Bible Study for Sermon on March 4, 2012
As mentioned on Wednesday Night Bible Study Paul has a tendency of reworking the Old Testament stories blending his Hebrew of Hebrew with Greek philosophy giving his thought unique characteristics. Romans 4:13-25 is an example and therefore we have an opportunity of looking at Paul's theological convictions regarding his Christian faith and of scrutinizing his reworking of the Abraham story. Although there are many issues that could be discussed, two issues stand out. First, faith is the means by which God's promise is received; and second Paul's reworking of the Abraham's faith story.
First, Abraham's faith! This point is absolutely clear from the beginning: "For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith" (vs. 13). Paul is emphatic about faith's redemptive role. He unequivocally declares, "if it is the adherents of the law who are to be the heirs, faith is null and the promise is void" (vs. 14). Then, he introduces another assertion about the law (i.e., "the law brings wrath," vs. 15) as a way to support his thoughts.
Following this parenthetical remark about the law, Paul returns to the dynamic intersection between God's promise and our faith. Paul not only reaffirms but also extends his claim, "For this reason it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham" (vs. 16). Abraham--whose name can mean "ancestor of a multitude"--"is the faith of us all" (vs. 16). It was "in the presence of the God whom he believed, who give life to the dead and calls into existence the things that do not exist...he believed that he would become "the faith of many nations" (vss. 17-18); cf. Genesis 17:1-8). In summation, Abraham's life demonstrates that God's promise is founded on grace, received by faith, and given both to Jews (i.e., those who follow the law) and Gentiles (i.e., those who don't follow the law).
Before addressing the second issue, Paul's reinterpretation of the Abrahamic story, it is worth noting that the expression "righteousness of faith" is especially rich with meaning. It is a phrase forever linked with Abraham's story and an elemental component in the theology of Romans. The model-moment occurred after Melchizedek blessed Abram (i.e., "exalted ancestory"). It was then that the Lord "brought him outside and said, 'Look toward heaven and count the stars, if you are able to count them.' Then he said to him, 'So shall your descendants be.'" In response, Abraham "believed the LORD; and the LORD reckoned it to him as righteousness" (Genesis 15:5-6).
Paul explicitly refers to this faith-model-encounter between the Lord and Abraham immediately bbefore Romans 4:13-25. Works did not justify Abraham. On the contrary, the Scriptures declare that "Abraham believed God, and it was reckoned to him as righteousness" (Romans 4:2-3; Galatians 3:6-9, Hebrews 11:8-12). Paul then unpacks the meaning of that singular occasion in the following way: "But to the one who without works trusts him who justifies the ungodly, such faith is reckoned as righteousness" (Romans 4:5). It is also important to recall that the relationship of faith and righteousness is a thematic-meaning that runs throughout Romans: "For in it [i.e.,the gospel] the righteousness of God is revealed through faith for faith, as it is written, 'The one who is righteous will live by faith'" (Romans 1:17).
The second issue concerns Pauls intriguing teaching strategy, which presents an extraordinarily favorable rendering of Abraham's faith. After he articulates a compact explanation on faith's redemptive rols in vss. 13-18, Paul veers off unexpectedly. Rather than adhering precisely to Abraham's story as depicted in Genesis, Paul embellishes it. According to him, Abraham "did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah's womb" (v. 19). Mysteriously, Paul's enthusiastic praise of Abraham continues: "No distrust made him waver concerning the promise of God, but he grew strong if his faith as he gave glory to God, being fully convinced that God was able to do what he had promises" (vss. 20-21).
At the very least, Paul's retelling of these events from Abraham's life is odd. Even a hasty reading of Genesis 15-17 highlights several instances that expose obvious flaws in Paul's retelling of Abraham's unwavering faith in God's promise. For example, Abraham initially thought Eliezer would be his heir (Genesis 15:2-3). Of course, it is proper to reject this example, since God had not yet explicitly promised a biological heir to Abraham. However, that position cannot be maintained when Abraham "listens to the voice of Sarai" and had a sexual relations with Hagar--a union by which Ishmael was conceived (Genesis 16:1-4). Even more problematic was the Lord's subsequent visit to Abraham. At that time, the Lord declared to Abraham that he and Sarah would have a child. In response, the Scriptures report, "Then Abraham fell on his face and laughed, and said to himself, 'Can a child be born to a man who is a hundred years old? Can Sarah, who is ninety years old, bear a chld?" And Abraham said to God, 'O that Ishmael might live in your sight!" (Genesis 17:17-18). From all appearances, as far as the Genesis narrative is concerned, Abraham was all to human like the rest of us and had his share of doubts.
To be sure, for those who approach Scripture from a more literal historical point of view, Paul's reworking might be confusing, disturbing or both. Yet anyone familiar with Jewish holy stories or rabbinic traditions would not be startled by Paul's use of Abraham's story from Torah. Indeed, Paul's rendering would be celebrated. His purpose is not to narrative biblical facts--whether historical or literary--but to present a theological portrait of Abraham's life. Consequently, when Paul reflects on the entirety of Abraham's life, Paul can declare that Abraham "did not weaken in faith" and "no distrust made him waver concerning the promise of God" (vss. 19-20). Although Abraham's transitory faith may have been and was riddled with imperfections, the final outcome of his faith was perfect--he believed God and it was reckoned to him as righteousness, which is a promise God made "not only to adherents of the law but also to those who share the faith of Abraham.
Monday, February 27, 2012
Monday, February 20, 2012
Bible Study for Sermon on January 26, 2012
1 Peter 3:18-22 is part of remarks by the Apostle Peter on suffering and a fascinating mixture. On one hand, it refers to a number of familiar events including Christ's death, ensuing resurrection and ascension; Noah, the ark, and the flood; and baptism. On the other hand, the passage also includes at least two features. First, it alludes all to briefly to Jesus' mysterious passage into another realm, or time when, as a spirit, he preached to "the spirits of prison." Second, and contrary to what is generally expected, Matthew 24:37-39; Luke 17:26-27), the flood waters are viewed as redemptive rather than destructive.
The verses begins with a crucial reminder: "For Christ also suffered for sin once for all" (vs. 18a). As is clear from the other portion of his letter, Peter is encouraging these "exiles of the Dispersion (1 Peter 1:1) to endure suffering. This is a common theme found throughout this letter (1 Peter 1:6; 2:12, 21; 4:1, 12-16, 19), and is the core of the material that immediately follows. Peter also emphasizes the atoning dimension of Christ's sacrifice. He died on the cross, "the righteous for the unrighteous, in order to bring you to God" (vs. 18b). Peter, however, does not linger on Jesus' death. Even though Jesus "was put to death in the flesh," Peter quickly adds, Jesus "was made alive in the spirit" vs. 18c).
Up to this point, Peter's exhortations resonates with well-known and established testimoy regarding the role of Christ's appeasing death and our participation in mutual suffering. But this traditional theological construct is promptly upended when Peater adds, "in which also he went and made proclamation to the spirits in prison" (vs. 19). To be sure, Peter's assertion is unprecedented, at least as far as one might attempt to base it on citations from other books of the Bible. Yet in spite of this obstacle, there are two other passages that may help unravel Peter's mysterious claim.
First, early in the letter, Peter mentions that the prophets "prophesied of the grace" and inquired "about the person or time that the Spirit of Christ within them indicated when it testified in advance of the sufferings destined for Christ and the subsequent glory (1 Peter 1:10-11). According to Peter, "the Spirit of Christ" was present in some mysterious way within the prophets, and in that sense, Christ went and preached to "the spirts in prison." Applying the ensuing allusion to Noah, then, Peter might be saying that Noah, who could conceivable be viewed as a prophet (2 Peter 2:5), was actually being prompted by Christ's Spirit when he warned his neighbors of the approaching flood.
Second, in the passage that immediately follows 1 Peter 3:18-22, Peter employs language that is somewhat comparable to that found in 3:19. He writes, "For this is the reason the gospel was proclaimed even to the dead, so that, though they had been judged in the flesh as everyone is judged, they might live in the spirit as God does" (1 Peter 4:6). Although it is impossible to be absolutely certain about Peter's assertion, this verse appears to set out a profound theological parallel between Jesus and all humans. Just as each person was, is and will be "judged in the flesh," Jesus was as well. In other words, as our atoning sacrifice, Jesus had to suffer and die in the flesh (be condemned in the flesh), so that he could be made alive in the spirit, "in which also he went and made a proclamation to the spirits in prison"--to all who lived before him along with those who would live after him. If this proposition is what Peter had in mind, it would be similar to the declaration found in Hebrews 2:17, which states, "Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people.
Peter explains that "the spirits in prison" were "judged in the flesh" because "in former times they did not obey" (vs. 20a). To note the good news that the ensuing mention of God's patience, "in the days of Noah, during the building of the ark" (vs. 20b), does not primarily refer to the egregious sins the ancients had committed (Genesis 6:1-7), but, more importantly, to their defiance, that is, to their absolutely refusal to listen to Noah and repent as the ark was being built.
While the fimal portion of verse 20 rehearses the consequence of their obstinate insolence: only "a few, that is, eight persons, were saved through water," the most striking reversal is that these eight souls were saved "through" water, not "from" water. Based on that primeval example, Peter sees baptism as an equivalent means. Just as water saved Noah and his family long ago, water once agains serves a redemptive role. Peter is careful to explain that it is "not the removal of dirt from the body"--for dirt does not separate us from God--"but as an appeal to God for a good conscience, through the resurrection of Jesus Christ" (vs. 21). In short, whoever submits to baptism listens to the "Spirit of Christ." Returning to the allusion about Noah, a baptized person is not like those who rejected Noah's message, but is one who has heard Christ's proclamation, confesses his or her sins, and seeks God's favor.
According to Peter, this transformation is made possible "through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him" (vv. 21c-22). Since Chrst was "made alive in the spirit," those who "appeal to God for a good conscience...live in the spirit as God does" even "though they have been judged in the flesh as everyone is judged" (1 Peter 3:18; 4:6).
1 Peter 3:18-22 is part of remarks by the Apostle Peter on suffering and a fascinating mixture. On one hand, it refers to a number of familiar events including Christ's death, ensuing resurrection and ascension; Noah, the ark, and the flood; and baptism. On the other hand, the passage also includes at least two features. First, it alludes all to briefly to Jesus' mysterious passage into another realm, or time when, as a spirit, he preached to "the spirits of prison." Second, and contrary to what is generally expected, Matthew 24:37-39; Luke 17:26-27), the flood waters are viewed as redemptive rather than destructive.
The verses begins with a crucial reminder: "For Christ also suffered for sin once for all" (vs. 18a). As is clear from the other portion of his letter, Peter is encouraging these "exiles of the Dispersion (1 Peter 1:1) to endure suffering. This is a common theme found throughout this letter (1 Peter 1:6; 2:12, 21; 4:1, 12-16, 19), and is the core of the material that immediately follows. Peter also emphasizes the atoning dimension of Christ's sacrifice. He died on the cross, "the righteous for the unrighteous, in order to bring you to God" (vs. 18b). Peter, however, does not linger on Jesus' death. Even though Jesus "was put to death in the flesh," Peter quickly adds, Jesus "was made alive in the spirit" vs. 18c).
Up to this point, Peter's exhortations resonates with well-known and established testimoy regarding the role of Christ's appeasing death and our participation in mutual suffering. But this traditional theological construct is promptly upended when Peater adds, "in which also he went and made proclamation to the spirits in prison" (vs. 19). To be sure, Peter's assertion is unprecedented, at least as far as one might attempt to base it on citations from other books of the Bible. Yet in spite of this obstacle, there are two other passages that may help unravel Peter's mysterious claim.
First, early in the letter, Peter mentions that the prophets "prophesied of the grace" and inquired "about the person or time that the Spirit of Christ within them indicated when it testified in advance of the sufferings destined for Christ and the subsequent glory (1 Peter 1:10-11). According to Peter, "the Spirit of Christ" was present in some mysterious way within the prophets, and in that sense, Christ went and preached to "the spirts in prison." Applying the ensuing allusion to Noah, then, Peter might be saying that Noah, who could conceivable be viewed as a prophet (2 Peter 2:5), was actually being prompted by Christ's Spirit when he warned his neighbors of the approaching flood.
Second, in the passage that immediately follows 1 Peter 3:18-22, Peter employs language that is somewhat comparable to that found in 3:19. He writes, "For this is the reason the gospel was proclaimed even to the dead, so that, though they had been judged in the flesh as everyone is judged, they might live in the spirit as God does" (1 Peter 4:6). Although it is impossible to be absolutely certain about Peter's assertion, this verse appears to set out a profound theological parallel between Jesus and all humans. Just as each person was, is and will be "judged in the flesh," Jesus was as well. In other words, as our atoning sacrifice, Jesus had to suffer and die in the flesh (be condemned in the flesh), so that he could be made alive in the spirit, "in which also he went and made a proclamation to the spirits in prison"--to all who lived before him along with those who would live after him. If this proposition is what Peter had in mind, it would be similar to the declaration found in Hebrews 2:17, which states, "Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people.
Peter explains that "the spirits in prison" were "judged in the flesh" because "in former times they did not obey" (vs. 20a). To note the good news that the ensuing mention of God's patience, "in the days of Noah, during the building of the ark" (vs. 20b), does not primarily refer to the egregious sins the ancients had committed (Genesis 6:1-7), but, more importantly, to their defiance, that is, to their absolutely refusal to listen to Noah and repent as the ark was being built.
While the fimal portion of verse 20 rehearses the consequence of their obstinate insolence: only "a few, that is, eight persons, were saved through water," the most striking reversal is that these eight souls were saved "through" water, not "from" water. Based on that primeval example, Peter sees baptism as an equivalent means. Just as water saved Noah and his family long ago, water once agains serves a redemptive role. Peter is careful to explain that it is "not the removal of dirt from the body"--for dirt does not separate us from God--"but as an appeal to God for a good conscience, through the resurrection of Jesus Christ" (vs. 21). In short, whoever submits to baptism listens to the "Spirit of Christ." Returning to the allusion about Noah, a baptized person is not like those who rejected Noah's message, but is one who has heard Christ's proclamation, confesses his or her sins, and seeks God's favor.
According to Peter, this transformation is made possible "through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him" (vv. 21c-22). Since Chrst was "made alive in the spirit," those who "appeal to God for a good conscience...live in the spirit as God does" even "though they have been judged in the flesh as everyone is judged" (1 Peter 3:18; 4:6).
Thursday, February 16, 2012
Giving Beyond New Life
I was asked about the mission money I mentioned in a previous email. So, FYI.
As you know The United Methodist Church tries very hard to pattern the Bible. So that is my first point:
Jesus calls believers to be in community with each other, even with enemies and strangers.
Jesus pooled the resources of those present to meet needs around him.
Jesus challenged those with the scarcity mindset to entrust the little to God's abundance.
After Jesus' ascension the Apostle Paul continued the sharing practice among communities by asking the
Macedonians to help those in Jerusalem. There is no reason to believe this was the only opportunity.
For a Methodist we know Mr. Wesley wanted us to "earn all you can, save all you can, give all you can."
He modeled modest living and scarificial giving. He taught all Methodist that there is no holiness but
social holiness. In Methodist history Sunday School offerings were regularly take for outreach.
These modeled patterns and teachings were and are repeated around the world.
So, a Methodist is foremost a Bible practitioner and then a disciplined believer. New life is not just any church;
it is a United Methodist Church. It is part of the Northeast District, the North Alabama Annual Conference, the Southeast
Juridiction, the United States, and part of The World. The idea is that we each make up a whole. Sharing in giving
beyond New Life is what Methodist have historically done.
The United Methodsit Church is a connection of more than 42,000 local churches, which are made up of more than
11.5 million full members. The UMC has missions in 125 countries, 800 missionaries in 65 countries,
120,000 Volunteers in Mission, 100 community centers, 2000 projects, 152 retirement homes, 52 hospitals, 63 children
homes, 16 homes for people with disabilities, 113 colleges, and 26000 pastoral charges.
The United Methodist Church in the United States gave over $6 billion dollars in shared ministry, which is alittle over $117
million each Sunday. It helps Shared Ministry feel children in Zimbabwe and so many others places and people around the
globe. We are all facing challenges, but when disasters happen we continue to respond. We make flood buckets, health kits,
and send Volunteer In Mission teams monthly. We do what we can. However, each day people are depending on The
United Methodist Church's connectional giving. They face poverty, injustices, racism, illiteracy, hunger, disease, loneliness,
alienation, marginalization. In our connection New Life is invited to make the love of God real in these areas. We are
committed to education and healing. We are committed to recovery efforts after war and diseases ravage a country. We are
committed to making preacher in their own culture. We are committed to making Jesus real.
We come up with an apportioned amout first by sending New Life's Lay Member to the Annual Conference. The Annual
Conference sends a delegate to the General Conference (ever four years), the General Conference decides on what we will
do together during the next four years; they set a budget. The General Conference on Finance and Administration determines
a fair share percentage based on membership, finances, and demographics. The "fair share" is sent back to the Annual Confeence.
The Annual Conference Finance and Administration determines a "fair share" for each congregation based on membership, finances,
and demographics. The "fair share" is not a tax but the decision to put our money where our mouths are. We support what we
collectively accepted.
The average annual percentage breaks down this way. Of each dollar:
.84 cents stays at New Life
.13 cents goes to the North Alabama Annual Conference
.03 cents goes to the General Conference.
I will chat with Micky Cobb to see if these averages are correct.
WEBsites that will inform are: www.umcgiving.org
I hope this will help explain why we do what we do and why it is important to participate.
Blessings,
Tony G Campbell
United Methodist Pastor
United Methodist Pastor
New Life.
Wednesday, February 15, 2012
Bible Study for Ash Wednesday Message
Who wants to receive disturbing advice, even on Ash Wednesday? We don't like to hear distressing counsel directed toward us, even from God. But what if we are among those who urgently need to prepare for what is soon coming our way? The "Day of the Lord" (Judgment Day) is at hand says the prophet.
From biblical times until the present, both warfare and locust plagues have threatened people. The Bible mentions plagues of locust. Biblical and other literature are filled with stories about their frightening swarming destruction of every blade of vegetation on the ground, in the vineyards and from the fruit trees. If you Google "recent locust plagues" it will display over a million hits. The treat of gluttonous, invading armies, whether of people or insects, terrifies people who are powerless against overwhelming dangers. For people who rely on the right amount of rainfall and lack of pests to get enough food to stay alive during the current year and to have seed for the next year, a swarm of locusts threatens starvation for humanbeings and animals. And even survivors face the loss of livelihoods from farming and commerce. Not only in the ancient world, but too often in the modern world, famine relief was and is unknown or inadequate. And people die, from babies on up, one by one, and by the thousands.
To catch the frightening glimpse of the locust plague read Joel 1 and 2. "What the cutting locust left, the swarming locust has eaten. What the swarming locust left, the hopping locust has eaten, and what the hopping locust left, the destroying locust has eaten. There are other accounts of locust plagues in Exodus, Judges, 1 Kings, Jeremiah, Amos, Malachi, and Revelation.
The Lord's warning sound, by trumpet and loud piercing shouting, was to alarm its hearers to the core--they will tremble from fear. The dark terms of 2:2 are used throughout prophetic writings for the coming of God's judgment. Verses 3-11 elaborate on the terrifying threat that is coming: sense the increasingly throbbing pulse--even through the windows of homes--of the steadily advancing threatening force as it comes. Even the sun, moon and stars are profoundly affected (v. 10); this along with 2:31, gives an apocalyptic effect (like the Apostle Peter in Acts 2:16-21). Perhaps the most terrifying verse of all is 2:11: It is the Lord who heads up this mighty army of destruction against his people. "Truly the day of the LORD is great; terrible indeed--who can endure it?" (2:11; and see vs. 31).
The declaration that a terrifying Day of the Lord is near is central to Joel 2's meaning and preaching. Read Joel 1:15; 2:1-2, 11, 31; 31:3:14. There were those Israelites who believed, sometimes correctly, that the Day of the Lord would be judgment against Israel's enemies, hence deliverance for Israel. But Amos (chapter 5, especially vv. 18ff.) sets them straight by saying that God's Judgment Day would be against those Israelites who hurt the poor. (See also Isaiah 13:1-9--against Babylon; Jeremiah 46:2, 8-10--against Egypt; Ezekiel 13:3-5--against phony prophets; Obadiah 1:15--against Edom; Zephaniah 1:4-7, 14-16--against idolaters and others who sin. Then Malachi 3:1-3, 4:4-6 sets the stage for the transition of the Day of the Lord into the New Testament.
The (second) coming of Jesus Christ parallels the Day of the Lord in some passages (see 1 Corinthians 1:8; Philippians 1:6, 10; 2:16; 1 Thessalonians 5:1-10, 23-24; 2 Peter 3:1-18). Those who are ready will rejoice; others will regret their situation. John the Baptizer warns all to repent or else. Jesus says, "The time is fulfilled, and the Kingdom of God has come near; repent, and believe in the good news" (Mark 1:14-15 and parallels). The New Testament speaks of fleeing the wrath of God to come (Matthew 3:7 and parallels); 1 Thessalonians 1:10. In both Testaments God warns of lasting consequences to those nations and persons who continue in their sin against God. No one likes to hear this. And if we are among those who hear and believe the warning, we may feel that things are now hopeless for us before our alarming God.
And yet, "Who knows whether (the LORD) will not turn and relent? (2:14). Might there be hope for us after all? Read again 2:12-14. It is on the basis of God's character (vs. 13b: "The LORD) is gracious and merciful, slow to anger and abounding in steadfast love (hesed)", that we might return to the Lord and he might then relent. The word return (vvs. 12, 13) is the Hebrew word shuv, frequently translated "repent." Its fundamental meaning is to return, turn back, turn around. It means to turn from sin and to turn in the direction of a merciful, loving God. But to repent is not merely feeling sorry for sin, but intending with God's strength to live right, amend one's life (Deuteronomy 11:13-15; Jeremiah 29:10-14). It is to return to God "with all your heart, with fasting: (Joel 2:12). the Christian season of Lent (Spring) is a meditative period of preparation, with any needed repentance and personal fasting. Joel 2:13a "Rend (rip) your hearts and not your clothing" refers to a characteristic socially-recognized way of showing mourning or repentance, as does wearing sackcloth (a rough bag to hold grain) and ashes. For God's relenting (changing his mind) see Jonah 3:4; 4:3; Exodus 32:14; 2 Samuel 24:16; Jeremiah 18:8-10; 26:3, 13. To ask God to relent, the people (including babies, newlyweds, priests) were to gather in a solemn assembly and to fast, and pray (1:14; 2:12-17).
God graciously relented and delivered them. God reversed the curse to a blessing: "I will restore to you the years which the swarming locust has eaten, the hoppers, the destroyers, the cutter, my great army, which I sent among you" (2:25).
Who wants to receive disturbing advice, even on Ash Wednesday? We don't like to hear distressing counsel directed toward us, even from God. But what if we are among those who urgently need to prepare for what is soon coming our way? The "Day of the Lord" (Judgment Day) is at hand says the prophet.
From biblical times until the present, both warfare and locust plagues have threatened people. The Bible mentions plagues of locust. Biblical and other literature are filled with stories about their frightening swarming destruction of every blade of vegetation on the ground, in the vineyards and from the fruit trees. If you Google "recent locust plagues" it will display over a million hits. The treat of gluttonous, invading armies, whether of people or insects, terrifies people who are powerless against overwhelming dangers. For people who rely on the right amount of rainfall and lack of pests to get enough food to stay alive during the current year and to have seed for the next year, a swarm of locusts threatens starvation for humanbeings and animals. And even survivors face the loss of livelihoods from farming and commerce. Not only in the ancient world, but too often in the modern world, famine relief was and is unknown or inadequate. And people die, from babies on up, one by one, and by the thousands.
To catch the frightening glimpse of the locust plague read Joel 1 and 2. "What the cutting locust left, the swarming locust has eaten. What the swarming locust left, the hopping locust has eaten, and what the hopping locust left, the destroying locust has eaten. There are other accounts of locust plagues in Exodus, Judges, 1 Kings, Jeremiah, Amos, Malachi, and Revelation.
The Lord's warning sound, by trumpet and loud piercing shouting, was to alarm its hearers to the core--they will tremble from fear. The dark terms of 2:2 are used throughout prophetic writings for the coming of God's judgment. Verses 3-11 elaborate on the terrifying threat that is coming: sense the increasingly throbbing pulse--even through the windows of homes--of the steadily advancing threatening force as it comes. Even the sun, moon and stars are profoundly affected (v. 10); this along with 2:31, gives an apocalyptic effect (like the Apostle Peter in Acts 2:16-21). Perhaps the most terrifying verse of all is 2:11: It is the Lord who heads up this mighty army of destruction against his people. "Truly the day of the LORD is great; terrible indeed--who can endure it?" (2:11; and see vs. 31).
The declaration that a terrifying Day of the Lord is near is central to Joel 2's meaning and preaching. Read Joel 1:15; 2:1-2, 11, 31; 31:3:14. There were those Israelites who believed, sometimes correctly, that the Day of the Lord would be judgment against Israel's enemies, hence deliverance for Israel. But Amos (chapter 5, especially vv. 18ff.) sets them straight by saying that God's Judgment Day would be against those Israelites who hurt the poor. (See also Isaiah 13:1-9--against Babylon; Jeremiah 46:2, 8-10--against Egypt; Ezekiel 13:3-5--against phony prophets; Obadiah 1:15--against Edom; Zephaniah 1:4-7, 14-16--against idolaters and others who sin. Then Malachi 3:1-3, 4:4-6 sets the stage for the transition of the Day of the Lord into the New Testament.
The (second) coming of Jesus Christ parallels the Day of the Lord in some passages (see 1 Corinthians 1:8; Philippians 1:6, 10; 2:16; 1 Thessalonians 5:1-10, 23-24; 2 Peter 3:1-18). Those who are ready will rejoice; others will regret their situation. John the Baptizer warns all to repent or else. Jesus says, "The time is fulfilled, and the Kingdom of God has come near; repent, and believe in the good news" (Mark 1:14-15 and parallels). The New Testament speaks of fleeing the wrath of God to come (Matthew 3:7 and parallels); 1 Thessalonians 1:10. In both Testaments God warns of lasting consequences to those nations and persons who continue in their sin against God. No one likes to hear this. And if we are among those who hear and believe the warning, we may feel that things are now hopeless for us before our alarming God.
And yet, "Who knows whether (the LORD) will not turn and relent? (2:14). Might there be hope for us after all? Read again 2:12-14. It is on the basis of God's character (vs. 13b: "The LORD) is gracious and merciful, slow to anger and abounding in steadfast love (hesed)", that we might return to the Lord and he might then relent. The word return (vvs. 12, 13) is the Hebrew word shuv, frequently translated "repent." Its fundamental meaning is to return, turn back, turn around. It means to turn from sin and to turn in the direction of a merciful, loving God. But to repent is not merely feeling sorry for sin, but intending with God's strength to live right, amend one's life (Deuteronomy 11:13-15; Jeremiah 29:10-14). It is to return to God "with all your heart, with fasting: (Joel 2:12). the Christian season of Lent (Spring) is a meditative period of preparation, with any needed repentance and personal fasting. Joel 2:13a "Rend (rip) your hearts and not your clothing" refers to a characteristic socially-recognized way of showing mourning or repentance, as does wearing sackcloth (a rough bag to hold grain) and ashes. For God's relenting (changing his mind) see Jonah 3:4; 4:3; Exodus 32:14; 2 Samuel 24:16; Jeremiah 18:8-10; 26:3, 13. To ask God to relent, the people (including babies, newlyweds, priests) were to gather in a solemn assembly and to fast, and pray (1:14; 2:12-17).
God graciously relented and delivered them. God reversed the curse to a blessing: "I will restore to you the years which the swarming locust has eaten, the hoppers, the destroyers, the cutter, my great army, which I sent among you" (2:25).
Thursday, February 9, 2012
Pastor Tony's Bio
Reverend Tony G. Campbell has been at New Life United Methodist Church, Grant, AL since January 1, 2012. He is 56, a Mississippian by birth, and has been attending church all his life. As a child he attended the Church of Christ (non-instrumental), Calvary Baptist, Christian Church (Disciples of Christ) in which he was called to full-time Christian ministry in 1972 while in the First Christian Church in Huntsville, AL, was liscensed in 1974 by the Alabama Region of the Christian Church (Disciples of Christ) while serving as Minister of Youth in Athens, Alabama, and ordained in 1982 in the Alabama Region after completing his seminary work at Lexington Theological Seminary in Lexington, Kentucky. In 1988 he moved back to Mississippi and was appointed to Boyle, Litton, and Linn Charge in the Cleveland District of the North Mississippi Conference of The United Methodist Church. He was back home, close to family, and deeply blessed by Christ. Since then he returned to Kentucky, raised his son, and returned to Huntsville, AL area.
He is a graduate from Virgil I. Grissom High School in Huntsville, AL where he participated in sports and cheerleading; Athens College in Athen, AL with a B.A. in Philosophy and Religion with a minor in Literature; Lexington Theological Seminry in Lexington, KY with a M. Div. in Preaching. During his education era he served as Youth Pastor in Alabama, Mississippi, Kentucky, and Virginia where he made life long friends. He is a Retired Elder from the Covington District of the Kentucky Annual Conference and his membership resides in the Concord-Neave Charge.
Tony has served in mostly rural communities as Pastor in Alabama, Mississippi, and Kentucky. He has overseas volunteer missionary experience in Africa and South America. He has homeland volunteer experience after Katrina in Mississippi, ice storms and flooding in Kentucky. He has local volunteer experience through community and church involvement. He has served on the Commission on the Status and Role of Women of the United Methodist Church in the Kentucky Conference; is an Honorary member of the United Methodist Women, past Spiritual Director of the Walk to Emmause/Chrysalis Communities. He is convicted that social ministry is a necessary expression of Christ's ministry.
Tony uses humor in ministry, but has a passion for expressing the Resurrected LORD via preaching and teaching. He engages young and old alike and has a special commitment to the spiritual growth of all ages after being influenced by dedicated leaders throughout his own childhood and youth. He appreciates worship as an opportunity to sit – and stand! - in awe of a God who calls each of us to a special purpose and who delights in our strengths and in our weaknesses. He has long experienced the church as one of the most special places to live in relationship with other human beings – equally called and loved by God. And, he admits, those relationships make for interesting living!
Tony is an able administrator and leader. He loves the flavor of rural living, but enjoys the benefits of the cities too. He desires to live authentically into the vision and convictions that God has set for him and for each congregation he serves. “Experiencing the Resurrected LORD and living into the LORD'S desire and purpose for us is what it’s all about,” he says.
Tony is joyfully married to Debra McKannan Maze Campbell of Huntsville, AL. He is proud of his son, Andrew G. Campbell of Northern Kentucky; his mother, Hilda Hoover Campbell and late father, Jessie Leroy Campbell formerly of Booneville, MS; his brother, Terry G. Campbell of Fort Leonard Wood, MO who served in Desert Storm. He is surrounded by his in-laws (the McKannans family: Carolyn Allen McKannan, David Eugene McKannan, Gina McKannan Ramsey, Michael Allen McKannan, Jonathan Bruce McKannan). He has: shaken hands with Dr. Elton Trueblood (Quaker Pastor/Author), Rev. E. Stanley Jones (missionary to Inda), Gov. George Wallace (Alabama), Dr. John C. Maxwell, Dr. Max Lucado, Rev. Bill Hybel (Pastor/Leadership), President George W. Bush (United States), and Mr. George Clooney (actor); hugged Mrs. Heather Renee French Henry (Miss America 2000); befriended Mr. Matthew Laytart (child with multiple birth defects in Brooksville, KY). He is eternally grateful for and to special friends and colleagues.
Tony spends his free time studying Christian history from a "phenomenological" perspective, studying stocks from the Benjamin Graham/Warren Buffett techniques, and laughing and playing with anyone who will tolerate and join him.
Sincerely,
me
Reverend Tony G. Campbell has been at New Life United Methodist Church, Grant, AL since January 1, 2012. He is 56, a Mississippian by birth, and has been attending church all his life. As a child he attended the Church of Christ (non-instrumental), Calvary Baptist, Christian Church (Disciples of Christ) in which he was called to full-time Christian ministry in 1972 while in the First Christian Church in Huntsville, AL, was liscensed in 1974 by the Alabama Region of the Christian Church (Disciples of Christ) while serving as Minister of Youth in Athens, Alabama, and ordained in 1982 in the Alabama Region after completing his seminary work at Lexington Theological Seminary in Lexington, Kentucky. In 1988 he moved back to Mississippi and was appointed to Boyle, Litton, and Linn Charge in the Cleveland District of the North Mississippi Conference of The United Methodist Church. He was back home, close to family, and deeply blessed by Christ. Since then he returned to Kentucky, raised his son, and returned to Huntsville, AL area.
He is a graduate from Virgil I. Grissom High School in Huntsville, AL where he participated in sports and cheerleading; Athens College in Athen, AL with a B.A. in Philosophy and Religion with a minor in Literature; Lexington Theological Seminry in Lexington, KY with a M. Div. in Preaching. During his education era he served as Youth Pastor in Alabama, Mississippi, Kentucky, and Virginia where he made life long friends. He is a Retired Elder from the Covington District of the Kentucky Annual Conference and his membership resides in the Concord-Neave Charge.
Tony has served in mostly rural communities as Pastor in Alabama, Mississippi, and Kentucky. He has overseas volunteer missionary experience in Africa and South America. He has homeland volunteer experience after Katrina in Mississippi, ice storms and flooding in Kentucky. He has local volunteer experience through community and church involvement. He has served on the Commission on the Status and Role of Women of the United Methodist Church in the Kentucky Conference; is an Honorary member of the United Methodist Women, past Spiritual Director of the Walk to Emmause/Chrysalis Communities. He is convicted that social ministry is a necessary expression of Christ's ministry.
Tony uses humor in ministry, but has a passion for expressing the Resurrected LORD via preaching and teaching. He engages young and old alike and has a special commitment to the spiritual growth of all ages after being influenced by dedicated leaders throughout his own childhood and youth. He appreciates worship as an opportunity to sit – and stand! - in awe of a God who calls each of us to a special purpose and who delights in our strengths and in our weaknesses. He has long experienced the church as one of the most special places to live in relationship with other human beings – equally called and loved by God. And, he admits, those relationships make for interesting living!
Tony is an able administrator and leader. He loves the flavor of rural living, but enjoys the benefits of the cities too. He desires to live authentically into the vision and convictions that God has set for him and for each congregation he serves. “Experiencing the Resurrected LORD and living into the LORD'S desire and purpose for us is what it’s all about,” he says.
Tony is joyfully married to Debra McKannan Maze Campbell of Huntsville, AL. He is proud of his son, Andrew G. Campbell of Northern Kentucky; his mother, Hilda Hoover Campbell and late father, Jessie Leroy Campbell formerly of Booneville, MS; his brother, Terry G. Campbell of Fort Leonard Wood, MO who served in Desert Storm. He is surrounded by his in-laws (the McKannans family: Carolyn Allen McKannan, David Eugene McKannan, Gina McKannan Ramsey, Michael Allen McKannan, Jonathan Bruce McKannan). He has: shaken hands with Dr. Elton Trueblood (Quaker Pastor/Author), Rev. E. Stanley Jones (missionary to Inda), Gov. George Wallace (Alabama), Dr. John C. Maxwell, Dr. Max Lucado, Rev. Bill Hybel (Pastor/Leadership), President George W. Bush (United States), and Mr. George Clooney (actor); hugged Mrs. Heather Renee French Henry (Miss America 2000); befriended Mr. Matthew Laytart (child with multiple birth defects in Brooksville, KY). He is eternally grateful for and to special friends and colleagues.
Tony spends his free time studying Christian history from a "phenomenological" perspective, studying stocks from the Benjamin Graham/Warren Buffett techniques, and laughing and playing with anyone who will tolerate and join him.
Sincerely,
me
Tuesday, February 7, 2012
Bible Study for Sermon 2/19/2012
Church Calendar: Transfiguration Sunday
Scripture Focus: 2 Kings 2:1-12
In Wednesday night Bible Study the class just finished looking at what the New Testament says about Evil: the cosmic war and original sin. Therefore, the mind set of the New Testament is different from most of ours. We are much more mundane usually.
In the Scripture that I am focusing on this week is the story of Elijah's ascension into heaven which is the climax of this infamous prophet's career. He served during the reigns of three of the Northern Kingdom's most notorious kings (Omri, Ahab, Ahaziah), which were known for their apostasy (Their deliberate rebellion, or ignoring of God's will and way). The bulk of Elijah's career fell during the reign of Ahab. The event depicted in today's reading comes from the end of Elijah's tumultuous confronta-tion with Israel's rulers. The national struggle to keep the faith while living under the three notorious rulers was indeed trying for all who wished to live under God's way. Elijah has fought the fight with Evil personified in Omri, Ahab, and Ahaziah.
The narrative is constructed as a travel story: Elijah (whose name means "God is my God!") and his protege successor Elisha (God has granted salvation!) are traveling to Gilgal (v. 1) to an unknown destination in the Transjordan (the eastern side of the Jordan River). The story begins with these words: "Now when the Lord was about to take Elijah up to heaven by a whirlwind" (v.1). The story is a transitional story from Elijah to Elisha, "God is God!" to "God has granted salvation!".
The "whirlwind" is one of several natural manifestations of the divine presence, and it was an especially fitting setting for the earthly end of a prophet whose previous encouter with the God was also in violent atmospheric conditions (2 Kings 18:20-40). The Hebrew word used here, "se'arh" signifies the supernatural use of a natural phenomenon by the God. God is doing God's stuff.
Elijah's "translation" into heaven is one of twe depictions in the Old Testament of persons permanently entering God's presence before death (the other Enoch, Genesis 5:24). This is a preliminary to Christian believers being allowed to exist in God's presence--the Holy Spirit. Elijah comes to the Mount of Transfiguration along with Moses and God. This idea emerges from Elijah's association with the Messianic theme.
The town from which Elijah and Elisha were walking, Gilgal, is close to Bethel, which was undoubtedly a prophet center for Elisha has conversation with them. They tell Elisha that the LORD will take Elijah today. Elisha does not wish to be reminded.
Three times does Elisha refuse to abandon his master. He says, "As the LORD lives, and as you yourself live, I will not leave you!"
What will separate you from Jesus? Only your desire to be separated from Him. When Elijah asked Elisha what could be done for him before the former's departure, the latter wanted a double dose of the great prophet's spirit. Elisha was told how that would happen: by seeing his master ascend into heaven.
There is this biblical mindset that we need to note: listening to and believing the instructions of the master. This is not something that is natural, but supernatural. To experience and believe what we are reading about here can be understood and dillusional Elisha is watching Elijah being taken into God's presence. Again, Elisha does not like it: his master is gone. The tears his clothes in grief.
Asking for a double dose of Elijah's spirit is a request to remain in intimacy with his master. This is the type of successor Elisha wishes to be; to not lose the master. Sure enough Elisha witnessed the ascension of his master and received the spirit that Elijah had and was.
Elisha was the next generation of God-inspired, God-filled individuals.
Church Calendar: Transfiguration Sunday
Scripture Focus: 2 Kings 2:1-12
In Wednesday night Bible Study the class just finished looking at what the New Testament says about Evil: the cosmic war and original sin. Therefore, the mind set of the New Testament is different from most of ours. We are much more mundane usually.
In the Scripture that I am focusing on this week is the story of Elijah's ascension into heaven which is the climax of this infamous prophet's career. He served during the reigns of three of the Northern Kingdom's most notorious kings (Omri, Ahab, Ahaziah), which were known for their apostasy (Their deliberate rebellion, or ignoring of God's will and way). The bulk of Elijah's career fell during the reign of Ahab. The event depicted in today's reading comes from the end of Elijah's tumultuous confronta-tion with Israel's rulers. The national struggle to keep the faith while living under the three notorious rulers was indeed trying for all who wished to live under God's way. Elijah has fought the fight with Evil personified in Omri, Ahab, and Ahaziah.
The narrative is constructed as a travel story: Elijah (whose name means "God is my God!") and his protege successor Elisha (God has granted salvation!) are traveling to Gilgal (v. 1) to an unknown destination in the Transjordan (the eastern side of the Jordan River). The story begins with these words: "Now when the Lord was about to take Elijah up to heaven by a whirlwind" (v.1). The story is a transitional story from Elijah to Elisha, "God is God!" to "God has granted salvation!".
The "whirlwind" is one of several natural manifestations of the divine presence, and it was an especially fitting setting for the earthly end of a prophet whose previous encouter with the God was also in violent atmospheric conditions (2 Kings 18:20-40). The Hebrew word used here, "se'arh" signifies the supernatural use of a natural phenomenon by the God. God is doing God's stuff.
Elijah's "translation" into heaven is one of twe depictions in the Old Testament of persons permanently entering God's presence before death (the other Enoch, Genesis 5:24). This is a preliminary to Christian believers being allowed to exist in God's presence--the Holy Spirit. Elijah comes to the Mount of Transfiguration along with Moses and God. This idea emerges from Elijah's association with the Messianic theme.
The town from which Elijah and Elisha were walking, Gilgal, is close to Bethel, which was undoubtedly a prophet center for Elisha has conversation with them. They tell Elisha that the LORD will take Elijah today. Elisha does not wish to be reminded.
Three times does Elisha refuse to abandon his master. He says, "As the LORD lives, and as you yourself live, I will not leave you!"
What will separate you from Jesus? Only your desire to be separated from Him. When Elijah asked Elisha what could be done for him before the former's departure, the latter wanted a double dose of the great prophet's spirit. Elisha was told how that would happen: by seeing his master ascend into heaven.
There is this biblical mindset that we need to note: listening to and believing the instructions of the master. This is not something that is natural, but supernatural. To experience and believe what we are reading about here can be understood and dillusional Elisha is watching Elijah being taken into God's presence. Again, Elisha does not like it: his master is gone. The tears his clothes in grief.
Asking for a double dose of Elijah's spirit is a request to remain in intimacy with his master. This is the type of successor Elisha wishes to be; to not lose the master. Sure enough Elisha witnessed the ascension of his master and received the spirit that Elijah had and was.
Elisha was the next generation of God-inspired, God-filled individuals.
Friday, February 3, 2012
Living as a “Adopted” Siblings of Jesus
Scripture Study for January 1, 2012
Living as a “Adopted” Siblings of Jesus
Galatians 4:4-7: “…God sent his son, born among us of a woman, born under the condition of the law so that he might redeem those of us who have been kidnapped by the law. Thus we have been set free to experience your rightful heritage. You can tell for sure that you are now fully adopted as his own children because God sent the Spirit of his Son into your lives. Doesn’t that privilege of intimate conversation with God make it plain that you are not a slave, but a child? And if you are a child, you’re also an heir, with complete access to the inheritance.”
Hebrews 3:12-14: “So watch your step, friends. Make sure there is no evil unbelief lying around that will trip you up and throw you off course, diverting you from the living God. For as long as it’s still God’s Today, keep each other on your toes so sin doesn’t slow down your reflexes. If we can only keep our grip on the sure things we started out with, we’re in this with Christ for the long haul. These words keep ringing in our ears: Today, please listen; don’t turn a deaf ear....”
Luke 6:41-42: “It’s easy to see smudges on your neighbor’s face and be oblivious to the ugly sneer on your own. Do you have the nerve to say, “Let me wash your face for you,” when your own face is distorted by contempt? It’s this I-Know-Better-Than-You mentality…, playing a Holier-Than-Thou part instead of just living your own part. Wipe that ugly sneer off your own face and your might be fit to offer a washcloth to your neighbor.”
Hearing and trusting that God loves us and wants to bless us we in faith lovingly and intentionally expose our darkness and sin to the Holy Spirit for supernatural removal, simultaneously greeting and experiencing God’s mercy, grace and presence into our whole lives that fills the vacated areas with light, love and virtue thereby and thereby becoming and being God’s people in and to the world.
“No longer kidnapped by the law, but rather now living in the love!” As a rescued person we must avoid all things that will make us return to our kidnapped existence. We need to avoid whatever weakens our reason, impairs our tenderness of conscience, obscures our sense of God, or takes off our relish of spiritual things; in short, whatever increases the strength and authority of our body over our minds, however innocent it may appear, must be avoided. It is sin to us. More specifically: Although all transgressions of God’s will need God’s forgiving grace, a sin is a willful transgression of a know law of God. We want to be filled with Jesus!Self-examination is a historic practice for Holy Spirit growth. It invites an honest evaluation of one’s self and the creation of a plan to move deeper into Holy Living. Keeping your own heart, head, and body pure is important before attempting to mentor others.
Suggestions:
- Develop the habit of reflecting daily on the self- examination questions.
- Befriend an accountability partner and/or group of no more than five (5) persons that you can openly and honestly discuss your responses to each question with.
- Dedicate time each week with your accountability partners or group to discuss a question or two.
- Ask God what other disciplines, practices, acts of service, etc. will help you grow in Jesus’ love and in holy service to others.
- Participate willingly in your church’s ministry.
Bible Study for February 12, 2012 Sermon
1 Corinthians 9:24-27 is a fun verses where the Apostle Paul makes extended use of athletic imagery and metaphors in order to encourage his audience, readers or listeners. We understand this imagery by living in Alabama and in the shadow of football. As in our day, sports is a been a major activity in his days so alot of explanation would not have been required. Drawing on common cultural knowledge, Paul is able to make his message relevant and applicable to his audience.
Not to discuss how the verses fit into the flow of the Apostle's letter, these verses are talking about perseverance and self-control which the Israelites lacked and which God was therefore not pleased with them because of (10:5). Paul (vs. 24) uses one of his favorite phrases, "Do you not know...." He uses the phrase 10 times in I Corinthians alone. He points out in vs. 24 that perseverance is a necessary part of the Christian journey so that the prize may be obtained. Although the Apostle does not say what the prize is, he is referring to a desired prize. The "one" runner is the Church, the Body of Christ.
Paul emphasizes in vs. 25 that self-control is part of running for the prize. Self-control is a common cultural notion in the surrounding culture in the Greco-Roman world. Paul's use of it is acceptable and understood by his audience. Paul states that the practice of self-control will lead to the attainment of the prize, the crown, the victory. Again, Paul does not say what the crown will be.
Paul in vs. 26 says he is running the race for the prize, the crown. He is not aimless, but focused and committed to winning the race, winning the prize. He is intentional and purposeful. The Apostle throws in a reference to being a boxer, which does not distract from what he is means--that focus on purpose is needed for victory in living.
The mixing of metaphors does not distract from Paul saying that he has to keep his own body under his control so that he will not be disqualified from the race and victory that he is seeking--to be blessed by God in living and to obtain the prize of Heaven in dying.
1 Corinthians 9:24-27 is a fun verses where the Apostle Paul makes extended use of athletic imagery and metaphors in order to encourage his audience, readers or listeners. We understand this imagery by living in Alabama and in the shadow of football. As in our day, sports is a been a major activity in his days so alot of explanation would not have been required. Drawing on common cultural knowledge, Paul is able to make his message relevant and applicable to his audience.
Not to discuss how the verses fit into the flow of the Apostle's letter, these verses are talking about perseverance and self-control which the Israelites lacked and which God was therefore not pleased with them because of (10:5). Paul (vs. 24) uses one of his favorite phrases, "Do you not know...." He uses the phrase 10 times in I Corinthians alone. He points out in vs. 24 that perseverance is a necessary part of the Christian journey so that the prize may be obtained. Although the Apostle does not say what the prize is, he is referring to a desired prize. The "one" runner is the Church, the Body of Christ.
Paul emphasizes in vs. 25 that self-control is part of running for the prize. Self-control is a common cultural notion in the surrounding culture in the Greco-Roman world. Paul's use of it is acceptable and understood by his audience. Paul states that the practice of self-control will lead to the attainment of the prize, the crown, the victory. Again, Paul does not say what the crown will be.
Paul in vs. 26 says he is running the race for the prize, the crown. He is not aimless, but focused and committed to winning the race, winning the prize. He is intentional and purposeful. The Apostle throws in a reference to being a boxer, which does not distract from what he is means--that focus on purpose is needed for victory in living.
The mixing of metaphors does not distract from Paul saying that he has to keep his own body under his control so that he will not be disqualified from the race and victory that he is seeking--to be blessed by God in living and to obtain the prize of Heaven in dying.
Bible Study for February 5, 2012 Sermon
Imagine yourself in the midst of Isaiah 40's setting: You and other survivors of your people are in exile in Babylon, hundred of miles away from home. Your leader is gone. The Temple is in ruins. Jerusalem walls are knocked down. Wild animals roam the streets. Members of your family and most friends are dead or missing. Everything you hold dear is uprooted. You look around and wonder, "Where is your God?" You understood that your God, the God of your people and of your ancestors, would protect you from all this destruction and death. You wonder "if the other gods are indeed more powerful than your God." All kinds of questions continue: do the other gods control the natural world and the destiny of nations. You ponder!
And then your remember the warning that the prophets proclaimed loud and clear, that God would bring judgment upon people who worshipped other gods but claimed to be God's people, upon immoralities, injustices, and especially upon all who failed to trust God. You ponder!
Where is God now in the God-forsaken land? If this is the consequences of ignoring the prophets warning, if this is the consequences of not trusing God, does God still care for the nations? You grieve! You are discouraged! You are weary and tired in body, mind and spirit. You anguish over what you see and what you ponder. You cry big tears and fear for yourself and for all that you hold dear.
And then you feel in your heart of hearts, and hear in your mind of minds these words: "Comfort, O comfort my people. Those who wait upon the Lord will renew their strength. They shall run and not be weary, walk and not faint."
Great news! God has not forsaken his people, but did what was warned of. And now, God forgives the people! Those taken into exile and those left behind around Jerusalem have been forgiven. God is a forgiving God!
In our day we need to hear again the words of Isaiah. The defeated, downtroddened people will become God's Good-News-Spreaders. That is what Isaiah was, what Jesus was, what the church is to be, what we are to be. The rebellious can be forgiven/ The destroyed can be restored. The crushed will become the Good-News-Spreaders. Who better than they?
The content of this good news seems to be bad news. People are but grasshoppers to the transcendent, sovereign God. People are short lived like grass and flowers that quickly wither away in the scourching wind of God. Even so, the Word of the Lord will stand forever! This good news is the Good News. The awesome heavens worshipped by others is but a gauzy curtain-like tent where God lives. The great leaders of nations who are feared by ignorant people are mere lightweight trifles to God, who quickly plucks them up by their shallow roots and blows them away as though they are nothing, like tumbleweeds in a windstorm.
God then asks the listener, "To whom will you compare me, or who is my equal?" The Lord is the incomparable one! The Lord God is the Creator, the lone God. The sun, moon, stars, and planets were all made by God. The Milky Way is created by God. God knows how many stars there are and names them. Nothing is lost to God. God can have roll call. Everything is part of God'ss creation and will work in harnomy with all parts. If not, then God will make corrections. God is God!
Like in Isaiah's days, people became arrogant and began to disregard God and abandon God's design for creation, visible and invisible. The sinful people began to pout and suggest and state that God does not know them or care about them and their situation. Of course this is silly thinking but very dangerous. God's design and warnings are not negated by pouty childish, rebellious people.
But there is one condition! It is those who "wait for the Lord" will be renewed; those who trust the Lord will become strong, run and not be weary, walk with vigor, and even fly like eagles. God does not grow weary and thereby will not let faithful people either. Therefore, by our faith we keep working in new and effective ways in being "Good-News-Spreaders". We look to the future with anticipation. We don't know what the future will bring, nor how our "Good-News-Spreader" contribution will effect the future, but we journey with confidence and trust. We take one step at a time.
Verses 21 and 28 associate hearning with knowing and understanding. And if we understand, we will experience God's comfort and again trust God alone. We are forgiven and will come to know and understand this. We, also, are restored and reinvigorated. The majesty of God the Creator will strengthen us, will being us home. The Lord will feed his sheep, carry his lambs, hold all close to his heart. He will gently lead all.
And so, we look around and see what is happening! We know God is making all things right!
Imagine yourself in the midst of Isaiah 40's setting: You and other survivors of your people are in exile in Babylon, hundred of miles away from home. Your leader is gone. The Temple is in ruins. Jerusalem walls are knocked down. Wild animals roam the streets. Members of your family and most friends are dead or missing. Everything you hold dear is uprooted. You look around and wonder, "Where is your God?" You understood that your God, the God of your people and of your ancestors, would protect you from all this destruction and death. You wonder "if the other gods are indeed more powerful than your God." All kinds of questions continue: do the other gods control the natural world and the destiny of nations. You ponder!
And then your remember the warning that the prophets proclaimed loud and clear, that God would bring judgment upon people who worshipped other gods but claimed to be God's people, upon immoralities, injustices, and especially upon all who failed to trust God. You ponder!
Where is God now in the God-forsaken land? If this is the consequences of ignoring the prophets warning, if this is the consequences of not trusing God, does God still care for the nations? You grieve! You are discouraged! You are weary and tired in body, mind and spirit. You anguish over what you see and what you ponder. You cry big tears and fear for yourself and for all that you hold dear.
And then you feel in your heart of hearts, and hear in your mind of minds these words: "Comfort, O comfort my people. Those who wait upon the Lord will renew their strength. They shall run and not be weary, walk and not faint."
Great news! God has not forsaken his people, but did what was warned of. And now, God forgives the people! Those taken into exile and those left behind around Jerusalem have been forgiven. God is a forgiving God!
In our day we need to hear again the words of Isaiah. The defeated, downtroddened people will become God's Good-News-Spreaders. That is what Isaiah was, what Jesus was, what the church is to be, what we are to be. The rebellious can be forgiven/ The destroyed can be restored. The crushed will become the Good-News-Spreaders. Who better than they?
The content of this good news seems to be bad news. People are but grasshoppers to the transcendent, sovereign God. People are short lived like grass and flowers that quickly wither away in the scourching wind of God. Even so, the Word of the Lord will stand forever! This good news is the Good News. The awesome heavens worshipped by others is but a gauzy curtain-like tent where God lives. The great leaders of nations who are feared by ignorant people are mere lightweight trifles to God, who quickly plucks them up by their shallow roots and blows them away as though they are nothing, like tumbleweeds in a windstorm.
God then asks the listener, "To whom will you compare me, or who is my equal?" The Lord is the incomparable one! The Lord God is the Creator, the lone God. The sun, moon, stars, and planets were all made by God. The Milky Way is created by God. God knows how many stars there are and names them. Nothing is lost to God. God can have roll call. Everything is part of God'ss creation and will work in harnomy with all parts. If not, then God will make corrections. God is God!
Like in Isaiah's days, people became arrogant and began to disregard God and abandon God's design for creation, visible and invisible. The sinful people began to pout and suggest and state that God does not know them or care about them and their situation. Of course this is silly thinking but very dangerous. God's design and warnings are not negated by pouty childish, rebellious people.
But there is one condition! It is those who "wait for the Lord" will be renewed; those who trust the Lord will become strong, run and not be weary, walk with vigor, and even fly like eagles. God does not grow weary and thereby will not let faithful people either. Therefore, by our faith we keep working in new and effective ways in being "Good-News-Spreaders". We look to the future with anticipation. We don't know what the future will bring, nor how our "Good-News-Spreader" contribution will effect the future, but we journey with confidence and trust. We take one step at a time.
Verses 21 and 28 associate hearning with knowing and understanding. And if we understand, we will experience God's comfort and again trust God alone. We are forgiven and will come to know and understand this. We, also, are restored and reinvigorated. The majesty of God the Creator will strengthen us, will being us home. The Lord will feed his sheep, carry his lambs, hold all close to his heart. He will gently lead all.
And so, we look around and see what is happening! We know God is making all things right!
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