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)

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

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

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?

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.

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

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

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after the Crucifixion- that the words of hatred (15.18) would have their significance,

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after the Resurrection- ‘a little while you will no longer see me … and again you will see me’ (16.17) would mean something

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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 be shaped 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:

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In the light of their later experience, what would the disciples make of this conversation and teaching?

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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 begins gently 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 than the 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,

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there is a family/fellowship dimension in the words ‘love one another’.

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The quality of this love is built into the words: “As I have loved you”

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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 gospel would 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:

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It reinforces that sense of abiding which we explored earlier.

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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)

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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)

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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:

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they/we represent God to the world; that gives us a caring ministry and a prophetic ministry;

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they/we represent the world before God: the ministry of intercession;

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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 formula, expressed 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

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we might sensibly conclude that Jesus is talking about baptism andits public declaration of belief (rather than Nichodemus’ secrecy).

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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.

Bible Notes 15th March - 26th April by Barrie Morley

March 15th   Lent Four

 

The choice of set readings today is between those for Lent four, and  others for Mothering Sunday.   These notes stick with the theme of Lent.   The RCL always focuses on the fourth gospel during both Christmas and Lent/Easter.   This gives us some great material but robs us of the treasures of the other three gospels at this season.  Would you agree that it might be a good idea sometimes to stick with the Gospel of the Year (Mark this year) throughout Lent?  

For the sake of faithfulness to the G.Ro.W. concept the following thoughts are based on the RCL passages mainly from John.

 

John 3:  14-21   Nicodemus is a Jewishscholar.  However after the conversation between him and Jesus, Gospel writer John wants to widen our understanding of Jesus' work by pointing out that Jesus the Jew is in fact the universal saviour.  'God so loved  THE WORLD'.   John also brings one of his other favourite themes into this passage - Light (v 19-21)

 

POSSIBLE WORSHIP THEME.   This Lent can we 'Big up' the fact that our Lord is universal Saviour?

                                                       This passage makes uncomfortable reading becuase it is true that we tend to hide our bad deeds away in dark corners, (vs 19-21) What is the Gospel/Good News for us when we have things in our lives that we would rather keep hidden away in darkness?    

 

 

 

March 22nd Lent 5   John 12: 20-33

 

It's generally accepted that John's Gospel was written from Ephesus in what is now modern Turkey.  A Gentile setting, and yet a Gospel peppered with descriptions of places in Jerusalem that reveal a Jewish background.  So, here is a Gospel which comes out of an older faith but is 'New' (another  favourite concept in this Gospel).

 

POSSIBLE WORSHIP IDEA.    What can we Christians learn from our Jewish rootes?

                                                    What is 'new' about our faith?

 

 

 

 

March 29th  Lent 6  Palm Sunday  Mark 11: 1-11    (or John 12:  12-16)

 

William Barclay draws our attention to the triumphal entry of the Jewish hero and saviour of the nation Simon Maccabaeus  generations earlier.  Barclay thinks the crowd's  'Hosanna -  Save now' shows an expectation that Jesus would be the next triumphant liberator of the Jewish state.   Cranfield however notes how Mark presents this 'triumphal entry' in a low key way.   'Blessed is he who comes in the name of the Lord' is a quotation of Psalm 118:  26.  This passage also reflects Zechariah   Ch. 9   Cranfield thinks their is no obvious recognition by the crowd of Jesus as Messiah.

SO...in worship this week will you 'Big up' praise to King Jesus,  or  focus on the humble, misunderstood Saviour about to be 'enthroned' on a cross of torture?   Perhaps there is room for both themes in a whole act of worship.

 

It may seem strange that if Jesus' entry was high profile, and the crowd was loudly acclaiming him as saviour the Romans took no action against him.   However the city would be packed with pilgrims for what was a religious festival, and many Psalms would be sung.   The average Roman soldier would understand neither the religion nor the language of the Jews and so the whole occasion seem odd,  but not threatening -simply a tolerable outburst of national and religious fervour.   Only the Jewish priests and scribes saw what they took to be a threat to their politics,  and status.   

 

For six years we lived in the North East of England and would spend some days off at South Shields with its North Sea ferries, splendid market, wonderful park with a steam railway, and beaches.   I thought I knew the town fairly well so was puzzled on returning years later to spot a statue on Ocean Road which I could not remember.  It appeared to be one more Victorian monument to a General standing beside his mighty, noble steed.  Why hadnt I seen this before?    However, on drawing nearer it became apparent that this soldier was not dressed in officer's uniform but in the crumpled dress of a private soldier.  His beast was not a war stallion but only a donkey, front legs apart, head bent, nibbling a scrap from the earth.    Then I read the inscription.   'John Simpson Kirkpatrick - the Man with the Donkey'.

This  statue was a recent additon to the town honouring one of South Shields most famous (yet long unsung) heroes.  John Kirkpatrick had been the 'donkey man' on South Shields sands before joining the Australian forces in the First World War.  He served in the Medical corps and beneath the blazing Turkish guns at  Gallipoli.  He bravely rescued many wounded men before being shot himself.   If it had not been for an administrative error he might have been awared the VC, but is honoured in Australia and now,  his native town.

 

Think of the parallels between him and our Lord Jesus Christ.  Neither were fighters, but men of peace.  The mission of both was to hea.  They were both saviours.  Both were humble, lowly, and their work cost both of them their lives.

We honour John Simpson Kirkpatrick and people like him, and we too seek to follow in the way of an even greater roll model, our  'man with the Donley' the Lord Jesus Christ.

 

 

 

April 5th  Easter Day  Mark 16:  1-8      (or John 20:  1-18)

 

The so called short ending of Mark.   The Greek of verses 9-20, plus the style and content lead many scholars to think that one or two more passages have been added by  different editors or authors.   

 

SO what does this lection as it stands, and this ending which many take to be the ending where Mark always intended to stop say to us as we worship the risen Christ?    I guess there would be plenty of tears in that resurrection garden.  Many women find tears a more 'natural' expression  of emotion than some men.  Mary Magdalene comes across as an emotional person in the Gospels, and no doubt, in bereavement tears mixed with embalming spices on the way to the tomb.   And when she and her companions found it empty?  No mighty angels....no risen lord thought to be the gardener...no earthquake...only an empty little rocky tomb and a man who gives them a message that seems to confuse them even more, so that they run,  not in joy but bewilderment and terror (v8)    No doubt there would be more tears when they told the story to the men. 

 

      The Good News as Mark presents it remains hidden and mysterious from start to end of his Gospel.  When, 30 or forty years after the event, Mark records the good news his target audience include slaves, Christians whose hope of the return of Christ has not yet been fulfilled, and a community under suspicion as persecution kicks in.   Once more the glory of the resurrection has to be searched for under the dark clouds of difficulty.

 

     And today?    For many British Christians in traditional denominations the glory of the Lord has to be searched for.  To most people around it is now what it was in Mark's time - a secret.

 

CAN WE PROCLAIM THE RESURRECTION AS GOOD NEWS WHICH IS STILL AS MUCH A SECRET TO MOST PEOPLE AS IT WAS IN MARK'S TIME - BUT, PRAISE GOD IT STILL GOOD NEWS FOR HARD PRESSED PEOPLE?   

 

WHERE AND WHEN ARE WE LIKE THOSE WOMEN AFRAID?  HOW DOES THE 'SECRET' NEWSOF THE RESURRECTION HELP?

 

IN THE BIBLE THE GLORY OF GOD IS SOMETIMES OBVIOUS, (e.g.) ACTS 2, BUT AT OTHERS IT HAS TO BE SEARCHED FOR.  HOW DOES MARK'S MESSAGE OF THE HIDDEN GOOD NEWS HELP US IN OUR CHURCHES AND OUR SECULAR SOCIETY TODAY?

 

 

 

April 12th   Easter 2   John  20:  19-31 

 

 A different account of Jesus bestowing the Holy Spirit on his followers than in Acts 2.

 

'Sceptic.'  Thomas is finally convinved - and that by hard physical evidence.

 

POSSIBLE WORSHIP THEMES

 

Thomas comes across as a rational, some might say sceptical person.  His cool head needing hard evidence before his heart can be warmed.     In our worship leading and preaching do we cater for all personality types?

 

What is the gospel for folk who seek evidence before they can find faith?

 

 

 

April 19th  Easter 3 Luke 24:  36b-48

 

 Luke's words here remind us of Matthew's in chapter 28:  16-20.  Both passages begin to talk of a mission to 'all nations' (vs 47-48).   This passage has the feel of a transition from bewildered and frightened disiples shortly after the Resurrection to confident evangelists.  This makes it hard to understand why the RCL has omitted v 49.   There are also echoes of John 21 where once more Jesus eats with his followers.   So all in all one gets the feel of a common tradition used by several of the gospel writers.

 

WORSHSIP AND PREACHING IDEAS

 

   'A spirit does not have flesh and bones as you see I have'.  Do some of us overemphasise the spiritual side of the faith and neglect the physical implications of it?  Christians believe in the resurrection of the body - not the immortality of the soul.

 

Jesus, who was more than a spirit, ministered to people's physical and emotional needs as well as their spiritual ones.

 

April 26th  Easter 4      John 10:  11-18

 

The RCL takes us back in imagination from the joy of Easter to the gloom of the approaching passion where Jesus speaks of laying down his life.     However Jesus is still our shepherd after the cross and resurrection.   His flock now is universal comprising both Jews and Gentiles. (v16) 

 

POSSIBLE PREACHING POINT.

 

What does this passage have to do with the Easter season?  Christopher Burkett, editor of 'The Preacher' magazine sees in it a reference not only to the church but all of humanity.  The Good Shepherd offers a promise of safety and a bright future.  But this promise is offered at the cost of the Shepherd's own life.   One preaching and worship topic might be the promise that is offered us because of the cross and resurrection.

 

 

Barrie Morley   March 2015

 

 

 Commentaries used.

'Historical tradition in the Fourth Gospel  C.H. Dodd

John (Tyndale N.T. Commentaries              C.G. Kruse

'Meeting God in Mark.                                  R. Williams

'Christian Discipleship the hard way'.         D. English

The Gospel according to St. Luke                 A.R.C. Leaney