Thursday 31 December 2015

Bible notes January 17th to February 7th 2016 by Rev Barrie Morley

Paul's Letters to the Churches at Corinth

Throughout the weeks leading up to, and the first weeks of Lent, the RCL uses four different Pauline letters,  1 & 2 Corinthians, Romans, and Philippians, as well as the gospels of Matthew, Luke and John.   The most frequently used Epistles in the early post Chritmas period of Lent Year  C  are the two to the church in the Greek seaport of Corinth.

It is well understood that the congregation at Corinth gave Paul more heartache than any of his other daughter churches, and so his letters  there produce some of the most moving and noblest sentiments of the New Testament.  These pearls produced by the pain of his relationship with the Corinthians, show us the cost of Christian ministry, the dedication required in true Christian leadership, and the flawed character of the leader.  We might ask,  'Am I anywhere near as dedicated as Paul?   What faults of his are also found in my leadership?'

JANUARY 17th   Second Sunday in Ordinary Time

1 Corinthians  12:  1-11

It would be easy to describe the Church at Corinth as a 'Charismatic' congregation, though to do that might well be an oversimplification, and to look uncritically at the early church through twenty first century western spectacles.    However without doubt, at Corinth the Gifts of the Spirit were not only used (good), but abused (bad).  Some members used them as trophies in a game of congregational 'One upmanship'.  The gifts of tongues was particularly prized.  Paul counselled a broader,  more inclusive approach to the Gifts of the Spirit.  Rather than  being given for the use of individuals, as some Corinthians imagined, the Apostle understood that the gifts were meant for the edification of the church as a whole.   Chapters 12-14 should be treated as a whole in order to get a balanced picture of the place of spiritual gifts and fruit in the church.  

The passage for today lists those spiritual gifts which the Corinthians recognised as special manifestations of the work of the Holy Spirit.

A humble and sensitive  examination of their place in the Christian Church today might be a useful thing to work at prayerfully.

SERMON IDEAS.

Ask and examine whether this list is exhaustive, taking account of other lists in the NT.

Ask how sharp the line between 'natural' and 'supernatural' gifts used in Christian service should be drawn.

Ask whether we as a congregation make the most of either a) 'natural' gifts or b) supernatural gifts.

Is service and ministry in our church dominated by a number of strong individuals who refuse to allow others to use their gifts, or are people failing to use their abilities properly in Christian service?

JANUARY 24th   Third Sunday in Ordinary Time

1 Corinthians  12: 12-31

Would it be an exaggeration to claim that the New Testament can be divided into two parts?   Part A,  the establishment of the Church and its message,  (Gospels and Acts). Part B the problems of the early church?   Paul and others write to young Christians in new churches to help them live in harmony together, and to turn from their former pagan lifestyle to a Christian one.  This was not easy.   AND....it is not easy today either!   Especially in these days when, as in New Testament times, the Christian faith is a minority religion under pressure from the dominant culture around.

These few weeks when the RCL works it way through  Corinthians will allow preachers to look at some of the causes of friction in that ancient church, and find advice for believers in fellowships today.

PREACHING THEMES AROUND HARMONY WITHIN THE FELLOWSHIP ABOUND.

How truly is our Church a true fellowship (Body), of interdependent equals?

Are we a hierarchical pyramid, an inverted pyramid or a flat structure of command?

 When I examine my own motivation, In the privacy of my heart  during a time of prayer.  What would I say was the motivation for my Christian service?

Does my church get the best out of the gifts of all its members?

Which gifts are most evident, and which least in evidence where I work and worship?  What can be done to redress the balance?  (v27-31)

JANUARY  31st   Fourth Sunday in Ordinary Time

1 Corinthians   13:  1-3

This, one of the most famous and loved passages in the whole of Scripture is a pearl produced by the irritation in the church described in chapters twelve and fourteen.   The abuse of gifts, and a motivation of self promotion cause Paul to remind his readers of the only valid motivation for Christian service - love.    However, whilst such a theme for a sermon this week would suit the G.Ro.W. philosophy of searching for the themes running week by week through the lectionary passages, there are other valid themes which are too often neglected in this chapter.

Whilst this chapter may indeed be a 'Hymn to love', Paul mentions two other Christian keystones which are eternal, namely HOPE and FAITH.   Commentators have so focused on Love that the other two have been neglected.  Only a few weeks ago Christian worship was infused with Advent Hope.   Is it time to consider what that Christian Hope means over 2,000 dark years after it was first born?   What IS Christian hope, and how can we maintain it after 2,000 years of waiting?

FEBRUARY  7th   Fifth Sunday in Ordinary Time

1 Corinthians 3: 12 - 4:2 

 

WHAT KIND OF BUILDING HAS OUR MINISTRY PRODUCED?

 

Many at Corinth were eager to abandon 'their' apostle, Paul,  because his public image and skills of oratory were not good enough for them.   These church members would have preferred a professional orator to represent them, one who could bring them respect and attention among their pagan neighbours on the Corinthian philosophical circuit.    Paul, the founder of the church at Corinth had to watch as his relationship with his Corinthian 'children' deteriorated.  

But what kind of building was this Church?    Perhaps it was not half as good as some of its members imagined.  (3: 10-15)

And what really was  the role of an Apostle?  (4:1)

In the end Paul claimed not to be interested in his own status or glory.  All he wanted was to be able to play a part in helping to build more stones into the eternal Church of Christ.

Preaching points.

How do we judge the 'success' of congregations today?   Numbers?  Money?  Size of leadership teams?    Leaders whose salary and life style fit into the success culture of their secular contemporaries?      Or humble Christian service and character?

How do we judge those who lead us?   Faithful service?   Costly pastoral care?  Or do we judge by the values of 21st Century celebrity culture  

Looking back over our time of Christian service what do we feel we have built which is of lasting worth?   (3: 13)


FEBRUARY 14th

Barrie Morley - December 2014

Wednesday 25 November 2015

Bible Notes Advent 2015 by Rev Barrie Morley

NOVEMBER 29th   First Sunday in Advent   Year B

LUKE  21:   25-36

I don't know about you but when I saw the first Gospel passage for the new lectionary year I winced!  No star struck wise men, awe struck shepherds with fluffy lambs here - just promise of trials and tribulation.  Strong meat indeed.   However this passage does serve to remind us that Advent is much more than preparing for December 25th (Children's Advent Calendars not withstanding).   Advent is as much about preparing for the final triumph of Christ as it is about an annual celebration of the Incarnation.

But how  do we begin to understand this passage and then preach from it?    People of a 'certain age' may remember, in their childhood, their mother appearing with a skein of knotted wool.  Sometimes she would unwind it onto the arms of a dining room chair, but sometimes, with a steely glint in her eye she would say,  'Now, hold your arms up' - and then proceed to use us as the two posts to unwind her wool over - even when our arms really began to ache.   Like a ball of mixed fibres, this passage needs to be unwound in order to seperate the strands, before we can begin to preach from it.

Can we identify these three themes in this apocalyptic passage?

STRAND ONE  Things that happened shortly after Jesus predicted them, in late Bible times.   The fall of Jerusalem and the destruction of the temple happened about forty years after Jesus was crucified.  The Jerusalem strand (v20)

STRAND TWO  Things that are always happening - (I write this the day after the massacres in Paris).   'Wars and rumours of wars, earthquakes, people's hearts failing them for fear' are part of life in every age.  The persecution strand

STRAND THREE  Looking ahead to a future that, however we interpret it, would not happen for long after Jesus spoke these words. The final triumph strand.

It's that final strand which we might want to focus on  because it speaks to every time and place.  Verses 27-28    

You don't necessarily need to believe that the Son of Man will literally appear on a cloud, but, as a Christian you can hold on to the faith that in the end, God's willwill be done, and then, as v 28 says, 'Hold your head up,'  through all the trials and difficulties of life

There is potential for an encouraging sermon on Christian hope here, especially if the congregation includes those who need encouragement because they are among Luke's target audience of the least, the last and the lowest.

DECEMBER 6th Advent two
LUKE   3:  1-6

Luke wishes to write a Gospel grounded in history and focused in a particular time.  As a loyal member of the Roman Empire, and writing a Gospel for Gentile readers, he grounds the events he describes in real places, times, and during the lives of real historical figures.  (vs 1-2)

Then he introduces John the Baptist.  John is sometimes seen as the forerunner or announcer of Jesus, but he should also be understood as the announcer of the Kingdom - the Kingdom of God.  

 At its best the Church points to the Kingdom.  At itsvery best it models and exemplifies it.  Jesus and the Kingdom, not the Church, is what we proclaim.    

POSSIBLE PREACHING THEMES.

Where today do we see small 'Signs of the Kingdom'   Stories of personal sacrifice?   Examples of human compassion and love from news bulletins?  Food Banks and Night Shelters (in which churches often play a leading part).

Are we calling people to prepare the way for God's will to be done on earth?  Are we pointing to the Kingdom?

If (see introduction to Luke's Gospel on this site),  Luke's is a gospel of Reversal, Good News for the least, lost, last, and lowest, how far are we and our church living by true Kingdom values?

DECEMBER 13th  Advent three

LUKE  3:  7-18

The challenge of these Advent passages continues with Luke's account of John's preaching, and the demands he made on people for a generous, caring life style.  Contentment and honesty are among the virtues he expected of people.

SOME IDEAS FOR A PREACHING THEME.

How much contentment and honesty is there in our society, and indeed in us?    How much greed? (v10-14)

On what are we relying (v7-9), our church heritage or our own vital up to date walk with the Lord?

 

Where in the turmoil and pain of life for many today might we see something of judgement - what is our response to it?  (v8b-9)

DECEMBER  20th   Advent four

LUKE   1:  39-55

The Magnificat.

Many people believe these words fit better on the lips of Elizabeth than Mary.   This poem echoes the prayer of Hannah as she presents her longed for son to the service of God at the sanctuary of Shiloh   (1 Samuel  2: 1-10)    The Magnificat expresses the longings of a down trodden, occupied nation.   Some might see its inclusion here by Luke as an example of an early Theology of Hope or Liberation.   Pope Francis is very clear that the church should  indeed proclaim and exemplify Good News to the poor.  It certainly underlines that the third Gospel is a gospel of 'Reversal' (Richardon).

Challenge opportunities for Preachers.

The Magnificat celebrates Reversal.

What does it say to MY church, is it Good News or is it a warning of judgement?

What does it say to our own land?  How far do we live by its values and try to build our society upon them?

Where today may we see the mighty brought low and the lowly raised up?

 Have we personally a testimony of being raised up by God, or being spiritually rich even if materially poor?

DECEMBER 27th   Christmas One  

LUKE  2:  41-52

Years ago we went shopping just a day or two after Christmas Day  (Oh dear how sad!)    Crowds of people were turning to the Sales as a cure for the Cabin Fever of being indoors for days, and trying to escape the boredom many feel in the later Christmas season. Amongst them, the shop staff were alreadt  busy removing the Christmas decorations and advertisements and replacing them with notices of the January Sales. Commercial  Christmas seems to start in late October, and end on Christmas Day.   But not for Christians!  For them,   now is the time to linger over the themes of the Incarnation and Salvation.  

Jesus is between childhood and adolescence.  From the age of 13  Jewish children were required to strictly observe the requirements of their religion  (Leaney)    But here is Jesus, still a child,  showing remarkable understanding and seriouseness in the things of God.   Luke alone of the four evangelists offers stories of Christ's childhood.    Is there a challenge to us all about how seriously we take our faith?

JANUARY  3rd   Christmas Two

JOHN  1  1-18

How much does our 21st western society depend on words?    The new course for Worship Leaders and Preachers in the Methodist Church is a computerised course rather a than book based one.  Students are asked to submit material which may well include  music and video clips.  Many Block Buster Movies rely on Special Effects, and Wrap Around sound more than dialogue.   In this Digital age, University Libraries may have few books because knowledge may be assessed On Line.   'Text Speak' has its own minimalist language.  The Bee Gees song  'Only Words' describes twenty first century western life.   

Added to this is the Post Modern suspicion of any Plan in life, and 'Big Picture'  or overall meaning or significance.     BUT......John presents a very different World View.   'In the beginning was the Word'.   This means that before recorded time God's Wisdom and creative energy had a plan for life.    Around 1950 years ago that creative energy, that Plan was seen in human form.

Preaching Possibility   The idea that there IS a plan and purpose to life is good news.  This passage offers material for an evangelistic sermon offering people purpose and meaning in life through Chrost.

JANUARY  10th   First in Ordinary Time

LUKE  3: 15-22

Luke returns to the ministry of John the Baptist (see Advent Three).   But here Luke moves from John's own distinctive message to his pointing away from himself and to Christ.   Then comes the arrest.

A disciple might do many things for his master,  but only a slave need take off his master's shoes.    John is making it clear how much superior the one who is to come is to him.

John's life is ended with a prison execution.

SERMON IDEAS.

Remembering the many modern martyrs for the truth.

Are we always as realistic in our evaluation of our status and work for the Kingdom as John was? (v16)

John, the great crowd drawing preacher of his day comes to a sad end hidden away in Herod's dungeon.  Thinking of Luke's Gospel theme of Reversal are we prepared to move from centre stage when the time is right?

Barrie Morley

 November 2015

Thursday 5 November 2015

Bible Notes Introduction to Year C Lectionary by Rev Barrie Morley

REVISED COMMON LECTIONARY  YEAR C   

THE GOSPEL ACCORDING TO LUKE

RESOURCES

'New Proclamation'   Ed. David B. Lott                                                          Seminar Notes from Dr. Neil Richardon

'Christian character in the Gospel of Luke                                                     'Preaching the Gospel of Luke'  D. Macpherson in       

'Gospel according to Luke' Leaney                                                                'The Preacher'.

Luke has been well described as the Gospel to the Least, the Lowest and the Lost.   In the first century this might include women, and women feature prominently in this Gospel.   His target was the often poor and enslaved city dweller of the first century Roman world.   This makes Luke a MISSIONARY GOSPEL, as he is very concerned to apply the Good News to the non Jewish world.   It has been described as a 'Gospel of Reversal' (Richardson).   Luke stands things on their head.      God, Luke reminds us, brings down the mighty from their seats (Magnificat) and speaks blessings on the poor and woes to the rich (Sermon on the Mount).   Blessings for those who weep and woes for  those who are rich.    No wonder REPENTANCE is a major theme of his Gospel.  To enter the Kingdom requires repentance, and that repentance must include a change in values, priorities and probably life style.

   

THE KINGDOM OF GOD is a major theme for Luke, but he writes in such a way as to present Jesus the King as no threat to the Empire of his day.  King Jesus is a servant, not a mighty military man.   Luke believes that one can be a slave, a soldier,  a nobleman, loyal to the Emperor, and yet at the same time a follower of Jesus.  (This raises questions as to just how revolutionary Luke's Gospel  to the least and lowest is or is not).

LIFE IN GOD'S KINGDOM   King Jesus enters his glory through suffering The emblem of this gospel writer is a calf, an animal of sacrifice.

Repentance will bring God's forgiveness.   In turn Christ's followers must love their enemies.  Citizens of the Kingdom of God must be generous and not hord wealth.   There are particularly sharp challenges about wealth in this Gospel.

HELP FOR PREACHERS FROM DR. LUKE.  In our preaching in Groups/Beneifices/Circuits, continuity of theme can be a problem because of the many different preaching voices who 'visit' to lead worship from week to week.  Therefore we need always to ask not just 'What does this Passage say, but, equally importantly  'What does this Gospel or Book say?'   Where in each passage can we find one of the Lucan emphases listed above?  How does one passage fit into Luke's total understanding of the Gospel?

Luke lends itself to a dynamic, narrative preaching style, because it is crammed with personal interest stories, rather than closely argued theological doctrines.  Luke, (like Mark), is a Gospel of action, full of real life stories.  

This Gospel invites us to think about the nature of the Kingdom, and the character of our King.   Two thousand years after it was written, it still invites us to ask 'Who are trying to be King/Ruler/Dictator today?    

How do the values and practices of the world or state echo or deny the values of the Kingdom of God?

Who today  are the Least, Last, Lowest and Lost?    Look for their stories in Luke and apply them from the pulpit.  

Where does this Gospel challenge our world where the richest 1% control 48.2% of Global assets?   

Luke can be exciting  and comforting, offering Good News to all who repent and so enter the Kingdom.   But it remains

 challenging,  for individuals, for churches  for States and economic systems.  

Luke's Gospel offers the Good News of God's Kingdom to the Least, Lost, Lowest and Last, in the 21st Century just as much as in the 1st century

Barrie Morley  November 2015

Wednesday 7 October 2015

Bible Notes for 18th October to 22nd November 2015 by Rev Stuart Gunson

Notes linked to the Revised Common Lectionary Gospel readings for the period October 18 to November 22 2015 by Rev Stuart Gunson

INTRODUCTION

From October 18 to November 15 the Gospel readings are selected passages from the Gospel of Mark Chapters 10-15; the reading for 22 November (the Sunday being the last Sunday in Ordinary Time, or the last Sunday in the period designated as ‘After Trinity’ in the liturgical calendar) is part of the passion of Christ from the Gospel of John Chapter 18.

The series of readings from Mark begin at Chapter 10 v 35, however Mark 10 v 32-34 (immediately prior to the reading for 18 October) and the John reading for 22 November (18 v33-37) provide the ‘bookends’ for the series of readings.

Mark 10 v 32-34:
32 They were on the road, going up to Jerusalem, and Jesus was walking ahead of them; they were amazed, and those who followed were afraid. He took the twelve aside again and began to tell them what was to happen to him, 33 saying, ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; 34 they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.’

Here Jesus spells out to his disciples the way he sees things unfolding for him as he describes what are to become the events of his passion. (It is interesting to note that ‘passion’ has the same root in language as ‘passive’, so in his passion we might recognise that Jesus passively ‘allowed things to happen and take their course’, and this exposes his vulnerability.)

John 18 v 33-37 describes the trial of Jesus before Pilate which brings with it the realisation of the Mark reading.

The last Sunday in Ordinary Time (Nov 22 in 2015) traditionally carries the title “Christ the King” in which Jesus talks to Pilate about His Kingdom.I have themed this series of reading to reflect characteristics of the Kingdom of God; we might note again that these characteristics are those which expose vulnerability.

 I hope it doesn’t feel too contrived!

(The NRSV has been used in this preparation and all passages quoted are from this translation)

18 Oct: Mark 10 v 35-45:  The request of James and John
35 James and John, the sons of Zebedee, came forward to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’36And he said to them, ‘What is it you want me to do for you?’ 37And they said to him, ‘Grant us to sit, one at your right hand and one at your left, in your glory.’ 38But Jesus said to them, ‘You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?’ 39 They replied, ‘We are able.’ Then Jesus said to them, ‘The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.’  41 When the ten heard this, they began to be angry with James and John. 42 So Jesus called them and said to them, ‘You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many.’

A KINGDOM OF SERVICE

It is clear that the disciples had not understood the significance of what Jesus had just told them (in Mk 10 v 32-34) because in v 37 James and John open up the subject of status and power; almost the opposite of being vulnerable and passive. They upset the other disciples in the process.

Jesus addresses the matter of position and power.

He reminds them first of the need to identify with the underlying principles of the cause (can you drink the cup that I drink or be baptised with the baptism I am baptised with?), then offers some comments on leadership. Look at how these comments develop:

 Rulers among the Gentiles lord it

 Great ones among the Gentiles are tyrants

 Great ones among you must be servants

 The first among you must become as slaves

He simply turns the whole hierarchy on its head and the implications are very challenging.

Does it make you review your understanding of leadership within the Church?

What does it mean for a Christian who has a definite leadership role in his or her job?

What does it mean for the Christian’s contribution to community life?

25 Oct: Mark 10 v 46-52:  The Healing of Blind Bartimaeus
46 They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. 47 When he heard that it was Jesus of Nazareth, he began to shout out and say, ‘Jesus, Son of David, have mercy on me!’ 48 Many sternly ordered him to be quiet, but he cried out even more loudly, ‘Son of David, have mercy on me!’ 49Jesus stood still and said, ‘Call him here.’ And they called the blind man, saying to him, ‘Take heart; get up, he is calling you.’ 50 So throwing off his cloak, he sprang up and came to Jesus.  51 Then Jesus said to him, ‘What do you want me to do for you?’ The blind man said to him, ‘My teacher, let me see again.’ 52Jesus said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way.

A KINGDOM OF MERCY

Apart from the miracle of healing, there are a number of things in this story and I share just two of them.

First we note that Bartimaeus calls out for mercy; only when he is face to face with Jesus does he ask ‘let me see again’. The origin of this is likely to be the belief that illness and disability were a punishment meted out by God for some sin. Bartimaeus does not rail against this, what he asks for is that the punishment is softened, and that he is given some hope. That is what mercy is about: the punishment appropriate to the crime has been dispensed, but some undeserved remission is made, and hope is restored. Being called across by Jesus is that sign of hope and now he can ask with faith for what he wants.

The second point I pick up is about dignity/independence. Think for a moment how easy it is to take over a person with a disability … to push their wheelchair when they want to propel themselves. My blind friend used to make me a cup of coffee when I visited. It took an age: finding everything, guiding the spoon into the cup, pouring the boiling water until the little gadget that detects the water level bleeped. It would have been far simpler if I’d done it, but he would have lost opportunity to be hospitable. Jesus called Bartimaeus over: no one went to lead him by the hand, nor did Jesus go across to make it easier. He went all by himself and it gave him the confidence to ask for what he really wanted: to see again.

1 Nov:  Mark 12 v 28-34: The First Commandment
28 One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, ‘Which commandment is the first of all?’ 29 Jesus answered, ‘The first is, “Hear, O Israel: the Lord our God, the Lord is one; 30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” 31 The second is this, “You shall love your neighbour as yourself.” There is no other commandment greater than these.’ 32 Then the scribe said to him, ‘You are right, Teacher; you have truly said that “he is one, and besides him there is no other”; 33 and “to love him with all the heart, and with all the understanding, and with all the strength”, and “to love one’s neighbour as oneself”,—this is much more important than all whole burnt-offerings and sacrifices.’ 34 When Jesus saw that he answered wisely, he said to him, ‘You are not far from the kingdom of God.’ After that no one dared to ask him any question.

A KINGDOM OF LOVE

The three synoptic gospels treat this story differently. In Matthew, the question “Which commandment is first?” is a test question, in Luke Jesus obliges the questioner to also provide the answer.

Here in Mark, Jesus has spoken well and earned the right to be asked a deep question about ‘which is the most important commandment?’ He answers ‘Love God and love your neighbour’. Love for God is to be absolute, love for neighbour is to be relative, and the point of reference is ‘self’. How much do you love yourself? Love the other person at least that much!

The answer resonates with the scribe and so it should, after all he is an expert in the law! But then he (the scribe) makes an observation: Loving one’s neighbour is far more important than trying to please or to appease God (with sacrifices and burnt offerings). I can just imaging Jesus saying ‘Alleluia, here is somebody who not only knows the law, but understands it as well’.

Living the kingdom of God is about getting on and putting love first; letting our response to God’s love for us to be more than a reverential response to God, and then translating that response into an active love towards others.

Nov 8: Mark 12 v 41 to 44: Jesus Denounces the Scribes and the Widow’s offering
38 As he taught, he said, ‘Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the market-places, 39 and to have the best seats in the synagogues and places of honour at banquets! 40 They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.’  41 He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. 42 A poor widow came and put in two small copper coins, which are worth a penny. 43 Then he called his disciples and said to them, ‘Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. 44 For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.’

A KINGDOM OF SACRIFICIAL GIVING

The gospel writer cleverly puts these two stories together. The widow’s straitened circumstances are consequent on the exploitive behaviour of the (rich) scribes. Her generosity in giving is far more sacrificial than that of the rich donors.

They complement the ideas that we explored on 18 October when we discussed power and status and sacrificial service. Also our scribe of November 1 who said that loving one’s neighbour was more important than burnt offerings would have understood completely this contrast. Loving one’s neighbour is not always easy and can involve self-denial of time, resources, attention, patience and numerous other things. A person’s response to God is greater than deference  it is about giving something of ourselves to the other.

This also might challenge us to think about our engagement with charitable works: ‘throwing money’ at it is often the easy thing and salves the conscience; giving time, commitment and advocacy are much more demanding. It is then that we really engage with this text.

Nov 15: Mark 13 v 1-8: The Destruction of the Temple Foretold
13.1 As he came out of the temple, one of his disciples said to him, ‘Look, Teacher, what large stones and what large buildings!’ 2 Then Jesus asked him, ‘Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.’  3 When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, 4 ‘Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?’ 5 Then Jesus began to say to them, ‘Beware that no one leads you astray. 6 Many will come in my name and say, “I am he!” and they will lead many astray. 7 When you hear of wars and rumours of wars, do not be alarmed; this must take place, but the end is still to come. 8 For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs.

A KINGDOM OF TRUTH

The inclusion of the destruction of the temple in the gospel stories is one reason why scholars place the writings after about 70CE. They imply that the gospel is written not as a contemporaneous diary, but with the crucifixion, the resurrection and the destruction of the temple written into the narrative of the story in ways like: “you must take up your cross” and “in three days I will rise again”.

How you deal with this does not negate Jesus first warning to his disciples: do not put your trust in large and seemingly stable structures whether they are physical edifices or  the political/religious/social frameworks that Jesus challenges when he ‘cleanses’ the temple(Mark 11). The disciples were probably referring to the former when they ask the question ‘when will this be?’ Jesus is clearly referring to the latter.

Now follows a series of further warnings:

Beware of false prophets: the story of Jeremiah and Hannaniah in Jeremiah ch 28 is a good scriptural illustration of this

Be aware that conflicts will happen, they will have their roots in ethnic difference, cultural differences, political differences and religious differences.

Be aware that disasters will take place: what might Jesus add to his list of earthquakes and famines? He might include contemporary threats: global warming, rising sea levels, pollution of land, water and air?

This is writing in an apocalyptic style, and we might be tempted to think in terms of a cataclysmic end. But Jesus says ‘this is the beginning of the birth pangs’. He is offering hope, but we have to face up to many of the inconvenient and painful truths of this world if the Kingdom of God is to be safely delivered.

22 Nov John 18 v 33-37 Jesus before Pilate
33 Then Pilate entered the headquarters again, summoned Jesus, and asked him, ‘Are you the King of the Jews?’ 34 Jesus answered, ‘Do you ask this on your own, or did others tell you about me?’ 35 Pilate replied, ‘I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?’ 36 Jesus answered, ‘My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.’ 37 Pilate asked him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.’

THE KING AND HIS KINGDOM

This passage brings to completion the journey we started on 18 October when we looked at Jesus predicting his passion and now encounters this for real.

This passage is more about the King than the Kingdom; a king who will shortly be enthroned on a cross.

This brings into focus our first reflection (18 Oct) about a kingdom of service in which Jesus asks John and James: “can you drink the cup that I shall drink” and in which kingship is turned completely upside down.

Jesus knew that his ministry was a challenge and that it would lead to confrontation of this nature.

The Jewish Authorities had taken Jesus to Pilate, the Roman governor, with the charge that he claimed to be king, a clear threat to law and order.

So Pilate and Jesus engage in a conversation about kingship, but they approach the subject from completely different perspectives. To Pilate the King is lord and tyrant, to Jesus the King is servant and slave; for Pilate kingdoms are about power struggles to keep the king in place, for Jesus the kingdom is about service,  mercy, love, sacrificial giving. Is this the ‘truth’ that Jesus spoke about and which prompted Pilate to ask “what is truth?”?

Does truth also embrace some of the issues that were raised on November 15; as we face up to the warnings that Jesus makes (or may make in this contemporary world), we have to face the truth that many of the things he warns against are consequent on human behaviour.

SUMMARY

Al Gore, a former USA vice president delivered a programme of lectures on climate change which were gathered together into a documentary film entitled ‘An Inconvenient Truth’. To this day, the reliability of that evidence is contested, particularly by those who do not want to be inconvenienced!

In this series of readings, we have the truth about the Kingdom of God (Sacrificial service, love, sacrificial giving, mercy, truth) and may have recognised that they can be inconvenient to those in positions of leadership. The bearer of this truth, the ‘true prophet’ was to be silenced.

As the story of Jesus’ trial develops we can sense that Pilate is increasingly uneasy (John 19:12) but his hand was finally forced: the Jewish leaders get what they want but in the process compromise themselves with the blasphemous confession “we have no king but Caesar” (John 19:15)

Monday 31 August 2015

Bible Notes 13th September to 11th October 2015 by Rev Barrie Morley

The Kingdom of God in Mark (continued).
SEPTEMBER 13th
MARK  8:  27-38
Now, about half way through the sixteen chapters of Mark we reach a pivotal moment.  The shadow of the cross falls across the ministry of Jesus.  He begins to instruct his 'students' on the price he must pay to bring in God's kingdom.   AND...there is a price too for the disciples as they have to learn to imitate the way of Christ.  'Bearing shame and scoffing rude. in my place condemned he stood,' wrote Philip Bliss.  However, as the late Dr.  Donald English powerfully reminded us, people who are offered the gospel are not 'simply handed forgiveness like a birthday gift to be opened at our convenience and somehow existing apart from ourselves.  The cross of Christ and the resurrection of Christ are the great salvation events, but we benefit from them by entering into them.  These very gifts involve us in the daily experience of death and  resurrection.'   ('Christian discipleship the hard way'p. 38)
QUESTION FOR PREACHERS,  'Does our preaching make these things clear enough?'
SEPTEMBER 20th
MARK  9:  30-37
The Greek word usually translated Disciple could validly be translated Student.   Jesus was trying to teach the tweelve the principles of the Kingdom of God.  Mark shows us here that those students had hardly grasped lesson one!   Their idea of the Kingdom was a time and place when God's glory would be revealed and they have become princes in the realm.  The idea seemed to appeal to the vanity of these Galilean fishermen.   Status glory and power are stiill temptations that we Christians fall prey to.
PREACHING POINT.  In first century Palestine status and precedence were daily issues, in the Synagoue, in matters of Law, and, at the dinner parties which Jesus attended.   BUT...in the Kingdom of God, the first will be last.
                              How status conscious is our congregation/denomination?
                              How much do we as a church honour and value the least, the last, and those whose contribution is done quietly?
SEPTEMBER 27th
MARK 9:  38-50
   There is no way of avoiding the stark challenge of verses 43-48.   Cranfield (The Gospel according to Mark), claims that the general point is,  it is worth making the most costly sacrifices for the sake of not losing eternal life.
He adds 'It would not be lost on  the Roman church (probably for whom Mark wrote) in the time of persecution.  
PREACHING/DEVOTIONAL POINTS
Remember the cost which some believers have paid and still do pay for the sake of the Kingdom of God.  Today this is certainly true for Christians in the Middle East
How aware of these people's situation are we?
What more could this congregation do?  
How much in our own culture has self-fulfillment replaced self-sacrifice?
OCTOBER 4th
MARK  10:  2-16
Human sexuality and relationships are issues which loom large in our culture, laws, and in the Church.      Two generations ago, same sex relationships and divorce still carried stigma within both society and the Church.
Now, Black & White, one size fits all approaches seem old fashioned.  Many 'Bible believing' Christians are unlikely strictly and literally enforce Jesus words on divorce as outlined in this passage.  
POINTS FOR PREACHERS AND LISTENERS
How far do Christ's words from HIS culture apply to ours?   What tools should we use to correctly apply teaching from another culture to our own?
How can I avoid making self righteous judgements?
Where do we feel Christians are too influenced by the standards of society as a whole?
OCTOBER 11th
MARK 10:  17-31
Here the rubber really hits the road!  Mark shows us graphically how different the values of the Kingdom of God are from the religion and culture of his day.  The shock waves in this story reach beyond the Rich Ruler all the way to Jesus own disciples.  'They were amazed at his words'.  In much of the Old Testament we find the idea that health, wealth and happiness are all signs of God's favour, ( a view challenged in certain books such as Job).
The disciples seem to have inherited this idea.  So what are WE to make of it 1900 years later in our consumer 'must have' society?
   First, let's look for the Good News here.   If we ask 'When and for whom did Mark write his Gospel?'   The answer might be, 'For believers and enquirers in forst century Rome at a time of difficulty'.   There was a COST to following Christ.   And..many, perhaps most of Mark's target audience were from the lower stratss of society.  So, it is possible to read this passage s Good News to people who are  not wealthyin this life and/or have been willing to pay a price for following Christ. (see v 30).    Today there are many folk around the world, and in the UK who count themselves rich in Christ.
FOR PREACHERS & HEARERS TO PONDER
What is the Good News for the poor in OUR culture?  The challenge of v 23 remains in  these days when many Western Christians enjoy a lifestyle of affluence.
In the end only WE can each answer for ourselves whether our wealth is making it hard for us to truly live under the reign (in the Kingdom of) God

Tuesday 25 August 2015

Bible notes for 30th August to 6th September 2015 by Rev Barrie Morley


THE KINGDOM OF GOD IN MARK.
  G.Ro.W. tries to help continuity of teaching in church systems where many different preachers lead worship throughout the year.  Whilst the Revised Common Lectionary helps, it does conflate the Christ event into little more than six months from Advent to Trinity.  Hardly have we celebrated the birth of Christ than we find ourselves slogging through Lent.  Only afterPentecost does the Lectionary focus on Christ's ministry and teaching, but by then his story has already been celebrated in the cycle of worship.  It can seem that the TEACHING of Christ is pushed to the sidelines.  Yet Jesus' revolutionary words are one of the main reasons why he made powerful enemies among the religious establishment, whilst, at the same time, attracting crowds of ordinary folk.  So....if the Christ is event is more than Incarnation/Death/Resurrection,  perhaps in these post festival days we could offer preaching & teaching on the burden of Jesus' teaching...THE KINGDOM OF GOD?
     A key reason for Jesus' differences with the Pharisees was that he interpreted the Law in a radically different way from them.  His was a more liberal, humane way.    All Jews believed in the final reign of God, but, as Mark makes clear, Jesus burst onto the scene proclaiming that the time had now dawned (Mark 1:  14-15).   Jesus parables were illustrations of the reign of the Father,  and his miracles of healing back up his words with signs and examples of God's good intentions for people.   Our task as people who proclaim in worship the Reign of God, is to challenge congregations to identify where today the values of God's reign are seen, and....NOT seen.   
   So...the Kingdom of God may be uttermost in our minds as we read the lectionary over the next weeks
AUGUST 30th   MARK  7:  1-8:  14-15:   21-24
     Though the Kingdom of God is not mentioned in this chapter it does show a stark contrast between the religiosity of the Pharisees and the no nonsence humanity of Jesus.  Therefore, Jesus words here demonstrate his Kingdom priorities.
   CHALLENGES 
    How pure are our motives, how clean our thoughts?
    In an age when the  clearly defined and generally agreed Christian lifestyles of two generations ago have given way to personal choice about the way Believers should live, are there any absoslutes?  What are the marks of a life lived under the reign of God?
SEPTEMBER 6th   Mark 7:  24-37
  Jesus the Jew is on foreign soil.  The first miracle is done with some apparent reluctance, and the second privately (to avoid publicity?)  Does Jesus still see his mission as only to the House of Israel?  Why has Mark included these events in his gospel. which is aimed primarily at Gentile people?
   Here again, though the Kingdom of God is not mentioned, the REIGN of God, (an equally valid translation of the Greek Basilea) is demonstrated.
PREACHING THOUGHT.   Whilst some churches claim a 'healing Ministry',  ALL churches ought to be proclaiming the Kingdom of God by deeds of compassion, welcome and support, demanding justice etc.,  All of these things are in the healing spirit of Jesus

Tuesday 7 July 2015

Bible Notes for 12th July to 23rd August 2015 by Philip Holmes

Ephesians

Over the next few weeks, our Lectionary readings turn to Ephesians and bring an up-lifting message to the church of today. Ephesus was a busy commercial port with a population of a third of a million people. It was a cosmopolitan city as you might expect of a place that had visitors from all over Europe and the Middle East. People at the time would know about Ephesus, not because of it's significance for the Christian church, but because it was the renowned centre of the cult that worshipped the goddess Diana (or Artemis in the original Greek). Luke writes about the attacks that disciples of Diana made on early the Christian community (Acts 19:23-41).

Paul spent a lot of time in Ephesus and got to know the people there really well. His first visit, recorded in Acts 18, is followed by a visit as part of his third missionary voyage when he settled down in Ephesus for over two years. His Epistle was probably written from Rome during the time when he was under arrest. It has the form of a sermon rather than that of a pastoral letter. Of all the writings in the New Testament, Ephesians is a most remarkable and unusual letter.

Sunday 12 July 2015 - Ephesians 1:3-14

Picture the scene. A child has come to appreciate something amazing for the first time. Unable to contain himself, he runs into the house full of excitement and asks "Mummy, mummy, did you know that my apple pip is growing leaves? ". His face is lit up with wonder. His heart is overcome with joy at his discovery and he is launching forth with good news without stopping to take a breath. In contrast, as adults we learn how to become more measured and reflective. Life's experiences smooth away these raw outburst of joy and we grow to become less surprised by extra-ordinary things.  Enthusiasm and exuberance are more rare in grandparent's lives than those of grandchildren!

So read these verses from Ephesians Chapter 1 in the sure knowledge that Paul is no child - he is a mature adult. He has seen life - he has faced the mob, the storm, the retribution and now finds himself in prison because of his faith. Despite his age and maturity, despite his Pharisaic scholarship, despite his ability to argue a case with logic and forensic thought, he comes to dictate one of the finest affirmations of God's purpose to be found in the New Testament. It is not his usual style - these opening verses are unique amongst all our scripture and they convey such a passion with a tone of glory and praise that is worthy of the best preacher caught up in the moment. The words are tumbling from his lips in a a cascade of praise. He writes without ambiguity - his whole being overflows with assurance, hope, joy and liberty!

So, we might ask, what is it that has caused such an out-pouring from a man awaiting sentence in Rome? Paul realises that what God planned before the creation of the world, he has fulfilled in Jesus. It has happened - in Paul's own generation. It has taken place and is a reality. So this passage is all about the will of God - his desire and his intention. This is why Paul is so excited and inspired! This is all about God's abundant grace to us and just what a rich blessing God has given to us through Christ Jesus.

Question: How hard would it be to plan something outrageous in church that those present might respond with joy and laughter and praise?

Sunday 19 July 2015 - Ephesians 2:11-22

I visited the military base near Twickenham nearly 30 years ago at the invitation of Lt. Colonel George Evans. It was a relief to find that the guards on duty at the gate had my name on their list of visitors and I was duly delivered to the Colonel for our meeting. Of course, everyone on the base was dressed in army uniform and I stood out like a sore thumb despite the fact that I was smartly dressed in a business suit. It was my first experience of "being something different" from everyone else. For, wherever I walked, it seemed that the soldiers working here were looking at me as though I was an oddity - I was someone "other", an outsider/civilian and I certainly did not belong amongst them.

Paul knew what it was to be a real "insider". Raised a devote Jew, he had been schooled as a Pharisee to realise that God's chosen race was "set apart" and he applied himself to become a real establishment figure. He learned at any early age what it was to look down on the Gentiles. He was recruited as a young man to seek out the followers of The Way and bring them to justice. So it is quite astonishing to read here in Chapter 2 that Paul appreciates what it is like to be someone "different" (a Gentile) and what ALL Christians need to do to accept one another in Christ. It seems that he has come to understand that all of his early schooling has now been revised. As a follower of Christ, he - a Jew - is called to be at one with those who are called Gentiles. In Christ, the walls of hostility have been broken down ( Eph 2:14). Indeed, as he reminds us earlier in this chapter, ALL who come to believe in the Lord Jesus Christ are saved through God's grace (Eph 2:8), and now God has made us one in Christ.

Question: How can we pray for those in our community who feel excluded because of illiteracy, poverty, disability or their lifestyle? What can we do in the church to ensure that there is no "dividing wall" that gets in the way of new people coming to worship?

Sunday 26 July 2015 - Ephesians 3:14-21

As a child, I had an irritating habit in the garden. I had watched others weeding the border and thought I could help. Sadly, weed and plant often looked the same to me. But what I lacked in horticultural knowledge, I made up for in my fascination with roots. It continues to amaze me just what elaborate structures are formed in the soil out of sight and fulfilling such a vital function. This mass of root growth is what keeps the plant nourished with food, sure footed in strong winds and robust against all kinds of affliction. There is little point aiming the watering can at the foliage or the flower - because the precious hydrating power for the plant comes from the soil around the roots. If you have ever tried to kill a rampant weed like a dandelion, then you will know that unless you completely remove all traces of the root, the weed will survive and return undeterred. The root is so important  - it is the nerve centre for health, strength and abundance of flower and fruit.

Paul tells us that when Christ makes his home in our hearts, then our roots will grow down deep into God's love and keep us strong (Eph 3:17) - what a fabulous image that is! The word he uses here literally means "to become strengthened" (cf. Colossians 2:7). It begs the question as to why we still prefer a shallowness of religion when a deeper relationship with God - deeper roots - will always produce more abundant fruit in our lives. With good, strong, healthy roots, we can withstand all that life has in store for us. So it is obvious that we must make this unseen and unappreciated growth our first aim in living a life of faith. And then Paul ends this first half of his letter with a powerful Doxology (v.20-21) which reminds us that God does not have limits - there are no limits to the dimensions of Christ's love, no limits to the fullness by which we may be filled, and there are no limits to the extent to which we may be filled. An awesome promise indeed! 

Question: How can we model growing deeper roots in believers? Is everyone who worships at our church part of a study group or fellowship? Or, if this is not possible for them, what alternatives might we offer so that they can grow deeper roots in Christ?

In the words of the song:
"Speak O Lord as we come to you
To receive the food of your holy word.
Take your truth, plant it deep in us,
Shape and fashion us in your likeness."

Sunday 2 August 2015 - Ephesians 4:1-16

Whatever your taste in music, surely one of the things that good musicians crave is a sense of togetherness - it is variously called "in the groove" or "ensemble" or "tight" depending on the genre. It is not just that they are playing the same tune, but that the inflections of rhythm and those tiny corrections of pitch are being processed and applied almost milli-second by milli-second to bring to our ears a truly wonderful sound. And it is this quality of "oneness" that makes musicians smile at each other - because they too are sharing in the pleasure of music well made. When the music binds each individual together - when the component parts and instruments fuse into one combined sound - that's when musicians experience an aesthetic beauty that words cannot describe.

There are no less than seven repetitions of the word "one" in this passage from Ephesians in chapter 4 - so we might well deduce that Paul is trying to emphasise something of importance! But it is not the numeral that is emphasised - it is that God's people may perceive themselves as "one" (or united) in Christ. And, of course, Paul also points to how we might achieve this - the attributes required in us are lowliness, humility, gentleness, patience and "bearing with" one another (Eph 4:2). Anyone who has experience of real church knows all too well that there is good cause for the seven-fold reminder! This passage reminds us that we give up on one another far too easily and at such great cost to the purpose of the body of Christ. This passage is about us recognising Christ in the lives of our brothers and sisters, and remembering to prize the gift that God has given to them - to be our teacher, our pastor, our prophet and our evangel.

Question: is there an opportunity to give thanks today for one another as we gather to worship together? How can we demonstrate that we truly value one another for the gifts we bring and offer to the body of Christ?

Sunday 9 August 2015 - Ephesians 4:25 - 5:2

So here is the question: "Are you prepared to change?". My answer is both "Yes" and "No". In all honesty, there are things I am willing to change - like my dress sense, but there are other things that are the same now as they we when I was a student - I haven't changed my bank since 1972! Looking back, there have been some tough changes - I know that changing my eating habits to a much more healthy menu took tenacity, but it was worth it. But, on the other hand, the pressures of the workplace also made me change as a person, and not always for the better.

So Paul is testing our commitment to change in this extended passage from the end of Chapter 4 to the first couple of verses in Chapter 5. He tells us that anger and deception and abuse have to be set aside - these things are not qualities that we should nurture in our lives and making these changes may present a bigger challenge to some than others. We feel guilty about some of our bad habits, but it seems that the guilt is not always sufficient motivation to make us change our behaviour. So Paul offers an alternative - he invites believers to learn how to "imitate" God and in doing so, he provides a method that is certain to change and mould us. I may well wish to aspire to wearing clothes with a smaller waist- size, but there is no guarantee that I can achieve this change by sheer will-power alone. But, by imitating the diet and exercise regime of someone I respect - who looks so much slimmer than I do now - then I might just see the change I need as achievable. In wanting to be an imitator of God, I am committing myself to profound change in my lifestyle, in my relationships and in my devotion and faith in Christ. This must be our life-long challenge - to allow the Spirit to mould us and renew us each and every day.

Question: Is it possible for us to remind ourselves half way through the year of the promises we made in our Covenant Prayer in January? Are we ready to be changed as we surrender to God? "Put me to what you will . . . . "

In the words of the song:
"Jesus, you are changing me,
By your Spirit you're making me like you.
Jesus, you're transforming me
That your loveliness may be seen in all I do"

Sunday 16 August 2015 - Ephesians 5:15-20

I found myself on the London Underground during a recent visit to the capital. There's no place like it! No-one speaks; everyone avoids eye contact. It seems that for those who travel most regularly you prepare for this ordeal by bringing a book, or by rehearsing your most passive and vacant face for the duration of your journey. But an unexpected treat was in store for me that day. As we filed off the platform in a long snaking queue, I could hear something in the distance - a musician was making use of the acoustics of a tunnel and was beckoning the travellers towards the light and fresh air of the street. Absolutely delightful!

And so, amongst all the warnings contained in these chapters in Ephesians, Paul also reaches for something higher. It is the heavenly sound of singing "psalms and hymns and spiritual songs" that we might lift our hearts in praise. Paul wants his readers to "give thanks to God for everything" (Eph 5:20) - and in his current imprisonment he probably means "everything" literally. It was a lesson that he and Silas had learned together some years earlier (Acts 16:25), having endured a severe beating and been thrown into prison. Truly "he (God) soothed his sorrows, healed his wounds, and drove away his fear" as they sang in their chains.

Question: Methodism was born in song! Is it possible for us perhaps, just for one Sunday, to allow our music to be more creative in leading us into the presence of God so that we are bathed in the sound of praise? 

"To be in your presence, 
To sit at your feet,
When your love surrounds me
And makes me complete - 
This is my desire, O Lord!"

Sunday 23 August 2015 - Ephesians 6:10-20

I have only broken my leg once - it was a fracture of my right femur when I was young. I can say without hesitation that it was my own fault because I was not taking the advice Paul gives us in his last chapter. You see, there were some big lads that I did not want to trouble (yes, I admit it, I was afraid of them) and so I took a short cut which caused me to fall. To my surprise, I simply could not stand up again. And it was nearly ten weeks of traction before I was able to hold my own weight again. That was then - a weak little five year old learning a very painful lesson. So what of now? 

Paul wants the believers to learn how to stand firm (Eph 6:11), but he recognises that not everyone is as bold and strong as he is. So he reminds us again that we need not be alone when conflict comes. Helmets and a sturdy belt and shoes are the order of the day - it is wonderful imagery from someone who can witnesses the common sight of many centurions moving around Rome as they go about their daily business. So, what about us? What would it be like if, even before we left home, we take a moment to remind ourselves of our salvation in Christ, and to know that we take his truth and righteousness with us into every situation! In short, Paul reminds us that we must prepare ourselves at the start of every day by drawing on all that God provides for us. We only stand our ground in strength when we allow the Spirit to direct us and fill us with his presence.

Question: The news is full of physical violence against individuals and groups. The media makes it attacks on Christian values all day long. How does our being church together (our cohort) strengthen us against the forces that oppose us?

Tuesday 2 June 2015

Bible notes June to July 2015 by Rev Barrie Morley

PAUL'S SECOND LETTER TO THE CHURCH AT CORINTH.

     The second letter to the Church at Corinth may be a composite which includes fragments from several pieces of correspondence between Paul and the church he founded, but had a difficult relationship with.
My two favourite NT books are Mark and  2 Coreinthians, and over the next few weeks the RCL puts them togather in its readings.   2 Corinthians is a gem.  The pearl is produced by the irritations of Pau's passion for the Gospel, his physical weakness, and the emotionally draining difficulties he had with a church which had a very different view of ministry from his own.  This leads him to leave us with the Pearl of understanding the costs of ministry, and seeing it asthe Gospel treasure carried by human vessels who are never more than 'Bog standard kitchen pots'.   (Ch 4:7)

   Many church members at Corinth wanted  a super apostle, physically strong, with great skills of oratory, and who was willing to charge for their services, thus perhaps putting themselves under Corinthian patronage.
Paul however makes a virtue of his physical weakness, poor speaking skills and financial independence.

     Corinth was an important but sleezy sea port, infamous for its imorality rather than famous for its culture.  The church congregation included slaves and wealthy business people.  Corinth contained few notable philosophers or famous citizens, and yet the richer, more powerful members of the church wanted an apostle who was big on the Christian preaching circuit, a worthy orator and something of a philosopher.   Therefore Paul disappointed them.   He insisted that the weak and poor had equal status with the strong and powerful in the Kingdom of God.  Paul takes his stand in a famous passage in which he 'boasts.'   But his boasting in ironical, what Andre Resner Jr. calls a 
Reverse rhetoric.  Paul rejects Corinthian love of power and prestige, but rejoices in weakness.   In doing so he gives us a timeless lesson in true Christian character and living.

JUNE 7th  2 Cor 43:  13 - 5:  1

Paul with his body scourged battered and beaten in Christian service is indeed a 'Bog standard kitchen pot'.  (Ch 4: 7)  But now he looks forward to a future when he will have 'a house not made with hands, eternal in the heavens'  (Ch 5:1)

   Bishop Tom Wright in 'Surprised by Hope' argues that we must not let the hope of heaven immediately after death detract from the NT doctrine of a New Heaven and a New Earth at the end of time.   It is true that there remaains a confusion in the Christian mind between Greek philosophical ideas of the immortality of the soul, and the Christian hope of resurrection and a new creation.  Prof Nigel Watson reckons that the opening verses of 2 Cor.5 are among the most difficult of all Paul's writings for Bible scholars to understand and explain.   I confess to being confused by all this and seem to find different strands of thought in the New Testament.  Perhaps what we all can agree is that we all believe with the Scripture that 'In the beginning GOD, and in the end GOD'.

JUNE 14th   2 Cor.  5:  6-10

This is a passage of hope.  'We are always in good heart.'  Paul is well aware of the problems of life in a frail abused body, but he kept his eye on the 'Future glory' of resurrection life with God.  Far from making him 'too heavenly minded to be of any earthly use', his hope shone light into life here and now.

PREACHING POINT.  Have we got right the balance between Christian living here and now, and future hope?'

JUNE 21st

2 Cor. 6  1-13

   Paul now 'boaasts', but his boasting is not in his powers of speech, his physique or his wealth.  Instead Paul flags up what he has suffered and how hard he has worked for the Corinthians as a true apostle.   He hopes that by reminding his critics of how much his work for the gospel has cost him he will be able to heal the broken relationship between them.

QUESTION  What do WE glory in?  Are we happy to be Bog standard kitchen pots in God's service?   How far are Western Christians willing to bear the cost of service to the Lord?


JUNE 28th

2 Cor.  8:  7-15

The Church in Jerusalem was having a hard time.  A Love Gift was being collected among the newer churches in the Gentile lands, but at Corinth things had gone wrong.  Had the Corinthians begun their collection well but failed to complete it? (10-11)  Were some Corinthians accusing Paul of extortion, and trying to bleed them dry?  (13-15). Did some in the church who held Paul in contempt even suspecting him of using the money for his own ends?

   The Methodist Church in Britain has a current focus on Generous Life.  That emphasis is Scriptural.  Some surveys claim that Christians in the UK give a greater proportion of their income to charities than the population at large.

POSSIBLE PREACHING QUESTIONS

How generous are WE?
Does our generosity lead us to work for Global and National economic justice?
Do we value genorosity of time and service (not just money) highly enough?

JULY  5th
2 Cor.  12:  2-10

  Now we come to the heart of this wonderful letter as Paul uncovers wounds he has received from his criticism by some conceited Corinthians.  We are given Pauls credentials as an apostle.  They are a boasting in his pains and weakness.  His willingness to be content to be a  'Bog standard kitchen pot', and, what makes all that worthwhile, the realisation that in that pot is contained the treasure of the gospel.

     I shall never forget the unhappy time I had when asked to discuss with a certain church the possibility of becoming their next Minister.  The whole process seemed far from satisfactory.  The low point came, at the end of a long tiring day, in a room of over 60 people 'interviewing' me, someone asked.  'Will you now 'Blow your own trumpet - sell yourself.'    On reflection I felt I ought to have replied, 'Have you never read Paul's second letter to the Church at Corinth?     I now understand that modern selection techniques require candidates to 'Big up' their powers and  gifts.  In the church however , may God help us if we ever forget that all who engage in Christian service are nomore than 'Bog standard kitchen pots.'

Barrie Morley   June 2015

RESOURCES USED

The Second Epistle to theCorinthians   Nigel Watson   Epworth Commentaries
'Surprised by Hope'.   A.T. Wright.
The Letters to the Corinthians   W. Barclay
'Preacher and Cross'.  Andre Resner Jr.

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'New Light on 1 Corinthians'  Prof. Ahtony Thiselton.  (Lecture to Nottingham Theological Society).




Wednesday 22 April 2015

Bible notes 3rd-31st May 2015 by Stuart Gunson

May 3-31: Easter 5 to Trinity

Introduction:

The readings for four of the Sundays (Easter 5 to Pentecost) are from John 15-17. (The one for Trinity Sunday is from John 3 and stands alone.)

John 13 is this writer’s account of the last supper, and 14-17 are, we should presume, intended to be the teaching of Jesus ‘over the table’ so to speak, because after that Jesus and his disciples go together to theKidron Valley (John 18.1) where Jesus is betrayed by Judas. They are sometimes referred to as the ‘final discourses’

Serving as ‘bookends’ to this passage are the accounts of the raising of Lazarus (John 11) and the resurrection of Jesus (John 20)

 

All this emphasises the craft of the gospel writer as the story is shaped.

The content of this discourse is not to be wrestled with by asking questions like: ‘what would the disciples understand by this?’ This ‘trying to put one’s self into the minds of the disciples’ would only serve to confirm the mystery of this teaching.

It would have been

after the Crucifixionthat the words of hatred (15.18) would have their significance,
after the Resurrection‘a little while you will no longer see me … and again you will see me’ (16.17) would mean something
and after Pentecost- ‘when the spirit of truth comes’ (16.13) will be understood.

Jesus says to them (16.4) ‘I have said these things …..so that when theirhour comes you may remember that I told you about them’. So the questions by which we interrogate this scripture should bshaped in the light of the disciples’ later experience.

We also need to remind ourselves that this gospel is dated to the late first century and is written for a post resurrection community ‘so that you might come to believe that Jesus …..’ (20.11). And of course we are the continuation of that post resurrection community, so the questions we need to be asking are:

In the light of their later experience, what would the disciples make of this conversation and teaching?
What does the gospel writer intend the early church to take from this conversation and teaching?
What does the church of 2015 take from this conversation and teaching?

 

At the start of Chapter 14 Jesus begins to prepare the disciples for what is to come: He knows that at least separation from them, and probably death, is on his immediate horizon and he assures them of his continued presence (14:18-27) a promise that is repeated in (16: 4b-20) the reading for Pentecost Sunday.

 

May 3 Easter 5 John 15: 1-8

This uses a familiar horticultural image of pruning to improve growth and quality. It begingently and has a caring feel to it, but by verse 6 a sense of harshness is creeping in. We should be careful not to let this take us towards a judgemental and vengeful God rather than the God who loves (v9). Perhaps the strength of the language comes from a concern that no one should be lost.

Let’s rather concentrate on the use of the word ‘abide’ that is used to mean ‘remain joined on’. It has a warm, cosy, wrap-around feel to it. ‘Abide’ and ‘abode’ are very similar words make your home in me andlet my words make their home in you. There is that hymn that begins ‘may the mind of Christ my Saviour live in me from day to day’ it may be appropriate for today and/or for next week (May the love of Jesus fill me as the waters fill the sea...)

 

May 10 Easter 6: John 15: 9-17

This extends the ‘abiding’ from person and words to love - make your home in my love and let my love make its home in you!

It develops the relationship from just being a ‘joined on branch’ to being an integral ‘friend’. This friendship is more thathe disciples wantingand choosing Jesus to be their friend, it is also Jesus wanting andchoosing them to be his friends … there is a mutuality in this relationship.

We are taken forward from just friendship to love,

there is a family/fellowship dimension in the words ‘love one another.
The quality of this love is built into the words: “As I have loved you”
and then spelled out:  “No one has greater love than this, to lay down one’s life for one’s friends”.

This passage moves us forward from “Love your neighbour as yourself”!

The post crucifixion/resurrection/Pentecost experiences of the disciples and of the audience of this gospewould grasp both the significance of this ‘no greater love’ and the integral friendship marked by the indwelling of the Holy Spirit.

 

May 17 Easter 7: John 17: 6-18

Jesus changes from teaching mode to praying mode.

He delivers powerful words of encouragement that stand true forfollowers of Jesus from those first  disciples to the present day: In the world you face persecution. But take courage; I have conquered the world!”. (Given the events in Kenya during Holy Week this year (2015), they have real significance.)

These words shape the body of the prayer which is for the continued protection of those who follow in the way of Jesus Christ. There is much to be worked on in this passage:

It reinforces that sense of abiding which we explored earlier.
Jesus seems to feel that he has held them together by his presence and there might be a sense of fearfulness that without his physicalpresence strength might fail and things begin to fall apart.
There is that sense of the sacrificial …. “ I am not asking for myself, but on behalf of…” (v 9)
There is that sense of responsibility ‘they have believed’ (v8)
Did Jesus feel that the loss of Judas was inevitable or does he carry it as a sense of failure? (v12)
In the world but not of the world … invites us to explore what Christian discipleship is all about as we recognise that it is counter cultural.

 

May 24: Pentecost John 16: 4b-19

“A little while, and you will no longer see me, and again a little while, and you will see me” (v 16 and 19) would seem quite confusing and mysterious to those disciples seated around the table. These words would be much more clearly understood in the light of crucifixion and resurrection. However these verses take us further to that eternal and indwelling presence.

The reading offers that presence as a promise, Pentecost realises that promise. Pentecost is the beginning of the followers of Jesus standing on their own two feet.

There have been inspirational characters in recent generations: those that spring to mind easily are Ghandi, Martin Luther King, Mother Theresa, Nelson Mandela (and this is not intended to detract from those of earlier generations or other contemporary characters who may spring more easily to your mind than mine). Some have identified with the Christian faith, others have embraced values of the kingdom of God without necessarily acknowledging it. There is something, not of this world, that has empowered and sustained them.

Jesus promises a ‘something’ to his disciples and calls it the Spirit of Truth. In this particular passage he uses the language of the law courts ‘an Advocate’, elsewhere we find ‘comforter’ or ‘teacher’ fits. In Ch 14 v17 we find again that word abide ‘You know him (the spirit of truth/advocate) because he abides with you and is in you’

The Acts reading for the day, and quite a number of our hymns, engage us with the Holy Spirit but here we have the Advocate.

An advocate is one who represents and in a court of law there is one for the prosecution and one for the defence … the Spirit of Truth is both prosecution and defence, it is about justice and mercy.

The indwelling of the Spirit confers an advocacy role on God’s people:

they/we represent God to the world; that gives us a caring ministry and a prophetic ministry;
they/we represent the world before God: the ministry of intercession;
and they/we represent God to each other: love one another as I have loved you’. 

 

May 31: Trinity Sunday John  3 1-17

Trinity is a doctrine of the Church, a formulaic way of speaking about God. If scholarship is to be trusted, this formulaexpressed fully in 2Cor 13:13 (written mid first century),  was shaped decades ahead of the writing of John’s gospel (late first century) so we should expect to find evidence of this interconnectedness in the language and writings of the early church. In this encounter with Nichodemus we see evidence of all three: There is the love of a father for the world, there is the sacrificial love of the Son (who will be lifted up’) and the renewing power of the Spirit.

There is therefore material for the person who wants to remain true to the theme of the day, but perhaps the passage is better explored as ‘standing alone’ from the previous 4 weeks, and before our calendar returns to Ordinary Time and to the gospel of Mark.

 

The passage follows Jesus ‘purging the temple’ (ch 2) and in chapters 3 and 4 Jesus encounters three quite different characters: Nichodemuswho comes to him in secret, a Samaritan woman with whom the encounter seems to be by chance, and a royal official who sought out Jesus in order to ask Jesus to heal his son. Perhaps there is some significance in the variety of people and the context of the encounters!

Nichodemus had some knowledge, either first hand or by hearsay, of what Jesus was doing and saying and recognised that it was of God (v2).  Nichodemus appears to be either unable or unwilling to take anything from the ensuing conversation about being born from above. 

From our post-pentecost and therefore post-resurrection perspective

we might sensibly conclude that Jesus is talking about baptism andits public declaration of belief (rather than Nichodemus’ secrecy).
We might explore the Exodus story of Moses setting a bronze serpent on a pole (Number 21:9) (so that those who have been bitten by a poisonous snake can look at the serpent and then live) and relate it to Jesus being lifted up (3:14), and ask ‘does this mean being set on a cross, or does it mean being raised up (resurrection).?”

A little later there follows a statement (3:17) of God’s ambition for the world: not condemnation but salvation. The determinant of this salvation is belief in Jesus (described as the Son of God). It then becomes interesting to speculate whether this belief demands baptism, whether it is belief in the sonship of Jesus, or whether it is simply belief that the way of living both taught and lived by Jesus Christ will determine the course of the world’s future for good.