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 7 tips for offering gluten-free Communion by Christy Thomas
In my retired life, I wander from church to church on Sunday mornings. When I was serving a church, I celebrated Holy Communion weekly, knowing I needed the sacrament for the sake of my soul. The liturgy anchored my week. But now, as one who must eat gluten-free, I find this practice highly problematic.
At a recent church visit, I breathed with relief after reading the bulletin and seeing that gluten-free wafers were available for Communion. Without them, I would have to deny myself the grace of receiving the fullness of the sacrament.
Upon coming forward, I made my request for a gluten-free bread. The server nodded graciously, and went to the table to get some. And I took a deep sigh when I saw that she picked it up with the same hand she had been using to tear bread for the other communicants.
I received, hoping I would not get sick from the contamination.
Fortunately, the effect was minor, but I thought it might be helpful to set out how to prepare the table for the growing number of gluten-frees. Although many are going gluten-free as part of a health-diet-bandwagon, and a little bit is no big deal, greater awareness of the prevalence of celiac disease means that there are those who must not ingest it in any way.
So, here are Seven Principles to a Safe Gluten Free Table!
1. Contamination is the number one concern.
2. The bread or cracker you use for gluten-free Communion needs to be certified as being produced in a contamination free bakery. If you do use a commercially baked cracker, please note that these should be broken into smaller pieces before offering them, particularly if everyone else is being given a piece of bread. The crackers are too large, very dry, and nearly impossible to chew and swallow gracefully. Remember, the goal is hospitality, not embarrassment!
3. It is possible to make your own bread or crackers. Most health food stores have some high quality gluten-free mixes. However, whoever does the baking needs to make sure no contaminated kitchen implements are used in the preparation. Also, gluten-free products tend to crumble easily, making it harder to tear off a piece. Gluten is the glue that gives bread its chewy texture. Without it, the bread can look good and occasionally even taste OK, but will not have the same properties as regular bread.
4. If Communion is taken by intinction, you MUST have a separate cup for the gluten-free intinction. Last year our Annual Conference ended with a Service of Holy Communion. I was one of the last to receive and noted with dismay that I was offered the same cup as everyone else. Let us just say that nearly a week of real misery afterward convinced me never to do that again.
5. If at all possible, have a dedicated server for the gluten-free station. It solves a multitude of problems. If not possible, put the gluten-free wafers/bread on a separate plate and extend the plate to the communicants so they can take their own. This solution is far less preferable. The awareness of the shared loaf, offered by one to another with the personal touch, is an important part of the sacrament. So this is the second best option, but it beats the alternative.
6. If you use only commercially produced wafers both for the normals and for the gluten-frees, the chances of contamination lesson. Recently I was in England, where there is a much higher awareness of the needs of the gluten-free than in the US. When attending worship, I noted something really helpful: the regular Communion wafers are the standard round ones; the gluten-frees are square. The same hands could touch both with far less likelihood of contamination because those wafers (which I believe can survive a nuclear blast unchanged) don’t shed crumbs.
7. Once more: contamination is the number one concern. For me, ingesting a product with gluten in it is the same as ingesting something with poison in it. Many others suffer similarly.
I hope these tips will help. If you have other ideas, please add them in the comments section so everyone can benefit from them.
Christy blogs at ChristyThomas.com.
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 Frank Schaefer wins final reinstatement with United Methodists by Cathy Lynn Grossman / Religion News Service
(RNS) Seven years after officiating at the wedding of his gay son, the Rev. Frank Schaefer has been reinstated as a clergyman in the United Methodist Church.
The denomination’s top court upheld a June decision to reinstate Schaefer’s ministerial credentials after a trial court defrocked the Pennsylvania pastor last year.
Schaefer appealed and was reinstated by a vote of a regional court, the Northeastern Jurisdiction Committee on Appeals. At that time, Schaefer said, “I will not refuse ministry to anyone. I will never be silent again. I will always speak for my LGBTQ brothers and sisters.”
In the ruling released Monday (Oct. 27), the church’s top court upheld Schaefer’s appeal while acknowledging “some within the church do not support this outcome today,” according to United Methodist News Service.
Others are celebrating. The Reconciling Ministries Network executive director Matt Berryman said in a press release that it was “a step on the journey toward justice” for a church that “still has a long way to go.”
Schaefer, formerly pastor of Zion United Methodist Church of Iona in Lebanon, Pa., has since moved to the UMC’s California-Pacific Conference where he is assigned to a ministry in Santa Barbara.
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 5 ways churches can help stop the Ebola hysteria by Tom Ehrich / Religion News Service
(RNS) Once the first person in America died from Ebola, the usual bigots and ideologues blamed it on President Obama, whom they loathe. Some suggested Obama deliberately allowed the virus into the U.S. for nefarious purposes.
“He wants us to be just like everybody else, and if Africa is suffering from Ebola, we ought to join the group and be suffering from it, too. That’s his attitude,” said Phyllis Schlafly, the matriarch of America’s religious right.
Every misstep will be laid at the president’s doorstep, as if he personally ordered a Dallas hospital to screw up.
Such nonsense plays well in an election year, at least with a certain portion of the electorate. But the question remains: How are we as a society to deal with a potential contagion that could impact our lives?
Our worst instincts, as always, will be to blame whatever we don’t like, to imagine barriers and travel bans that would protect us, and to turn against each other. Schlafly, for one, blames Obama personally for “letting these diseased people into this country to infect our own people.”
Similar instincts served us poorly after 9/11, during various Red Scares and during our many wars. They are like a child’s instinct to hide under a bed: We crouch in fear without thinking first.
Our current legislative leaders, unfortunately, have little instinct for leadership. They are most likely to harvest votes among the fearful by stoking their fears. All but the most responsible media will join them in making hay from havoc.
Let’s imagine a better scenario, perhaps even one that faithful people could help to bring about.
First, no cheap blaming. God isn’t causing this virus to spread through western Africa as some sort of punishment for the people there, or to come to these shores as some punishment of us. Diseases happen, and they spread through a combination of bad luck, human error and ignorance.
Second, people need to be helped back from the edge of hysteria. Not through unrealistic predictions, as we seem to be hearing now, but through confidence in those tackling the virus and our ability, through common sense and bravery, to deal with it.
Third, we need to take personal responsibility for getting informed and staying informed, so we can provide useful guidance to children and the vulnerable and take appropriate precautions within our sphere of care and influence.
Fourth, we need to look outside our walls to see who needs help. Beyond family, beyond church, beyond our community — where is help needed, and can we provide it?
Fifth, we need to muster our personal and spiritual resources and find the courage to face something largely beyond our control. If the Ebola virus breaks out of current containment measures and spreads into the general population, our communities will require people with mature judgment and the courage to stand against the legions of fear.
This is a lot to ask. Little in our faith formation has prepared us to deal with such things. Faith communities need to be preparing now, not later. Teaching good theology, for example, in the area of disease causes. Forming emergency response teams. Preparing safe places in case hysteria gets out of hand. Checking in with constituents to counter isolation.
It could well be that none of these steps is necessary to deal with Ebola. But the effort won’t be wasted, for these are fearful times. Ideologues are in full assault, and people are too isolated for their own good. Getting ready for Ebola will get us ready for other crises, as well.
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 Pastors and comedians by Joseph Yoo
In a recent episode of the WTF Podcast, Marc Maron (the host) interviewed Jay Bakker, son of Jim and Tammy Faye Bakker.
The interview opened up with Jay saying that he always wanted to be a comedian and that there's not that much difference between a pastor and a comedian except that “comedians are honest.”
I believe there's a tinge of truth in that comment.
Comedians often experience a lot of tragedy and pain. Cliché as it may be, they do turn their tragedies into something people can laugh about. And the comedians tend to be honest with their struggles, pains and misfortunes.
Sometimes, the church hasn’t allowed folks to be open about their struggles. Instead, we’ve often conditioned them to bury their struggles deep inside, hidden underneath their best Sunday attire and an empty smile.
Of course, some people don’t give the church a chance to respond out of fear of being judged. I grew up in a culture where struggle was viewed as a sign of weakness; where doubt was perceived to be a lack of faith; where I had to smile and laugh like a maniac when my world was utterly falling apart.
Sometimes, we (the church) may not feel equipped to help so we give vague, one-size-fits-all remedies to individual problems: “just pray more” or “have more faith.”
When I started working in youth ministry, the mantra with all the young people for their adult youth workers was: Be real.
We were all tired of perfect, cookie-cutter pastors who seemed flawless and whose answer to every question was “Jesus!”
No one’s that perfect.
It made it hard for me to relate to those leaders. They didn’t serve as role models (“I should strive to be like them”) but more as deterrents (“No way I can be like that. Why try?”)
In my early college days, a lightbulb went off in my heart when I saw how flawed Moses and David were. Moses with his insecurity and hot-headedness. David with his breaking of five commandments in one story. Yet Moses was known as the one who saw the Lord face to face and David was known as a man after God’s heart.
The church taught me how great these men (and other folks of the Bible) were and I remember thinking, I can’t ever be like that.
But now I saw that these were ordinary folks and their dependence on God was what made them great. And I realized, I could do that — or at least attempt to. That was around the time when I finally accepted my call into ministry. It wasn’t about David — it was more about what God did through David, even though he was an ordinary man.
I can’t relate to leaders who seem too good to be true. And you know what they say about things that seem too good to be true.
This affected what type of youth pastor I was going to be. I wasn’t going to pretend I was perfect. I was going to be real. And the kids were asking me and the other unpaid servants to be real— to be ourselves.
Jay Bakker talked to Maron about the immense pressure his parents felt to be more perfect than humanly possible. The church expected his parents to be perfect, and his parents felt the need to be perfect.
But, we’re not perfect. We’re broken. We’re human. And there’s no shame in admitting that we need God.
Of course, that doesn’t mean to bare all your scars and wear them like a trophy. We need to pray and discern on what we share and why we need to share it.
Maybe we pastors can never be as honest as comedians, as it may do serious damage to some parishioners.
But the days of the Superman, cookie-cutter pastor are long gone. It seems more leaders are being more open to the fact that they don’t have all the answers and that they are reliant on God’s grace like everyone else — maybe even more.
And I think that’s a good thing.
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 Fighting sin through affirmation by Tom Fuerst
The temptations Jesus endures in Matthew 4 are often set up as the exemplary account of how we Christians ought also to fight temptation. Christ, alone in the desert for forty days, faces three separate temptations by Satan. In the first, Satan challenges him to turn stones into bread. In the second, Satan tells Christ to throw himself down off the temple’s roof and see if God’s angels will rescue him before he hits the bottom. And finally, Satan offers Christ all the kingdoms of the world if he will bow down and worship him.
As is well known, to each of these temptations, Christ responds by citing Scripture. To the temptation to turn stones into bread, Christ responds by reminding Satan that our true sustenance does not come from bread alone, but from the very words of God (Deut. 8:3). To the temptation to throw himself off the temple, Christ responds that God should not be put to the test (Deut. 6:16). And to Satan’s invitation to worship, Christ responds that only God should be worshipped and served (Deut. 6:13).
After successfully citing three separate scriptures, throwing them at the Devil, and winning the temptation battle, Satan flees and Christ is now ready to go preach the gospel, call his disciples, and challenge others to repentance.
Having heard this passage taught on numerous occasions, it seems that pastors easily assume that merely memorizing Scripture to toss at the Devil is a sufficient foundation for resisting temptation. We assume that if people are just grounded in the Word then temptation should be easy enough to handle. After all, that is the example of Christ, right?
Wrong.
Yes, certainly Christ cited scriptures when facing temptation. And these citations were an invaluable part of his resistance plan. This should not be overlooked. Nevertheless, much more is happening here than mere scripture citation.
In fact, if you look at the first two questions Satan asks Jesus, they have something in common (a thing not explicitly cited in the third question, but I think implicitly assumed). Namely, the temptations are conditioned on Christ being the Son of God. The first two temptations begin with, “If you are the Son of God, then…”
In other words, the temptations are centered on Jesus’s very identity. His security. His place in the world. These temptations, in short, are an affront to the reality of Christ’s sonship.
Now, here then is what is often missed in the way we teach about the temptations in Matthew 4: These challenges to Christ’s sonship come directly on the heels of the Trinitarian affirmation of Christ’s sonship at Christ’s baptism at the end of chapter 3.
The chapter break between chapters 3 and 4 completely throws us off the trail of an important thematic connection.
So let’s briefly put this back together.
At the end of Matthew 3, as Jesus arises out of the baptismal waters, the heavens open up, the Spirit of God (like a dove) comes and rests on Jesus, and then a voice from heaven says, “This is my Son, whom I love; with him I am well pleased.” (3:17)
The chapter break aside, the very next narrative — the temptation story — raises the question of Christ’s sonship again. In other words, when Matthew transitions from the baptism story to the temptations story, he is actually still engaging the same questions: What is the identity of Christ? Is he God’s son?
Now, then, the implications for understanding Christ’s resistance to temptation are huge. Christ did not merely resist temptation because he had some prooftexts in his back pocket ready to toss at the Devil whenever he needed them.
Rather, the familiarity with the Scriptures grew out of a sense of identity, and belonging, and knowledge of having pleased his Father!
Christ’s resistance to temptation, yes, had to do with citing Bible verses. But it was much more than that. He resisted temptation because he knew he belonged to, was loved by, and was accepted by God the Father.
The pastoral and homiletical implications of this are huge! It is not merely enough for us to tell our people to memorize some Bible verse to call to memory when temptations arise. Rather, we must help them foster an understanding of their identity with the Father. We must help them see that they are loved and accepted sons and daughters of God. We must move them from fighting temptation out of guilt to fighting temptation because they truly know that God is well pleased with them.
Memorizing verses clearly played an important role in Christ’s strategy against temptation. But those verses only made sense and were only helpful in the larger context of acceptance with and an identity grounded in the Father who spoke from heaven and said, “This is my Son, whom I love; with him I am well pleased.” We cannot, then, assume that such affirmation is unimportant to discipleship, growth in grace, and killing sin.
Tom Fuerst blogs at Tom1st.com. You can subscribe to his blog via email here.
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 How should Christians respond to ISIS? by Peter Surran
Recent news reports have been filled with stories of horrific violence committed by a terrorist organization that calls itself the “Islamic State” but has been called the “Islamic State in Iraq and Syria” (ISIS) and the “Islamic State in Iraq and the Levant” (ISIL). It is important to discuss the meaning behind those names and what they tell us about this group, but first it must be acknowledged that the group is responsible for some very disturbing and horrifying acts of violence.
On October 2, 2014, the United Nations issued a report detailing some of the acts for which the group is being blamed. “These include attacks directly targeting civilians and civilian infrastructure, executions and other targeted killings of civilians, abductions, rape and other forms of sexual and physical violence perpetrated against women and children, forced recruitment of children, destruction or desecration of places of religious or cultural significance, wanton destruction and looting of property, and denial of fundamental freedoms,” according to the report. We in the United States might have heard of some of these atrocities, but the ones that have captured the most attention in this country have involved the beheading of American captives.
On September 9, 2014, a video was released by ISIS showing the beheading of journalist Steven Sotloff. This was the second such video, following one about a month earlier of the execution of journalist James Foley. Who is this group that resorts to such awful measures in promoting their cause? Why have there been different names for them in the media coverage? How did they develop?
In a September 13, 2014, broadcast, National Public Radio’s “All Things Considered” gave a description of the different acronyms used to identify the group and what they mean. According to the report, the decision to call them ISIS or ISIL depends on how you translate the Arabic word al-Sham, which refers to the Levant, “an area that extends beyond the current borders of the Syrian State and into Lebanon and even Palestine and Jordan.” ISIL, then, is how the US government refers to the group, but most media outlets have chosen to go with a translation of that Arabic word that refers only to part of Syria, so it’s ISIS in the major news outlets.
The members of the group, however, have tried to rebrand themselves by dropping all geographic references in their name. They want simply to be called the Islamic State. This change emphasizes what the group actually wants to do: establish an Islamicstate — “a physical state that aims to expand its borders.”
ISIS began as an Al-Qaida off-shoot in Iraq following the US invasion in 2003. It is made up of Sunni Muslims, a minority group in Iraq (see the sidebar “Diversity Within Islam”). In 2006, the group’s second leader, Abu Ayyub al-Masri, changed the name of the group from Al-Qaida in Iraq (AQI) to ISIL in order to highlight the group’s territorial ambitions. The group has exploited unrest in Iraq and Syria to become more and more powerful over the years since their founding.
The world responds
The rise in power and influence of ISIS, along with their violent extremism, has sparked a variety of responses. Most notably, the United States and other nations have begun air strikes to assist Iraqi soldiers in preventing the group from taking over more territory. These air strikes expanded from Iraq to Syria on September 23, 2014.
Several Arab nations have participated in the strikes, including Bahrain, Jordan, Saudi Arabia, Qatar, and the United Arab Emirates. This fact alone illustrates the truth that even though the group prefers to call itself the Islamic State, not all Muslims condone the violence they perpetrate. Recently, some prominent Muslim clerics have issued fatwas, or edicts, condemning ISIS. One of them is Abdullah bin Bayyah, who heads a group called the new “Forum for Promoting Peace in Muslim Societies.” He calls for “dialogue about the true tenets of Islam and, over the course of many pages, questions just about everything for which ISIS says it stands.”
Other such statements have been made against ISIS. Vatican Radio reports that an organization representing 57 nations and 1.4 billion Muslims issued a statement condemning ISIS’ attacks on Christians in Iraq, saying “they have nothing to do with Islam and its principles that call for justice, kindness, fairness, freedom of faith and coexistence.” The same report stated that the top Muslim cleric in Turkey also made comments condemning the violence.
Issues raised by ISIS
What issues arise as people of faith struggle to address the violence ISIS brings in its wake? First, it is important to understand that as sensational and frightening as the acts committed by ISIS are, as with all terrorist groups, we must recognize that they do not represent all of the adherents of Islam; nor do all of these adherents approve of the violence the group is committing. This point was emphasized in the previous section by describing the anti-ISIS and violence statements made by prominent Muslim clerics. It needs to be reiterated, however, because in some facets of the media, negative portrayals of Islam are being painted in very broad strokes.
 Real Time with Bill Maher / HBO
This is not just happening on “the right.” A recent debate by actor Ben Affleck and comedian Bill Maher, both well-known for their liberal views, got substantial media attention. On the one side, Maher made some blanket statements about Islam; on the other, Affleck challenged Maher’s “stereotyping a religion of 1.5 billion people.”
A recent Pew Research Center survey showed that, indeed, Muslims worldwide are concerned about the rise of extremism among their ranks. They surveyed “14,244 respondents in 14 countries with significant Muslim populations from April 10 to May 25, 2014.” What they found was that the vast majority of people in the countries polled had negative views of extremist groups such as ISIS and Al-Qaida.
In addition to avoiding making blanket condemnations about people of a particular religion, it must also be recognized that there are voices calling to escalate a military response to stop the group. There are also voices, most notably in the Muslim community, as mentioned in the previous section, asking for dialogue and peace within the Muslim world, hoping to end such extremism at its roots.
Good people of faith, then, will likely disagree about the use of force and further violence as a means to stop ISIS. If this is the case, how can we seek to be peacemakers in our local contexts and on a global scale?
Making peace
We might not be in a position to impact the behavior of a terrorist group on the other side of the world, but we may be in a position to make our local community a more unified and peaceful place. If there is a Muslim community near your congregation, consider how you might engage in dialogue with them on matters of faith, peace, and justice. Perhaps it could be something as simple as inviting the group to your church for an event — intentionally reaching out to show welcoming hospitality. It might also include inviting a guest speaker to your church to talk about the real beliefs of Islam, over and against the rhetoric of violence and terror.
If the modus operandi of groups like ISIS is to commit horrific acts to inspire fear, shouldn’t the counterbalance of this be people of faith and goodwill coming together to commit acts of love and service, to inspire peace and understanding?
Be sure to check out FaithLink, a weekly downloadable discussion guide for classes and small groups. FaithLink motivates Christians to consider their personal views on important contemporary issues, and it also encourages them to act on their beliefs.
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 Ted Olson: ‘Point of no return’ on gay marriage passed by Susan Page / USA Today
WASHINGTON (RNS) Former solicitor general Theodore Olson, the Republican lawyer who argued Bush v. Gore and the challenge to California’s Proposition 8, says the Supreme Court through action and inaction this month passed “the point of no return” on same-sex marriage.
“I do not believe that the United States Supreme Court could rule that all of those laws prohibiting marriage are suddenly constitutional after all these individuals have gotten married and their rights have changed,” he said in an interview. “To have that snatched away, it seems to me, would be inhuman; it would be cruel; and it would be inconsistent with what the Supreme Court has said about these issues in the cases that it has rendered.”
This month, the high court let stand without explanation appeals court rulings permitting gay marriage in five states. In an interview with The New Yorker published last week, President Obama said he believes it is a constitutional right but endorsed the court’s incremental approach.
Olson disagrees with that, saying the Supreme Court should take a case and affirmatively endorse marriage as a constitutional right. “I think the thing he overlooks …(is) that there are people in 18 states of the United States that don’t have this fundamental right that he has just announced that he believes in.”
Waiting for the process in lower courts to open the door to gay marriage in all 50 states “would not be good enough because it’s not now,” Olson said. “When will that happen? And how much misery and how much suffering do individuals in this country have to experience before that happens?”
Given his Republican credentials, Olson has been an unlikely champion in the gay-marriage movement. He served in the Justice Department as assistant attorney general in the Reagan administration and solicitor general in the George W. Bush administration. He was the lead attorney facing Democratic counterpart David Boies in the landmark Bush v. Gore case that finally settled the 2000 election and argued the Citizens United v. Federal Election Commission that changed campaign finance law.
In 2009, he and Boies joined forces to challenge California’s ban on same-sex marriage. Just five years later, the number of states permitting couples of the same gender to marry has exploded from three to 32. Two-thirds of Americans now live in states that allow gay marriage.
“We never thought it would move this fast,” Olson said, attributing the change in legal status and public opinion both to “the work of a lot of lawyers” and the actions by individuals in Hollywood and across the country who have “revealed their sexual identity and told their story.”
Last week, a U.S. District Court judge in Puerto Rico dismissed a challenge to a law there that limits marriage to one man and one woman, but Olson predicts that decision will be overturned by the Appeals Court. He notes that a closely watched case before a three-judge panel in the 6th Circuit of Ohio could go either way, with Judge Jeffrey Sutton as the apparent swing vote.
“He’s a conservative and it’s possible that he might rule in favor of sustaining the prohibition,” Olson said. But if that happens, “all of the judges on the Circuit, I think, would come out the other way.”
At age 74, Olson has argued 61 cases before the Supreme Court, on issues ranging from the First Amendment to the separation of powers. He said he doesn’t think about his legacy: “I hope that I will have a few more years left.” But he adds that his work on gay marriage “is the legal accomplishment that I think will always mean the most to me.”
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 Daylight Saving Time ends by LinC (Living in Christ) Rose Taylor
The first Sunday in November marks the end of daylight-saving time and the return to standard time. “Spring forward” reverts to “fall back.” Reminders to set clocks back or ahead one hour appear on TV, the Internet, and billboards. Why all the hoopla over one hour lost or gained? Does one hour make a difference in people’s lives? Many believe it does.
Manipulating time
The concept of changing time is believed to have originated with Benjamin Franklin, but there is no real evidence to support that claim. Below are some interesting statistics from the U.S. Navy about time change:
• Standard time was instituted for railroads but was not established by law until 1918. Daylight-saving time was established by the same act but was repealed a year later; it was reestablished during WWII.
• The Uniform Time Act of 1966 provided standardization of the date for the beginning and ending of DST. The beginning was the last Sunday in April, and the ending was the last Sunday in October. Since then the times for the beginning of DST have changed at least four times.
• In 2007 the start date was set as the second Sunday in March, and the end date was set as the first Sunday in November. It has remained the same since that time.
There are many thoughts on why DST is necessary. Some unproven thoughts are that it is an advantage to farmers. Other ambiguous statistics report that the crime rate is less during DST as opposed to standard time. However, there is actually no proof that DST makes any positive difference.
Master of Time
If the establishment of DST or standard time was an attempt at perfect timing, it failed. After all there are only twenty-four hours in a day. One may be able to use time to manipulate daylight hours, but time itself cannot be manipulated. We should consider time seriously and use it wisely. Humanity must remember that in a race with time, time will always win. There is only one Master of time, and the Master’s timing is always perfect.
Question of the day: Why can you trust in God's timing?
Focal Scriptures: Galatians 4:4-7 But when the time arrived that was set by God the Father, God sent his Son, born among us of a woman, born under the conditions 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 our 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 our lives crying out, “Papa! Father!” 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.; God's Future Timing; Esther 4:9-11 Hathach came back and told Esther everything Mordecai had said. Esther talked it over with Hathach and then sent him back to Mordecai with this message: “Everyone who works for the king here, and even the people out in the provinces, knows that there is a single fate for every man or woman who approaches the king without being invited: death. The one exception is if the king extends his gold scepter; then he or she may live. And it’s been thirty days now since I’ve been invited to come to the king.”
12-14 When Hathach told Mordecai what Esther had said, Mordecai sent her this message: “Don’t think that just because you live in the king’s house you’re the one Jew who will get out of this alive. If you persist in staying silent at a time like this, help and deliverance will arrive for the Jews from someplace else; but you and your family will be wiped out. Who knows? Maybe you were made queen for just such a time as this.”
For a complete lesson on this topic visit LinC.
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 Evangelical leader Russell Moore denounces ex-gay therapy by Sarah Pulliam Bailey / Religion News Service
NASHVILLE, Tenn. (RNS) Southern Baptist leader Russell Moore denounced reparative therapy at a conference here, saying the controversial treatment that attempts to change a person’s sexual orientation has been “severely counterproductive.”
Moore, who serves as president of the Southern Baptists’ Ethics and Religious Liberty Commission, spoke to a group of journalists Tuesday (Oct. 28) covering the group’s national conference.
“The utopian idea if you come to Christ and if you go through our program, you’re going to be immediately set free from attraction or anything you’re struggling with, I don’t think that’s a Christian idea,” Moore told journalists. “Faithfulness to Christ means obedience to Christ. It does not necessarily mean that someone’s attractions are going to change.”
Moore said evangelicals had an “inadequate view” of what same-sex attraction looks like. “The Bible doesn’t promise us freedom from temptation,” Moore said.
“The Bible promises us the power of the spirit to walk through temptation.”
Moore gave similar remarks to an audience of 1,300 people at the conference. The same morning, the conference featured three speakers who once considered themselves gay or lesbian.
Moore joins a chorus of psychologists and religious leaders who have departed from the once-popular therapy.
In 2009, the American Psychological Association adopted a resolution urging mental health professionals to avoid reparative therapy. Since then, California and New Jersey have passed laws banning conversion therapy for minors, and several other states have considered similar measures.
Earlier this year, the 50,000-member American Association of Christian Counselors amended its code of ethics eliminating reparative therapy and encouraging celibacy instead.
John Paulk, who was once a poster boy for the ex-gay movement, apologized in 2013 for the reparative therapy he used to promote. Earlier this year, Yvette Schneider, who had formerly worked for groups such as the Family Research Council, Concerned Women for America and Exodus International, published a “coming out” interview with GLAAD calling for bans on reparative therapy. In addition, nine former ex-gay leaders have denounced conversion therapy.
“There were utopian ideas about reparative therapy that frankly weren’t unique to evangelicalism,” Moore said. “That was something that came along in the 1970s and 1980s about the power of psychotherapy to do all sorts of things that we have a more nuanced views about now.”
Some pastors, like John Piper, a respected Minneapolis preacher and author, still encourage the possibility of change for those who have same-sex attractions.
Exodus International, one of the most prominent ex-gay ministries shut down in 2013. While other ex-gay groups such as Restored Hope Network still exist, many religious leaders are now encouraging people with same-sex attraction to consider celibacy.
“The idea that one is simply the sum of one’s sexual identity is something that is psychologically harmful ultimately,” Moore said. “And I think also we have a situation where gay and lesbian people have been treated really, really badly.”
Moore said the ERLC is working with parents of those who are gay and lesbian.
“The response is not shunning, putting them out on the street,” he said. “The answer is loving your child.”
For years, gay evangelicals had three options: leave the faith, ignore their sexuality or try to change. But as groups such as Exodus became unpopular, a growing number of celibate gay Christians have sought to be true to both their sexuality and their faith.
A newer question among some Christians is whether those with same-sex attraction should self-identify as gay.
In his address Monday, traditional marriage advocate Sherif Girgis plugged the website Spiritual Friendship, intended for Catholics and Protestants who identify as gay and celibate. Some Christians are debating whether identifying as gay or having a same-sex orientation is itself unbiblical.
“It’s not the way I would articulate it because I think it puts on an appendage to a Christian identity,” Moore said. “So I don’t see them as enemies who are trying to be destructive; I just don’t think it’s the best way to approach it.”
Rosaria Butterfield, a former lesbian who rejects the “ex-gay” label and the movement behind it, said Christians should not use “gay” as a descriptive adjective. Moore interviewed Butterfield, whose address at Wheaton College generated protests earlier this year, during Tuesday’s conference.
“There is no shame in repentance because it simply proves that God was right all along,” Butterfield told Moore.
Another conference speaker and Moody Bible Institute professor Christopher Yuan teaches a more traditional message of celibacy for those who, like him, are attracted to the same sex. He shuns labels, but he believes more younger Christians are self-identifying as gay and celibate.
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 Seminary clears president after dispute over Muslim student by Adelle M. Banks / Religion News Service
(RNS) The trustees of Southwestern Baptist Theological Seminary have affirmed the school’s president, Paige Patterson, after investigating his decision to admit a Muslim student into the school’s Ph.D. program.
Patterson, one of the most revered Southern Baptist figures and an architect of the conservative resurgence of the Southern Baptist Convention a generation ago, faced heavy criticism from some Baptists who accused him of violating the standards of his school in Fort Worth, Texas.
“We join with our fellow Southern Baptists in appreciation for and admiration of the evangelistic heart of our president, Paige Patterson,” the trustee board said in a statement Wednesday (Oct. 22) as it concluded its fall meeting.
“Any violations of the seminary bylaws were done in a good-faith enthusiasm to pursue the seminary’s purpose, as set forth in its articles of incorporation.”
The trustees have closed their investigation, and Patterson told Religion News Service after the meeting that the Muslim student, Ghassan Nagagreh, is no longer enrolled at the seminary.
“He wrote me a letter declining to return,” Patterson said. “He was not specific about his reasons, but he had previously indicated that he had no desire to be a problem to anyone. He is one of the kindest men I know and I was not surprised at his decision, even though I was disappointed.”
Patterson suspects the negative publicity probably influenced Nagagreh to make the decision.
“For many reasons this is a great sorrow to me,” he said.
Patterson gave an emotional apology at the June annual meeting of the Southern Baptist Convention for what was considered an unusual step at an evangelical seminary.
“I made an exception to a rule that I assumed, probably wrongly, the president has the right to make if he feels that it is that important,” Patterson told convention delegates.
All six Southern Baptist seminaries require students to demonstrate their evangelical belief: a profession of faith, a testimony that gives evidence of that faith, a church endorsement and three references that affirm their Christian character.
While some Southern Baptists were shocked at Patterson’s actions, other prominent seminaries have students of various faiths studying side by side.
At the same June convention, the school’s program within the maximum-security Darrington Unit in Texas was questioned. Patterson said that Muslim and atheist inmates were included: “Unfortunately, it is the case that you cannot discriminate and have a program in prison.”
The trustees also addressed the prison program in the statement.
“While not compromising the missional purpose of Southwestern Baptist Theological Seminary, we are taking steps to amend the seminary’s bylaws to improve accountability that will allow for flexibility in pursuing ministry opportunities such as the one at the Darrington Unit,” they said.
In both cases — the Muslim student and the prison program — Patterson cited his goal of evangelizing non-Christians.
In June, he described the Sunni Muslim student as “very open, at this point, to the gospel of Jesus Christ” and said of the prisoner program participants: “We have to admit them to class but the wonderful thing, of course, as you would guess, is that as they are studying in class they are coming to know the Lord.”
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 Halloween and All Saints' Day by Andrea Murdock
This week has two holidays: Halloween and All Saints’ Day. History and tradition tell us that these two holidays developed both separately and together. Celebrations of the harvest existed among many cultures, and the early church held vigils to honor the memory of the saints. As both of these days grew in significance among the faithful, a shared purpose emerged. Either holiday can stand on its own, but each has more to teach us when we look at them together.
Darkness and light
If you’ve ever walked out of a movie theater on a summer afternoon, you know the sun can be “blinding.” But, if you’ve been at the beach or on the top of a mountain all morning, the afternoon sun doesn’t seem so bright; same sunshine, different point of comparison. Halloween has a lot of elements that are far from sacred. But the use of dark colors and masks and the concept of warding off evil is purposeful. On the following day we decorate the church in white paraments—the cloths that cover the altar and pulpit—and we often light candles. We celebrate the goodness of the souls that have gone on to God in the past year. The brightness of All Saints’ Day is even brighter because we lived through the eve of darkness.
Scriptural imagery
The Bible is a fantastic book because of its vibrant descriptions of events, landscapes, and emotions. The use of darkness—a place of nighttime, sometimes a place of fear and/or pain, and often a place of waiting—is contrasted with the use of lightness —a place of daytime, sometimes a place of boldness, sometimes a place of peace, and sometimes a place of revelation. It is the light and dark working together that offer us expressions of God’s presence in our lives. When we are in the places of fear or pain in our souls, God is with us, offering us boldness and peace.
Question of the Day: What was one of your "darkest moments"?
Focal Scriptures: Genesis 1:Heaven and Earth
1-2 First this: God created the Heavens and Earth—all you see, all you don’t see. Earth was a soup of nothingness, a bottomless emptiness, an inky blackness. God’s Spirit brooded like a bird above the watery abyss.
3-5 God spoke: “Light!”
And light appeared.
God saw that light was good
and separated light from dark.
God named the light Day,
he named the dark Night.
It was evening, it was morning—
Day One.; Deuteronomy 1:29-33 I tried to relieve your fears: “Don’t be terrified of them. God, your God, is leading the way; he’s fighting for you. You saw with your own eyes what he did for you in Egypt; you saw what he did in the wilderness, how God, your God, carried you as a father carries his child, carried you the whole way until you arrived here. But now that you’re here, you won’t trust God, your God—this same God who goes ahead of you in your travels to scout out a place to pitch camp, a fire by night and a cloud by day to show you the way to go.”; Luke 23:44-46 By now it was noon. The whole earth became dark, the darkness lasting three hours—a total blackout. The Temple curtain split right down the middle. Jesus called loudly, “Father, I place my life in your hands!” Then he breathed his last.
For a complete lesson on this topic visit LinC.
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 This Sunday, 2 November 2014
PRACTICE WHAT YOU PREACH by Neil Epler
Matthew 23:1-12
Matthew 23:Religious Fashion Shows
23 1-3 Now Jesus turned to address his disciples, along with the crowd that had gathered with them. “The religion scholars and Pharisees are competent teachers in God’s Law. You won’t go wrong in following their teachings on Moses. But be careful about following them. They talk a good line, but they don’t live it. They don’t take it into their hearts and live it out in their behavior. It’s all spit-and-polish veneer.
4-7 “Instead of giving you God’s Law as food and drink by which you can banquet on God, they package it in bundles of rules, loading you down like pack animals. They seem to take pleasure in watching you stagger under these loads, and wouldn’t think of lifting a finger to help. Their lives are perpetual fashion shows, embroidered prayer shawls one day and flowery prayers the next. They love to sit at the head table at church dinners, basking in the most prominent positions, preening in the radiance of public flattery, receiving honorary degrees, and getting called ‘Doctor’ and ‘Reverend.’
8-10 “Don’t let people do that to you, put you on a pedestal like that. You all have a single Teacher, and you are all classmates. Don’t set people up as experts over your life, letting them tell you what to do. Save that authority for God; let him tell you what to do. No one else should carry the title of ‘Father’; you have only one Father, and he’s in heaven. And don’t let people maneuver you into taking charge of them. There is only one Life-Leader for you and them—Christ.
11-12 “Do you want to stand out? Then step down. Be a servant. If you puff yourself up, you’ll get the wind knocked out of you. But if you’re content to simply be yourself, your life will count for plenty.
 “Why don’t you practice what you preach?” Have you ever said those words? Maybe someone has said them to you. Hypocrites are people who pretend to be something they are not. They may say one thing and then do the opposite. They may act one way in a certain setting and then act another way in a different setting. It is very important that as Christians, we follow the example of Jesus Christ. It doesn’t matter where we are or who we are with. The words we speak and the things we do should always reflect our faith. Sometimes we are good at telling other people what they should do and how they should live, but we fail to follow our own instructions. We need to, as the saying goes, “walk the walk, not just talk the talk.”
Some time ago, I saw a Peanuts comic strip that had Snoopy on top of his doghouse with a flock of baby birds. The time had come for the baby birds to learn how to fly, and Snoopy was their teacher. Snoopy flapped his ears and walked to the end of the roof of the doghouse. He leaped into the air and continued to flap his ears. Unfortunately he landed right on his head. He got back up onto the roof and shared this lesson: “Do as I say to do and not what I do.”
In Matthew 23, Jesus tells the crowds and his disciples to do what the Pharisees and the scribes teach them to do, “but do not do as they do, for they do not practice what they teach” (Matthew 23:3). In other words, the leaders talk the talk, but they don’t walk the walk. Why is it important to practice what we preach? The most basic reason is the integrity of our faith; we are the body of Christ for the world.
In Matthew 5:14, Jesus tells us, “You are the light of the world. A city built on a hill cannot be hid.” People should be attracted by the light of the way we live and the words we speak. Whether we like it or not, people are watching us and seeing how we respond to the ups and downs of everyday life. Children watch adults and then imitate what they see and repeat what they hear. Are our words and actions something we want repeated by our children? Our friends, neighbors, coworkers, family members, and classmates are watching us. What evidence do we offer of our profession of faith? Are our responses any different from those of persons who don’t profess to know Christ? Not only are nonbelievers watching us, but so are other Christians. Persons who are new to the faith often look to more-mature Christians. Do our words and actions encourage and build up other Christians?
Our church’s young men’s softball team was in a hard-fought battle with another church’s team. The two teams had been rivals for several years. The games were always exciting and well played. One of our players was up at bat. He hit a hard line drive to center field and quickly ran to first base, then turned the corner toward second. The outfielder made a good play on the ball and threw perfectly to the second baseman. The play was very close, but the runner was called out. Our player protested the call and began yelling at the umpire. We encouraged him to get off the field, but his anger escalated. His language became coarse and abusive. When we finally got him off the field, we admonished him to remember who he was and what he represented. We reminded him that young people and perhaps people who did not know Christ were watching him. Was this what he wanted them to see? It was an important lesson for him.
How do we practice what we preach? One way is to be careful about the words we speak. You can tell a lot about a person by the words they use. You can tell even more by the words they use when they are distressed, angry, or threatened. James tells us the tongue is very dangerous. It can set a great forest ablaze. We can tame all kinds of animals, but we cannot tame the tongue (James 3:3-6). People are listening to the words we speak. Do our words build people up or cut them down? Do our words bring peace and calm to a situation or do they add fuel to the fire? The words we speak should match the person we claim to be. If we profess that we are followers of Christ, then our words should be a reflection of that relationship.
We practice what we preach when we live our lives as reflections of the life of Christ. The way we act at work should be the same way we act at home, at church, around other Christians, in the supermarket, or waiting for a bus. My wife and I have always said, “What you see is what you get.” We try to act the same wherever we are. When people see us, they should see a reflection of Christ. Do we live our lives in ways that reflect him?
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 Worship Elements: November 2, 2014 by Robert Blezard
Color: Green
Scripture Readings: Joshua 3:7-17; Psalm 107:1-7, 33-37; 1 Thessalonians 2:9-13; Matthew 23:1-12
Scripture Texts:
Deuteronomy 34: The Death of Moses 1-3 Moses climbed from the Plains of Moab to Mount Nebo, the peak of Pisgah facing Jericho. God showed him all the land from Gilead to Dan, all Naphtali, Ephraim, and Manasseh; all Judah reaching to the Mediterranean Sea; the Negev and the plains which encircle Jericho, City of Palms, as far south as Zoar. 4 Then and there God said to him, “This is the land I promised to your ancestors, to Abraham, Isaac, and Jacob with the words ‘I will give it to your descendants.’ I’ve let you see it with your own eyes. There it is. But you’re not going to go in.” 5-6 Moses died there in the land of Moab, Moses the servant of God, just as God said. God buried him in the valley in the land of Moab opposite Beth Peor. No one knows his burial site to this very day. 7-8 Moses was 120 years old when he died. His eyesight was sharp; he still walked with a spring in his step. The People of Israel wept for Moses in the Plains of Moab thirty days. Then the days of weeping and mourning for Moses came to an end. 9 Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands on him. The People of Israel listened obediently to him and did the same as when God had commanded Moses. 10-12 No prophet has risen since in Israel like Moses, whom God knew face-to-face. Never since has there been anything like the signs and miracle-wonders that God sent him to do in Egypt, to Pharaoh, to all his servants, and to all his land—nothing to compare with that all-powerful hand of his and all the great and terrible things Moses did as every eye in Israel watched. Psalm 90: A Prayer of Moses, Man of God 1-2 God, it seems you’ve been our home forever; long before the mountains were born, Long before you brought earth itself to birth, from “once upon a time” to “kingdom come”—you are God. 3-11 So don’t return us to mud, saying, “Back to where you came from!” Patience! You’ve got all the time in the world—whether a thousand years or a day, it’s all the same to you. Are we no more to you than a wispy dream, no more than a blade of grass That springs up gloriously with the rising sun and is cut down without a second thought? Your anger is far and away too much for us; we’re at the end of our rope. You keep track of all our sins; every misdeed since we were children is entered in your books. All we can remember is that frown on your face. Is that all we’re ever going to get? We live for seventy years or so (with luck we might make it to eighty), And what do we have to show for it? Trouble. Toil and trouble and a marker in the graveyard. Who can make sense of such rage, such anger against the very ones who fear you? 12-17 Oh! Teach us to live well! Teach us to live wisely and well! Come back, God—how long do we have to wait?— and treat your servants with kindness for a change. Surprise us with love at daybreak; then we’ll skip and dance all the day long. Make up for the bad times with some good times; we’ve seen enough evil to last a lifetime. Let your servants see what you’re best at— the ways you rule and bless your children. And let the loveliness of our Lord, our God, rest on us, confirming the work that we do. Oh, yes. Affirm the work that we do! 1 Thessalonians 2:1-2 So, friends, it’s obvious that our visit to you was no waste of time. We had just been given rough treatment in Philippi, as you know, but that didn’t slow us down. We were sure of ourselves in God, and went right ahead and said our piece, presenting God’s Message to you, defiant of the opposition. No Hidden Agendas 3-5 God tested us thoroughly to make sure we were qualified to be trusted with this Message. Be assured that when we speak to you we’re not after crowd approval—only God approval. Since we’ve been put through that battery of tests, you’re guaranteed that both we and the Message are free of error, mixed motives, or hidden agendas. We never used words to butter you up. No one knows that better than you. And God knows we never used words as a smoke screen to take advantage of you. 6-8 Even though we had some standing as Christ’s apostles, we never threw our weight around or tried to come across as important, with you or anyone else. We weren’t aloof with you. We took you just as you were. We were never patronizing, never condescending, but we cared for you the way a mother cares for her children. We loved you dearly. Not content to just pass on the Message, we wanted to give you our hearts. And we did. Matthew 22: The Most Important Command 34-36 When the Pharisees heard how he had bested the Sadducees, they gathered their forces for an assault. One of their religion scholars spoke for them, posing a question they hoped would show him up: “Teacher, which command in God’s Law is the most important?” 37-40 Jesus said, “‘Love the Lord your God with all your passion and prayer and intelligence.’ This is the most important, the first on any list. But there is a second to set alongside it: ‘Love others as well as you love yourself.’ These two commands are pegs; everything in God’s Law and the Prophets hangs from them.” David’s Son and Master 41-42 As the Pharisees were regrouping, Jesus caught them off balance with his own test question: “What do you think about the Christ? Whose son is he?” They said, “David’s son.” 43-45 Jesus replied, “Well, if the Christ is David’s son, how do you explain that David, under inspiration, named Christ his ‘Master’? God said to my Master, “Sit here at my right hand until I make your enemies your footstool.” “Now if David calls him ‘Master,’ how can he at the same time be his son?” 46 That stumped them, literalists that they were. Unwilling to risk losing face again in one of these public verbal exchanges, they quit asking questions for good. John Wesley Notes-Commentary: Deuteronomy 34:1-12 Verse 1 [1] And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan, And Moses went up — When he knew the place of his death he chearfully mounted a steep hill to come to it. Those who are well acquainted with another world, are not afraid to leave this. When God's servants are sent for out of the world, the summons runs go up and die! Unto Dan - To that city which after Moses's death was called so. Verse 2 [2] And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, All Naphtali — The land of Naphtali, which together with Dan, was in the north of Canaan, as Ephraim and Manasseh were in the midland parts, and Judah on the south, and the sea, on the west. So these parts lying in the several quarters are put for all the rest. He stood in the east and saw also Gilead, which was in the eastern part of the land, and thence he saw the north and south and west. The utmost sea — The midland sea, which was the utmost bound of the land of promise on the west. Verse 3 [3] And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. The south — The south quarter of the land of Judah, which is towards the salt sea, the city of palm-trees - Jericho, so called from the multitude of palm-trees, which were in those parts, as Josephus and Strabo write. From whence and the balm there growing it was called Jericho, which signifies, odoriferous or sweet smelling. Verse 4 [4] And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither. I have caused thee to see it — For tho' his sight was good, yet he could not have seen all Canaan, an hundred and sixty miles in length, and fifty or sixty in breadth, if his sight had not been miraculously assisted and enlarged. He saw it at a distance. Such a sight the Old Testament believers had of the kingdom of the Messiah. And such a sight believers have now of the glory that shall he revealed. Such a sight have we now, of the knowledge of the glory of the Lord, which shall cover the earth. Those that come after us shall undoubtedly enter into that promised land: which is a comfort to us, when we find our own carcases falling in this wilderness. Verse 5 [5] So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. So Moses the servant of the Lord died — He is called the servant of the Lord, not only as a good man, (all such are his servants) but as a man eminently useful, who had served God's counsels in bringing Israel out of Egypt, and leading them thro' the wilderness. And it was more his honour, to be the servant of the Lord, than to be king in Jeshurun. Yet he dies. Neither his piety nor his usefulness would exempt him from the stroke of death. God's servants must die, that they may rest from their labours, receive their recompense, and make room for others. But when they go hence, they go to serve him better, to serve him day and night in his temple. The Jews say, God sucked his soul out of his body with a kiss. No doubt he died in the embraces of his love. Verse 6 [6] And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day. He — The Lord, buried him either immediately, or by the ministry of angels, whereof Michael was the chief or prince. Of his sepulchre — Of the particular place where he was buried: which God hid from the Israelites, to prevent their superstition and idolatry, to which he knew their great proneness. And for this very reason the devil endeavoured to have it known and contended with Michael about it, Jude 1:9. God takes care even of the dead bodies of his servants. As their death is precious, so is their dust. Not one grain of it shall be lost, but the covenant with it shall be remembered. Verse 7 [7] And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. His eye was not dim — By a miraculous work of God in mercy to his church and people. Verse 8 [8] And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended. Thirty day's — Which was the usual time of mourning for persons of high place and eminency. 'Tis a debt owing to the surviving honour of deceased worthies, to follow them with our tears, as those who loved and valued them, are sensible of the loss, and humbled for the sins which have provoked God to deprive us of them. Verse 9 [9] And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses. Wisdom — And other gifts and graces too, but wisdom is mentioned as being most necessary for the government to which he was now called. Upon him — And this was the thing which Moses at that time asked of God for him. Verse 10 [10] And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face, Whom the Lord — Whom God did so freely and familiarly converse with. Verse 12 [12] And in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel. Moses was greater than any other of the prophets of the Old Testament. By Moses God gave the law, and moulded and formed the Jewish church. By the other prophets he only sent particular reproofs, directions and predictions. But as far as the other prophets came short of him, our Lord Jesus went beyond him. Moses was faithful as a servant, but Christ as a son: his miracles more illustrious, his communion with the father more intimate: for he is in his bosom from eternity. Moses lies buried: but Christ is sitting at the right-hand of God, and of the increase of his government there shall be no end. Psalm 90:1-6, 13-17 Verse 2 [2] Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. Thou — Thou hadst thy power, and all thy perfections, from all eternity. Verse 3 [3] Thou turnest man to destruction; and sayest, Return, ye children of men. Turnedst — But as for man, his case is far otherwise, though he was made by thee happy. and immortal, yet for his sin thou didst make him mortal and miserable. Saidst — Didst pronounce that sad sentence, return, O men, to the dust out of which ye were taken, Genesis 3:19. Verse 4 [4] For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. Past — Indeed time seems long when it is to come, but when it is past, very short and contemptible. A watch — Which lasted but three or four hours. Verse 5 [5] Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. Them — Mankind. Away — Universally, without exception or distinction. A sleep — Short and vain, as sleep is, and not minded 'till it be past. Verse 13 [13] Return, O LORD, how long? and let it repent thee concerning thy servants. Return — To us in mercy. How long — Will it be before thou return to us? Repent thee - Of thy severe proceedings against us. Verse 14 [14] O satisfy us early with thy mercy; that we may rejoice and be glad all our days. Early — Speedily. Verse 17 [17] And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it. The beauty — His gracious influence, and glorious presence. In us — Do not only work for us, but in us, 1 Thessalonians 2:1-8 Verse 1 [1] For yourselves, brethren, know our entrance in unto you, that it was not in vain: What was proposed, 1 Thessalonians 1:5,6, is now more largely treated of: concerning Paul and his fellowlabourers, 1 Thessalonians 2:1-12; concerning the Thessalonians, 1 Thessalonians 2:13-16. Verse 2 [2] But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. We had suffered — In several places. We are bold — Notwithstanding. With much contention — Notwithstanding both inward and outward conflicts of all kinds. Verse 3 [3] For our exhortation was not of deceit, nor of uncleanness, nor in guile: For our exhortation — That is, our preaching. A part is put for the whole. Is not, at any time, of deceit — We preach not a lie, but the truth of God. Nor of uncleanness — With any unholy or selfish view. This expression is not always appropriated to lust, although it is sometimes emphatically applied thereto. Nor in guile — But with great plainness of speech. Verse 5 [5] For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: Flattering words — This ye know. Nor a cloak of covetousness — Of this God is witness. He calls men to witness an open fact; God, the secret intentions of the heart. In a point of a mixed nature, 1 Thessalonians 2:10, he appeals both to God and man. Verse 6 [6] Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. Nor from others — Who would have honoured us more, if we had been burdensome - That is, taken state upon ourselves. Verse 7 [7] But we were gentle among you, even as a nurse cherisheth her children: But we were gentle — Mild, tender. In the midst of you — Like a hen surrounded with her young. Even as a nurse cherisheth her own children — The offspring of her own womb. Verse 8 [8] So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. To impart our own souls — To lay down our lives for your sake. Matthew 22:34-46 Verse 34 [34] But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Mark 12:28; Luke 10:25. Verse 35 [35] Then one of them, which was a lawyer, asked him a question, tempting him, and saying, A scribe asking him a question, trying him — Not, as it seems, with any ill design: but barely to make a farther trial of that wisdom, which he had shown in silencing the Sadducees. Verse 37 [37] Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Deuteronomy 6:5. Verse 39 [39] And the second is like unto it, Thou shalt love thy neighbour as thyself. Leviticus 19:18. Verse 42 [42] Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. Luke 20:41. Verse 43 [43] He saith unto them, How then doth David in spirit call him Lord, saying, How doth David then by the Spirit — By inspiration, call him Lord? If he be merely the son (or descendant) of David? If he be, as you suppose, a mere man, the son of a man? Verse 44 [44] The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? The Lord said to my Lord — This his dominion, to which David himself was subject, shows both the heavenly majesty of the king, and the nature of his kingdom. Sit thou on my right hand — That is, remain in the highest authority and power. Psalms 110:1. Verse 46 [46] And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Neither durst any question him any more — Not by way of ensnaring or tempting him.
Theme Ideas
Our baptism into the life of Christ recalls Israel’s miraculous crossing of the river Jordan into the Promised Land. Even as baptized Christians, we sometimes wander in the wilderness of our existence, facing spiritual hunger, thirst, temptation to fall away, restlessness, and bitterness. We await God’s deliverance into the promised land of intimate relationship with the divine. Such a relationship is not without work and responsibility. Paul underscores this in his letter to the Thessalonians, and Jesus warns disciples against religious complacency. But in our hard work and spiritual diligence, God’s purposes undergird our lives.
Call to Worship (Joshua 3, Psalm 107)
Come, let us enter the land that God has prepared for us,
God leads the way and makes our footsteps sure.
Our days of wandering in the barren desert are at an end.
God leads the way and makes our footsteps sure.
Hungry and thirsty, we cry out in deep despair.
God leads the way and makes our footsteps sure.
As in the waters of our baptism, we cross over the Jordan.
God leads the way and makes our footsteps sure.
The land is fertile and rich, with good rain in season.
God leads the way and makes our footsteps sure.
The harvest is bountiful.
We dwell in the land God has prepared for us.
Call to Worship (Psalm 107)
Hot and weary, thirsty and hungry,
We cry to you, O God.
Seeking our true resting place,
We cry to you, O God.
As children seeking refuge,
We cry to you, O God.
Afraid and alone,
We cry to you, O God.
Longing for a home,
We cry to you, O God.
Lo! As you part the river’s waters,
We cry to you, O God.
Walking across on smooth paths,
We cry to you, O God.
Secure in the home you have prepared for us,
We give you thanks, O God.
Contemporary Gathering Words (Psalm 107)
Where are we going?
We are not sure. We have lost our way.
When will we get there?
We have been journeying forever.
Are we going in circles?
Sometimes it seems that way.
God says there is a place for us.
We wish we knew the way.
You just have to trust.
We will trust in the Lord.
Contemporary Gathering Words (Joshua 3, Psalm 107)
Come! God is leading us home.
Our wandering is over at last.
Come! God is leading us home.
Home, to a safe and prosperous place.
Come! God is leading us home.
There is no more hunger or thirst.
Come! God is leading us home.
Our lives have meaning and joy.
Come! God is leading us home.
Our souls find rest at last.
Praise Sentences (Joshua 3, Psalm 107)
God is our deliverance!
God is our redeemer and our guide!
God’s love sustains and empowers us on life’s journey.
Praise God who gives us direction! Amen.
Opening Prayer (Joshua 3)
God of mercy and truth,
through the waters of our baptism
you have made us your own.
From the wandering wilderness of our existence,
you lead us to the river’s shore, part the waters,
and bring us to where we can abide with you in peace.
We pray that our lives and the work of our hands
may please you and accomplish your will for creation.
Amen.
Opening Prayer (Psalm 107)
God, our guide and our protector,
as we gather today in your holy house,
open our minds and souls and hearts,
that we may be inclined to hear the gentle direction
of your spirit in our lives.
Help us follow you as you lead us
to the land you have created for us,
where we may dwell with you and in you. Amen.
Prayer of Confession (Joshua 3, Psalm 107)
Lead us home, O God,
when we wander lost in wildernesses
of our own making.
Like errant children,
we stray from the safety
of our heavenly parent.
We hear your voice calling,
but go our own way.
We remember your teachings,
but instead follow the foolish desires
and whims of our hearts.
Forgive us, renew us, and lead us home,
where we will follow your paths
and do the work you have for us. Amen.
Benediction (Psalm 107)
Go in peace!
Walk in confidence!
Follow God’s leading!
Rely on God’s love!
Be people of peace!
Benediction (Joshua 3)
We leave this place by many paths.
May God be our guide.
We go in confidence that God is with us, protecting us.
May God be our guide.
May we walk in faith on paths established by God.
May God be our guide.
May we work and live with God.
May God be our guide.
From “The Abingdon Worship Annual 2005,” edited by Mary J. Scifres and B.J. Beu, Copyright © 2004 by Abingdon Press. “The Abingdon Worship Annual 2015” is now available.
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Worship Connection: November 2, 1014 by Nancy C. Townley
 Color: GreenScripture Readings: Joshua 3:7-17; Psalm 107:1-7, 33-37; 1 Thessalonians 2:9-13; Matthew 23:1-12 Scripture Texts: Deuteronomy 34: The Death of Moses 1-3 Moses climbed from the Plains of Moab to Mount Nebo, the peak of Pisgah facing Jericho. God showed him all the land from Gilead to Dan, all Naphtali, Ephraim, and Manasseh; all Judah reaching to the Mediterranean Sea; the Negev and the plains which encircle Jericho, City of Palms, as far south as Zoar. 4 Then and there God said to him, “This is the land I promised to your ancestors, to Abraham, Isaac, and Jacob with the words ‘I will give it to your descendants.’ I’ve let you see it with your own eyes. There it is. But you’re not going to go in.” 5-6 Moses died there in the land of Moab, Moses the servant of God, just as God said. God buried him in the valley in the land of Moab opposite Beth Peor. No one knows his burial site to this very day. 7-8 Moses was 120 years old when he died. His eyesight was sharp; he still walked with a spring in his step. The People of Israel wept for Moses in the Plains of Moab thirty days. Then the days of weeping and mourning for Moses came to an end. 9 Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands on him. The People of Israel listened obediently to him and did the same as when God had commanded Moses. 10-12 No prophet has risen since in Israel like Moses, whom God knew face-to-face. Never since has there been anything like the signs and miracle-wonders that God sent him to do in Egypt, to Pharaoh, to all his servants, and to all his land—nothing to compare with that all-powerful hand of his and all the great and terrible things Moses did as every eye in Israel watched. Psalm 90: A Prayer of Moses, Man of God 1-2 God, it seems you’ve been our home forever; long before the mountains were born, Long before you brought earth itself to birth, from “once upon a time” to “kingdom come”—you are God. 3-11 So don’t return us to mud, saying, “Back to where you came from!” Patience! You’ve got all the time in the world—whether a thousand years or a day, it’s all the same to you. Are we no more to you than a wispy dream, no more than a blade of grass That springs up gloriously with the rising sun and is cut down without a second thought? Your anger is far and away too much for us; we’re at the end of our rope. You keep track of all our sins; every misdeed since we were children is entered in your books. All we can remember is that frown on your face. Is that all we’re ever going to get? We live for seventy years or so (with luck we might make it to eighty), And what do we have to show for it? Trouble. Toil and trouble and a marker in the graveyard. Who can make sense of such rage, such anger against the very ones who fear you? 12-17 Oh! Teach us to live well! Teach us to live wisely and well! Come back, God—how long do we have to wait?— and treat your servants with kindness for a change. Surprise us with love at daybreak; then we’ll skip and dance all the day long. Make up for the bad times with some good times; we’ve seen enough evil to last a lifetime. Let your servants see what you’re best at— the ways you rule and bless your children. And let the loveliness of our Lord, our God, rest on us, confirming the work that we do. Oh, yes. Affirm the work that we do! 1 Thessalonians 2:1-2 So, friends, it’s obvious that our visit to you was no waste of time. We had just been given rough treatment in Philippi, as you know, but that didn’t slow us down. We were sure of ourselves in God, and went right ahead and said our piece, presenting God’s Message to you, defiant of the opposition. No Hidden Agendas 3-5 God tested us thoroughly to make sure we were qualified to be trusted with this Message. Be assured that when we speak to you we’re not after crowd approval—only God approval. Since we’ve been put through that battery of tests, you’re guaranteed that both we and the Message are free of error, mixed motives, or hidden agendas. We never used words to butter you up. No one knows that better than you. And God knows we never used words as a smoke screen to take advantage of you. 6-8 Even though we had some standing as Christ’s apostles, we never threw our weight around or tried to come across as important, with you or anyone else. We weren’t aloof with you. We took you just as you were. We were never patronizing, never condescending, but we cared for you the way a mother cares for her children. We loved you dearly. Not content to just pass on the Message, we wanted to give you our hearts. And we did. Matthew 22: The Most Important Command 34-36 When the Pharisees heard how he had bested the Sadducees, they gathered their forces for an assault. One of their religion scholars spoke for them, posing a question they hoped would show him up: “Teacher, which command in God’s Law is the most important?” 37-40 Jesus said, “‘Love the Lord your God with all your passion and prayer and intelligence.’ This is the most important, the first on any list. But there is a second to set alongside it: ‘Love others as well as you love yourself.’ These two commands are pegs; everything in God’s Law and the Prophets hangs from them.” David’s Son and Master 41-42 As the Pharisees were regrouping, Jesus caught them off balance with his own test question: “What do you think about the Christ? Whose son is he?” They said, “David’s son.” 43-45 Jesus replied, “Well, if the Christ is David’s son, how do you explain that David, under inspiration, named Christ his ‘Master’? God said to my Master, “Sit here at my right hand until I make your enemies your footstool.” “Now if David calls him ‘Master,’ how can he at the same time be his son?” 46 That stumped them, literalists that they were. Unwilling to risk losing face again in one of these public verbal exchanges, they quit asking questions for good. John Wesley Notes-Commentary: Deuteronomy 34:1-12 Verse 1 [1] And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan, And Moses went up — When he knew the place of his death he chearfully mounted a steep hill to come to it. Those who are well acquainted with another world, are not afraid to leave this. When God's servants are sent for out of the world, the summons runs go up and die! Unto Dan - To that city which after Moses's death was called so. Verse 2 [2] And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, All Naphtali — The land of Naphtali, which together with Dan, was in the north of Canaan, as Ephraim and Manasseh were in the midland parts, and Judah on the south, and the sea, on the west. So these parts lying in the several quarters are put for all the rest. He stood in the east and saw also Gilead, which was in the eastern part of the land, and thence he saw the north and south and west. The utmost sea — The midland sea, which was the utmost bound of the land of promise on the west. Verse 3 [3] And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. The south — The south quarter of the land of Judah, which is towards the salt sea, the city of palm-trees - Jericho, so called from the multitude of palm-trees, which were in those parts, as Josephus and Strabo write. From whence and the balm there growing it was called Jericho, which signifies, odoriferous or sweet smelling. Verse 4 [4] And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither. I have caused thee to see it — For tho' his sight was good, yet he could not have seen all Canaan, an hundred and sixty miles in length, and fifty or sixty in breadth, if his sight had not been miraculously assisted and enlarged. He saw it at a distance. Such a sight the Old Testament believers had of the kingdom of the Messiah. And such a sight believers have now of the glory that shall he revealed. Such a sight have we now, of the knowledge of the glory of the Lord, which shall cover the earth. Those that come after us shall undoubtedly enter into that promised land: which is a comfort to us, when we find our own carcases falling in this wilderness. Verse 5 [5] So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. So Moses the servant of the Lord died — He is called the servant of the Lord, not only as a good man, (all such are his servants) but as a man eminently useful, who had served God's counsels in bringing Israel out of Egypt, and leading them thro' the wilderness. And it was more his honour, to be the servant of the Lord, than to be king in Jeshurun. Yet he dies. Neither his piety nor his usefulness would exempt him from the stroke of death. God's servants must die, that they may rest from their labours, receive their recompense, and make room for others. But when they go hence, they go to serve him better, to serve him day and night in his temple. The Jews say, God sucked his soul out of his body with a kiss. No doubt he died in the embraces of his love. Verse 6 [6] And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day. He — The Lord, buried him either immediately, or by the ministry of angels, whereof Michael was the chief or prince. Of his sepulchre — Of the particular place where he was buried: which God hid from the Israelites, to prevent their superstition and idolatry, to which he knew their great proneness. And for this very reason the devil endeavoured to have it known and contended with Michael about it, Jude 1:9. God takes care even of the dead bodies of his servants. As their death is precious, so is their dust. Not one grain of it shall be lost, but the covenant with it shall be remembered. Verse 7 [7] And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. His eye was not dim — By a miraculous work of God in mercy to his church and people. Verse 8 [8] And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended. Thirty day's — Which was the usual time of mourning for persons of high place and eminency. 'Tis a debt owing to the surviving honour of deceased worthies, to follow them with our tears, as those who loved and valued them, are sensible of the loss, and humbled for the sins which have provoked God to deprive us of them. Verse 9 [9] And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses. Wisdom — And other gifts and graces too, but wisdom is mentioned as being most necessary for the government to which he was now called. Upon him — And this was the thing which Moses at that time asked of God for him. Verse 10 [10] And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face, Whom the Lord — Whom God did so freely and familiarly converse with. Verse 12 [12] And in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel. Moses was greater than any other of the prophets of the Old Testament. By Moses God gave the law, and moulded and formed the Jewish church. By the other prophets he only sent particular reproofs, directions and predictions. But as far as the other prophets came short of him, our Lord Jesus went beyond him. Moses was faithful as a servant, but Christ as a son: his miracles more illustrious, his communion with the father more intimate: for he is in his bosom from eternity. Moses lies buried: but Christ is sitting at the right-hand of God, and of the increase of his government there shall be no end. Psalm 90:1-6, 13-17 Verse 2 [2] Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. Thou — Thou hadst thy power, and all thy perfections, from all eternity. Verse 3 [3] Thou turnest man to destruction; and sayest, Return, ye children of men. Turnedst — But as for man, his case is far otherwise, though he was made by thee happy. and immortal, yet for his sin thou didst make him mortal and miserable. Saidst — Didst pronounce that sad sentence, return, O men, to the dust out of which ye were taken, Genesis 3:19. Verse 4 [4] For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. Past — Indeed time seems long when it is to come, but when it is past, very short and contemptible. A watch — Which lasted but three or four hours. Verse 5 [5] Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. Them — Mankind. Away — Universally, without exception or distinction. A sleep — Short and vain, as sleep is, and not minded 'till it be past. Verse 13 [13] Return, O LORD, how long? and let it repent thee concerning thy servants. Return — To us in mercy. How long — Will it be before thou return to us? Repent thee - Of thy severe proceedings against us. Verse 14 [14] O satisfy us early with thy mercy; that we may rejoice and be glad all our days. Early — Speedily. Verse 17 [17] And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it. The beauty — His gracious influence, and glorious presence. In us — Do not only work for us, but in us, 1 Thessalonians 2:1-8 Verse 1 [1] For yourselves, brethren, know our entrance in unto you, that it was not in vain: What was proposed, 1 Thessalonians 1:5,6, is now more largely treated of: concerning Paul and his fellowlabourers, 1 Thessalonians 2:1-12; concerning the Thessalonians, 1 Thessalonians 2:13-16. Verse 2 [2] But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. We had suffered — In several places. We are bold — Notwithstanding. With much contention — Notwithstanding both inward and outward conflicts of all kinds. Verse 3 [3] For our exhortation was not of deceit, nor of uncleanness, nor in guile: For our exhortation — That is, our preaching. A part is put for the whole. Is not, at any time, of deceit — We preach not a lie, but the truth of God. Nor of uncleanness — With any unholy or selfish view. This expression is not always appropriated to lust, although it is sometimes emphatically applied thereto. Nor in guile — But with great plainness of speech. Verse 5 [5] For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: Flattering words — This ye know. Nor a cloak of covetousness — Of this God is witness. He calls men to witness an open fact; God, the secret intentions of the heart. In a point of a mixed nature, 1 Thessalonians 2:10, he appeals both to God and man. Verse 6 [6] Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. Nor from others — Who would have honoured us more, if we had been burdensome - That is, taken state upon ourselves. Verse 7 [7] But we were gentle among you, even as a nurse cherisheth her children: But we were gentle — Mild, tender. In the midst of you — Like a hen surrounded with her young. Even as a nurse cherisheth her own children — The offspring of her own womb. Verse 8 [8] So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. To impart our own souls — To lay down our lives for your sake. Matthew 22:34-46 Verse 34 [34] But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Mark 12:28; Luke 10:25. Verse 35 [35] Then one of them, which was a lawyer, asked him a question, tempting him, and saying, A scribe asking him a question, trying him — Not, as it seems, with any ill design: but barely to make a farther trial of that wisdom, which he had shown in silencing the Sadducees. Verse 37 [37] Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Deuteronomy 6:5. Verse 39 [39] And the second is like unto it, Thou shalt love thy neighbour as thyself. Leviticus 19:18. Verse 42 [42] Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. Luke 20:41. Verse 43 [43] He saith unto them, How then doth David in spirit call him Lord, saying, How doth David then by the Spirit — By inspiration, call him Lord? If he be merely the son (or descendant) of David? If he be, as you suppose, a mere man, the son of a man? Verse 44 [44] The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? The Lord said to my Lord — This his dominion, to which David himself was subject, shows both the heavenly majesty of the king, and the nature of his kingdom. Sit thou on my right hand — That is, remain in the highest authority and power. Psalms 110:1. Verse 46 [46] And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Neither durst any question him any more — Not by way of ensnaring or tempting him. CALLS TO WORSHIP Call to Worship #1: L: Give thanks to God, for God is good. P: God’s love endures forever! L: God has come to God’s people with blessings and hope. P: Praise God for the many ways God touches our lives. AMEN. Call to Worship #2 L: God is leading us out of our wilderness. P: God will provide a safe haven for us. L: Place your trust in God’s loving kindness. P: God has heard our cries and offers us hope. L: Thanks be to God who brings us to life. P: Thanks be to God who nurtures and sustains us. AMEN. Call to Worship #3 [WBW: Yr A, Pentecost 24, Reformation Sunday, Worship, Trust, Guidance, God’s Presence, God’s Love, Witness, Faith, Growth & Change] [From the United Methodist Hymnal, p. 430, invite the congregation to sing the first verse of "O Master, Let Me Walk with Thee".] All: O Master, let me walk with thee in lowly paths of service free; tell me thy secret; help me bear the strain of toil, the fret of care. L: Come, draw near to the Lord. Rest your cares upon God. P: We come, seeking God’s guidance for our lives. L: Open your hearts and spirits to receive God’s word for you. P: Help us, O Lord, to be attentive to your word and will. AMEN. Call to Worship #4: L: How good it is to gather together to praise our God! P: It is a joyous thing to sing and speak God’s praises! L: Let your hearts be glad and your spirits rejoice! P: May we with joy and thanksgiving, give our attention to God’s word and love for us. AMEN. PRAYERS, LITANY, BENEDICTION Invocation/Opening Prayer: God of gentle, loving guidance, who brought the Israelites into a new land, filled with new hope and promise: Be with us today, opening our hearts and spirits to an awareness of your abiding love and presence with us. Help us to place our trust solely in you; for we ask this in Jesus’ Name, AMEN. Prayer of Confession Patient God, sometimes we just don’t understand, we don’t get it. We want instant gratification for all our needs. We don’t want to have to follow direction or instructions. We are impatient. We want you to come down from heaven and solve our problems right now. We don’t want to have to think about the problems and we are hesitant to create solutions. When we try to wiggle out of difficult situations we get even further bound up in our own problems. You ask us to trust you. You invite us to lean on your strong arms of comfort and support. You set us on our feet and give us gifts and talents to use for healing and hope. All these wonderful things you do for us, and still we whine and complain. Please forgive us, Lord. We are a stubborn people. As Jesus reminded the disciples to trust in God’s commandments and guidance, so we are called to place our trust and confidence in your Presence. Heal our wounds. Calm our spirits and souls. Challenge and Encourage our service to humankind. And when at last we enter the land of promise, help us to truly give thanks and rejoice and praise you. AMEN. Words of Assurance You are not alone. God is always with you. You can place your trust in God, for God will not fail you. AMEN. Pastoral Prayer [Using the United Methodist Hymnal, p. 521, have a soloist sing the first verse of "I Want Jesus to Walk with Me". This should be sung in the style of a spiritual, slowly, intentionally] Soloist: I want Jesus to walk with me. I want Jesus to walk with me. All along my pilgrim journey, Lord, I want Jesus to walk with me. We say we want you to walk with us, Lord Jesus. But we are not comfortable with the path that is set before us. We would like a smooth, newly paved road, with clear markings and bright bold signs, telling us what to do; warning us of what lies ahead. But the journey of discipleship is like a rough mountain path. There are rocks, ruts, dust, dirt, holes. There may be wolves or robbers at any turn. We don’t know if we dare to risk discipleship if it means struggle. Soloist: In my trials, Lord, walk with me. In my trials, Lord, walk with me. When my heart is almost breaking, Lord, I want Jesus to walk with me But you have called us to rely on your guidance and direction. You remind us that God has never failed us yet. We have been brought to new vistas and new opportunities of service that we never would have encountered on the safe road. And this is because in all our trials, you do walk with us, Lord Jesus. Soloist: When I’m troubled, Lord, walk with me. When I’m troubled, Lord, walk with me. When my head is bowed in sorrow, Lord, I want Jesus to walk with me. In our troubles and concerns, Lord, we need your presence and comfort. We have so many fears and anxieties. Our hearts break and are burdened with the illnesses and grief of loved ones. We hear the news of disaster and catastrophe in this world and wonder how much of this we can stand. In our troubles and trials, Lord, remind us that we have your strength on which to rely. As we have faithfully brought before you the names of loved ones in need of your healing and comfort, remind us that we too are recipients of that same healing love. Strengthen us. Walk with us, Lord. Lift us high and give us confident strides as we follow your will and your path. AMEN. Offertory Prayer God is with us each day offering so many blessings. Now we bring these gifts in an attitude of praise and thanksgiving. O Lord, bless these gifts and the lives that these gifts represent. For we ask this in Jesus’ Name. AMEN. Litany [Using only the first four phrases of song #2152 "Change my heart, O God" from the Faith We Sing, have the leader begin the litany] L: [singing] Change my heart, O God, make it ever true. Change my heart, O God, may I be like you. P: Wait a minute! What do you mean "Change my heart, O God"? L: Sometimes I am stubborn and want my own way. I whine and complain and act as if the world owes me everything. My heart is hardened toward God. P: Yeah, but you said you wanted it to be true. Isn’t it true to you? L: When I am being selfish, I guess you could say that it is true to me in that mood. But I know better than that. I want my heart to be true to God. L: [singing} Change my heart, O God, make it ever true. Change my heart, O God, may I be like you. P: What? You want to be like God? You want to be all powerful, eternal, and all that stuff? L: No, No. I want to keep my heart and spirit open to the needs of people. To follow the ways God would have me live. To care for people and for this world. That’s what I believe God would have me do. That’s what God has always done. Loved and Cared for this world. P: So you mean that you really want to change the ways in which you have been living, or acting. You want to reform and become a new person? L: Absolutely. I need God’s loving guidance and help to be the kind of disciple or witness that God desires. P: [singing] Change our hearts, O God. Make them ever true. Change our hearts, O God, may we be like you. Benediction, Blessing, Commission: Now, dear friends, go from this place in confidence that the God of Creation is with you. Go boldly into the world, offering peace, hope and healing love, in the name of Jesus Christ. And may the God of love, hope and peace be with you always. AMEN. ARTISTIC ELEMENTS [Note: It will be important to include in your worship bulletin a brief description of the meaning of this worship visual setting] [Note this setting suggests that the discipleship and witness for God is never easy. We are called to walk a path where God will always provide for us, bringing new life and hope] SURFACE: Place several risers on the main worship center. They should be placed with the higher riser in the center back of the worship setting. Other risers may be placed on the worship table. Place a riser in front of the worship center. FABRIC: Cover the worship center, including the riser in front of the worship center with burlap. Landscapers’ Burlap, which is a loosely woven fabric, is best for this. From the upper left side of the worship center, drape green fabric across the worship center toward the right and then back across the riser in front of the worship center, puddling the fabric on the floor. FLOWERS AND FOLIAGE : Use large Boston Ferns, "spiky" plants, jade plants, and some succulents throughout the worship center to depict the harder journey as though through a desert. CANDLES In the center of the table, Place white votive candles surrounding the cross which is placed on the center top riser. ROCKS & WOOD.Rocks, both large and small may be placed throughout the worship setting. These should be placed near the green fabric, particularly at the bottom front of the worship center. Small stones may be places along the worship center, again to present a rough appearance. If you have some particularly fine pieces of drift wood, gnarled and angular, place them in the worship setting, but not in front of the Bible. OTHER: Place a Bible, opened to the Old Testament passage or the New Testament passage, in front of the center riser on the worship table. It should be tipped up so that the congregation is aware it is a large Bible. A red marker, placed at an angle should be laid across the Bible pages. Place a large brass cross on the top riser above the Bible and surround the cross with white votive candles. ___________________________  Worship for Kids: November 2, 2014 by Carolyn C. Brown
From a Child's Point of View
Old Testament: Joshua 3:7-17. If you worshiped around the story of crossing the sea (Proper 19), even children will recognize the parallels between the crossings. In both, God's people are crossing a border on their trip to the Promised Land. In both, God opened a path through a water barrier so that they could pass. At the Red Sea, Moses was the leader. At the Jordan River, Moses' successor Joshua was in charge. By opening the sea, God proved to the people that it was God's power, and not their own, that made their escape from Egypt possible. At the Jordan River, God reminded the people that God was with them as they claimed the Promised Land. Children are not ready to deal with the possibility of archetypal stories. For them, these are simply two very similar incidents. Rather than raise the issues behind the comparisons, it is advisable to preach on the crossing of either the sea or the river, but not both in such close proximity. Psalm: 107:33-43. The psalmist recounts a series of surprising turnarounds, in which God acts on behalf of those who are weak and against those who are cruel. The language is difficult for childdren to follow in any translation, but it's theme is important to them. Children who feel weak and vulnerable appreciate hearing that God takes the side of such people. And successful, strong children need to hear that God punishes those who use their strength and power to hurt others. Gospel: Matthew 23:1-12. The heart of this text is in verses 11-12. (Consider reading verses 11-12 before 1-10, as well as after.) Living up to these verses is as difficult for children as it is for adults. Children are urged by both teachers and parents to be achievers, to become "the best," to be elected to class office, to win awards. Jesus' call to be servants seems to be in opposition to all this pressure for success. The challenge is to help children see the difference between achieving recognition for self and achieving on behalf of others. As an example, compare a coach bent on becoming Number One, with one bent on helping the team members play the best they can and enjoy the sport. Rather than becoming tangled in the fringe, phylacteries, titles, and seats coveted by the religious leaders in verses 1-10, focus on the summary verses and how they are to be lived out today. Epistle: 1 Thessalonians 2:9-13. Paul and his co-workers provide good examples of faithful servants in action. They worked night and day to introduce the Thessalonians to God's love. They were careful to set the very best examples of God's love, and they themselves loved each of the people they worked with. Finally, they were delighted with the good results of all their work. Watch Words Before reading the Joshua story, tell worshipers that Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites were people who lived in the Promised Land. The Ark of the Covenant, unlike Noah's ark, was not a boat. Describe this ark, and what it meant to the Jews, before reading about its role in crossing the river. In Christian worship, Jordan River is used figuratively as the boundary between life and death. Before using it thus with children, explain that the point of today's text—God will go with you—applies to all the big changes in our lives, even to dying. Let the Children Sing "Guide Me, O Thou Great Jehovah" is filled with Exodus images which should be familiar if you have been following that story. Explain its use of "the Jordan" and "Canaan" before singing the hymn. "Lord, I Want to Be a Christian" is the simplest way to commit ourselves to a servanthood like that of Jesus. "I'm Gonna Live So God Can Use Me" is another spiritual that young readers can join in on. The Liturgical Child 1. Ask a children's class to pantomime the crossing of the Jordan River as it is read. As the reader announces the text, two children (river bearers) take their places at the front of the sanctuaty, holding the ends of a long strip of blue fabric, waving it waist high. The rest of the class enters from the back, with Joshua in the lead, followed by the Ark (a cardboard box painted gold), its carriers, and the rest of God's people. The procession stop when Joshua reaches the river. Joshua turns around to face the people as verse 7 is read. At the beginning of verse 8, he raises his arms to speak to the people. At verse 14, he drops his arms and steps aside. As the Ark bearers come to the edge of the river (verse 15), the river bearers drop the blue fabric to the floor for the people to cross the river. The people stand across the front of the sanctuary as the concluding verses are read. After the reader makes the customary statements to mark the end of the reading, the children respond, "We praise the Lord!" then leave the sanctuary or take their seats. Practice is essential, and simple costumes (even just head scarves) make the presentation more effective. 2. To help children identify all the turnarounds God affects in Psalm 107:33-43, read it as follows: Leader—Introduce the psalm and announce the reading of Scripture in the usual manner. Reader 1—verses 33-34 Reader 2—verses 35-38 Reader 1—verses 39-40 Reader 2—verse 41 Leader—verses 42-43 (the summary verses) 3. Base a Prayer of Confession on being servants: Lord God of the universe, we confess that we want to be the best, the first, the most, the top. We want to be the one in charge, the one who sets the rules and makes the plans. We want to win all the prizes and always be Number One. We want people to like us, to respect our ideas, and be our friends. We are so full of what we want to do and be that we can think of nothing else. Forgive our self-centeredness. Teach us to look and listen for the needs and wants of others. Remind us that we are called to be servants, not masters. Help us find the happiness that comes when we care for and support others. Amen. 4. Pray for turnarounds such as those in Psalm 107 that are needed today. Give worshipers silence in which to pray for individuals they know who need such a turnaround. Pray for the homeless, for bullies who need an internal turnaround, and for community or national events in which a turnaround is needed. 5. Pray for safety for all who trick-or-treat and enjoy Halloween parties or haunted houses. Pray for the wisdom to remember that behind our masks, we are still God's loving people, and we are to treat people accordingly. Sermon Resources 1. The stories about Cinderella and her ugly step-sisters, and the fable of the Ugly Duckling, are well-known turnarounds that people of all ages understand. 2. Do a little research on what your children will wear for Halloween. Compare what makes those characters great with what Jesus said makes a person great. Be alert for costumes such as nurses or clowns, which do fit into Jesus' definition of greatness through care of others. Adapted from Forbid Them Not: Involving Children in Sunday Worship © Abingdon Press ____________________________  Sermon Options: November 2, 2014
Living the Covenant
Joshua 3:7-17 Moses is dead, and Joshua has been commissioned by the Lord. Israel is making plans to enter the land promised by Yahweh. Joshua sends spies to Jericho, and they find shelter from, of all people, Rahab, a prostitute of the city. In any event, Israel makes provisions for battle to possess the land Yahweh has promised to generation after generation of Israelites. Israel is camped by the Jordan and awaits further instruction from Yahweh via the new leader Joshua. I. The Importance of the Land For us moderns, it is easy to overlook the anticipation that the Israelites were feeling. For generations, they had anticipated the fulfillment of promise the land represented. As early as Genesis 12:5, our Scripture tells us "Abram took his wife Sarai...and all the possessions that they had gathered...and they set forth to go to the land of Canaan." Isaac, Jacob, and Joseph also formed their identities around this land of promise. For these ancestors, the land represented what the metaphor "heaven" represents for Christians. It was a destination where God could be celebrated in life's fullness. For hungry, nomadic people, the promise of "a land flowing with milk and honey" symbolized everything for which they had ever hoped. The most disappointing words heard by Moses surely must have been the Lord saying, "This is the land of which I swore to Abraham, to Isaac, and to Jacob, saying, 'I will give it to your descendants'; I have let you see it with your eyes, but you shall not cross over there" (Deut. 34:4) . Joshua and the people would inhabit what Moses had worked a lifetime to attain. II. The Promise and the Assurance Our text today helps us anticipate and participate vicariously with the Hebrew children of promise in the attainment of the dream. The Lord tells Joshua many things that will encourage the people: "I will begin to exalt you...I will be with you as I was with Moses. You...shall command the priests [to] stand still in the Jordan" (vv. 7-8). Joshua said, "By this you shall know that among you is the living God who without fail will drive out from before you" the enemies of the people of God (v. 10). And the ark of the Lord does pass before them into the Jordan. This scene reminds the biblically alert of another water crossing at the beginning of the wilderness wanderings. Now, like then, the Lord will be with them. The living God will act without fail! III. The Promise to the New Israel Pastors regularly have the privilege of standing with people at the church's altar as they make sacred marriage covenants. Anyone who has stood where pastors stand can see in people's eyes and by their actions how seriously they take the covenant they make "in the presence of God and these witnesses." Each time we, as members of the church, hear the story of Israel and their battles to remain faithful in the wilderness, we, too, are reminded of our own battles in our own wilderness. Though we must translate Israel's wilderness wanderings into our own cultural and social milieu, we know how difficult the battles with principalities and powers are. But we also do well to remember that, through the testimony of Scripture, we have a God who wants more for us than we can ever imagine. This is divine assurance, and it comes to us on the cross of Jesus and in Christ's resurrection. For those who have placed their faith in Jesus, these age-old words from Deuteronomy still ring true: "The LORD our God made a covenant with us at Horeb. Not with our ancestors did the LORD make this covenant, but with us, who are all of us here alive today" (Deut. 5:2-3). Thanks be to God. Amen. (David Neil Mosser) Marks of Ministry 1 Thessalonians 2:9-13 Paul explained how the gospel came to Thessalonica (vv. 1-2); now he narrates how he ministered to the Thessalonian believers, thereby exemplifying significant marks of ministry. Christians who effectively serve Christ in ministry will be identified by these marks. These characteristics suggest how a ministry can develop and be maintained and how people can be influenced for Christ's sake. I. Diligent Industry (v. 9) According to rabbinic tradition, in order for a rabbi to teach, he had to have a job. Paul worked as a tentmaker to support himself so he would not be a financial burden to the Thessalonian congregation. In his second letter to the Thessalonian believers, he harshly criticized those who stopped working and focused completely on the day of the Lord's coming. His judgment was that if Christians did not work, they were not to be supported and fed by the hardworking members of their congregation (2 Thess. 3:10) . Paul could have claimed his rights as an apostle and required the Thessalonian church to financially support him (1 Thess. 2:7) ; instead, he sacrificially labored with his hands so that he could minister to the church in freedom. Ministers should use the gospel for their rightful needs and benefits. They should also be used by the Lord and the gospel in order to benefit the church and the world. II. Exemplary Conduct (vv. 10, 12) The old cliche, "Do as I say and not as I do," does not work in parenting or in ministry. Paul's ministry among the Thessalonian believers is backed up by a holy lifestyle. Both the work and the worker are holy. Paul calls these believers to the court of human justice to assess his behavior while he served them. He even appeals to the highest court in the universe, the supreme court of heaven, and requests the Almighty God to testify on his behalf. He is confident there will be a consensus that he has lived an exemplary Christian life among these believers. As a result of his credibility, he challenges the Thessalonian believers to imitate him and to live lives worthy of God, who called them into his kingdom (v. 12). III. Fatherly Firmness (v. 11) Paul said to the Thessalonians, "You have become very dear to us" (v. 8). The Greek word for "dear" or "beloved" is agapetoi, which represents the unconditional love of God. One characteristic of God's love is recognized in the feminine trait of a mother nursing or breast-feeding her children (v. 7). This is love in the mode of nurturing. Another characteristic of God's love is discerned in the masculine trait of a father advising and admonishing his children (v. 11). This is love in the form of instruction. There is a caring spirit in the apostle Paul. This warm-spirited demeanor is especially seen in Paul through the windows of the images of a nurturing mother and an advising father. As a father, Paul involves himself with these believers and helps them move toward maturity in Christ. As a father, Paul watches over his Thessalonian family and makes sacrifices for their welfare. Christians must imitate the posture of Paul through his threefold ministry as a father (v. 11 KJV): (1) "exhort" or give godly instruction to fellow believers who are seeking counsel; (2) "comfort" or console fellow Christians who are hurting from life's disasters; and (3) "charge" or urge fellow saints to become all they can be in Christ. IV. Incessant Gratitude (v. 13) These verses are an expansion of the condensed thought of 1 Thessalonians 1:2-3. Paul and his companions are holding a service of thanksgiving as they reflect on their growing ministry to these believers: "We also constantly give thanks to God for this." They thanked God for the manner in which the Thessalonians received the proclaimed word. The word "received" appears twice in verse 13 (KJV). The Thessalonians doubly received the word. In the Greek text, there are two different words for "received." The first denotes a taking of the word; the second indicates a welcoming of the word. It is possible to appropriate the word and fail to appreciate the word. Christians embrace biblical principles that will afford them blessings; and yet they may not appreciate God's Word for its essence—for what it is. Christians must learn to appropriate what comes out of God's hand as well as to appreciate God's hand for mere fellowship. In this way God will not simply be endured; God will be enjoyed. Jesus discussed the badge of discipleship: "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13:35 KJV). Paul wears this badge of discipleship as he ministers to the Thessalonians. The marks of ministry are seen through the Pauline lens of diligent industry, exemplary conduct, fatherly firmness, and incessant gratitude. Are these characteristics of your ministry? (Robert Smith, Jr.) Living out of Character Matthew 23:1-12 My son John, a college student with a theater minor, had a part in Steinbeck's Of Mice and Men. His friends attended a performance and had trouble controlling their laughter each time John spoke. Afterward they told him, "That was so much out of character for you. You are rarely serious." Some of the most effective stage presentations come from actors who share the experience of the character they portray. The word hypocrite transliterates a Greek word for play-acting. Greek and Roman actors spoke in a large mask with mechanical devices for augmenting the force of the voice. The actor was a hypocrite—one who played the part. Jesus leveled his strongest judgment against spiritual hypocrites—God's people living out of character. Because hypocrisy takes so many casualties in the Kingdom, Jesus issues this strong warning. Max Lucado calls this "the crackdown of Christ on midway religion." I. Playing the Part The irreligious have no problem living out of character. Jesus described individuals who "sit on Moses' seat" and handle the Word of God: "They do not practice what they teach" (vv. 2-3). The Bible outsells all other books each year. One survey of customers at secular bookstores noted the Bible influenced them more than any other book. Yet the gap widens between reverence for the Bible and life governed by its principles. Is your religion for show or for real? Do you serve God to be seen by others? I still remember from my youth a businessman who left our church for one that needed him much less, but "it was better for business." Playing the part may get you the best seat in the house or have you on center stage, but "all who exalt themselves will be humbled" (v. 12). II. Living the Life Jesus calls us to live the life of genuine discipleship instead of playing the part. "But you..." (vv. 8-12) contrasts with the hypocritical character pictured in verses 2-7. Anthony Munoz, Cincinnati Bengals defensive lineman and three-time NFL offensive player of the year, rejected an interview and feature story for Playboy magazine. "It was a decision between me and the Lord. When you get into what the Bible says you find out what God wants you to do," he said. "You have one teacher, the Christ" (vv. 8, 10), and his life and word provide the standard for living the life. "You are all brethren," Jesus says, reminding us of the "fellowship of kindred minds." Hypocrites look out for themselves. Christians care for each other, admonish each other, and learn from each other. Jesus calls us to servanthood: "The greatest among you will be your servant" (v. 11). Robert E. Lee exemplified the servant who denied self for the sake of others. On what was probably his last trip to northern Virginia, a young mother brought her baby to Lee to be blessed. With the infant in his arms he slowly said, "Teach him he must deny himself." If we just play the part, everything ends when the curtain falls. When we live the life of Christ, the action continues. (Bill Wittaker)…
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 Bible Study: Week of November 2, 2014 by Keeping Holy Time
Old Testament: Joshua 3:7-17
The death of Moses, which brought to a close the Torah, was not the end of the story for the people of Israel. Under the leadership of Joshua, appointed by God to succeed the great prophet, they would claim the promise made so long ago to their ancestor Abraham. They would enter the land flowing with milk and honey. Their forty-year nomadic sojourn in the desert was coming to an end; their new life was soon to begin. The Book of Joshua begins the second major division of the Hebrew Bible. Known as the Prophets, this section is made up of two subsections, the Former Prophets (from Joshua through Second Kings) and the Latter Prophets (from Isaiah through Malachi, excluding Daniel). Joshua, the first of the Former Prophets, is considered prophecy, as opposed to history, because of the influence of the great prophets of the eighth and seventh centuries B.C. in interpreting this period of Israel’s history. The books of the Prophets, therefore are not factual records of historical events, but rather a theological interpretation of these events from particular perspectives. The Book of Joshua, therefore, describes events that took place 1250–1200 B.C., interpreted from a prophetic viewpoint emphasizing that it was YHWH’s intent that Israel receive the Promised Land, but that to keep it they must faithfully observe God’s covenant requirements. This is made clear at the outset (1:1-9). The book begins with YHWH summoning Joshua to lead the people into the land. The condition for attaining the land was that Israel must “act in accordance with all the law” of Moses (verses 7-9). “By This You Shall Know. . . .” Today’s lection begins with God’s assertion that Joshua is Moses’ appointed successor. YHWH would perform a sign in the people’s midst, so that they would know that “I will be with you [Joshua] as I was with Moses” (3:7). The sign itself was a recognizable one; God would hold back the waters of the Jordan, allowing the Israelites—and more important the ark bearing the Torah—to cross on dry land. This action would authenticate Joshua’s leadership in the eyes of the people. The text is careful to point out that this crossing was to take place during the spring harvest, which follows the season of heavy rains. The Israelites were not simply crossing a river. They were crossing a river ravaged by floodwaters. Twice the waters are described as standing in a “single heap” (3:13, 16), signifying their intensity. It is only by God’s hand that the people were able to pass through on solid ground. Coming Home Verse 10 lists the pre-Israelite population of Canaan. Located in the politically strategic passage between Egypt and Mesopotamia, Canaan was divided primarily into autonomous city-states. YHWH, the “living God,” would “without fail” drive out the inhabitants of the land before Israel (3:10). Their years in the wilderness, which disciplined them in their life before YHWH, had also prepared them for the rigors of battle. But first they had to enter the land. The people crossed over the Jordan River preceded by the priests (the only persons allowed to touch the ark), who stood on the dry riverbed as they entered the land. God’s people and God’s law had crossed a boundary into a new stage of their history. Think About It: “The waters flowing from above stood still . . .” (3:16). God’s delivery of the Israelites into the Promised Land reminded them of their release from Egyptian bondage by passing through the Sea of Reeds. What events in your life do you understand as signs of God’s guidance, providence, or protection? Psalter: Psalm 107:1-7, 33-37 Psalm 107 is a characteristic song of thanksgiving, recognizing and responding to a particular action of God on behalf of the psalmist, perhaps a pilgrim traveling to Jerusalem. The psalmist has experienced God’s steadfast love firsthand in concrete redemptive situations. God has redeemed the people “from trouble” (Psalm 107:2) and “gathered” them from east and west. Gathered is often used in reference to the scattered people. These images would bring to mind both the Exodus and the Exile—more specifically, the end of the people’s exile from the land of Canaan. Some scholars believe that verses 33-43, which praise God’s bounty, were probably not original to the psalm. They affirm, however, that it is only by God’s hand that prosperity and blessing come to the people. God alone brings forth life. Epistle: 1 Thessalonians 2:9-13 Today’s Epistle lesson continues Paul’s remembrance of his earlier visit to the church he established in Thessalonica. Like the preceding passages, this section offers encouragement to the Thessalonian believers and highlights Paul’s close and abiding relationship with the young church. Paul also asserts once more the purity of his motives and behavior in the context of this relationship. “You Remember Our Labor” While in Thessalonica, Paul did not rely on the charity of his fellow believers for support. He and his companions worked at his trade in order to provide for their physical needs. In that way, no claim could be made that he burdened the members of the church as he shared the gospel with them. This claim also dispelled the attacks of Paul’s critics, who often accused him of preaching for personal gain. The Didache, called the “Teaching of the Twelve Apostles” and considered the first book of Christian order or discipline, warned against false prophets who took advantage of the hospitality of first-century church communities: “But if he be minded to settle among you and be a craftsman, let him work and eat” (Didache 12:2). Paul reminds the Thessalonians that he had paid his own way among them. God’s Word, Not Paul’s As Paul recounts the blamelessness of his conduct, he does so in the context of the close and loving relationship he has established with the community; “As you know, we dealt with each one of you like a father with his children” (1 Thessalonians 2:11). Beyond the intimacy of his relationship to the Thessalonian believers, however, is the precedence of the message over the messenger. The Thessalonians are commended because they have received the gospel as God’s word. There was no confusion concerning the source of the message. The Thessalonians received Paul warmly, but they did not receive the message as merely the word of Paul. Thus, God’s word “is at work in you who believe” (2:13, NIV). Many scholars believe verses 14-16 are a later addition to the Epistle by someone other than Paul, because of their anti-Jewish sentiment, which contradicts the spirit of Chapters 9–11 of Paul’s letter to the Romans, and because of its uncharacteristic structure, exemplified in part by a second thanksgiving. If it is original to Paul, however, it must be seen as a specific reaction to a specific series of actions by specific individuals and not as a judgment against the Jews as a whole. Think About It: We plead that you “lead a life worthy of God, who calls you into his own kingdom and glory” (2:12). Paul reminds the followers of Christ that their day-to-day dealings in the community are as much a part of their witness as the gospel message they proclaim. Think about how we conduct our life and business. Do those with whom we work and interact see evidence of our faith? Gospel: Matthew 23:1-12 In preceding weeks’ passages, Jesus had encountered the Pharisees, Sadducees, scribes, and Herodians—all intent upon tricking him into a public violation of the law. In each of these contests, Jesus had emerged the victor. While this episode begins with a denunciation of the practices of the scribes and Pharisees, the focus had shifted. The crowd surrounding Jesus no longer consisted of those seeking to foil his message and ministry; they had given up their efforts. Jesus was now speaking a word of warning directly to his followers—then and now. The message is as clear and poignant today as it was then: If you want to be a disciple—an effective witness to the gospel— you must practice what you preach. “Do Whatever They Teach You” As with today’s Epistle lection, care must be taken that the message is not understood as a condemnation of the Jews. Jesus, as a Jew, was exhorting his own community after the example of the Old Testament prophets who called their own people to accountability. The scribes and Pharisees “sit on Moses’ seat” (Matthew 23:2); by teaching the Mosaic law, their words conveyed (at least to a degree) the truth of God. Indeed, the law was God’s gracious gift to Israel, a manifestation of God’s great love. This was certainly the understanding of Matthew, who saw Jesus as the fulfillment of the law. The fault of the scribes and Pharisees was not in their teaching, but in their hypocrisy. Jesus used them as a reverse example of faithfulness. “Do Not Do as They Do” The Pharisaic interpretation of the law included countless rules and procedures that were impossible to follow in their entirety. They turned the law into a “heavy burden” and laid it “on the shoulders of others” (23:4). Bogged down in legalistic minutiae, the scribes and Pharisees had lost sight of the God whose love and compassion were given expression in the law. Jesus also cautioned against their ostentatious displays of piety. In accordance with the mandate to keep the commandments “as a sign on your hand, . . . an emblem on your forehead” (Deuteronomy 6:8, 11:18; Exodus 13:9), leather pouches containing verses of Scripture (phylacteries) were worn on the arm and forehead. Those of the Pharisees were especially large. Another reminder of the commandments were the fringes at the corners of the outer garment (Numbers 15:38; Deuteronomy 22:12); the Pharisees sported the longest fringes in town. Do Not Exalt Yourself Jesus’ final example of their hypocrisy dealt with power issues in the faith community. The scribes and Pharisees saw themselves as morally and socially superior to others. By virtue of their standing in the synagogue, they felt entitled to places and titles of honor. Titles of honor, however, were to be reserved for God; what earthly rabbi or leader could rival God? By exalting themselves, the scribes and Pharisees—as well as disciples— would only bring themselves down by their own self-righteous claims. “All who exalt themselves will be humbled, and all who humble themselves will be exalted” (Matthew 23:12). The abuses of power, the displays of false piety, and the lure of prestige, which ensnared the scribes and Pharisees, are just as real—and dangerous— for all Christian disciples. Only in servanthood and humility before God is true faithfulness expressed. Our actions must be consistent with the gospel message that we confess. Think About It: “But do not do as they do, for they do not practice what they teach” (23:3). Have you ever found yourself saying, “Do as I say, but not as I do”? Think about our discipleship. Are our actions consistent with the message we proclaim as Christians? Study Suggestions A. Open With Singing Sing a hymn of practicing what you preach, such as “Lord, I Want to Be a Christian,” or “Take My Life, and Let It Be Consecrated.” Pray together that our witness, in words and actions, may present a consistent picture of discipleship. B. Enter the Promised Land Read Joshua 3:7-17 and the material above. Explain the interpretive viewpoint of the Former Prophets from which the book is written. Ask: What sets Joshua apart as a leader? What sets the Israelites apart from the people already inhabiting Canaan? Ask group members to skim Exodus 14:15-27. How are the stories similar? How are they different? How is God’s presence experienced in each? Why would God choose a repeat miracle to bring the people into Canaan? Why does the ark both precede them into the Jordan and follow them onto the banks of their new home? What is the word of God that precedes and follows you? What impact does this have on your life? C. Examine Witness Read 1 Thessalonians 2:9-13 and the commentary above. Ask: Why does Paul spend so much time asserting his own purity of motive among the Thessalonian believers? Why is the integrity of the messenger a vital component of Christian witness? Can one’s witness be believed (and believable) if one’s lifestyle seems incompatible? Give examples from your experience of times when a person’s witness was undermined by his or her behavior. Read Acts 18:1-3 together. Ask: How might Paul’s faith have been revealed in his work as a tentmaker? Ask members to name several occupations, including their own. Divide into pairs; assign one of the listed occupations to each pair, asking them to brainstorm ways that persons in this field could witness to their faith in the workplace. Then ask them to brainstorm a second list of behaviors that could diminish their witness. Bring the groups together to discuss their findings. How can we become more effective messengers of the gospel in secular life? One helpful set of categories for witness in the workplace are ministries of words (sharing our faith), ethics (living our faith in relation to moral issues), justice (changing systems), and service (helping others). Does today’s Epistle lection imply that “tent-making” evangelism is “more blameless” than full-time, professional ministry? Discuss: What happens when the messenger is given (or takes) credit for the message? Name some examples of gospel messengers who became larger than the message. How can we support one another in leading lives “worthy of God” and in keeping our focus on the gospel itself? Assess both our faithfulness and our effectiveness in our ministry of word, ethics, justice, and service. In which of these areas do we need the most growth and help? Why? D. Explore Jesus’ Teaching Read Matthew 23:1-12 and the material above. Ask: How is the message “practice what you teach” similar to Paul’s understanding of the relationship between the messenger and the message? Why did Jesus teach this lesson by using the negative example of the scribes and Pharisees? Assign one of the following passages to each of three groups: Matthew 23:4; 23:5-7; 23:8-10. Ask each to discuss the way in which the scribes and Pharisees failed to “practice what they teach,” then identify some modern parallels. How are legalism, pietistic boasting, and an inflated sense of power and prestige expressed in the church today? Have groups share these discussions with the entire class. Then ask: How can these pitfalls undermine true faithfulness? How can they be avoided? What do we consciously do to ensure that our witness is without blemish? How can we help one another do this? E. Close With Devotion Read Psalm 107:1-7, 33-37 responsively. Invite members to share personal experiences of God’s steadfast love and redemption. Offer a closing prayer of thanksgiving for God’s presence and guidance in this session. Adapted from Keeping Holy Time: Year A © 2001 Abingdon Press
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