Matthew 1.18-25

At Christmas, we often focus on the birth of Jesus found in Luke 2. Matthew's story is often forgotten. The lectionary relegates Matthew 2 to Epiphany, after the twelve days of Christmas. Yet it is Matthew who tells us about Joseph and how Jesus descends from Abraham.

We are reminded first of Jesus genealogy (Matt 1.1-17). Note this inclusion of the four women; their stories are mostly scandalous (Rahab, Tamar, Ruth , and the wife of Uriah, Bathsheeba).

Jack Kingsbury reminds us that Matthew's story is about Jesus. It is easy to get lost in the settings, animals, and minor characters at Christmas, yet the story remains about Jesus.

It is easy for Jesus to get lost in the shuffle.

This Sunday's sermon focuses on one word in Greek - "genesis". The NRSV translates Genesis as "birth;" others argue that the broader sense of this word should be used. Jack Kingsbury says that this passage tells not of the birth of the baby Jesus, but the origin of the name Jesus. As Joseph struggles to accept and name this child, salvation history hangs in the balance....

Zephanian 3.14-20

painting by Gwen Meharg

We continue this week in the minor prophets with Zephaniah. Zephaniah was roughly contemporary with the reformist king Josiah of Judah (2 Kings 22). The story of Josiah is fascinating. The priests rediscover the Hebrew scriptures, most importantly the book of Deuteronomy. In the eighteenth year of his reign, Josiah begins to implement God's law. Idols are cast out. The people begin to worship the Lord. Josiah is the last good king in 2 Kings.

Zephaniah's prophecy most likely heralded and caused this change in Judah. In Zephaniah's prophecy, God's judgment universal judgment gives way to the possibility for universal restoration. The message of Zephaniah holds today. At Christmas, God established His presence in the midst of the people, coming as a strong deliverer, beginning to reconcile the world through a baby. The cross of Jesus proclaims the same universal judgment on sin, evil, and injustice; the resurrection proves that the incarnation began to restore all the world to God, gathering in the lame and the outcast.

Rejoice!

Advent 2

In Hebrew, Malachi means my messenger. It is the same word used in the Old Testament for angel.

The book of Malachi is a book of disputatons, a series of questions and answers. This Sunday's text does not include the questions from the end of chapter 2: "How have we wearied him [the Lord]?" (answer: by saying, "all who do evil are good in the sight of the Lord, and he delights in them") and "Where is the God of justice?" Yet this final question is the springboard for Malachi's message.

Malachi answers the second question, saying that the Lord is coming and how he will act when he comes. His message was one of repentance and reform. "Return to me, and I will return to you, says the Lord of hosts." (Malachi 3.7)

Christians interpret Malachi in a post-Christmas context. In this text, Malachi is a messenger sent to tell of a second messenger (John the Baptist) who prepares the way for the Lord (Jesus Christ). The fundamental question still remains: knowing of the Lord's (re)appearance, what are we going to do to prepare for him?

Tax Collector's Guide to Stewardship 3 - Matthew 25.14-30

The denominations of money used in Matthew's gospel are larger than Luke. Matthew tells Jesus' parable of the talents; Luke recounts the parable of the pounds (not to be confused with this pound) and the widow's mite.

Based on the larger denominations of money, Matthew's community was probably wealthier than Luke's. Matthew's community has the resources to give. Jesus warns Matthew's readers about the consequences of their stinginess; he minces no words.

The parable also calls people to take risks for the kingdom.

As a wealthy people, Matthew's gospel speaks a tough word to us today, even and especially in a harsh economic environment.

The parable of the talents is much discussed, for its obvious English double entendre. The English word talent, meaning abilities, derives from the monetary unit, not the other way around.

Tax Collector's Guide to Stewardship 2 - Matthew 13

In Matthew 13, Jesus tells two parables about two small items: a mustard seed and yeast. Jesus' parables teach us through commonplace images.

Once the yeast goes into the dough, there is no going back. The bread may not rise or bake properly, but the bread will never be the same. We live in a Wonderbread culture, where food magically appears in grocery stores. Unless your family bakes, you may have begun to lose your connection to this image of yeast. Yet, real dough takes time to rise. The kingdom of heaven is not instantaneous.

The Mustard Seed parable has most recently dominated conversations on CNBC about the market. Investment theories can come from anywhere. Although Jesus parables may make some sense when discussing the market, we must also recognize that Jesus meant to talk about the Kingdom against the backdrop of money and resources, in a world that lives and breathes stuff, rather than talking about stuff in a world that lives and breathes the Kingdom.

How is the Kingdom like a mustard seed? How is the Kingdom like yeast?

Tax Collector's Guide to Stewardship - Matthew 22

In this week's passage, we hear Jesus give an unsurprising answer to an obvious question. Attempts to trip Jesus on the law always fall flat. Jesus keeps the main thing the main thing.
And yet, there is a lot going on here.
The First Commandment comes from Deuteronomy 6. What sounds do we hear every day? Do we listen? Israel was commanded to listen and repeat.
The Second Commandment comes from Leviticus. Leviticus grounds many attempts to read through the Bible in one year. Yet, within a book of sacrificial instructions, comes this wonderful passage on neighbors. I love the end of Leviticus 19.14: I am the Lord. After every commandment, we are reminded that God is the Lord.
Stewardship begins not with our money, but with ourselves. May we use this season of stewardship as a time to change ourselves.

Ruth 4

^"7Now this was the custom in former times in Israel concerning redeeming and exchanging: to confirm a transaction, the one took off a sandal and gave it to the other; this was the manner of attesting in Israel. ⁸So when the next-of-kin said to Boaz, “Acquire it for yourself,” he took off his sandal."

How do we make covenants today? How do we signify a transaction has taken place? A signature? A handshake? You probably would not give someone your shoes.

Boaz made his covenant by taking off his shoe. When I think of this agreement, among other things, I think of Moses, standing on holy ground, taking off his shoes before the burning bush.

People in some cultures take off their shoes when they enter a building. Taking off our shoes usually signifies respect. It makes hospitality (and agreements) difficult to leave, makes it more painful to walk away. In some way, Boaz's word is consecrated.

Genealogy also plays a key role in this passage. Some genealogies run forwards (past to present). Others run backwards (back to the source). Pay careful attention to who is included and who is left out. What story does the genealogy of Ruth and Boaz's children tell? Why?

Ruth 3

The best example of threshing I've seen is in the move Sweet Land, a movie about immigrants to the U.S. Midwest. They thresh the grain the old-fashioned way. Impressive work for such a small amount of grain. It is hard to describe, yet it forms many of the images of the Bible, particularly in the preaching of John the Baptist and Jesus. The threshing floor is also the scene for Ruth 3.

This Sunday's sermon also deals with the messy issue of family. Nobody's family is perfect.

Sunday's text is one part embarassing, one part romantic, and one part confusing. Ruth makes a courageous move toward Boaz, one that could have ended poorly, shaming Boaz and herself.

When the term "next-of-kin" is used, another rendering of this term is "kinsman redeemer." Since land in Israel reverted to the tribe during jubilee years, only a family member could redeem family land in dispute. Only a family member could redeem a family member.

Ruth 2

Gleaning, Ruth's temporary profession, continues to this day.

Leviticus 19.9-10 and Deuteronomy 24.17-22 tell the Lord's commandments about gleaning. These verses help us to understand Ruth's context.

In our time, poverty is still rampant, particularly for widows and orphans around the world. Most of us do not have a farm, nor anywhere for others to glean.

Yet, we can do something about poverty. Read Ronald Sider's book about hunger. Chew on his prescriptions.

Learn about Feeding America (formerly America's Second Harvest). Find out what Americans are doing to end hunger.

Discover the Society of Saint Andrew and see how Chirstians are gleaning to end hunger today.

Read about World Communion Sunday, which is this Sunday. The Presbyterian Church (USA) focuses on peacemaking this Sunday. If we could end war, we could make a dent in starvation.

Finally, prepare yourself for the bread of life, gleaned from the harvest that God sowed, food from the free gift of grace, given and not earned.

Ruth 1

This week, we begin studying the story of Ruth.

The book of judges ends "...and [every man] did what was right in [his] own eyes" (Judges 21.25) The Hebrew uses the word for man, not the word for human being, or person, (adam - yes, the first person was named "human being"). If all of the men are behaving badly, it is interesting to find the story of women of faith, compassion, and service, a remedy to the collapsed society of the Judges.

A name is everything in Hebrew, as we hear Naomi change her name from "Pleasant" to "Bitter."

Naomi = pleasant

Ruth = companion, friend

Orpah = neck, back-turner

Mahlon = sickly, weak

Chilion = finished, done (they don't stand a chance, do they?)

The story of Ruth does follow her name - it is a story of friendship, companionship, and love. It is also a story of poverty, desperation and compassion. And it is the story of a God who develops a royal lineage, willing to take yet another detour through the plains of Moab, patiently walking beside us until our story reaches the birth of Jesus (Matthew 1) and beyond, even to us.

Stewardship Post

I've posted a stewardship study link on my other blog - you can click on it over to the right. Check it out!

Jonah 4 - Angry Prophet, Loving God

If you had had a great success, what would your reaction be? Maybe you didn't want to do the job in the first place, but nothing stood in your way. Would you be happy if you succeeded? Would you want to see things through to the end? Would you secretly hope for failure?

Ninevah has heard Jonah's message. God has spared the great city, much to Jonah's chagrin. Jonah mopes outside the city to see what will happen.

The last chapter of Jonah read like a parable, ending with an open-ended question. God is asking us this same question.

Jonah's name comes up in the New Testament at Matthew 12.38. The people cry out for a sign; Jesus gives them Jonah's sign, prophesying his death and resurrection, causing the early church to depict Jonah's story in art alongside the good shepherd.

The plant in the story is either a castor oil plant or a bottle-gourd. Jonah sets up a Succoth, or booth. The original meaning of Succoth is "thicket." Bottle-gourds grow as vines. Castor leaves can grow to 45 cm.

The "worm" is most likely a black vine weevil grub. The grubs live in the soil, attacking the plant from below. The grubs attack the root of the plant destroying it from within.

Are you like Jonah? Have you built a booth?

Jonah 3

If the first two chapters of Jonah are a detour, chapter three details God's original purpose for Ninevah - a message of judgment and an opportunity for repentance.

First, notice the use of numbers in Jonah. Three days comes up continually. Forty days is also a Biblical time frame: Noah (Genesis 7-8 - although the flood lasted 150 days total), Moses (Exodus 24), and Jesus' tempation in the wilderness (Matthew 4, Mark 1.12, Luke 4), to name a few. Lent lasts forty days and begins with the same sign of ashes. 40 days is a time for meditation, reflection and intentional repentance.

How many days would it take you to walk across Forest or Lynchburg? while talking?

Also, notice the interaction of the people with their livestock. It is not enough to repent on their own; their animals, the people's possessions and livelihoods, are part of the problem and the solution. Our lives are not neatly divided into our stuff and God's stuff; we cannot spiritually repent and continue to live as we have. And God loves creation, including animals.

Next week: people and much cattle.

Jonah's Song

People remember Jonah and the fish/whale, but they seldom remember that Jonah was a songwriter. The narrative pauses and a psalm begins. St Athanasius said that the Psalms are unique among the scriptures in that most scriptures speak to us; a Psalm speaks for us.

Only a song could describe the change that occurs within Jonah. A change of heart, an "A-ha!", is difficult to describe. There may be no action that the world can see. Yet a great change occurs within the human heart; God moves us further than any car, train, airplane, or, in Jonah's case, boat could ever take us.

Deep within the belly of an aquatic giant, a song begins.

Jonah describes his rescue in a song. Was it a changed Jonah who wrote the song or the song that changed Jonah?

If you could tell the story of your relationship with the Lord in a song, what would it be? What images would you use? Try it.

See the other Jonah Marbles.

Jonah 1

This week, we begin a four week study of the book of Jonah!

Jonah is a Bible School and Sunday School favorite. What do you remember from Jonah growing up? Most likely, the "whale" (the Hebrew says "big fish" - we can talk about him later).

The story of Jonah endures, for many reasons. Most importantly, Jonah is human. And his story reveals a lot about the character of the LORD to us.

Jonah is part of the collection of the Book of the Twelve, or the Minor Prophets (called minor because their books are smaller, not more or less important). Most of these prophets are short on narrative about their respective prophet and long on message, usually a prophecy to Judah or Israel (the divided kingdoms of Israel), or some surrounding nation.

OT reference:

Jonah is a common name. The book of Jonah gives us no real historical foothold, instead a large window of time, because Ninevah prominence lasted only so long before the Medes and Babylonians overran them.

However, 2 Kings 14.25 mentions a Jonah. Some say are the same prophet. It is plausible, but no one really knows.

Mark 4.35 (compare Mt 8.23-27, Luke 8.22-25) shows Jesus in a boat, asleep. The contrast between Jesus' and Jonah's experiences in the boat certainly come to mind.

Have more fun with Jonah here.

James Finale

Sunday is our final foray into James' epistle. His closing themes are justice, patience, integrity, and prayer, particularly prayers for the sick.

Some scriptures to read beforehand:

Elijah's Prayers for Rain: 1 Kings 17-18 (particularly 17.1-7 & 18.41-46)

Swearing: Matthew 5.33-37; 23.16-22

Riches: Matthew 5.19-21

Remember, James and Matthew share many verses and themes. Try re-reading James and then quickly reading sections of Matthew, specifically Jesus' teachings. Enjoy!

(Preview: next week, we begin a 4-week series on Jonah)

Jeh-

Ovah

Needs

All

Humans

Grace Abounds

We have no "autograph" copies of the bible, meaning no texts written in the original author's hand (or any other kind of autograph, for that matter - how much would Paul's autograph fetch on ebay). When biblical scholars compare ancient manuscripts, especially the odlest copies, they find minor differences between the texts. This week, we find out how one letter can make a big difference in the translation of the Bible.

In verse 2 of James 4, beginning with the scholar Erasmus, scholars have recognized that the word for envy turns into the word murder if one letter is left out. Even a conservative commentator like Calvin thought that this was likely an omission in the text. Bringing the text once again to the thorny problem of envy.

Grace is the antidote to sin. We talk much about sin, without giving it a definition. Literally, the word for sin means "to miss the mark," as an arrow would fall short of a target. Before reading James's definition of sin in verse 17, compare, contrast, and consider Paul's definition in Romans 14.23.

Follow-up to James 3

Check out this speech by Alain de Botton at the TED conference. Chapter 3 of James touched briefly on envy; de Botton's speech is an excellent follow-up (although it is not a sermon, it still begs us to reach for a spiritual center), particularly as envy relates to our work life.

James begs us to act as equals, neighbors, in the church. His divine wisdom realizes that egalitarianism and equality struggle constantly with envy and selfish-ambition.

Wisdom 2

This week, we continue in James 3. James speaks of the tongue. What are our modern equivalents of the tongue. Blogs? Facebook? Email? Twitter?

What is heavenly wisdom? Where have you seen it?

The Wisdom of Jimmy

This Sunday we begin a sermon series on the book of James. James packs a lot of teaching into a short book.

James closely tracks many of the teachings in the book of Matthew. Were the two writers in similar circles? Was the two books written by the same person?

James is also called a catholic (universal) or general epistle. This means that the epistle was not written to a particular church. James was written to the twelve tribes of the diaspora (the church scattered throughout the ancient world).

The words of James are sometimes troubling and always challenging.

Sermon Title: Single-minded Faith

Text: James 1

Sowing & Reaping

"Sowing & Reaping" will begin to have regular blog entries again, mostly random thoughts and links. Sermon info will continue to appear here on Thursdays. A link is also available in the "links."

Road, Unforgotten, Life-Form

This Sunday's passage is often used at funerals and has been a flashpoint for heated theological discussion.

We will focus on the three words of the I am saying: way, truth, and life. "Life" is a recurrent theme throughout the "I am" sayings.

In Acts, the earliest Christians were called people "who belonged to the Way" (Acts 9.2).

In John's gospel, Pilate asks, "What is truth?" (John 18.38). Jesus also says in John, "You will know the truth and the truth will make you free." (Jon 8.32)

John 12 marks a distinct shift in John's gospel. Some scholars say that John moves from an account of the signs and wonders of Jesus (John 1-11) to an account of the exaltation of the Son of Man (John 12-21).

Read John 11.45-13.38. Raising Lazarus from the dead is the final straw for the authorities in Jerusalem. Jesus must die; the Palm Sunday/Good Friday/Passion narrative begins. The chapters following the foot-washing scene of John 12 read like a farewell address. The "I am" sayings are the bridge unifying the two sections of the book.

PS - there is a bonus "I am" saying in John 6.20.

John 11 - Resurrection and the Life

John 11

"I am the resurrection and the life...."

What separated Pharisees from Saducees, among other things, was belief in the resurrection of the dead. At the judgment, at the end of this age, the Pharisees (and probably a majority of Jesus' Jewish contemporaries) believed that the dead would rise and be judged. Mary believes like her contemporaries. In Christian doctrine, we call this teaching the "General Resurrection" . As the Westminster Larger Catechism says, "at the last day, there shall be a general resurrection of the dead, both of the just and unjust" (Book of Confessions - 7.197).

Jesus wants to clarify this final resurrection for her and for us. When we believe in Jesus, the resurrection and the life, "the bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, and incorruptible, and made like to his glorious body" (BoC - 7.197). Good news indeed!

Yet when Jesus spoke of eternal life, he spoke of more than life after death or the final resurrection. Jesus spoke of the eternal life that begins now! If we have eternal life, what does that mean for the way we live today? Does what we do today have an impact on eternity?

(Click here to read more from the Book of Confessions on PDF)

"I am the Good Shepherd"

John 10. 11-18

"Staying with the Sheep"

This Sunday, we continue with Christ's figure of the sheep and the shepherds. (This "figure of speech" (v6) is the closest thing to a parable in John's gospel) Shepherd imagery is found in Ezekiel 34. Ezekiel prophesied the Lord as shepherd.

Jesus knew this scripture and used a figure that the people could understand. Jesus interpreted the meaning of this imagery for his own ministry and mission to the world.

Verses 23-24 are powerful and messianic. "I will set up over them one shepherd, my servant David, and he shall feed them and be their shepherd."

Psalm 23 is also an appropriate meditation for this week.

Thank you God for Jesus Christ, our Good Shepherd.

John 10 - "I am the Gate"

John 10.1-10

"Open to God"

We will spend two Sundays on John 10. In the first half, Jesus says that he is the gate. The Bible talks a lot about sheep and shepherds. Jesus uses an everyday image that was familiar to his audience.

Sheep were so crucial to worship in the Temple, that Nehemiah 3 describes the restoration of the Sheep Gate, on the Northeast corner of the Temple.

Sheep bond with their shepherds, recoginizing their voices and responding to their songs.

May we listen for the voice of our shepherd.

Pray for our youth and their chaperones on their trip to Massanetta. Have fun and grow in Christ together!

Light of the World

John 8.12-30 - "Walking in Christ's Clarity"

Where did I come from? Where am I going? Why am I here?

Have you ever asked yourself these questions? Jesus was clear about his answers to these questions, although his answers mystified his contemporaries and lead us into spiritual reflection. And it should lead us to ask Him for clarity in our lives.

This week, as Jesus says, "I AM the light of the world," what does that light mean for our lives?

Read Exodus 13.17-14.25 to hear the story of the pillar of fire, the Lord leading the people in the wilderness as light in the darkness. Also see Deuteronomy 16.13-17 for more about the festival of tabernacles or booths, celebrated in John 8.

Congratulations to the class of 2009 - Alex, Brian, Dorothy, and Joshua. God bless you in the years ahead!

Join me for the church-wide picnic after church!

"I AM..."

This week we begin a new sermon series on the "I AM..." sayings of Jesus from the gospel of John. "I am the Bread of Life", says Jesus. A fitting statement for celebrating the Lord's Supper. What does it mean for Jesus to be the bread of life? And what are these stories about manna from the Old Testament? Read Exodus 16 and Numbers 11 to understand the people's experience of manna in the wilderness.

If bread is nourishment, what does it mean to rely on Jesus for nourishment?

The Complete Series

1. John 6.25-59 I am the bread of life

2. John 8.12-20 I am the light of the world

3. John 10.1-10 I am the gate

4. John 10.11-18 I am the good shepherd

5. John 11.17-27 I am the resurrection and the life

6. John 14.1-14 I am the way the truth and the life

7. John 15.1-17 I am the true vine

Congratulations to our seniors. Look forward to getting to know you this weekend. May God bless you in these exciting years ahead - your adventure has just begun! Take Christ with you on the journey.

Our second graders receive their Bibles this Sunday. A special gift for special kids. Remember, Bibles are meant to be read.