’s a story about heaven, chances are it’s a story about. . . judgment—it’s a story about who makes it into the kingdom and who doesn’t. It’s not something we like to talk about, that whole heaven and hell thing, but it appears to be unavoidable, this morning at least.
And in a story like this, each thing or person stands for something else. Jesus is the groom and we are the wedding party. And heaven is the wedding banquet at the groom’s house.
The oil seems to be the key—the five who had enough oil are welcomed into the kingdom but the five who don’t have enough—they are left out in the cold. But what does the oil stand for? Why are only five bridesmaids prepared with enough “oil”? And why didn’t they share their oil?
MOVE #3
I said earlier that this story is about judgment: about who gets in to heaven and who doesn’t. So, what do you need to get to heaven? Faith in Jesus Christ and bearing good fruit, right? They go hand in hand. So the oil that keeps their lamps burning is faith AND works.
So, the five wise bridesmaids are prepared. They are prepared to wait for Christ to come again—they have brought plenty of faith and works with them. They are the faithful disciples, doing their duty at the appropriate times and places. They are watching and waiting for Christ’s return—like we talk about during Advent—and they’re not just sitting on their hands until that time comes. They are living out their faith each day.
But the five foolish bridesmaids—well, they had some faith and some good works, but not enough. The groom’s return was near and they were scrambling to find more oil for their lamps—more faith and works. But there were none to be found. It was too late. They were not prepared, and they were not included in the wedding banquet.
The five wise ones couldn’t share their oil with the foolish ones because they couldn’t give their faith and good works to them. Each bridesmaid needed to make sure she was prepared to wait for the groom to come. And some just never got around to preparing.
CONCLUSION
I know this isn’t the happiest of sermons you’ve probably heard me preach, but it is one that we all need hear. This story is a warning to us—to all Christians: we do not know when Christ will come again, so we need to be ready. We need to make sure that our wicks are trimmed and that we have plenty of oil for the duration. And though we can’t give our faith and good works to our friends and family, we should be concerned that they are prepared too.
And if we can do this—if we can be prepared and if we know that our friends and family are prepared too—THEN we can sleep peacefully and without that panicky, last-minute running around the foolish bridesmaids did. We can even nap each and every day without fear of waking to find that we’re short on oil and we are left out of the wedding banquet.
But we have to be ready—each day we need to work on getting to know God better—not just knowing things about God, but really getting to know him better. And we need to be practicing the Fruit of the Spirit and the Beatitudes. We’re getting ready—we are preparing—for heaven.
Let’s take a lesson from the black bear who can sleep four whole months and wake up just as strong and prepared as when he first went to sleep—we need to be ready to wake up prepared to go.
In the name of the Father and the Son and the Holy Spirit, Amen.
So, here's the info from yesterday. I'll do another post for today:
Here's the question and answer from yesterday:
Sat, Feb. 7- Who said I am innocent of this man’s blood?
Exodus 30:1, “Make an altar of acacia wood for burning incense.”
And here's the question of the day:
Sun, Feb. 8- What was the altar for burning incense made from?
And here's the sermon from Sunday morning:
PRAYER OF ILLUMINATION
Please pray with me: Gracious God, Still our minds and quiet our worries; open our ears and hearts so that we might truly hear your Word. In Jesus’ name, Amen.
SCRIPTURE READING Matthew 25:1-13
"At that time the kingdom of heaven will be like ten bridesmaids who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish and five were wise. 3 The foolish ones took their lamps but did not take any oil with them. 4 The wise, however, took oil in jars along with their lamps.
5 The bridegroom was a long time in coming, and they all became drowsy and fell asleep. 6 "At midnight the cry rang out: 'Here's the bridegroom! Come out to meet him!'
7 "Then all the bridesmaids woke up and trimmed their lamps. 8 The foolish ones said to the wise, 'Give us some of your oil; our lamps are going out.' 9 "'No,' they replied, 'there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.'
10 "But while they were on their way to buy the oil, the bridegroom arrived. The bridesmaids who were ready went in with him to the wedding banquet. And the door was shut. 11 "Later the others also came. 'Sir! Sir!' they said. 'Open the door for us!' 12 "But he replied, 'I tell you the truth, I don't know you.' 13 "Therefore be prepared, because you do not know the day or the hour.
The grass withers and the flower fades, but the Word of the Lord endures forever.
INTRODUCTION
Did you know a black bear can sleep for up to four months during the winter, without ever waking up to eat, drink, or go to the bathroom. Some of us would like to just make it through one night without needing to get up. Four whole months! While they are hibernating, a black bear’s heart rate can drop to six beats per minute. Yet, they can still burn 4000 calories per day!
They get a four month break, and when they wake up, black bears are just about as strong as they were when they went to sleep four months earlier. I’m a big fan of napping—not for months at a time, mind you. But an hour or two is great. Besides going to church and watching football games, napping is my favorite thing to do on a Sunday afternoon. There is nothing like a little nap to rejuvenate my spirit.
MOVE #1
There’s a whole lot of napping going on in our passage from Matthew today. It was part of the wedding tradition in biblical times that, on the day of the wedding, the wedding party would gather at the bride’s house and then, once the groom arrived, they would process to his family’s house for the wedding banquet.
So the bridesmaids are gathered at the bride’s house, waiting for the groom to show up. But there’s been a delay. It doesn’t tell us what happened, but we know that it’s long enough that the bridesmaids decide a little power nap is in order. All ten bridesmaids became tired and fell asleep.
Next thing they know, the groom has arrived, and it is time for the wedding banquet to begin. All of the bridesmaids woke up and trimmed their lamps—but not all of them were prepared for such a long wait for the groom.
The five foolish bridesmaids ask the five wise bridesmaids to share their oil with them. But the wise ones refuse to share their oil, explaining that there may not be enough for all of them. So, the foolish ones go off in search of some place to buy oil. While they are gone, the groom arrives, the wise ones are invited in to the wedding banquet, and the foolish ones are left out in the cold.
MOVE #2
There’s a lot of stuff in this story that doesn’t really add up, does it? When we read this story at Bible Study, I asked if anyone had any initial thoughts about the story. One person said she felt sorry for the foolish bridesmaids, and it didn’t seem fair that they got left out. And someone else mentioned that it seemed to teach a bad lesson about not sharing.
It seems there is more than meets the eye in this story, as is so often the case when Jesus starts to fell a story. So, as Maria Von Trapp says, “Let’s start at the beginning, a very good place to start. . . .”
In verse 1, it says, “At that time the kingdom of heaven will be like. . .” That means, this is a story about heaven, not life on earth. And if it’s a story about heaven, chances are it’s a story about. . . judgment—it’s a story about who makes it into the kingdom and who doesn’t. It’s not something we like to talk about, that whole heaven and hell thing, but it appears to be unavoidable, this morning at least.
And in a story like this, each thing or person stands for something else. Jesus is the groom and we are the wedding party. And heaven is the wedding banquet at the groom’s house.
The oil seems to be the key—the five who had enough oil are welcomed into the kingdom but the five who don’t have enough—they are left out in the cold. But what does the oil stand for? Why are only five bridesmaids prepared with enough “oil”? And why didn’t they share their oil?
MOVE #3
I said earlier that this story is about judgment: about who gets in to heaven and who doesn’t. So, what do you need to get to heaven? Faith in Jesus Christ and bearing good fruit, right? They go hand in hand. So the oil that keeps their lamps burning is faith AND works.
So, the five wise bridesmaids are prepared. They are prepared to wait for Christ to come again—they have brought plenty of faith and works with them. They are the faithful disciples, doing their duty at the appropriate times and places. They are watching and waiting for Christ’s return—like we talk about during Advent—and they’re not just sitting on their hands until that time comes. They are living out their faith each day.
But the five foolish bridesmaids—well, they had some faith and some good works, but not enough. The groom’s return was near and they were scrambling to find more oil for their lamps—more faith and works. But there were none to be found. It was too late. They were not prepared, and they were not included in the wedding banquet.
The five wise ones couldn’t share their oil with the foolish ones because they couldn’t give their faith and good works to them. Each bridesmaid needed to make sure she was prepared to wait for the groom to come. And some just never got around to preparing.
CONCLUSION
I know this isn’t the happiest of sermons you’ve probably heard me preach, but it is one that we all need hear. This story is a warning to us—to all Christians: we do not know when Christ will come again, so we need to be ready. We need to make sure that our wicks are trimmed and that we have plenty of oil for the duration. And though we can’t give our faith and good works to our friends and family, we should be concerned that they are prepared too.
And if we can do this—if we can be prepared and if we know that our friends and family are prepared too—THEN we can sleep peacefully and without that panicky, last-minute running around the foolish bridesmaids did. We can even nap each and every day without fear of waking to find that we’re short on oil and we are left out of the wedding banquet.
But we have to be ready—each day we need to work on getting to know God better—not just knowing things about God, but really getting to know him better. And we need to be practicing the Fruit of the Spirit and the Beatitudes. We’re getting ready—we are preparing—for heaven.
Let’s take a lesson from the black bear who can sleep four whole months and wake up just as strong and prepared as when he first went to sleep—we need to be ready to wake up prepared to go.
In the name of the Father and the Son and the Holy Spirit, Amen.
Friday, February 6, 2009
Sat, Feb. 7
Wow! Look out--it's a heat wave out there! I'm praying for all those with lots of snow and hoping that it doesn't turn into big flooding.
Here's the question and answer from yesterday:
Fri, Feb. 6- What kind of wood (or tree) was the ark of the covenant made from?
Exodus 25:10, “Have them make an ark of acacia wood.”
And here's the question of the day:
Sat, Feb. 7- Who said, "I am innocent of this man’s blood?"
And here's the reflection of the day:
Today's readings from Exodus 27 and 28 continue the details (some might say minutia) surrounding worship in the tabernacle. Again we read piles and piles of description, now extending to the clothes that Aaron and his sons are to wear "whenever they enter the Tent of Meeting or approach the altar to minister in the Holy Place" (28:43).
There is a lot of significance tied in to the tabernacle, or the Tent of Meeting, which I'll mention over the next couple of days. Today is part 1.
The tabernacle is not just a building to the Israelites. It contained the presence of the Lord. Before the tabernacle, God's presence was thought to inhabit the mountain. People were afraid to go up the mountain though they longed to know God's presence was with them. Remember how Moses occasionally went up the mountain to talk to God? The occasional presence of the Lord turns into the ongoing presence with the building of the tabernacle. Now, with the tabernacle built in the middle of the camp, God's presence is always with them.
In other words, God came down from on high to live among the people. Sound familiar? God came down from on high in the person of Jesus Christ and dwelled among us. In many world religions, gods live high on the mountains, separated from their worshipers. But in the Judeo-Christian tradition, God came down to us and became Emmanuel--"God with us." Even when Jesus ascended into heaven, the Holy Spirit is given to us, to be our Advocate and our Comforter.
Our God never leaves us; He is always with us. But not just in the "tabernacle" we worship in on Sunday mornings but in the every day tabernacle in our hearts. God's presence is always with us.
Praise God for his steadfast lovingkindess!!
Allison
Here's the question and answer from yesterday:
Fri, Feb. 6- What kind of wood (or tree) was the ark of the covenant made from?
Exodus 25:10, “Have them make an ark of acacia wood.”
And here's the question of the day:
Sat, Feb. 7- Who said, "I am innocent of this man’s blood?"
And here's the reflection of the day:
Today's readings from Exodus 27 and 28 continue the details (some might say minutia) surrounding worship in the tabernacle. Again we read piles and piles of description, now extending to the clothes that Aaron and his sons are to wear "whenever they enter the Tent of Meeting or approach the altar to minister in the Holy Place" (28:43).
There is a lot of significance tied in to the tabernacle, or the Tent of Meeting, which I'll mention over the next couple of days. Today is part 1.
The tabernacle is not just a building to the Israelites. It contained the presence of the Lord. Before the tabernacle, God's presence was thought to inhabit the mountain. People were afraid to go up the mountain though they longed to know God's presence was with them. Remember how Moses occasionally went up the mountain to talk to God? The occasional presence of the Lord turns into the ongoing presence with the building of the tabernacle. Now, with the tabernacle built in the middle of the camp, God's presence is always with them.
In other words, God came down from on high to live among the people. Sound familiar? God came down from on high in the person of Jesus Christ and dwelled among us. In many world religions, gods live high on the mountains, separated from their worshipers. But in the Judeo-Christian tradition, God came down to us and became Emmanuel--"God with us." Even when Jesus ascended into heaven, the Holy Spirit is given to us, to be our Advocate and our Comforter.
Our God never leaves us; He is always with us. But not just in the "tabernacle" we worship in on Sunday mornings but in the every day tabernacle in our hearts. God's presence is always with us.
Praise God for his steadfast lovingkindess!!
Allison
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