Bible Notes on Mark for Advent 30th November to 21st December 2014 by Barrie Morley

November 30th - Advent Sunday     

The RCL gives preachers a challenging Gospel passage for Advent Sunday this year.

Mark was written during the 'Jewish War' which, in time was to see the sacking of Jerusalem and the ruin of the Temple.  Almost certainly some of Jesus words here refer to that event, almost 2,000 years ago.   Talk of trauma for refugees must ring  bells for the many displaced people in the Middle East this Advent time.   But this passage has become a happy hunting ground for those who only look for predictions of the return of Christ.   The problem is which of these words have already been fulfiled, and which are yet to be?

The 'Second Advent' is very important.  This season is much more than a time of preparation for Christmas, but what can we say as we deal with the confusing picture language of this week's Gospel?   What we CAN say is this.  'in the beginning God....and in the end, God.'    This is the message of the Bible.

POSSIBLE PREACHING TOPIC

Jesus speaks here of a time of trauma.   Modern times produce great distress for so many people.   Let's not get tangled in the intricacies of this passage, but let us hold to its message and the message of the Bible.   'In the beginning God....and...in the end....God.'  This is Advent Hope. 

December 7th - Mark 1:1-8

'To begin at the beginning' intones Richard Burton at the start of the radio play 'Under Milk Wood.'

   

'The beginning of the Gospel of Jesus Christ, the Son of God.' writes Mark in the opening words of his gospel.  'Listen, only you can hear'   continues Burton in Dylan Thomas's play.  You are a secret observer and listener to twenty four hours of life in Llarregub.  Mark too is dealing in a secret.  He shows us that the value and true identity of Jesus and his message is a secret.  The Priests and doctors of the law miss theirsgnificance.  So do the the crowds, and even the disciples.  Even at the Resurrection, the first reaction of the disciples is of fear and astonishment rather than belief. (Ch 16: 8)

AND YET....the reader of Mark is in on the secret of Jesus true identity, and the value of his message.

Mark tells us plainly what it is in the opening words,  'Jesus Christ is the Son of God.'   In Thomas's play we see an open public day in the life of one small seaside town.

Perhaps the link for us this Advent is that now, just as in Mark's time the value of Jesus and his gospel are there for those who will look and listen, but now as then the majority of people in our culture and time miss the true worth of Jesus and his message.  

   

POSSIBLE PREACHING TOPIC

What does it mean in our time and culture,  to be one of a minority who are in on the secret of who Jesus is and what he does?

December 14th - John 1:6-8, 19-28

The RCL now follows its usual pattern of introducing readings from John's Gospel around the Christmas and Easter seasons.   'John the Forerunner' is a traditional Advent topic.  He represents (as Jesus himself said) the height of the Old Testament witness.  There may have been an almost rival discipleship movement to that of Jesus for a time (see Acts  18: 24-19: 7).  However the Gospel of John has no doubt that John the Baptist was no more than the messenger of the coming Messiah.

POSSIBLE PREACHING TOPIC

John preached a demanding, no compromise message.  In our liberal, multi-cultural age, how do we live in the light of John's witness and the more important witness and example of Jesus Christ?

What in the Old Testament do we learn from and live by?  What do we sit more loose to in the light of the revelation of Jesus?

December 21st - Luke 1:26-38

Only Matthew and Luke give us details of the birth of Jesus.  For Luke the Gospel is  'Good news to the poor.'   The shepherds, a low status class of people, are the first to hear the good news, and they receive it whilst out..and working a night shift, ..'Out in the fields keeping watch over their flocks by night.'

Whereas Matthew has Jesus pronouncing  blessings on the poor in spirit,  Luke is more direct in his version of the Beatitudes...'Blessed are the poor.' (Luke 6:20)

So here in today's passage a peasant woman from an unfashionable village is chosen to the mother of the Lord.  Later in this chapter comes Mary's song of praise the Magnificat, praising God for reversing the social status of society then and now.

POSSIBLE THOUGHTS FOR WORSHIP

• Explore how the poor are blessed and used by God.  'The humble poor believe.'  C. Wesley. 
• Are their spiritual blessings that only the humble or the poor can receive?
• What here and now, on earth in 2014 is the Good News to the overlooked unfashionable and poor? 

Sources 

• Cranfield, C.F.D., The Gospel according to Mark.  Cambridge: Cambridge University Press, 1959
• Barclay, W., The Gospel of Mark.  St Andrews: St Andrew Press, 1954
• Hooker, M., The Message of Mark.  Peterborough: Epworth Press, 1983
• Hargreaves, J., A Guide to St. Mark's Gospel.  London: SPCK,  1965
• Martin, Ralph P., Mark: Evangelist and Theologian.  Carlisle: Paternoster Press, 1972
• Leaney, A.R.C., Cambridge: Black, 1958.  

Mark's World and Our World: A Further Introduction to Mark's Gospel Revised Common Lectionary Year B by Rev Barrie Morley

MARK THEN AND NOW 

Those dedicated and hard working people, Local Preachers in training often say that the hardest subject for them to come to terms with is Exegesis.  But it is one of the most important parts of preaching..  What is the point of simply repeating what Paul said to a new church in Ephesus in the first century when addressing a congregation in the UK 2,000 years later?   The words remain the same down the centuries, but  the world has changed, and our task is to dig out the golden nugget of eternal truth and allow congregations to 'cash' it here and now.    For example can we simply quote,  'Slaves be obedient to your masters', or 'Wives obey your husbands?' without putting those words into the context of British culture in this twenty first century?    And if we need to do more than simply quote it without question, then how many other Biblical texts and concepts need careful examination and exposition to ring bells for congregations today?

Several times a year we travel between the East Midlands and North Yorkshire.  I have come to realise that the best way for us to go, is over the mighty Humber Bridge.   The twin towers of that beautiful piece of engineering not only link Hessle with Barton on Humber, or even Yorkshire with North Lincolnshire.  They bridge two regions,  the Midlands and the North.    Just so when we prepare our sermons we stand on one bank of a river of time and ask questions like,  'Why wrote this?'  'When?'    'Under what circumstances?'   'To whom?'    Only then can we stand on the opposite bank of the river of time and begin to ask 'What kind of people will hear this today?'  'What are their "issues"?'  'How do those ancient words apply to todays world which is both different and the same?'  When we do that, we have begun to achieve an exegesis, and can then hope to share that golden nugget of truth in a way that might be helpful  to people today.

SO over the next twelve months we can dig deep into the oldest of the Gospels, the foundation for two of the others, and try to discover Mark's world, Mark's people, Mark's purpose.  Only then can we begin to think of the different people, in a different time, culture and place who will hear it today.    If we go through this process (which can be both fascinating and tedious),each time we preach or listen to a sermon, then Mark's word can come alive in our century just as much as it did in his. 

MARK'S WORLD

Many believe that this oldest of the canonical gospels was written around 80AD, probably in Rome, at a time when Jerusalem had been sacked by a Roman army and the temple reduced to ruins.  (See Dr. David Palmer's article).    This growth was mainly among Gentile people.  many of them were slaves and near the bottom of the social heap.  As the military and civil authorities began to understand that Christianity was a separate faith from Judaism, the followers of Jesus were losing the protection given them when they were seen as simply a branch of the Jewish faith.  Now the threat of persecution was in the air.  The exciting but testing atmosphere was heightened by questions about the promised return of King Jesus to reign.  Eighty years after Christ's death, and around thirty years after the earliest of Paul's letters (Thessalonians) revealed that people were on the tip toe of expectancy, Christ return to reign was still no more than a hope. 

Into these situations Mark composed his Gospel.   It seems to be aimed at those who taught new converts, (Pastors and teachers?) and evangelists who were working to spread the faith among others, and to strengthen believers in difficult times.

OUR WORLD

As we bridge the river of time from Mark's world to ours we find enough similarities to make us excited and bring his gospel to life today.

• Just as the old faith, Judaism (-see Palmer) had suffered a severe setback, so now in the Western world, Christianity has experienced decades of decline.
• HOWEVER, this provides a fallow field for evangelists to bring a Gospel which sounds 'new' that is, the Story is no longer known as it was say two generations ago.  To those who have never really heard the story before the Gospel can sound new and exciting Good News.
• Now as then there are difficulties and sometimes even dangers in following the way of Christ.   Britain is now proud to be secular, religion is often seen as being a cause of conflict and harm in society, and there are restrictions on Chistian life style and worship. (e.g. Sunday work times and worship time can be incompatible).  Christian symbols and public prayers are forbidden in certain places.  
• Disappointment and apparent delay continue as we still wait for the Kingdom of God to fully come.
• One of the most fascinating aspects of Mark's gospel is the veiled identity of Jesus.  WE are told in the first verses who Jesus is, but throughout the book the Jewish leaders do not recognise who he is, and his own disciples lack faith and misunderstand that his mission must invlove suffering.   The Messiah, (the one chopsen and anointed by God) ends up dying on a cross.  

The original manuscripts of Mark end (Ch 16: 8) not in strong faith and joy, but  with disiples 'in fear and trembling.'

    

Today as in Mark's time the Lordship and reign of Christ are not obvious.  The way of Christ involves suffering, and it takes faith to see the man on the cross as God's Annointed.

Mark wrote a Gospel, , NOT a biography of Jesus of Nazareth.  In other words he provided material for Teachers and Evangelists.  Therefore we as preachers should be able to use his work in the way he intended - to help create and nurture Christians.

With these links between Mark's gospel in HIS time and in OURS, we turn to the Gospel readings for the season of Advent.

Introduction to Mark's Gospel Revised Common Lectionary Year B by Rev Dr Graham G Palmer

Mark

By Rev Dr David G Palmer

Introduction

As a Supernumerary Minister of the Methodist Church, I am pleased to be invited to supply my introduction to Mark’s Gospel. 

I offer here an artwork and some notes of mine. The artwork itself has been produced at Double A0 size for exhibition purposes and is now one of a series that I have had reproduced and miniaturised in charts, jigsaws, mugs, mouse-mats, place mats and greetings cards in an attempt to stimulate and renew interest in the church in a serious study of the New Testament Books. 

The artwork, if you are looking at it on screen, can be enlarged electronically, of course. 

If my notes are too short for you here, there are my books and my website with its fuller presentation of this article, under ‘Samples’: www.davidgpalmer.co.uk.

Rev Dr David G. Palmer, Church Gresley, October 2014

Mark's Gospel

Mark’s Gospel was likely written in Rome soon after the fall of Jerusalem and the destruction of its temple in 70 CE. The need for ‘Good News’ had to be met, and quickly. The return of the victorious General Titus with his spoils from Jerusalem’s temple, coupled with the news of the annihilation of most of the inhabitants of both Jerusalem and Judea, signalled (as it was thought then) the end 
of the Jewish faith. The ‘Mother Church’ of the new Christian Jewish sect (linked with the temple and keeping to the law) was gone too. Someone elsewhere, therefore, had to make sense of these cataclysmic events. Christians were everywhere scattered around the Roman Empire. Now they were adrift. It was they, in the first instance, not ‘the world’, who needed this Gospel. 

This, then, is the reason why this book’s theology of the atonement focuses on Jesus’ body as ‘the new temple’. It is a new teaching. It did not come from Paul who wrote his letters in the 50s and 60s. This is new thinking and it links the events of 70 CE with the writing of this Gospel. This book was going to be important. It would shape the thinking of the church, of itself as a discipleship movement in the world. It needed to be written well. It had, therefore, to be written to the rules of Ancient Rhetoric that pertained in the First Century [1]. These rules had to do with Idea, Structure, Style, Memory and Delivery. To get at the Gospel writer’s ‘Big Idea’ we have to understand the book’s structure. But to get at this, we first of all have to reckon with his writing style. 

The Title to this Gospel is found in the likely original opening words: ‘Beginning / of the gospel / of Jesus Christ’. It is a three-part construction. The Prologue is similarly arranged. Contrary to much scholarship on the matter, 1.2-20 describes its limits. Parsing establishes this [3]. Day One of ‘Logue’, the narrative of the Gospel, begins at 1.21. The first readers of this Gospel’s manuscript would have spotted these things. As a result they would have expected more of the same writing style throughout the rest of the document. And they wouldn’t have been disappointed! In the Greek, the first day’s telling covers a full 24 hours from dawn, through the twelve hours of daylight and the four watches of the night, to just before dawn on the following day. The writer’s choice is the Civil Day. Armed with these facts, we can go on to uncover the book’s structure.

For each of his Four Series (as my artwork presents them), the writer employs an arrangement that he adopts from the structure of Homer’s Iliad, which consists of a Prologue, a Logue (of Three Days, a Turning Point and Three Days) and an Epilogue. Each of the Series in Mark’s Gospel comprises Seven Days. They are in similar arrangement to that of Homer, ABB’XABB’, where a threesome of days, ABB’ in the telling, is balanced by a second threesome of days, ABB’, around a central day, X. The First Day, A, is introductory, the Second Day, B, is a first development and the Third Day, B’, is a second and concluding development. The overall structure of ‘four’ by ‘seven’ had meaning in the Century. ‘Seven’ represented ‘perfection’, ‘fulfilment’, or ‘completion’. ‘Four’ equated to the ‘four winds’ (for us today, the four points of the compass). The book has universal significance. 

Because we can define the Days in their Series, we can establish that the writer organised his work as a matrix which works vertically, horizontally and, at its middle, diagonally also. Take time to explore the artwork and you will see what I mean. Dualities are everywhere in this Gospel. This arrangement of this Book makes it, above all else, memorable. In an age of learning that was not based like ours on everyone’s ability to read, but was characterised by the oral-aural method, arrangement was hugely helpful [3]. Further, the Logue required both Prologue and Epilogue. Without an Epilogue no audience would have risen to leave!

In the artwork, I express the sunset of the first day’s telling and the sunrise of the last day’s telling, and I have shown the extending rays, in turn, over the different ‘halves’ of the matrix. The whole of the left ‘half’ of the matrix is about Jesus bringing the Old Covenant to a conclusion through fulfilling all its requirements. The whole of the right ‘half’ is about Jesus establishing the New Covenant. To present this Gospel meaningfully to an audience, the reader/reciter has all the help he (she?) needs. The writer enables him/her to deliver the text accurately from memory and ‘expose the speech with art of grace, dignity, gesture, modulation of voice and face’ [4].

We are thus propelled to understand the Big Idea of this book. While the fall of Jerusalem, the destruction of its temple and the annihilation of most of the ‘Jerusalemites’ and ‘Judeans’ (see 1.5 for a link) is indeed very bad news, there is, nevertheless, really Good News (even in the Greek, ‘Bravo News’?) to share [5]. The Gospel tells in a fast moving and rivetingly alternating way how the sun set on the Old Covenant and rose on the New. Centring firmly on Jesus (his mission, death and resurrection), this Gospel demonstrates that Christianity is the new world religion. It is Judaism’s replacement and rightful successor! 

Notes

1. For Ancient Rhetoric, see David G. Palmer, The Markan Matrix: A Literary-Structural Analysis of the Gospel of Mark, Ceridwen Press, Paisley, 1999; also David G. Palmer, New Testament: New Testimony to the Skills of the Writers and First Readers, Fourth Ed., Ceridwen Press, Church Gresley, 2013.
2. By parsing, I mean that by subjecting the Greek text to grammatical scrutiny phrases and sentences can be defined.
3. We do, of course, see how visual messaging in our culture has become almost as important as the word.  
4. From Cicero, De Oratore, 55 BCE.
5. The eu in euangelion, the Greek for ‘Good news’, means ‘well’, ‘well done’, ‘bravo’.

Bible Notes for 19th October to 16th November 2014 by Barrie Morley

THE LETTER OF PAUL TO THE CONGREGATION AT THESSALONICA

Introduction 

When Paul, the missionary apostle,  brought the gospel to Europe,in response to a vision of a man from Macedonia saying' Come over and help us',  he was able to work first in two strategically important cities, Philippi, (see the lectionary readings for the last few weeks) and then Thessalonica.  Thessalonica was a mega city, and capital of the Roman province of Macedonia.  Paul soon ran into the opposition that dogged his work, (on this occasion from Jewish opponents of his proclamation that Jesus was the Christ), and had to move hastily on to Beroea.   His two letters to the new church at Thessalinica are both encouragements and also an attempt to correct some wrong ideas about the Parousia or Second Coming of Christ.  In particular the question of what happenes to believers who have already died, before the return of Christ.  Questions about the future life, the triumph of God, a proper understanding of the future reign of Christ are always relevant.  Down the years they often have often moved higher up the agenda of many believers during a time of renewal or revival in the Church.

Another reason for Paul's two extant letters was to encourage this new congregation in the face of serious local opposition.  Dr. Ivor Jones (1) believes that this opposition was of the sort which often follows people who convert from a majority faith practised in their local setting.  Paul uses the Greek word Thlipsis which can be translated 'pressure' or 'affliction' or 'emotional/mental distress', several times in his letters to Thessalonica.     According to Acts  17, a great many 'god fearers' i.e. Gentiles interested in the Jewish faith, had abandoned their interest and turned instead to the faith of Christ. 

There may also have been anxiety in the Thessolonican assembly over the coming judgement of God - especially as some of their number had already died, before the expected return of Christ.
Pressure, difficulties, even persecution are tragically common for Christian minorities in parts of the world today, not least the Middle East, and here in the U.K. we know 'pressure' from the unthinking assumptions about life style, and a lack of understanding of the Christian minority which the secular majority often display.  

The Thessalonian letters are particularly important because they are believed to be the earliest of Paul's New Testament writings, and offer a glimpse of the issues which the earliest Gentile Christians faced.  

FOR WORSHIP AND PREACHING. 

It might be helpful to keep in mind Paul's themes of coping with pressure,  fear of judgement,  what the final triumph of Christ means when we preach and worship.  If different 'pulpit voices' can identify these themes week by week it will offer some continuity of teaching in Groups/Circuits/Benefices week by week.  Almost certainly todays believers will be facing their own pressure and distress, and the doubts which go with them.

October 19th - 1 Thessalonians 1:1-10 

Before we look at any problems which the congregation at Thessalonica may have had, it is worth noting the appreciation and affection Paul shows them in the first part of his letter.

This congregation accepted the Gospel despite 'affliction' and showed great faith, hard work, and steadfastness.  We get the impression that Paul found the Thessalonians a forward outpost for the spreading of the message of Christ.

POSSIBLE SERMON MATERIAL.    How steadfast are we in our difficulties?  How focused on spreading the Christian message?

October 26th - 1 Thessolonians 2:1-8  

Paul assures doubting Thessalonians that his work among them was not in vain, and that he and his colleagues were trustworthy ambassadors of Christ.

Sometimes Paul faced criticism from the Christian congregations he had founded, (e.g. at Corinth), and often from his non Christian opponents, as here.   In ministry I often found that people made assumptions which were incorrect, made judgements on a limited understanding of a situation, and then proceeded to judge and criticise.  The 'bruises' and sleepless nights followed.   However, few of us face the pressures which Paul faced.  Pastor H.H. Hobbs (2) noted that when Paul first introduced the Christian gospel into Europe he faced huge opposition.  Did he then return to Asia hoping to find more comfort and safety in his work?  He did not - he pressed on.   As I prepare this my mind goes to Canon Andrew White, a leader of the Christian minority in Iraq, and I am humbled and amazed at this man's courage and faithful love.   There is pressure in following Christ, and there is pressure in Christian service and leadership.

POSSIBLE SERMON MATERIAL.   Could we use this passage to challenge congregations (and ourselves) to be understanding and supportive of Christian leaders in the pressures which all true servants of Christ experience?

November 2nd - 1 Thessolonians 2:9-13 

If some of the pressure Paul was under since he had come into Europe was the charge of dodgy motives levelled at him by Jewish critics, then here in this passage he defends himself by showing how hard he and his fellow missionaries had worked.    Perhaps they had supported themselves, (Paul was a tent maker by trade), and then in the time available after that hard work, had preached and encouraged believers. 

And what was their style of work and leadership?  It was the gentle, caring work of a nurse (v7) and a father (v11). 

THOUGHT.  Is the leadership and pastoral care in our church characterised by the gentle caring style of a parent or a nurse?

November 9th - 1 Thessolonians 4: 13-18 

I remember visiting the sight of an old monastry beside the sea in Lancashire, and gazing at the empty stone coffins which had once held the mortal remains of the monks who wished to be buried, facing East, ready for the resurrection of the dead described in this passage.    We may smile at such literal interpretations of Scripture and 'quaint' customs.  Very few Christians today would worry about having their bodies buried facing East.   However the other word pictures Paul uses in this passage still divide believers.  The description of the  Lord appearing in the air, and his people all flying up to meet him, is thought by many to be either pre-scientific or at best picture language.  On the other hand, millions of believers continue to hold that it is prophecy which ought to be taken literally.  It's not so long ago that I saw a bumber sticker which read,  'in case of Rapture - please inform Police of this empty vehicle'.

One thing we may all agree on is that Paul is looking ahead to the New Creation, rather than a spiritual existence in heaven.  Bishop Tom Wright (3) has done much to challenge the Greek idea of immortality of the soul, and bring us back to the Christian doctrine of the resurrection of the dead, with a new heaven and, importantly, a new earth.  

The Thessalonian believers were working on an ultra short time scale. They expected the immanent return of Christ.  Therefore the  death of some of their number before this, filled them with questions and anxiety.  Paul reassures them that for both the living and the dead in Christ - all will be well.   Isn't this all we can say,  'In the beginning God - and in the end God'?   This is one of the basic messages of the Bible.  Genesis speaks of things being started by God, and Revelation points to a future where God will finally bring His plans to fruition. 

POSSIBLE WORSHIP AND PREACHING THEME.

The Thessalonians' faith and hope had been shaken by the death of some of their number.  Today our faith is tested not only by the long time scale of God's final triumph, but by the ongoing streength of evil and suffering.  Can we offer people hope, not in the how and when but in the reality of God's final triumph?

A devout Christian man, greatly used as a help to others, once strong and agile,  is now aged and ill, and trying to care for his wife.  He typifies many others whose early hope (just like the Thessalonians) is challenged by problems which come with time.  Paul's confidence that 'in the beginning God and in the end God' applies not just to the Parousia but to our own lives when problems and disappointments come and early hopes are challenged.     Can we encourage people whose faith is under pressure during today's worship?  

November 16th - 1 Thessalonians 5:1-11 

The Thessalonian concern with dates and times is mentioned, but Paul refuses to speculate on the date of the Day of the Lord.   Instead he encourages them to be vigilant.   He is concerned that these believers live their lives in a truly Christian way, a way which contrasts with the worst of the culture which surrounds them. 

QUESTIONS.  As time passed by some early believers began to ask,  'Where is the promise of his coming?'

How do we ourselves keep our enthusiasm for the Christian life when there seems little to get excited about?  How do we encourage others to do so?

Do we live as people of the day or of the night?

Barrie Morley    October 2014

NOTES

1.  The Epistles to the Thessalonians     I.H. Jones   Epworth Commentaries     2005

2.  1-2 Thessalonians   H.H. Hobbs  in Boardman Bible Commentary    1971

3.   Surprised by Hope   N.T. Wright

Bible notes for 7th September to 12th October 2014 by Philip Holmes

Introduction

Matthew’s gospel time and again points to Christ as the fulfilment of the Old Testament and the establishment of the Kingdom of Heaven. Israel is therefore given a prominence in this gospel as Matthew sets out how the old covenant is replaced by a new covenant. Writing to second generation Christians, Matthew organises his material in a very systematic way that would have helped the early church teach new converts (probably of Jewish origin) about the life and ministry of Jesus and how this Rabbi fulfilled the prophesies of the Old Testament. Yet it goes still further than that to include teaching for the early church. In Matthew’s account, Christianity fulfils rather than supercedes the old faith. He portrays Jesus as the means by which faith is reformed and renewed in the coming of the King of kings and the Messiah.

Matthew 18:15-20 - Refusal to listen

Hospital consultants know that it is not uncommon for people to turn up to an appointment with a partner or friend. It isn’t that we are afraid of the consultant – it is more likely that we are afraid of ourselves. When it really matters, most of us recognise that we have selective hearing. Our ears function well, but sometimes our brains filter out things that may actually be very important for us to hear – so we have the insurance of a second pair of ears to help us understand fully what has just been said and its implications for our lives.

Jesus knows that people only fully appreciate part of what they hear. In this passage he acknowledges that for some relationships, it is just a matter of sitting down and mutual trust and respect will do the rest. But even within the church, it is necessary from time to time to have two or even three witnesses. There is much to be said about testing out what we think we are hearing from God with a faithful friend. Not because we don’t trust the Spirit to lead and direct us, but because we should never trust only ourselves to hear and understand. And here is the good news – if we agree together about anything we ask God for, then it will be done. “For where two or three are gathered in my name, there am I with them.”  v20.

Question: When did we last hear clearly about the vision God has for our church? What can we do, as part of our fellowship together, to encourage the work of the Spirit among us?

Matthew 18:21-35 - On forgiving . . .  seventy seven times. 

Most people fear being in debt. Yet some very big companies make millions on the back of people’s vulnerability. When money runs out before the end of the week, people turn in their thousands to the payday sharks and then very quickly find themselves in debt that is spiralling out of control.

In this story, the man didn’t have the means to settle his debt and the master ordered in the bailiffs to seize all his assets. Sound familiar? But how did you respond when the master hears his plea and sets him free? Was your immediate reaction: “That lucky so-and-so”? And still more indignation is to come when the same man refuses to forgive the debts of those who owe him. That’s not only unfair, it is also unethical.

Our faith rests four square on a question of debt. As the old song puts it: “He paid a debt he did not owe, I owe a debt I cannot pay”. We rarely talk about it. We are ashamed to own up to it. Yet the debt incurred by our sin is the elephant in the room. One church steward once challenged my reference to our sinfulness by saying that the congregation did not like this message being so boldly proclaimed. Yet we live in sure knowledge that God keeps on forgiving us – time and time again – and certainly beyond the seventy seven times referred to by Jesus in our reading.

Question: How shall we prepare ourselves for the day when the master requires repayment? And how much of our behaviour towards others is like the man in the story?

Matthew 20:1-16 - It is just not fair

The newspapers are full of it. Our society is unfair. Whilst we (it’s always ‘we’) work really hard, others sit at home watching daytime television. Whilst we struggle for those little luxuries in life, others have riches in abundance. We hear the message loud and clear and begin to believe for ourselves that society is fundamentally unfair.

In the parable of the workers in the vineyard, nobody stays at home with their feet up. Everyone is a worker. And yet, those siren voices prompting us to compare and contrast, to identify differences and complaints lead everyone to conclude that here is an injustice. It is the same injustice that speaks when someone in a church meeting uses a phrase like “I remember when . . .” to make a point about longevity of membership, or questions why someone has taken “their seat” in church. Our common understanding is that time served/ faithful discipleship counts for something. And of course it does! God has cheated no-one. It counts exactly the same in God’s sight as “the least of my brethren” lest we delude ourselves into thinking that God’s grace requires anything other than our acceptance and devotion.

Question: the context of this story is a vineyard – a place where fruit is in abundance. How can we re-educate our minds to value things as God does? What will it take for us to adopt kingdom principles instead of earthy values?

Matthew 21:23-32 - Wilful antithesis?

I don’t know if you have ever attempted to buy clothes with and for a teenager? Every suggestion from Mum or Dad is greeted with an antithetical response. “Don’t like that”, “O, Mum, I can’t wear that”. It seems that everything that is suggested needs to be repelled and everything that looks great gets the response from Dad “You are not going out looking like that, young lady!”

In the context of a Rabbi who is honoured and revered in Jewish society, here is Jesus meeting with people of like mind. The Chief Priests and Elders were schooled, just as he was, in the Torah and they both worship the same God. They are part of the same family. So much in common – and yet poles apart. They appear to value the exact opposite. And so the verbal game of cat and mouse ensues to the point that the Elders say “We can’t decide” v27.

So much of the teaching of Jesus has a focus on outcasts. His actions are more in the style of a prophet than a Rabbi and so the religious establishment is right to be defensive and cautious. One thing is clear: when it comes to sparring with Jesus, they seem to quickly throw in the towel fearing the knockout blow. How can one confident individual stand so strongly against the establishment of his day? Could this be an answer to the “authority” question?

Question:  There was once a saying “My word is my bond” – meaning that you can utterly trust what I tell you. Jesus lived by that same maxim. What you see is what you get. How easy do we find it to do the same within our workplace or in our meeting with others?

Matthew 21:33-46 - Here comes the servant of the king

You do your best to protect your property – a wall of loose stones to keep wild animals at bay and a wooden watchtower raised up so that there is a lookout for thieves and predators. For the Jewish leaders there was more than a whiff of “de ja vu” (see Isaiah 5:2). Not for the first time, an accusing finger is pointed at them because they assume that everything before them is theirs and forget that our lives are lived in a bigger cosmos where the creator God is control.

But, of course, it is not easy for us to see and hear these words as they did – fresh and for the first time. The killing of the son would probably mean nothing more than an escalation of the demands of the owner to those listening. It is only as these words are read with hindsight that the penny drops and the parable’s full significance is understood.

God has sent many servants and prophets to claim what is rightfully his. Now he sends his only Son who enters to confront those who have taken charge of the vineyard – and they set upon him and kill him (cf Matthew 27:25)

Question –  It is true that sometimes speaks to us – time and again – and yet we do not get the message so loud is our own arrogance and self-centredness. What messenger has he sent to you in recent weeks?

Matthew 22:1-14 - I cannot come . . .

My diary is full. There are important meetings to attend. I have been suffering with this headache. Sorry – what I really mean to say is this “I have many, many excuses and I am genuinely struggling to discern which is the best to use on this occasion”. I cannot come – or more correctly – I don’t want to attend. It’s my choice and I was trying to spare your feelings.

I have enjoyed re-watching the great political comedy with Nigel Hawthorne and Paul Eddington screened in the late 1970’s and early eighties – called “Yes, Minister”. Since then, many real politicians have agreed that the script writers get very close to what really happens in government – it is a masterclass in how to spin your way out of trouble with a phrase that sounds plausible but which, in reality, is just another excuse.

In the parable, a much more important issue is at stake. This is not a diplomatic incident. This is not ruffled feathers that require felicitous grooming.  This is a king inviting you to come. Not unlike receiving that card in the post from Queen Elizabeth inviting you to the royal garden party at Buckingham Palace. I, for one, did not turn down the invitation!

Notice how Matthew takes the refusals very seriously: “those I invited did not deserve to come” v8. Could this be a reference to the arrogance of the Children of Israel? “Go to the street corners and invite anyone you can find” commands the king (v9) – although we should guard against seeing this as a desperate search for bums on seats. God’s command is to “make disciples of all nations” (Matt 28:19) so that all can share in the heavenly banquet prepared for all people.

Question:  How many times have you heard the voice of the Lord calling? How often does this feel like an invitation to something difficult/imposing, rather than to join the party and share food and wine with the king?

Bible notes for 13th July to 31st August 2014 by Barrie Morley

THE LETTER OF PAUL TO CONGREGATION AT ROME.

 
WHO WERE THE ROMANS?  One part of the U.K. Church which has begun to buck the trend of decline is the church in the big city  perhaps in the city centre or less wealthy neighbourhoods.    Often these congregations are cosmopolitan,  with migrant workers from around the world attending.     Isn't that what the new congregation in the capital of the Empire was like in the first century?   The 'Romans' were not mainly  Italian.  Some would be slaves brought to the city to provide labour. There may have been some wealthier ones whose career  or business concerns brought them there perhaps. Their faith was new, and their religion a minority one in the pagan Empire, and their backgrounds differered one from another.   Traditionally, many scholars believed that the church was predominately comprised of former Jewish believers, because in chapters 12-14 Paul's arguaments presuppose an understanding of The Law.  Also, there were a number of synagogues in the city, serving a resident Jewish community.  However, there are also passages which talk of what seems to have been former pagan/Gentile behaviour and life style, and, of course, Paul's great passion was to bring the gospel to the Gentiles.      Whatever their background and status, those Roman Christians were in a minority of belief and culture, as we are today.

 

From these background facts themes begin to emerge.  

 

.> The place of the Law, and of faith.

.>  The future of Israel in God's salvation.

.>Now you are aa follower of Jesus, leave behind pagan lifestyle and morals and live as a Baptised Christian should.

.>What is the future of creation - where is it all leading?

.> In his own way and time Paul was as aware as anyone of the suffering/groaning creation, yet he lived in faith producing hope.  The late Dr. Kingsley Barrett pointed out in his commentary on Romans that Paul often used the verb 'to save' in the future tense.   When we have faith in future salvation, it produces Hope in us, despite current problems, and also helps us live in love.  Halleluiah! 

 

Lifestyle, and daring to be different is a very relevant issue for us today, as is our worldview and hopes and fears for the future of the planet.

 

Pauls' overriding aims.

1)  A diplomatic purpose.  Paul wishes to introduce himself to this church and pave the way for a visit as a stopping off point on his way to break new ground in new mission fields as yet not evangelised.

 

2).  A doctrinal purpose.  Paul was not known in person to the Roman Christians so here he presents his credentials.   He outlines his understanding of the Gospel.  He is particularly at pains to set out his views on the status and future of the Jewish people.    In doing this he was, well over one thousand years later, to provide a foundation for the Protestant Revival, the work of the Wesleys, and  twentieth century theologians such as Karl Barth.

 

PASSAGES FOR SUNDAY WORSHIP

 

July 20th   Romans 8: 12-25 

 

Several key words appear here.  Flesh,  Spirit, Creation.

 

As a strict Jew, Paul knew all about being indebted to the flesh.  His road to salvation lay in keeping, or paying his dues to, the Law.   Now, through faith in Jesus, he has received the Spirit of God and this has opened up to him a much better way to live and please God - walking in the Spirit. 

 

But then in v 18, there's a reality check.  However spiritual a person may be, they still have to live in this world - and sooner or later, that will bring pain and suffering.   Paul now goes on a little detour from his arguament to try and explain why this is, where it leads to and how we cope with it.   He doesn't say,  'There there' bear your pain patiently because one day you'll be out of this nasty world and translated to heaven, the world of spirit'.  instead he says that this creation itself has a future after all - but it is a transformed future.   One day God will fully redeem it and make it new.

 

SOME THOUGHTS FOR WORSHIP & PREACHING.

 

Is our spirituality wide enough to embrace a theology of creation as well as individual salvation?

Can we believe that God is still in control as problems seem to be becoming more and more cosmic?

In all the pain of life today we have a hope, our hope is based on the message of the Bible, summarised in its first and last books,  'in thebeginning God, and in the end God.'

 

July 27th    Romans 8:  26-39    

 

I wonder what was at the top of Paul's mind when he wrote this part of Romans?   Was he going through one of his many periods of pain and trial?  He speaks a lot about suffering, not least in vs 35-39.  

 

An ever present challenge to our faith in every age is the problem of Theodicy.  'If God is all powerful and all loving, why does he allow so many aweful things to happen?'  So many people have lost their faith when they have been overwhelmed by pain, grief or calamity and God seems to allow it.     Paul's answer seems to chime in with the old Gospel song,   'Father along we'll know all about it,   father along we'll unbderstand why.    Cheer up my brother, live in the sunshine, we'll understand it all bye and bye.'      Of course the problem with all this is that it can seem no more than 'Pie in the sky when you die.'    In this centenary of the start of World War 1 it is sobering to think how many good believing people lost faith because of what they  experienced in the trenches of France.

 

Nowadays it may not be enough simply to attribute suffering to 'The Fall'.  Twenty first century believers need to be honest and admit that innocent suffering, including suffering on a national and global scale remains a serious challenge to our faith.    For Paul, (who it must be admitted lived in a pre-scientific age) a key to keeping faith is to retain Hope.   Hope is one of the main themes of these passages.

 

SOME THOUGHTS FOR WORSHIP AND PREACHING.

 

We walk not in cast iron certainties but in faith. But as Paul insisted, faith produces hope, and hope is a precious asset in life today.  Can we encourage one another to keep faith and hope, even when life seems to give us a raw deal?

 

How much does our faith in God's future spur us on to strive for a better world, and a relief of sufferingNOW?

 

In prayer have you known those times when normal words seem inadequate, and yet, by the Spirit you have still been able to pray either in silence, groans, or the Gift of Tongues?    

'How oft in the conflict when pressed by the foe, have I fled to my refuge and breathed out my woe;

  How often when trials like sea billows roll,  have I hidden in Thee O Thou rock of my soul.'   -  William Cushing 

  If 1 Corinthains Ch 13 is one of the greatest pieces of writing in the New Testament, with its words about the eternal quality of Faith, Hope and Love...Romans 8 runs it a close  second, look again at 37-38.   Here is FAITH,, making it possible to go against all the difficulties of life, in HOPE. 

 

 

August 3rd   Romans 9:   1-5

 

 Now we are into a different topic.  However Dr. Kingsley Barrett saw a link between the previous section and this one.   Both are concerned with the character and deeds of God, who is both the source of salvation, (Ch. 8) and  who calls both Jews and Gentiles into that salvation (Ch 9 ff)

 

The church at Rome probably comprised both Jews and Gentiles,  but has God's plans for his 'Chosen people' failed?   Does Paul, the apostle to the Gentiles believe that Jewish people have lost all of their original advantages?    It would seem not.

 

 SOME THOUGHTS FOR WORSHIP AND PREACHING

 

 Radio presenter John Humphreys, a non believer, did a series of programmes in which he discussed faith with some   leaders of different faiths.  When he came to talk to the Chief Rabbi, he began with words like these.  'O.K. - make me a Jew'  To which Jonathan Sacks responded,  'Why would I want to make you a Jew!?'.   In our global village, and multi-ethnic society there is, among people of faith,  a greater understanding, and  often greater tolerance of  different traditions.

 

Whatever our views about salvation through faith in Christ alone, there is no place for hatred and intolerance of others who show genuine spirituality and love for others.     Could we use Paul's appreciation of the Jewish faith tradition to deepen our understanding of our own faith and where its rootes lie?

 

 

August 10th  Romans 10:  5-15 

 

Once more the RCL passes over a whole chunk of material, but continues with the theme of the future of Israel.

In 10: 1 we are given a glimpse of the pain in the heart of the apostle to the Gentiles.  Jewish people would consider Paul to have turned his back on them, but, as he shows here, and as Acts of the Apostles makes clear, Paul still had a love for the Jews and a burning desire to see them accept Jesus as the Messiah. 

 

It is impossible for me, a Gentile, to understand the liberation which Paul, a devout Jew, a Pharisee,  must have felt when he came to understand that God offered to count us righteous, not when we won the struggle to keep laws and commandments, but when we simply relaxed and accepted salvation as a free gift of grace.  We don't earn it, we accept it. 

 

It sounds odd to hear of God seeking to make Jewish people jealous of the Gentiles who have turned to him.  Perhaps a more fertile field for us is the underlying conviction that through the work of Christ there is room for all, Jew and Gentile.

 

SOME THOUGHTS FOR WORSHIP AND PREACHING.

 

There seems to be  something of Calvinism in Paul's writing, the idea that God predestines some for wrath and some for salvation.  However, there is a glorious affirmation of the counter doctrine Arminianism in this passage - room for all, Jew and Gentile, and everyone.     The Wesley brothers held passionately to the doctrine of divine love and salvation for whosoever wanted it.     See how many of Charles's hymns contain that word 'All'   Especially Hymns and Psalms  520, 'Father whose everlasting love.' 

 

In worship could this all inclusive doctrine, so central to Methodism be excplained and celebrated?

 

AND/OR,  wrestle with the question,  'What does God's inclusiveness mean in a world divided into a super rich few, and a needy majority?   (The richest 84 individuals on the planet have a combined wealth equalling that of the poorest quarter - that is billions!)

  

August 17    Romans  11: 1-2a & 29-32

 

The theme of God's irreversible love to Israel and to all continues in this chapter.

 

Just as some find justification for exclusive, Calvinistic ideas in this debate about the future of Israel, so some have found ideas about salvation being irrevocable.  Even if a person turns to Christ and then turns away, God will always count them as one of His own.     Perhaps a more helpful reading of this passage would be to simply marvel at God's constant love for all.  (V32)

 

SOME THOUGHTS FOR WORSHIP AND PREACHING

 

Paul, the once devout and exclusive Pharisee, became the Christian apostle to the Gentiles - and potentially for him, that was the whole human race.

 

As last week we might ask how well we express God's love for all.

 

August 24    Romans  12:  1-8

 

It may have felt like walking through cloying mud as we tried to follow Paul in his arguments about the futre of Jews and Gentiles.  That was a mission/outreach subject.   Now we return to relationship and behaviour within the local fellowship. 

 

The next few chapters are no longer concerned purely with doctrine, but with the working out of that in right living.

Why this sudden change of subject?   There may be a link in 12:1, 'Present your bodies as a living sacrifice'.  Given the scope of God's plan, Paul calls for a 100% response from believers.

Or could it be that v 3 hints that either Jewish or Gentile believers at Rome were looking down on those of a different racial and religious background.  'I am a member of God's chosen people' or,  'I am a member of the new people of God who have now replaced the former one?'

 

Whatever, Paul demands that we put on no airs and graces, and each play our own important but limited part in the Body of Christ.

 

SOME THOUGHTS FOR WORSHIP AND PREACHING

 

God's grace, salvation by faith not works, are not a soft option.  We are not freed from right living, there is a cost to discipleship, every bit as demanding as the Law.   How does offering ourselves, a refusal to be conformed to this age work out for this congregation, in this place, at this time?  (v 1-2)

 

Does our church overrate some ministries and undervalue others?  Which?  How can we remedy this?

 

In this week's worship can we help people to recognise and value their own gifts and contribution?

 

Which gifts are missing from our fellowship?

 

August 31st  Romans 12:  9-21

 

There are echoes of Paul's first letter to the Corinthians here.  Believers in that Church prized some gifts more than others, and there was a lack of humble love in the fellowship.  So here Paul insists that members love one another, live in harmony, are not be haughty, be forgiving etc.,

 

SOME THOUGHTS FOR WORSHIP AND PREACHING.

 

How heirarchical does British society remain?

 

How heirarchical does the Church remain?

 

Which humble souls can we point to who live out Paul's words by living lives of forgiveness, humility, and generosity?

 

__________________________________________________________________

 

Barrie Morley   July 2014

 

Bibliography

 

New Testament Introduction     D. Guthrie   IVP     1965

Paul for Everyone  Part 1             T. Wright     SPCK  2004

Epistle to the Romans                   C.K. Barrett Black 1957  
 
PAUL'S OVERIDING AIM    >  A diplomatic purpose.  Paul wishes to introduce himself and pave the way for a visit on his way to a missionary journey which would break new ground for the Gospel in t Spain.
 
                                                > A doctrinal purpose.   For whatever reason Paul explained 'His' Gospel in great detail in this letter.  This included Salvation by faith alone.   BUT Paul's gospel goes far beyond personal salvation for the individual who has faith in Christ.  He speaks of the redemption of the whole suffering creation - so the Gospel message is universal and looks forward  to complete redemption.   it is  not just about 'Jesus and me', but as Romans makes clear, is cosmic and eschatological. 
 
It is impossible to underestimate the impact this letter has had on the world.   Martin Luther formed his reformation beliefs after studying it, and it was Luther's preface to Romans which John Wesley was listening to when he felt his heart strangely warmed.

Bible Notes for 15th June to 6th July 2014 by Barrie Morley

Ascensiontide completes the liturgical year, from the birth, through to the resurrection and ascension of Christ.  By following the liturgical year, only now, after ascenssiontide,  do the lectionaries begin to look in depth at the words and actions of Christ.

JUNE 15th    Matthew 28:  16-20

THE GREAT COMMISSION

Matthew follows Mark in telling us that the resurrected Christ sent his followers from Jerusalem on to Galilee.  'Galilee of the Gentiles' is the first step on the road  to take the Good News to the whole world.

v19 instucts the apostles to baptise in the threefold name.  HOWEVER, according to Acts they baptised in the name of the Lord Jesus.   Down history denominations and movements have followed different baptismal practices.   Perhaps what matters most is not WHEN we were baptised,  nor how much water was used but rather how well we live as a baptised Christian should.

PREACHING IDEA.   A sermon on baptism.  What does it means to be a baptised Christian, and how well do we live out our status.   A challenge to us all!

JUNE 22nd   Matthew 10:  24-39

Matthew's is a teaching Gospel.  The writer gives us several blocks of Christ's teaching.  This passage is part of a section giving instructions to missionary leaders - the Apostles.

Clearly persecution is in the air by the time the later gospels were written.   In time Believers came to be opposed by both synagogue and pagan temple, (as well as civil authorities).

I love to read histories of Christian pioneers in our land.  For example The Venerable Bede's 'Ecclesiastical History of the English People' and biographies of the early Methodist preachers.  Often they encountered persecution.   Now in the Uk that is rare.  
BUT for some who convert to the faith, even here, it may bring hardship even today in the UK.  
ALSO things are not as easy for believers now as they were say 50 years ago.  Wherever we stand in the debate about how Christian Britain is as a country, believers are now a small minority.  
Then of course the persecuted church is a stark and painful reality for many thousands of people accross the world at this moment.

Christian leadership, Discipleship, the Baptised Life is not without its price - even now - even HERE!

JUNE  29th  Matthew 10:  40-42 

The first known English martyr was Alban.  Alban, a soldier,  sheltered a Christian who was fleeing from persecution.  Later Alban who had now accepted the faith himself gave himself up in order to protect his guest, and was executed when he refused to renounce his new faith.   He 'offered a cup of cold water'

These verses continue the theme of instructions to apostles.  For us they may say,  'You may not be a great missionary, you may not be a persecuted Christian, but you can support your needy Christian brethren, especially if they face hardship for their Gospel work.

SERMON IDEA/MAKING IT REAL 

What is the 21st century equivalent of Matthew's first century 'Cup of cold water'?

July 6th   Ordinary Time 14.   MATT  11:  16-19 and 25-30

Verses 25-30 are reminiscent of John 17, Jesus intimate words to his followers in the Upper Room.   There (like here), he speaks of the spiritual revelation given to his followers, but to which 'The World' remains blind.

What wonderful blessings God's people have, even though they might not have the things contemporary society gets obsessed with, like fame, wealth, luxury living or constant excitement.


Now that the Holy Spirit has come eternal life (life in all its fulness) begins NOW,  (as Matthew and John would agree).



Barrie Morley

Commentaries:  

Saint Matthew  J.C. Fenton   Penguin Books