06.22.20 – 06.28.20


Psalm 13  •  Genesis 22:1-14  •  Jeremiah 28:5-9  •  Romans 6:12-23  •  Matthew 10:40-42


Psalm 13

Psalm 13 is most likely words from King David to ‘the Song Leader’.  Some think  this ‘Song Leader’ is a direct reference to God, most, however, think he is directing his actual ‘Song Leader’ to write, or sing, a song with these words.  These words are David’s very honest and real words/emotions regarding his desperation at that moment. A is very human moment which is, most likely, very relatable to us all.  David is speaking out of desperation where it feels like God is absent and darkness has invaded his life. He describes himself as being ‘shaken’ and an easy target for his enemies.  Within a breath, however, David describes his method of handling times such as this – he takes a moment to remember all that God has done for him. David completes this reflection of his own dismal state by deciding that he will ‘sing to the LORD, because he has dealt bountifully with me.’

Matthew 10:40-42

Our context for this passage is simple, the words of this passage are not so simple.  The context is everything we have seen for the past two weeks in Matthew 9:35-10:40 (up to these three verses that conclude chapter 10).

  1. Jesus is deeply concerned about the state of life, and living, among the people he has ministered to.
  2. His concern prompts him to the action of sending his disciples out to help these people.  Help – free them from oppression, heal sickness, cure disease, comfort through compassion and love.  After, or as, they do this they are also to share that the ‘Kingdom of Heaven’ is near.
  3. This journey for the disciples, now called apostles, will be difficult, painful, humiliating, and dangerous.

Our passage for this week closes out Jesus’ ‘sending out’ talk to his disciples. You can also envision, after he has finished speaking, Jesus gathering up the apostles in a huddle with arms around each other, saying an ‘I love you guys’ and then shouting ‘One, Two, Three, GO!’, followed by an enthusiastic yell of all the men with arms in the air then, turning away heading off excitedly to their calling.

While this may have been what happened, it is more likely that as Jesus finished speaking, they hesitantly arose, looked cautiously at each other and walked away, toward their journey, with fear and trepidation. 

There are a few words/phrases in this short passage to be ready for:

  1. ‘Welcome’ – this passage is often used in reference to immigrants, and that is not a false usage, but it does call for a deeper understanding of this word.  It is a challenge to our casual use of the word ‘Welcome’. This welcome comes on the heels of his warning about all the rejection they will encounter.  ‘Welcome’ in this context become much larger than a quick warm word and handshake.  This welcome is a message of life and safety, it is a message of hope and acceptance.  Such a greeting will come at a moment of great vulnerability and fear, at a time when the expected message will be rejection and hostility. This form of the word ‘welcome’ is only found in one other place in the new testament, in chapter 18 where the meaning is the same.  It is an important and deep use of the world ‘welcome’.  One question to ponder – with an understanding of the depth of the word ‘welcome’, along with our current environment of pandemic and distancing, plus protests, how has your view of this greeting changed? 
  2. In the name of…’ Although this is the best interpretation that the greek can offer, this is still a strange greeting.  The explanation requires a bit of deep thinking as well.  Jesus is specifically saying that the welcome that they are to receive is a very definite welcome, they are being welcomed because they are a prophet, and welcomed to be a prophet; they are welcomed because they are righteous and welcomed to be righteous. Their message of life and transformation is recognized as risky but hoped for.  The third greeting, word/phrases, ‘give a cold drink’ and ‘little one’ and may be turning it around and speaking about the mission of the disciples themselves – that they are the givers who will be rewarded (or it may still be speaking about those seekers that they are welcomed by).

As you read this, do not speed through it due to the shortness of the passage, take a moment and read it again.  Put yourself on both sides of the story, the welcomer as well as the welcomed.  Imagine how these three verses play out in the midst of Jesus call to you, his call to compassion, empathy, peace, and love. Consider this in the midst of our call to act.

Jeremiah 28:5-9

Our Jeremiah passage comes from a much larger, and significant story.  If you have the time, read chapters 27 and 28 for a full context.  We have spoken of this time period many times before in the past twelve months about these prophesies leading up to the invasion by Babylon. Jeremiah, along with the prophet Isaiah, and other prophets, have been called by God to warn the people who have turned away from God as their religion has become heartless. The people have consistently refused the warning of the true prophets of God and, instead, have chosen to listen to, believe and follow the words of false prophets. These false prophets have been named to be ‘prophets’ by the politicians and religious officials.  These false prophets are proclaiming very rosy and pleasant views of the future and therefore the people are remaining content and satisfied with the religious and political officials.

This passage comes in the middle of a confrontation between God’s prophet Jeremiah and the false prophet Hananiah. The time period is shortly before Judah is conquered by the Babylonians, a time when the people are past the ability to avoid this fate. Jeremiah has been sent to the leaders wearing an oxen yoke that symbolizes the burden that is about to be placed on the people as they are conquered and exiled to slavery. God’s message, given through Jeremiah, is that God has already Judah and Jerusalem to Babylon and that they will now come and take the people away.  God’s instruction is that they are to accept the yoke and serve Babylon rather than die – resistance is futile and will result in death. It is doubtful that God could have given Jeremiah anything more miserable to say (remember our Jeremiah passage last week when the prophet was ‘chewing out God’ for making his be so hated).  However, it is actually a message of life – to surrender and wear the symbolic yoke, is the only way they will live and, in the eventual end, to return to their land and to God.

As Jeremiah finishes speaking before the leaders, the false prophet, Hananiah, disputes Jeremiah’s message from God. Hananiah says that they are to resist the Babylonians and that, in the end, Judah will be victorious. Hananiah even physically breaks the yoke which Jeremiah has brought in a very dramatic fashion to emphasize his point.

Jeremiah’s response should probably be read in a sarcastic tone, he is mocking Hananiah and the false message of Hananiah.  Within a month, Hananiah is dead and the Bablyonian troops are on the doorstep. 

Interestingly, after chapter 28, the message of God, through Jeremiah, turns to words of hope given to the now exiled and enslaved Israelites.

Genesis 22:1-14

This passage is an enormous dread by most preachers.  I will be using this text for the message this Sunday, and even now, as I am in study today, I am beginning to question my own wisdom in this choice.

Let’s begin with the basic context.  Abraham was called to take his wife, nephew, servants, and belongings, and leave his, most likely, idol worshipping family of origin and go to an undisclosed land.  He is repeatedly promised, by God, to have a son, to have a land, to father a nation, and to be a blessing on all peoples.  Sarai/Sarah is old and barren when this story begins so the idea of any children, not to mention many descendants, is a ridiculous thought.  Abraham is faithful to God except for when he isn’t.  He has a very human on/off faith. Eventually, he has a son by the maidservant of his wife and then Sarah actually gives birth to a son. This creates drama within the household and the life of Abraham.  Ishmael, the son by the maidservant, is ultimately sent away with his mother and Isaac is left as the only son of Sarah and Abraham.

Also, in context, it is important that many, if not all, nations around practice child sacrifice to ‘appease’ the gods.

Now, in this passage, we find the odd request from God to Abraham, that he make Isaac a sacrifice.  This is not a metaphorical act, God is calling on Abraham to kill his ‘only’ son who he dearly loves.

If we are honest, in reading and considering this story, we will ask the question – ‘Is this the revelation that God is a monstrous God who is challenging Abraham to a brutal game of chicken?!’

In addition to this we have the question of Isaac’s age at this time. How old was the boy who helped carry to wood for his own death? 

Make the reading of this passage a bit more challenging by reading two or three times, each time thinking of Isaac being a different age (young child, adolescent, grown teenager).

Romans 6:12-23

In our passage Romans passage, Paul continues on the topic of sin. He, himself, says that he is using terminology that we humans can understand because the truth about sin is so very difficult to explain and grasp. This is probably the reason that we, as humans, have attempted to simplify and maybe even diminish the concept of ‘sin’.  We are prone to define ‘sin’ simply as an action, a ‘bad’ action.  We usually have our own list of sins which we have allowed ourselves to become comfortable with, in as far as they are existent in our own life – or we have become comfortable with the uncomfortable nature of those sins being a part of our choices. Plus, we have our list of sins that we are very quick to judgmentally define, and condemn, in the lives of others.  Often all three of these lists overlap.  We have made sin, something that you do that you should not be doing.

Paul’s teaching on sin is much more complex and intricate.  Paul sees sin as an act of voluntary enslavement.  Sin enslaves and holds us while withholding our ability to live in freedom and peace.  Sin is the presenting symptom of a life not obediently trusting God, a life not experiencing freedom, light, peace, hope, and love.  It is a willful choice to live separately and apart from God.

Paul’s message point here is to move us from the reign of Adam to the reign of Christ, the reign of sin to the reign of grace – from being a slave to the things that enslave us (sin, fear, chaos, hatred), instead, to the things of freedom which (oddly) are the willful choice to be a ‘slave’ to Jesus (peace, love, hope). 

There is a good chance that you have sat through a teaching, or sermon, on this passage – it is probable that you will begin reading, with half attention, because of your past hearing from, and understanding of, this teaching.  This time, take a moment, as you read, to let yourself look at it fresh as if it is the first time you have read it – as you read, ask yourself, how does this change my own condemnation of others; and how does this alter my own view of my relationship with God?  

06.15.20 – 06.21.20


Genesis 21:8-21  •  Jeremiah 20:7-13  •  Psalm 69:7-18  •  Romans 6:1b-11  •  Matthew 10:24-39


Matthew 10:24-39

First, let me proclaim that this is an odd and frustrating passage.  At first read (probably at second, third, and fourth read) this can seem like a very disjointed, and completely unconnected series of comments and statements.  Context is essential in reading, and comprehending, this passage. 

Don’t let the oddness, or strangeness, of this passage cause you to quickly dismiss it – it is a good, probably great, passage that is not only extremely applicable to all aspects of our life/faith, it is especially pertinent to our current circumstances and situation.

First, if you have been following the passage primer for the last couple of weeks, especially last week, you are aware of the context. In particular, if you caught the message this past Sunday (‘Being Loud’, 06.14.20) you are ready,  just start there.  If you were not able to catch that message you may watch, or even read, click here.

Before you read, take a moment, prior to reading this passage, to consider what we found in the Matthew 9:35-10:24.  Remember the shocking experience of Jesus as he was confronted by the pain and suffering of the human experience. Let that moment, in the life of Christ, be your starting point as you read this passage.

Matthew, in writing this gospel, does not attempt to sugarcoat or soften the reality of pain and suffering.  He is very upfront about warning of the difficulties that will likely take place when you make a decision to live ‘out loud,’ to let your life show what you stand on and stand for.

This primer will not seek to explain or interpret this passage from Matthew, we will be looking particularly at this this Sunday.  Still, with the context you know, read this passage, consider and contemplate why Matthew is sharing this and how it applies to Jesus experience with hurting people.

Genesis 21:8-21

Sarah is possibly the poster child for Fear and Insecurity.  She was abandoned by her husband, in a strange land, twice, as he sought to protect his own life.  She gave her husband to another woman when she leaned into her fears and accepted the paranoia that Abraham would abandon her yet again if she did not bear him a son.  In our passage for this week, Sarah’s plan was successful, however, so too has God’s promise to give Abraham and Sarah a son.  Now there are two sons, and two women, and a countless array of new reasons for Sarah to be paranoid and fearful – a virtual crescendo of insecurity.

When we are consumed by insecurities, doubts, and fear – this baggage cannot help but negatively influence our thoughts, decisions, and reactions.

Actually, it we are going to be honest, Sarah came into this story carrying the baggage of every woman up to this moment in history.  Think about this, since Eve, in the garden, there has been no other female noted for anything except childbearing.  We even have documentation of the bedroom timeline when son producing women, who came after Eve and before Sarah, fulfilled their obligation to procreate. So, Sarah enters this moment in history on the shoulders of the forbidden fruit eating Eve, the only can reproduce, usually named, women in between, and now her….the woman who is to be the mother of many descendants, a ancestor of many nations, and a blessings to all the people of the earth.  On top of all that baggage, now she is responsible for this new threat of another woman and a priority heir, that would be blessed over her own son, Isaac. 

The truth is that Sarah, in insisting that Hagar and Ishmael be sent away, is proclaiming that their these two humans have no value.  The reality is that in sending them away, she is sending them to their death.  It takes a lot of baggage and pain to see another human being as being of no worth or value. Such is the danger in resentment and suffering where are self-preservation mindset leads us to fail to see the value and dignity of others.

It is easy to judge Sarah, and even to condemn her demands that Hagar and Isaac be sent away – until you are able to put your feet into her shoes.  This may be the reason that God is consistently patient with Sarah.  When she denies, in a response to God, laughing about having a son at her age, that she laughed – God still gives her a son.  Now, when she is abusive to Hagar and Ishmael, God does not correct her, he comforts her.  At the same time, God continues to work and comfort Hagar and Ishmael as well.

It is possible, that the story of this baggage carrying woman, is a lesson for us all about our own failures in humanity as well as an insight into God’s consistent/persistent love motivated faithful relationship with humanity.

One more thing to think on……The promise to Abraham was that he would be a ‘blessing’ to all the nations of the world.  Now we have this son, Ishmael, who was not born according to the promise, his birth was the result of Sarah and Abraham’s lack of trust and patience.  However, as Hagar is sent way, along with her son Ishmael, we hear God promise blessing on/to Ishmael and all of his descendants.  God is fulfilling his promise to all nations even as it would see his original plan was hijacked momentarily along the way, but sinful humans.

One other thing to ponder – the name Ishmael means ‘God will hear’, and/or ‘God heard, now look back at Genesis 21:16-17.

No one is forgotten.

Jeremiah 20:7-13

Jeremiah carries on the thread we see in our readings for this week – the thread of pain and misery, baggage and exhaustion, insecurity and fear.

A basic summary reading of this passage is that the prophet Jeremiah is giving God a ‘good old chewing out.’  The basic context, for Jeremiah’s life up to this point, is forty plus years of proclaiming God’s message and, in return receiving nothing but rejection, ridicule, and retaliation – and this is from those he considers friends.  The reason for this misery, according to Jeremiah, is the fact that God has only given him messages of doom and gloom.

Remember from our many looks at Jeremiah over the past twelve months, this is the prophet that spent the entirety of his life warning the inhabitants of Judea and Jerusalem of the need to return to God.  In return, the people rejected his message and listened, instead, to the false prophets of the politicians and religious leaders.  Jeremiah was rejected, scorned, and even arrested as he relayed the message from God to the people.

What makes his outrage at God even more more interesting is the words and images that he uses to describe complaints.  Jeremiah describes God has having ‘seduced’ him into being a prophet – that he manipulated him in the same manner a man seduces a woman sexually.  In addition to this he refers to God as having been a foe throughout Jeremiah’s life of being a prophet.  The manner in which Jeremiah confronts is gutsy, and many would consider risky, but it also is the thoughts of many when life does not go how we think it should.

In the end, Jeremiah, has changed his thought process.  He remembers that God is always with him and faithfully along side of him.  In the midst of his honest outrage he begins to see clearly and returns to take another ‘miserable’ message to the people. He also notes that there is a burning within him to give God’s message to all that is even deeper than his soul – his proclamation could actually be described a burning that went down to the soles of his feet.

Psalm 69

British pastor Charles H. Spurgeon, who is often called the Prince of Preachers, looked at Psalm 69 from two different perspectives.  He saw two different perspective of the passage to be presented to one audience where all would apply both equally.  One approach was to look at the lament on personal pain as being a very real identifier of all people, everyone has moments in life where we feel this pain.  The other perspective is of the one who has caused this pain to another.  Where as one approach will gain a quick ‘me too’ reply and the other a defensive ‘I’ve never!’ response. 

Although Psalm 69 is attributed to King David, the words could easily have penned by Jeremiah or even to Sarah.

Romans 6:1b-11

‘Participation with Christ’ is a theme, or heart, of the apostle Pauls’ message to the new testament church.  It could be due to the face that he had such a dramatic conversion which, when picked apart, was the natural outcome of a sincere and passionate seeker.  Paul, undoubtedly, could look at his entire life and see how God had guided him all the way to his realization, and acceptance, of the person and work of Jesus. His perspective, therefore, was that the work of God in our life is a constant act of participation with God in our life. We constantly face the choice to follow Jesus, or to go our own way.

It is no surprise, then, that this participatory philosophy leads Paul to see our relationship with Jesus as being an ‘all in’ choice.  If we are a part of the life and resurrection of Christ we also share in his death.  

In this passage, as in his other writings, Paul see sin as being an ‘all in’ as well.  He compares sin to enslavement where the acts of sin, and the turning from God, becomes our master.  This enslavement keeps us from sharing in the life and resurrection of Christ.  So, a sharing in the death of Jesus is essential in order that we, can die to the sinful ways of life, we can turn away from the sin and back to God.

The participatory aspect, in regard to sharing in the life and resurrection with Jesus, is that as more and more live out a life that has died to sin, we are able to more and more understand the truth of resurrection and life.  We can only live for sin or Christ, our journey has to be in one of these two direction (serving only one of these two masters).

06.08.20 – 06.14.20


Psalm 100 • Exodus 19:2-8 • Matthew 9:35-10:25 • Romans 5:1-8


Psalm 100

Psalm 100 is a familiar text regardless of the type of Christian faith tradition you may come from.  All practices of the Christian faith, as seen throughout different denominations, various worship practices, and even in churches that carry labels (self assigned or given to them) that lead them toward or away from each other (conservative, liberal, fundamental, progressive, etc), they do, however, all in some form look to this Psalm as a template of what it means to worship and praise God.  This is a ‘loud’ Psalm that leads the believer to proclaim God in a very personal, yet public, manner.

It is also a revelation of unity in the midst of separation. In the times that the Psalmist wrote this Psalm, the faith community had their divisions in the same way that the church does now, thousands of years later.  Currently, the church (communities of Christian faith worldwide as well as in our communities) are possibly more fractured, and often more hostile towards each other, than every before.

As you read and reflect on this Psalm note two things that are very revealing and pertinent.  First, the word ‘Know’ found in verse three. It is possible to read this English word used in this passage and interpret it is a very passive act of ‘knowing’ something.  This understanding greatly minimizes the immense call that this ‘Know’ actually is referring to.  The Hebrew word, intentionally used here by the Psalmist, is the same intentional word used in several other passages (including Genesis 4:1 and I Kings 1:4) to describe the intimacy of the sexual act of intercourse.  It is a very purposeful which requires the parties involved to be totally connected, and fully vulnerable.  While the aim of this Psalmist is not to compare the act of sexual intercourse with praising and worshipping God, it is meant to take us to a fully engaged and driven relationship with God and each other.  Secondly, this word ‘Know’ is a very purposefully chosen activity.  Praising God, worshipping God, is not a go through the motions activity, it is done with full intent and passion – not an emotional response or even an outward position such as raising your hands.  The ‘loudness’ is not a call to actually be verbally loud, although that may be the way the Spirit sometimes leads, the Psalm is calling us to a very sincere form of worship in all of our life, a ‘loud and loving’ life through which the world can see our praise in the intentional way we live, how we strive for all to be treated with justice, how we exhibit kindness and mercy through all our interactions and engagements.

Exodus 19:2-8

‘maximally responsive’

Old Testament scholar Terence Fretheim’s description of the relationship between God and humans, as depicted in Exodus 19:2-8. It is the same call that the Psalmist writes about in our Psalm 100 reading this week. It is a call of a full and intimate following and obedience.

The Israelites, after their miraculous rescue from slavery and then the difficult time in the wilderness – a time when God met every need of the people, are now at Mount Sinai where they will soon receive the law, the ‘how to live’ instructions and covenant.  Everything in the book of Exodus up to this point has brought the people to this moment, to this time of commitment.  This short passage reveals a very essential moment in the life of the Israelites – an ‘are you ready for this, really ready for this?’ moment.  God is requiring that the people are for certain they want to fully follow God, to completely trust God, to obey God.  It is in this moment that they accept, not only the honor of being a ‘treasured people’, but even more, it is the moment they accept the full weight of this commitment, the full acceptance of this covenant, a covenant with God.

One thing to notice, God’s call in this Exodus passage is a call to commit to following God, it is not based on anything they have done, or even on their actions and belief up to this point. It is a commitment to follow based solely on God’s commitment to them throughout their journey.  It is call to individual, and corporate, acceptance of their responsibility to follow.  In the our Romans passage for this week (this is the fourth reading which is covered later in this primer) we see Paul make a statement that compares to this call made in Exodus.  Paul tells the Christ followers that the commitment and sacrifice made of Christ for them was made before they had committed to God.  The death of Christ came while the people were still in disobedience, before they truly made a commitment to follow God.  God’s actions and faithfulness always come before we choose to follow him.

Matthew 9:35-10:25

As a student at an ‘Agricultural/Mechanical’ State University, topics such as Philosophy/Religion were confined to one of the older, less maintained, buildings on campus. So, as a student at such an institution I was always surprised to find religious themed class offerings.  I was first introduced to the writings, and life, of C.S. Lewis in an English class and I fulfilled a Humanities credit by taking a class focused entirely on comparing the four different gospel accounts of the life of Jesus.

While realizing that the four gospels do not always follow a strict and standard detailed account of the life of Jesus, sometimes the sameness/differences  can give us a front row seat of, and to, the particular writers.  Seeing these differences permits us to better understand the unique ways these four followers experienced their own personal, face to face, journey with ‘God in the flesh.’  For instance, the story of the wedding at Cana (water into wine), the Samaritan woman story, and the resurrection of Lazarus account is only told in the gospel of John; the story of the healing of the woman with the issue of blood is not in John but is in the other three gospels;  the Beatitudes is only found in gospels of Matthew and Luke (although some claim that these are actually two different moments); however, the account of Peter cutting off the ear of the guard who came to arrest Jesus is documented in all four gospel narratives – all four writer are all males and males always have a little bit of middler school boy remaining, regardless of their age. These omissions and submissions in these four accounts of the life of Jesus can be frustrating but, even more, they can be enlightening.

For our particular context, let’s begin with an account of Matthew’s description of his experience with Jesus that precedes our passage for this week.

  • Chapter three – John the Baptist proclaims that everyone needs to prepare for the coming Messiah, Jesus is Baptized by John, God’s voice is heard proclaiming that Jesus is his son and that he, God, is pleased that Jesus has, as proclaimed through the baptism, sacrificially accepted his mission from God.
  • Chapter four – Jesus fasts for forty days leaving him famished and weak, then he is severely tempted and tested directly by Satan; Jesus returns to Galilee (home) as he hears of John’s arrest and imminent doom; Jesus takes up John’s message that the ‘Kingdom of Heaven is near’ (as prophesied in Isaiah 9); Jesus calls first four disciples; great crowds descend on Jesus as he proclaims Kingdom, he heals the sick and cures disease.
  • Chapter five-seven – Jesus preaches the radical Beatitudes.
  • Chapter eight – Jesus teaches about the ‘almost believers’; Jesus’ miracles add casting out demons to the healings;  Jesus teaches his disciples about fear and peace.
  • Chapter nine (through verse 34) – Jesus teaches about the ‘new’ of his mission and teaching; he continues to heal, plus, something new, Jesus brings a girl from death back to life; 

As we arrive at our gospel passage for this week we are struck by the description of how Jesus felt upon seeing the needs of the people that came to him for help.  Look, and consider, the different chosen wordings used in a few of the more popular versions of the Bible (consider the fact that these words describe what motivates Jesus to send out his twelve disciples as we see in the chapter ten verses of our gospel passage):

  • NASVdistressed and dispirited
  • KJVfainted, and were scattered abroad
  • NIV and NRSVharassed and helpless
  • Living Bible Paraphrasetheir problems were so great and they didn’t know what to do or where to go for help
  • The Message Paraphrasehis heart broke. So confused and aimless

Romans 5:1-8

The context of our Romans passage, actually of the book of Romans, can be found in the three other readings for this week.  All three call for a full following of God, all offer following as a choice and a gift, and all intimate and, at the same time, public.  

Paul, uses two words to describe the life of following Christ, ‘Peace’ and ‘Boast’. A very strange collection of words, two words that seem to be contradictory to each other.  Paul, however proclaims that they are as natural together as the idea of ‘loud worship’ seen in our Psalm passage. 

Pauls’ argument is that once we have made the commitment to follow Christ we have peace – we no longer have to decide what, and who, we will follow, our decision has been made, our core belief and values have been determined and decided.  This peace comes like the anchor of a boat which keeps the vessel from drifting away.  This peace is one of stability and a freedom from the chaos that exists without this anchor.   

Paul also uses the strange proclamation of the hope that comes from this peace as being something the we are to boast about.  Paul loves to talk about hope, for him, ‘hope’ is a reflection of an ‘absolute certainty.’  The boast, is not a loud and obnoxious thing, it is, however, a shouting of our lives.  A shout, or proclamation, of our lives seen in how we treat others, how we respond and love, the mercy we give and the justice for others that we seek.  It is a boasting of a sound that may never be heard – but is more powerful in that it is consistently witnessed (remember glory – bearing witness to Jesus life through our own lives).

Paul sums it all up as he says:’ For while we were still weak, at the right time Christ died for the ungodly. Indeed, rarely will anyone die for a righteous person–though perhaps for a good person someone might actually dare to die. But God proves his love for us in that while we still were sinners Christ died for us.

Romans 5:6-8

06.01.20 – 06.07.20


Psalm 8 • Micah 6:6-16 • John 8:1-11 • Acts 4:32-5:16


Psalm 8

In the early 1980s a young musician/writer named Michael Smith wrote the song ‘How Majestic Is Your Name’ which was recorded, and made famous, by singer Sandi Patty.  This very simple song, which has become a classic that is still used in contemporary and traditional worship services, chronicles the message of Psalm 8.

O Lord, our Lord how majestic is Your name in all the earth. O Lord, our Lord how majestic is Your name in all the earth. O Lord, we praise Your name. O Lord, we magnify Your name, Prince of peace, mighty God, O Lord, God Almighty

Michael W. Smith

The Psalmist, in writing this Psalm, connects creation and the present.  Psalm 8 speaks of things as they were created to be.  Beautiful and harmonious, a strong connection between God’s creation and the humans he created.  It is a painted picture of God’s gift to us of life and creation.

The Psalm speaks of the creation of humans who were created ‘a little lower than God, and crowned them with glory and honor’ (remember that ‘glory’ is living out the life and words of Jesus – being witness) and given dominion over all of creation.  While this thread between creation and the present is a hope for a perfect symbiotic relation, the truth is that, as we see in all of creation involving humans, this perfect picture is not what we have seen play out.  

A problem with our hearing of Psalm 8, as with so many other biblical texts, may be our affluence. Most of us are so used to being more or less well off and more or less comfortable that we have difficulty hearing the text from the margin, from the perspective of the underdog or the endangered. The result is not only confusion, but potentially destructive misuse. The issue in Psalm 8, as in Genesis 1 to which it refers, is the relationship between humanity (us!) and the rest of creation. The psalm sings the old creation story into the present, rejoicing again in being made “little less than divine”, which means having “dominion” over the works of God’s hands, over all creation. Creation is not merely a one-time act “in the beginning,” but an ongoing work and gift of God that makes us realize ever anew “how majestic is your name in all the earth.” The problem, as we have heard often, is that one generation’s “dominion” becomes a later generation’s exploitation, and woe to the earth and woe to us if we think the psalms gives us license to do whatever is now in our power to ravish the earth and use up its resources.

Fred Gaiser, Professor Emeritus of Old Testament Luther Seminary, Saint Paul, Minn.

This was one of the problems Charles Darwin had with the teachings of the church.  There would be a focus on the beauty and harmony of God’s creation yet, when he as a scientist took a serious and deep look at the creation, while it was harmonious, that harmony was/is often brutal and far from beautiful.

Is this a call to just throw away a message of beauty and harmony in creation? Is this our catalyst to forget the idea of God and creation completely?


It is a call, as it is anytime there seems to be a conflict with truth and reality, to keep searching and to keep seeking. Mathematicians don’t quit math when they can’t solve an equation, nor are we to give up when something does not seem to make sense.  We keep seeking truth and searching for truth.

A few helps in this continuation of searching:

First, notice that the climax of the Psalm is actually a question, ‘what are human beings that you, God, are mindful of them, mortals that you care for them?’ (v. 4).  We see that the poetic nature of the Psalm is not really about the dynamics of the science of creation but rather the fact that the creation is a continuous gift from the creator himself to humans, to us.

Second, while some take this word ‘dominion’ to interpret such words as license to use and abuse, the Psalm actually creates the setting where we, human with dominion, are surrounded by the creation which constantly, if our focus is correct, points us to the creator, to God.

Third, always remember the whole of truth when seeking to understand just a section of the truth.  Look at Psalm 72, in which this same message of the beauty of creation is given.  This similar passage, however, focuses on the perfect King, ruler, that sets the example of living God’s plan for humans in creation.  This is also the introduction of have of Jesus, in the synogogue in Galilee, as he reads from the book of Isaiah explaining the mission and calling of the coming Messiah.

‘For he delivers the needy when they call, the poor and those who have no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life; and precious is their blood in his sight.’

Psalm 72:12-14

How, then, do we live, as humans a little lower than God, is the question….the answer begins as we recognize the creator.  Take a moment to step outside and remember.

Micah 6:6-16

We looked at this passage in January of this year as we spent time with the prophet Micah.  Here is the context you were given at that time:

Micah is a prophet speaking largely to the area of Samaria (Northern Kingdom) shortly before it falls to the Assyrians (the conquering of the Southern Kingdom, Judea which includes Jerusalem, will fall to the Babylonians next).  Micah’s message accompanies the messages of Isaiah and Jeremiah and shares the same themes. The message of Micah alternates between judgement and hope, condemnation and correction.  The mode of the message is one of a courtroom where God is the prosecutor presenting the case against the people.  In chapter six, God confronts the case of the people who are making a claim of mistreatment by an unjust and unmerciful God.  God responds (rhetorically and somewhat sarcastically) by asking if it was the fact that he rescued them from slavery in Egypt or that he shielded them from the curse of Balak and Balaam (see Numbers 22) that offends them most.  God explains to the people that he is not looking for the religiosity or sacrifices that their false gods demand – practices and sacrifices that include sacrificing their children.  God, instead, calls on the people to change the way they look at life and how they live life.  In verse  eight God sets a new (and old) base line for the people, a base line that calls on the people to act in a way that is just, kind, and humble (three very competing human emotions and characteristics). 

John 8:1-11

In the preceding chapter that leads into the focus story of chapter 8 we see a very enlightening dialogue between the temple police, who had been sent to arrest Jesus, and the religious leaders who had sent them.  The police had returned without Jesus and are quickly interrogated as to why they have not arrested Jesus.

The temple police went back to the chief priests and Pharisees, who asked them, “Why did you not arrest him?” The police answered, “Never has anyone spoken like this!” Then the Pharisees replied, “Surely you have not been deceived too, have you?

John 7:45-48

Jesus was often labeled as a ‘liberal’, an unhinged radical who was speaking and acting in a way that was very unbecoming to a religious leader.  His very message, not to mention his life, was an offense to the leadership of the religious institution.  Jesus was a challenge to the leaders, a challenge to their control and power, a challenge to their privileged position, and mostly Jesus was different, an uncomfortable ‘different’ that they could not understand.

Established, privileged, and comfortable religious people, along with established, privileged, and comfortable political people, do not like the lives and action of people who are different.  It is hard to like, and live with, people who are ‘different’.  We prefer everyone to be the same, to be the same as ‘our same’.

This story of the aggravated and uncomfortable leaders to the reason for not arresting Jesus given by the police sets up the next aggravating and uncomfortable situation between Jesus and another group of established, privileged, and comfortable men.  A woman, who had been found guilty of adultery, was about to be stoned to death by this mob of established, privileged, and comfortable men.  Since the other guilty party to the adultery is not present, or even accused in this moment, we assume that the woman was actually guilty of two sins, adultery and of being a woman.

Ironically, this story is not really about the woman, it is about the mob, the condemning group of people who have taken it upon themselves to judge and condemn this woman.  It is actually a moment of a transformational opportunity for the crowd as Jesus turns the topic back to the accusers asking them to turn their own judgment inwards, to recognize their own need for redemption.  It was their opportunity to recognize that their calling is not to judge, nor is it to condemn, it is to love, to encourage, to show mercy, and act, at the same time in a just manner – meaning they don’t get to pick and choose  the sins they judge and the sins they commit. This is why they (and ‘we’) are not tasked with judging or condemning.

We only see one person that seems to experience that transformation in that moment, the woman.  Everyone else disappeared when given the call of transformation.  Jesus tells the woman that, just as her accusers have left without following through on their judgement and sentence, he does not condemn her either.

Frequently Christians, especially preachers, will make sure to point out that Jesus’ final word to the woman is: ‘do not sin anymore.’  We often take this to mean that it is our obligation to point out the restrictions placed on a transformed soul – not true.  Jesus, in this moment, is speaking to a human who has been experienced standing before God.  It is God’s desire to lead us away from the things that ‘steal, kill, and destroy’ and instead to lead us to life.

‘Go and sin no more,’ was not a warning given by another judgmental and condemning human, it was words of life given by a savior who was about to make the ultimate self sacrifice for this woman.

Acts 4:32-5:16

It was a supernatural time in the life of the early believers of Jesus Christ.  Not long after Pentecost we see this group of people, whose only connection to each other was Jesus, now living out a self sacrificing love for each other naturally mimicking the actions and words of Jesus Christ.  Automatically, they wanted to learn and understand about Jesus, and even more naturally, we see this sacrificial actions of love for each other, and Jesus, flowing from them.  They had not lost their excitement for the resurrection and the life.

In the midst of this we see something about humanity.  Ananias and Sapphira, a married couple who had become a part of the church who had lost their focus.  It could be that it was the excitement of the beginning that attracted them to this group of people, the church, but that excitement began to wane, it had become ordinary.  It could be that, in the beginning, they truly believed but as they began the sacrificial attitude of  the group, and the response that sacrifice brought, these two began to be jealous.  Regardless of their original motivation, now they had turned back to their old was of thinking and living, they wanted to be recognized and proclaimed.  This may have been their next ‘excitement’ replacing the original impact of the Holy Spirit.

On the other hand, they didn’t want to actually make the sacrifices that were bringing the attention to the others. So they lied, and then they died.

The verses that follow, after this story, point to the continued Holy Spirit work in the church. The believers had not been fazed by this unfortunate moment with Ananias and Sapphira, the other believers had not returned to their own ways of thinking and living.

05.25.20 – 05.31.20

Notation for This Sunday

Following the resurrection of Jesus, he spent forty days exclusively with his followers who would then be the ones to lead the new followers to the ‘Be the Church.’  Then after those forty days Jesus ascended to Heaven but not before he told his followers to return to Jerusalem and wait for the arrival of the Paraclete (the helper, the advocate, the one comes along side, the Holy Spirit). The followers, who were more than glad to go and hide out as they waited (they were already targets for the religious institution leaders as well as the Roman authorities).  This Sunday is the recognition of the day that the followers were pushed out of hiding and into the streets by the Paraclete (Holy Spirit).  This was the day of Pentecost, the day the Holy Spirit came to those who were willing and ready to receive.  Our readings this week all address the Paraclete, – the prophesies and promises about the Spirit and the actual events of the Day of Pentecost.

The Holy Spirit, the Paraclete, is not unique to the New Testament.  There are many references to the Spirit beginning with the Genesis story of creation.  Probably one of the most significant and visually portrayed is the experience in the desert of the dry bones where the Spirit brings life through breath. It may be of assistance to read Ezekiel 37:1-14 before you read the assigned readings for this week.  As you read this Ezekiel account look for the power and actions of the Spirit as well as the promise about the Spirit.


Psalm 104:24-34, 35 • John 20:19-23 • Acts 2:1-21 • 1 Corinthians 12:3b-13


Psalm 104:24-34, 35

Our Psalm reading continues our look at the Spirit, here we see the Spirit in the creation.  In this passage we see in verses 24-28 that God delights in the giving of life in his creation.  Verses 29-32 reveal that the Spirit is the sustainer of creation and recreation (use the understanding of ‘recreation’ when reading the word ‘creation’ in verse 30 – it points to our understanding of the resurrection).  Then, verses 33-35 we witness our response to the work of the Spirit in our lives and in our community.

FYI: The  Leviathan in verse 26 is a creature with the form of a sea serpent from Jewish belief, referenced in the Hebrew Bible in the Book of Job, Psalms, Isaiah, and Amos.

John 20:19-23

As is common with the gospel of John, in this account of Jesus with his disciples following the resurrection but before the ascension, Jesus breathes the Paraclete (Holy Spirit) on them.  Consider also, Jesus appeared to Mary Magdalene prior to his appearance to the disciples, in which she recognized who Jesus was – many experts believe that Mary was actually the first to receive the Spirit which was the catalyst for he recognizing Jesus.  This also was the reason for her immediate act of telling/witnessing to the disciples.

Another particularity about the gospel of John is his understanding of sin.  While most of our reference to the topic of ‘sin’ is to immediately think of our list of top ranking sins, often a list that leads us to judge and condemn others – John’s depiction of sin is much larger.  To John, sin is not necessarily areas of immorality and other grave matters of forbidden behaviors, instead, John sees sin as being anything and everything that disrupts, or restricts, our relationship with God.  This is why Jesus died for our sins – to free us up to have relationship with him.  John does not speak of sin for the believers, or the church, to become the sin police to their community and their world.  John brings the negative impact of sin to the believers in order that we will experience the freedom of forgiveness in regard to our own sin and also in regard to our own practice of faith and relationship in the world.  That will not only receive forgiveness but, of equal importance, that we will give forgiveness so that sin does not continue to be a roadblock in our relationship with God. 

‘Forgiveness of sins is the community’s spirit powered mission to continue Jesus’ work of making Jesus known in the world.’

Gail R. O’Day, Biblical Scholar, and former Dean of Wake Forest University School of Divinity

See, in verse 23 of this passage, the how the work of the Holy Spirit in our lives is intrinsically connected with the forgiveness we receive as well as the forgiveness we give.

Acts 2:1-21

On the day of Pentecost, a small crowd gathered in a room on the highest floor of a house in Jerusalem to wait for the manifestation of the promise Jesus made before his ascension. The promise was that the followers of Jesus would be baptized, not with water, but with the Holy Spirit. The baptism of the Holy Spirit would give the people power to be witnesses of Jesus, in word or deed, in Jerusalem, Judea, Samaria, and to the ends of the earth.

Debra J. Mumford, Professor of Homiletics at the Presbyterian Theological Seminary in Louisville, KY

This promise that they were waiting for was not a new promise, long before this day they it had been given by the Prophet Joel (Joel 2:28-29) among many others.  A promise of power for all and a promise that would go beyond the lines of division that existed in their own culture.

If you read beyond our passage for this week, to the end of chapter two, you will see the power given by the Spirit, the power to be witnesses, as well as the creation of a new community that flowed out of the power. 

The appearance of the Spirit, in Acts 2, is an entirely new presentation of the Spirit than we see anywhere else.  This appearance of the Spirit is only possible because of the work of Jesus that took place prior to this day.

I Corinthians 12:3b-13

This passage is considered Paul’s greatest writing on the work of the Holy Spirit.  Paul points to salvation and community as the two essential works of the Spirit.

Salvation – Paul just uses one sentence to explain the role of the Paraclete in our acceptance of Jesus.  He proclaims that a decision to become a follower of Jesus is only possible through the Holy Spirit.  It is the Spirit that reveals to us our need for the Salvation and that only way to follow is by the prompting of the Spirit.

Community – Paul teaches the different way the Spirit enables us play different roles in our faith community, the Church.  Gifts, as they are referred to are the individual roles given to us by the Spirit to empower and enable the church.  Paul specifically does communicates the importance of each and every gift noting that all are essential and necessary.  

Paul’s teaching about he work of the Spirit is not a blueprint of a well operating machine but of a community of believers commissioned and called to reflect the unity of God through our differing roles in the community.

05.18.20 – 05.24.20


Psalm 68:1-35  •  John 17:1-11  •  Acts 1:6-14  •  1 Peter 4:12-5:11


Psalm 68:1-35

Psalm 68 ‘belongs to the lowly, who in the midst of the powers of this world remember and hope for the victory of God.’ 

J. Clinton McCann, Evangelical Professor of Biblical Interpretation Eden Seminary

Psalm 68 is thought to be the oldest Psalm.  It is filled with statements and references to God that are found to be impossible to fully interpret.  This means that some of the things are from such an ancient time that many of the words and meanings are foreign in our times.

It does seem, however, to be a song of victory as well as a song of hope in the longed for victory. Basically, it is a oppressed and/or hurting people who hope God is able, and willing, to rescue and save them from their distress and pain.

The beauty of not being given the exact meanings and of knowing we do not have a perfect translation is that we are then able to interpret, and apply, this hope to our own lives and our own times of distress, pain, and living and not knowing.

John 17:1-11

John 17 brings the final discourse of Jesus to his disciples to a close.  As you turn the page to chapter 18, you will most likely see a heading that either says ‘Jesus Arrested’, or ‘Judas’ Betrayal’.  Chapter 17, however, is not a lecture type teaching as we have seen since this began in chapter 14, this is actually a prayer.  This passage is commonly referred to as the The High Priestly Prayer.  The prayer begins with Jesus praying for himself, then for his disciples, and then for all that will BE followers in the future.  So, it is a prayer for us!

Since we did not cover the middle section of the final discourse, you may want to take the time to go back and read chapters 15 and 16.

This eleven verses of the prayer, a prayer that was intentionally overhearable by the disciples, begins with the phrase, ‘The hour has come…’. This may sound somewhat familiar to you as in the story of the wedding without enough wine, we see Jesus tell his mother ‘My hour has not yet come.’  It is time, time for Jesus to give the followers an insight into his purpose and mission, a time to let them know and understand his passion for them and their future, and a time for them to begin to grasp their connectedness to Jesus, God, Each Other, and for All Others.

It is a heavy time for Jesus, God, and his Disciples.

It is a time when we understand that Jesus prays for us.

Acts 1:6-14

As we return to chapter one of the book of Acts, it is essential to remember that Acts is often referred to as the sequel to the book of Luke.  As Luke authored both books, we see the continuation from the gospel of Luke to the New Testament Church Luke.  

This opening chapter takes us back to the time and events that occurred after the resurrection of Jesus up to the ascension of Jesus.  It is the final moments of the life of the Son, God in the flesh, and the beginning moments of the church.

What is especially notable in these nine verses is that the church is a ‘waiting’ church. In the final moments that Jesus has with the followers prior to ascending to heaven they are curious about what is next.  One questions if this is when Jesus will restore the Kingdom to Israel – Jesus answer it to wait.

As the followers look to the sky after Jesus is not longer visible, two stranger are standing next to them.  ‘Why are you looking up?’ they question.  We then see the followers return to Jerusalem to wait, just as Jesus had instructed.  As they arrive back in Jerusalem we see this group of men and women do what they know go do – they focused on truth and prayed.  The necessary foundation for the church.

1 Peter 4:12-5:11

This week we come to the conclusion of our readings in I Peter.  We have seen that Peter is speaking to a people who are not only in the minority faithwise, but they are also shunned and dismissed by that community. As we have read this letter, each chapter has seemed to intensify the hostility of the community towards this small groups of followers of Jesus in these various communities.  Ih the midst of this, Peter has called the followers to not only be faithful in their own faith, but to also be respectful to those that would persecute them for their faith.

In this final reading, we see Peter tell the suffering followers that there is a reason for this suffering, there is a purpose.  In the end, Peter explains, this suffering and pain will increase the strength of their faith and it will bring glory to God.

Consider the prayer of Jesus as he is about to face his intense time of persecution, dismissal, hostility directed at him, and the bearing of the sins of all mankind as you read Peter’s exhortation to these exiled believers.  Jesus’ coming pain, and the followers current pain, will all, eventually bring glory to God pointing to God.

05.11.20 – 05.17.20


John 14:15-21  •  Psalm 66:8-20  •  Acts 17:22-31  •  1 Peter 3:13-22


John 14:15-21

Our gospel passage for this week takes up where we left off last week in the final discourse to his disciples prior to his arrest and crucifixion.  Remember that Jesus and the disciples have just celebrated the passover meal together, he has instructed them about the Lord’s Supper and remembering him, he has also confronted Judas and cautioned Peter. One other moment that is important, especially in reference to the passage for this week is that prior to the meal and all the events just mentioned, Jesus washed the feet of all twelve of the disciples.  The significance of this moment is that the feet of Judas, who was in the midst of betraying Jesus even in that very moment, and Peter, who was soon to deny he even knew Jesus – three times, were washed with the other ten disciples.  It is a major statement of the servanthood and love of Christ in that while they were ‘sinners’ Jesus still served and loved them.

During this section of the discourse, Jesus promises the disciples that he is not abandoning them, he will not leave them ‘orphaned’.  A promise is made by Christ that he will ask the Father to send an advocate. You bible may use another word instead of advocate which is understandable because the Greek word used here is ‘Paraclete” which encompasses everything that Jesus was, and did, with and for his disciples.  Jesus was their advocate, helper, constant companion, intercessor, comfort, the one that comes alongside, truth, and many more.  Jesus is defining who he is, and has been, and promises the followers that there will be another sent to fill all these roles when Jesus is gone.  

This promise harkens back to the initial prophesy, and promise, of Jesus – ‘He will be called Emmanuel, which means, God is with us.’

While the first words of this discourse (as seen last week) are a comfort and encouragement for the disciples in the coming hours, the words he gives in this section are comfort and encouragement for all that lies ahead. 

Psalm 66:8-20

This Psalm is a praise to God (the opening word should probably be ‘praise’ instead of ‘bless’ as some translations have) from a people, a community, who have come through a crisis and survived.  It is essential to see the communal aspect to this praise, especially in a time where our notion of faith is very individually perceived.  The Psalm is talking about a community of faith who have survived.  The crisis is described as a time of ‘fire’ and ‘water’ – a time of refinement (silver) and judgement (net).  Interestingly, the act of praise is very personal, very individualistic.  The burnt offering (act of praise), made by a “I’ (an individual) is the most expensive sacrifice that can be made in the temple.  The offering, a fatling is a one year old calf, the most valuable which had be expensively fed for an entire year.  As this offering is totally burnt in the act of sacrifice there is not even any remainder to eat or share.  The individuals makes the praise sacrifice knowing there will be not return on the money spent to raise this one year old calf.  It is a totally unselfish, as well as totally void of any personal agenda, offering of praise.

Think of the pandemic we have been through, and are still in the midst of, how have you seen God ‘bring your community of faith’ through the fire and water’?

Acts 17:22-31

We now look beyond the ascension of Jesus to the early years of the New Testament church when the apostles were beginning to feel the work of the opposition to the message of Jesus Christ.  Paul, along with Silas, have felt that opposition in very obvious ways.  It also is important to understand that as Paul and Silas experienced hostility, prison, and near death, those believers who supported Paul and Silas were targets of the anger as well.  Most of the overt hostility came from those connected with the Jewish religious institution, who would often be able to manipulate the crowds to oppose the teachings about Jesus.  In our Acts reading for this week we see Paul speaking to a largely Greek, gentile, crowd which includes many of the leaders of Athens.  As Paul was in Athens he taught as he usually did when entering a city.  He was disturbed by the increasing presence of idols and idol worship.  As his teachings began to create interest and controversy, the leaders called the two men (Paul and Silas) to come before them and explain.

Our passage begins with ‘Paul stood in front of the Areopagus’ which would be similar to the town hall concept of governing a city, a place where the citizens gather to make decisions and voice concerns.  However, this also refers to the official leaders who were sincerely investigating after hearing negative rumors probably circulated by the Jewish religious institution.  Paul, nor Silas, seem to have been forced to appear, nor were either under arrest, this was a sincere effort to understand and explain.

Paul’s words to the council of leaders demonstrates a respect of the people and leaders of the city.  He comments on their faith searching and journey.  He also identifies with the audience finding common ground between his message and their beliefs.  The listeners would have probably been impressed with his understanding of their culture especially as he quoted two of their poets.  He also garnered the support of many int he council as he insisted that God is not present in man made things (idols, etc.).

While his speech resulted in interest and converts, he most defiantly lost the support of most when he spoke of the resurrection of Jesus.  Resurrection, along with the idea of God in the flesh, was too much for the intellectual leaders of the city.

Paul’s unabashed effort before the Areopagus holds many insights into his respect for others as well as his refusal to eliminate or compromise the truth he was called to proclaim.

1 Peter 3:13-22

This is our next to last week in I Peter, his letter to small faith communities of faith that were far away from other believer communities, causing Peter to refer to them as exiles.  This community was persecuted for their faith, often times a persecution that was a ‘shunning’ from and by the non-believing community – sometimes the persecution was even more intense however.

In the last verse of our Acts passage, we see ‘he has given assurance to all by raising him from the dead.’  This word assurance, which is probably better worded as ‘confident faith’ – presents the ‘how’ of surviving in their current bad situation.  Their faith has proof – Jesus was resurrected from the death.  It is that knowledge and reality that they can stand on a withstand the forces of hatred that was coming at them continually.  This encouragement and instruction also reminds the believers that, even though they feel isolated and abandoned, they are not, the very Christ that was raised from the dead remains present in the ‘Paraclete’ (refer back to John passage context).  Emmanuel, God is present, is present even though he is unseen.

05.04.20 – 05.10.20


Psalm 31:1-16  •  John 14:1-14  •  Acts 7:55-60  •  1 Peter 2:1-10


Psalm 31:1-16

Our Psalm passage has a direct connection with our Acts reading, it is the passage that Stephen quotes as he is being put to death (vs. 5).  Also, take a moment to consider the imagery of verse 15 with the use of the word  ‘Hand.’  Most translations use this word twice in this one small verse – ‘My times are in your hand; deliver me from the hand of my enemies and persecutors.’  The hand is a word commonly used, especially in the Old Testament, to described power or the relinquishment of power, a declaration of innocence, a sign of character or lack thereof, among many other metaphorical meanings.  We also see this idea of of handing over ‘my life to God’ found in the story of Stephen.

John 14:1-14

This passage is the first part of the final discourse of Jesus, it is the final words of Jesus to his disciples.  Jesus begins this discourse at the final supper with his disciples – after Judas has exited to betray Jesus, and after the revelation to Peter that he would soon betray Jesus.  Although the event with Judas, and the moment with Peter, was probably missed by the other disciples, it was obvious to all that these were very heavy and ominous words coming from Jesus.  This was probably communicated through the demeanor of Jesus even more than in his words.  Those words are actually intended to comfort his followers in the soon to come times, but, as the disciples are unaware of the coming arrest and crucifixion (we are able to read this with the understanding of what happens next and therefore better understand what Jesus is saying) they sense the weight of his message even though they do not clearly understand its practical and emotional terms.  Thomas states, a statement that surely all were feeling, that he did not ‘know the way,’ and again, Jesus meets him, and the others, where they were and explains in depth that they have a connection with God through Jesus that will not be broken even though their world seems to fall apart.  It is a message of comfort, but much more a promise of relationship with God the Father that is possible due to God the Son.  It may be helpful, prior to reading this text, to go back and read over John 13 to set the context of what had just happened, this may assist you in picturing the scene as well as the emotions.

Acts 7:55-60  

Before you read this text, leaf through the events that have taken place in the book of Acts prior.  It is probable that you can just read the headings (if your bible gives such headings) of the various stories to see and understand the events that have led up to our reading in chapter seven.  Shortly after Pentecost, as the New Testament church was beginning to form – and after there had already been those who sought personal selfish attention/gain through this group of believers – there arose complaints by those who had been previously accustom to the religious institution officially taking care of people, primarily the caring for the widows and orphans.  The apostles recognized this as a legitimate complaint (possibly not the manner of complaining but the complaint itself) and set out to meet this very real need.  The church, not necessarily the apostles, were tasked with selecting seven men to address this need.  The first of the seven chosen was a man named Stephen, who we soon learn was not only respected but also had the heart of a servant.  Stephen, however, was not only a man who demonstrated the compassion and mercy of Jesus in his actions, he also was very passionate about telling others, in words as well as deeds, the truth of Jesus and the impact of Jesus on his own life.  As we see from chapter seven and the preceding section of chapter six, Stephen’s zest and testimony angered many who did not believe that Jesus was the Messiah, they especially did not appreciate that he was able to connect Jesus with all of their own religious ancestry.  Mostly, however, they hated being confronted and challenged.  As their anger rose, and their plan to stop Stephen came to fruition, they soon killed Stephen.  Stephen, a man who was publicly identified as a servant in all of his life, died for his words in much the same manner as the one who he followed and testified passionately about. He died in the same way he lived, as a servant.

1 Peter 2:1-10

As we see Peter speak with this group of ‘exiles’ in his letters to the believers that are spread out in Asia minor, he is now leading them as they begin to formulate their own identity.  Much of what Peter is saying to them comes from the accounts found in Exodus 19 as another group was identifying who they were.  As they are figuring out who they are, Peter is calling them to also began to identify their mission, their calling.  Peter begins this section of his letter with verse one, pointing out the things that will destroy their formulation of community and then he proceeds to identify their distinctive.  Peter is calling this group to rid themselves of those things are inaccurate identifiers of who they are and to reorientate their own lives as well as their lives together – as the church.

04.27.20 – 05.03.20


Psalm 23  •  John 10:1-10  •  Acts 2:42-47  •  1 Peter 2:19-25


This coming Sunday, is commonly referred to as ‘Christ the Good Shepherd’ Sunday.  It is part of the Easter narrative detailing the events following the resurrection up through the accession. The passages this week point us to an understanding of Jesus as our shepherd.  

Psalm 23

We recently visited Psalm 23 during the Lenten season in addition to now, in the Easter season, as it addresses the leadership, provision, and abundance of Jesus as the shepherd.  It also is a passage that paints a realistic picture of the world in which we live as well as the fact that we are often feeble human beings who make wrong choices and have to live with the natural consequences. While we often think of the ‘evil’ in verse 4 as being a force against us, it is also, and even more so, a force of guilt and shame from within us.  The actions of disobedience, of sin, that haunt us and threaten to force us off the path on which the shepherd leads us. 

Notice the use of ‘table’, abundance (‘cup overflows’), and ‘dwell’, as you read and consider this Psalm 23.

John 10:1-10

When reading this passage, is necessary to realize that there is actually no break between chapter nine and chapter ten, it is all the same discussion, story, and moment.  Jesus had healed the blind man which had set off a firestorm defense from the the religious establishment leadership. It is an interesting read as the healed man, followed by his parents, are put in the risky position of having to explain what happened, and by whom the healing took place, all without making the accusing leaders angry and vengeful.

It is also important to understand the political culture of the time in seeking to understand the message from Jesus in our chapter ten passage.  In the Roman society, and in the Greek society prior to that, the emperor is considered the ruler, ruling by power and might.  He seeks to keep a people under control by threats and, sometimes favors.  It was a time of widespread hunger and scarcity of other vital resources.  Jesus counters this understanding of leadership in painting himself as a humble but dedicated shepherd, sincerely concerned with the welfare of the people rather than control. The metaphor of ‘sheep’, a ‘gate’, an ‘abundant pasture’, a ‘recognized voice’, ‘thieves and bandits’, and a ‘sacrificial’ shepherd (see verse eleven) is in direct opposition to the political leadership system of the day.

One other note before you read, in verse six, we see that the listeners (consisting primarily of Jesus’ followers) did not understand the meaning of the story about sheep.  Remember, his disciples, the primary group that followed with and learned from Jesus, were mostly fishermen, a story about sheep was possibly a foreign concept for them.  While this was the best way to express the point that Jesus was seeking to make, a metaphor that directly challenged the common manner of thought, Jesus went on to provide an explanation to these listeners.

It would be helpful to read chapter nine, before reading chapter ten, to set you mind on the context, and then, in chapter ten, read on at least through verse eleven.  Also, when you read, let your understanding go beyond, and maybe through, the things you have always heard preached and taught about this passage – it might be that the Holy Spirit seeks to enlarge your understanding of the message given.

Acts 2:42-47

Our Acts passage this week takes place after the resurrection, after the accession, and after Pentecost.  While we don’t see a reference to Jesus referred to as a shepherd, we do see, however, the role of shepherding, provision, generosity, goodwill, and devotion clearly present.  This is the beginning of the church, the natural and sincere response of the people who had begun a relationship with God during the act of the Holy Spirit on the day of Pentecost (when the Spirit descended).  It is the beginning of the creation of community based on the shepherding of Christ among the people.

An interesting correlation of this community, as compared to the community depicted in the John passage – there, were saw a community that had excluded a man due to his disability, blindness, then rejected him even further because he was healed by Jesus Christ.  In this Acts passage, we see an inclusive community providing, and looking out, for each other.  Many in this community were the  travelers who had been in Jerusalem on the day of Pentecost – most of whom were probably from the Galilee area north of Jerusalem.  They were now outsiders in Jerusalem, their livelihood was gone, insecure, and at constant risk – followers of the Jesus who had recently been crucified.  They were not welcome, except within the community of Jesus’ followers – in the church. This was a devoted community who wanted to understand Jesus more and more, while also wanting to be hospitable, caring, and generous, not just in their own community, but to all peoples.

Consider the trying and strange times in which these new followers of Jesus created community and compare it with our own trying and strange times and how we have created and continued in community.

1 Peter 2:19-25

We have been looking at the context of I Peter for the past couple of weeks and are probably comfortable in our understanding – the followers of Christ are a small minority in their communities and are therefore rejected outcasts, and Peter has instructed them to remain faithful while still being respectful to their attackers. In this passage we see Peter addressing the suffering these Christians are experiencing.  It is essential to note that this suffering is directly a result of their belief in Jesus – it is probably a persecution by intense, and very real, ostracism.  In this teaching, Peter, reminds them that is a suffering to be expected and there is no place for pride, vengeance, blame, or accusations in the midst of their pain.  They are to respond with love.

Possibly the best example we have that compares with the teaching of Peter is the non-violent activism during the civil rights period.  People stood up for their belief but did so in a non-reactionary manner, accepting the reactions of the crowds.  This, of course, was first learned by the African American leaders as they watched the activism of Ghandi in India.  

04.20.20 – 04.26.20


Acts 2:14-41  •  Psalm 116:1-19  •  1 Peter 1:17-23  •  Luke 24:13-35


Psalm 116:1-19

The Psalmist is reflecting on his/her gratitude for God’s rescue from, and in the midst of, troubling and trying times.  The writer uses beautiful metaphors to articulate, while painting a masterful picture, of the mercy, compassion, and love of God.  ‘God bent (inclined) down to hear me,’ is just one of these artistic verbal descriptions to give us a visual image of God – and us.  This Psalm does not paint an unrealistic picture however, pain and death is still very present.  Suffering does not evaporate in the presence of God’s mercy and love.  The Psalmist, however, uses this pain to further describe God in the midst, ‘Precious in the sight of the LORD is the death of his faithful ones.’  This is not a statement of evil joy, that God is happy at our death, but instead that he holds precious those that are going through this experience, those dying and those mourning.  Think of the Jesus’ tears as he approached the tomb of Lazarus as Mary and Martha grieved.  There is the proclamation of recognition, remembrance, and gratitude as we can trust, and recognize, the rescue of God, a rescue that is persevering (whatever form that takes) through not perishing in the midst, ‘I will lift up the cup of salvation and call on the name of the LORD.’  Arriving at the inner desire to respond out of recognition of God in the midst, God that is present, ‘What shall I return to the LORD for all his bounty to me?’

What ‘Cup of Salvation’ are you able to lift up in recognition of God’s mercy, strength, love, compassion at work in your life?

Luke 24:13-35

There is something about roads, the way roads bring us together, the way roads can pose a danger to us all, the way roads become a symbol of a faith on the move. It is poignant then, that the narrative of these two disciples on the road to Emmaus draws us to the conclusion of the Third Gospel. The story is a narrative wonder. Irony, misunderstanding, drama, a reveal: these are components of powerful story. Moreover, a number of Luke’s themes are woven together in this narrative: table fellowship, hospitality, faithfulness, discipleship. The scene on this road augurs (interprets) the future of Christ’s church in Luke’s imagery. This will be a church on the move, sent out by a Jesus who walks alongside us even when we don’t recognize him.

Eric Barreto, Princeton Theological Seminary

It was an overwhelming day – the day that the women ventured to the tomb of Jesus as soon as they could go to there after the post crucification Sabbath. As Jesus appeared to the women as they left the empty tomb, then appearing in the room with the hiding disciples, then to a doubtful Thomas, finally, later the same day, we see a follower named Cleopas, along with another Jesus follower, encounter Jesus on the road from Jerusalem to Emmaus.  There were many rumors of Jesus resurrection, a handful of accounts of actual encounters of the risen Jesus, and then this extended encounter that began on a road and concluded at the dinner table.

Last week we saw the first lesson to those who would be the apostles and leaders in the New Testament Church – the lesson of Peace.  Peace that is the catalyst of our searching and seeking; peace that permits us to patiently persevere and continue in our faith journey even when the questions and doubts seem to never stop.  Peace that permits us to finally see what we have been searching, and hoping, for all along.

While this second passage may seem more of a review, Jesus eventually intervenes in the conversation and explains – actually, it is primarily a lesson on the presence of Jesus.  As we see, Jesus is in the presence of these two grieving men on the road and at the table.  It was only after their hearts and minds caught up with their eyes that they could take a look back and realize they had been in the presence of Jesus for a good part of the day.  It is a lesson reemphasized forty days later as Jesus prepares to leave the disciples and reminds them ‘remember, I am with you always, to the end of the age.’

While this passage will be our primary focus this Sunday, begin now considering the dynamics of the encounter of these men with Jesus on the road and at the table.  What unrecognized encounters are you having with Jesus on the road and at the table?

Acts 2:14-41

In the first century, Judaism was unique in that it was truly a multiethnic religion. This is relevant as we look at this passage and see the make up of the crowds that had gathered in Jerusalem on the day that Peter delivers the sermon/message that we find in this passage.  This is the day of Pentecost, the day that the followers of Jesus had been waiting for since Christ ascended to heaven.  Now the Spirit was descending onto the people that had journeyed to Jerusalem, those who were open to the impact of the Spirit were not only able to hear God’s message from Peter that day but they were also ready to receive his words.

As the Holy Spirit descended on the people, it was a fulfillment of God’s promise to the Jews.  This was not yet a message to the gentiles, that would come soon, but now it connected the faith of these people to the person and work of Jesus Christ.  This fulfillment of God’s promise is actually what Jesus was explaining to Cleopas, and the other follower, in our Luke passage.

Another aspect of the context going into this day depicted in this passage, and, at the same time, an aspect of our own reality as we look at this passage, is this idea of change, and adjusting to a new normal.  The Jewish people, from the beginning, were a people who were constantly having to let go of an old normal, the way things use to be, and accepting/grasping/adjusting to a new normal.  Whether it was leaving the garden, a flood that wipes out everything that you know and understand, suddenly not understanding the language of others, becoming an exile and a slave……the list goes on and on – the people were constantly seeing change happen before their eyes.  This is much like us in our new normal as we adjust to the sudden change, and probably much permanent change, that has taken place due to the current pandemic.  This crowd of people in the streets of Jerusalem for this holiday were as diverse as could be except for one thing, they all worshipped the same God, they shared a common faith.  It is in this diversity that there is a common enlightenment – Jesus. 

Peter, as he preaches, does not shy away from the brutally of the cross, a travesty that many of those listening to Peter shared a certain responsibility for – for they had surely yelled ‘Crucify Him’. The focus on this painful aspect of the sacrifice of Christ, however,  is necessary for the crowds to understand the point.  Jesus was not only a sacrifice, he was their sacrifice. They responded by asking ‘What do we do now?’ as they sought to adjust to this understanding, this new normal.

Much of the crowds that went home, and those who remained in Jerusalem, shared something in common, God has given them a new normal.  It was not a different normal, they still believed in the same God of their faith, but now they saw the work, and the promise fulfilled, from that God.  God had invited them to be a part of his work and many responded and accepted that invitation.

1 Peter 1:17-23

Years after his message in Jerusalem on the day of Pentecost, we see Peter now addressing the believers who are ‘exiled’, separated from others believers.  This ‘exile’ could be that they are Jewish believers who are geographically separated from others of common faith, or, most likely, is addressed to gentiles who are actually from this distant place yet have chosen to believe in, and to follow, Jesus.  Peter explains to these believers that they are no longer shackled by the practices of religion passed on by their ancestors worshipping their idols and false gods.  He reminds them of the basis of the faith they now follow that they, are not only to live respectfully among a people who do not share their faith, but that they also are to unite with those who do share their faith.  A unity that permits them to seek and find the manner in which they can be an encouragement of faith and growth to each other in the midst of their ‘exile’ and distant environment.  They are searching how to be ‘church’.

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