1st Sunday in September (Week 36) David’s Legacy
Worship Theme: 2 Kings 19:20-34 and Psalm 137;
Team Meditation: John 15:1-27;
Small Group: 2 Kings 17; 18-20; 25 and Psalm 137 and 2 Chronicles 36:15-23
Overview
It's like a yoyo. Israel sins; God sends messengers to warn them; God's patience wears thin; chastisement reigns down; Israel repents; God forgives; Israel is blessed; Israel forgets where the blessings came from; repeat. It was that way in Genesis; it's that way in Kings; and apparently, it will continue into the future (take a look at the Revelation for a preview). This covenantal yoyo is a macro-version of our micro-lives. Why do we need God when everything is going along just fine, thank you? But get stuck behind an ill-armored Humvee in a firefight, and we cry out to God.
It's been said that those who don't study history are doomed to repeat it, but let's face it, those raised in the church have heard the stories since they could sit in the cradle roll class and it hasn't make much difference. Perhaps this week, though, we'll not be so naïve as to stop reading Psalm 137 at verse 6. God seems to take this stuff seriously … even in the tamer New Testament with the promise of cutting off and burning unfruitful branches.
Team Meditation
Over the years there's been a theological debate about faith versus works … we all want to know exactly what we have to "do" or "believe" in order to be a part of the Kingdom. Indeed, the story goes that Martin Luther did his level best to get the book of James excised from the Bible because of the whole works-righteousness stuff James seems to espouse. However, it might be that James, the traditional brother of Jesus, might have picked up his theology from this week's passage. Jesus seems pretty adamant that there's more to being one of his followers than just believing. Apparently bearing fruit is important.
Worship Theme
In 2001, Mark Buchanan wrote the book Your God is Too Safe. His title is largely a description of the post-Reformation church. Over the past too-many years, we're so caught up in grace, forgiveness, and mercy that we've neglected "the rest of the story." Perhaps it's because we're afraid of offending the good folks in the pews who pay our salaries. Perhaps it's because we've been taught that a nice, benevolent, safe God is more marketable than the alternative. And don't kid yourself, the alternative image of God isn't a gloss that's been added here or there. From Genesis through Revelation, from the Psalms and through the Gospels, God appears as the alternative more often than not. You see, God simply doesn't fit into a nice, neat, safe box that we can set on a shelf until needed. God is untamable, uncageable, dangerous, and, dare we say it, unpredictable when it comes to dealing with sin and fruitfulness.
Small Group Discussion
There has long been a hypothesis that the God of the Old Testament is definitely different than the God of the New. It's as if with the advent of Jesus Christ, God found a cure for temper tantrums that previously caused havoc in the Israelite world. We have a tendency to be uncomfortable with the warlike stories that put an end to defenseless kingdoms like Northern Israel. When we preach or sing Psalm 137, we wouldn't dare mention verses 7–8. We would wish our God and our Bible to be sanitized of such unsavory images.
But there they are in all their glory and even Jesus is unapologetic about it. Instead, he adds fuel to the fire with sayings about millstones and burning unfaithful branches and casting into outer darkness. Have we made our God too safe? Have we created a God in our own idealized image? Did Israel really think they'd get away with their national sin? Do we?
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2nd Sunday in September (Week 37) David’s Legacy
Worship Theme: Psalm 91, 139;
Team Meditation: 2 Corinthians 4:1-18;
Small Group: Psalms 84, 91, 96, 100, 116, 121, 139
Overview
Last week we got a taste of a God who takes sin seriously enough to do something about it. That theme remains in this week's passages as well, but with a significantly different facet. God gets personal and is willing to forgive and to restore. Like the song, God is watching from a distance. Unlink the song, God walks closely beside us atop the peaks and especially in the valleys. We can't go where God hasn't already been. From the heavens to the tombs, God is there; has been there; will go there again to find us, even when we've intentionally turned away and stormed off like a rebellious three-year-old.
Team Meditation
John Eldredge in Wild at Heart reminded us what we have had a tendency to ignore. There are three actors in the theater we call life. We're all aware of the self, the ME who succeeds or fails in life's endeavors. Most folks, albeit a shrinking percentage in North America, are willing to recognize God as a key actor in our play. However, most of the time, those are the only two characters we give a nod to—which creates a theological dilemma. If there's only God and Me, then when I succeed, fine. But when disaster strikes, a child dies, an accident disables, or a war takes our home, then either I'm to blame (what did I do to deserve that?) or God is to blame (hardly the image of a merciful God). Enter actor number three—the god of this age. Call him/her/it what you like, there's a villain on the scene. A villain who doesn't play by the rules and both blinds and blindsides many. Paul recognized this evil and felt the sting of evil's gaze, but remained confident that in Jesus Christ he would prevail, and prevail he did. But not without cost and not without pain and suffering. But don't ever doubt that Paul knew exactly where to lay the blame for his imprisonment, his isolation, and even his death.
Worship Theme
Fear is one of the darkest curses of humanity. A two year-old fears being abandoned when left in the nursery. A thirty-something fears losing their security, their spouse, their abilities. An eighty-two year-old fears the questions of the other side of life. Is no wonder the most repeated response to confrontations by God, by angels, and by the risen Lord is "Do not be afraid." They said it because they knew. They knew fear is endemic. It's but a hollow platitude to say "faith" should eliminates all doubts and fears. More than hollow, it's inauthentic and disintegrous. Fear is common to all humanity.
And yet … there is hope. Hope takes doubts and fears and weaves them into a blanket of comfort that helps us to face the morrow. That's the hope expressed by the psalmists and the hope promised by the risen Christ.
Small Group Discussion
It's been said that the Psalms reflect every emotion known to humanity. Hopes, fears, anger, frustration, joy, pain, and even hopelessness can be found there. It's no wonder Jews and Christians have turned to the Psalms in their times of celebration, worship, and even tragedy. Many religious orders "pray" the Psalms multiple times each month and become so familiar with them they scarcely have to glance at their missals.
If the Psalms are so good, how come we're so unfamiliar with them? We pick and choose our way through the book and avoid the ones that aren't as aesthetically "pleasing" as others. When I attend funerals, I sometimes wonder if the only psalm anyone knows is Psalm 23. As you read and discuss these psalms this week, ponder on your own knowledge of the Psalms. Do you have any favorites besides the "standards"? Consider getting to know them … perhaps divide them up amongst your small group compatriots and do a "show and tell" in future gatherings.
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3rd Sunday in September (Week 38) Faithful Servants
Worship Theme: Amos 5:18-24 and 7:7-9;
Team Meditation: Matthew 10:1-42;
Small Group: Amos 1, 5, and 7
Overview
What does it mean to be faithful to God? If I go to church, is that faithfulness? How about if I tithe my gross salary? What if I write an extra check to World Vision? If I'm nice to my obnoxious neighbor, keep the Ten Commandments (or at least try to keep them), pray regularly, and read my Bible daily, is that enough?
Amos seems to be addressing this very issue in his proclamation to the Israelites. "I hate, I despise your religious feasts; I cannot stand your assemblies." Strong words. The remedy seems to be something about justice. Justice has been a watchword for the Mainline church for years now. We've boycotted, marched, and written letters and sent resolutions to Congress from here to kingdom come, and yet injustices prevail. Perhaps there's more to the rivers of justice than mass protests and judicatory actions. Perhaps it's more personal than that. Do you ever wonder if it actually makes a difference how you spend the 90 percent you "get to keep." Do you ever wonder if how you spend your work time, leisure time, family time, and even errand time might matter to God?
Team Meditation
Here's how Jesus does stuff. He chooses twelve guys from the crowd in one breath and in the next says, "I'm sending you out like sheep among wolves." Well, that's comforting. What chance do sheep have among wolves? Not much. Read the passage carefully. Jesus expects them to be arrested. He expects them to be flogged. And then he says, "Don't be afraid of those who kill the body."
You've got to wonder how Jesus managed to recruit and motivate anyone to follow him. So, with Jesus' warning, are you ready to race right out to preach the kingdom, heal the sick, and cast out demons? Sure you are. And why not? Here in the good ol' Western world, the worst someone might do is call us a bigot or an imbecile for our faith. What most of us don't realize, though, is that there have been more Christians martyred for their faith in the twentieth century than in all the previous nineteen centuries combined.
You gotta wonder. If we're not being persecuted in some meaningful way, are we really being faithful followers?
Worship Theme
By and large, the Western church has spent an inordinate amount of time and energy attracting people to their churches. There are Christian marketing agencies; a slew of books on church "growth," and church consultants who are too often hired is to help churches become more effective in their "attractiveness." So, imagine the priest's horror when Amos stands up in the presence of the congregation and announces that God pretty much hates everything the church is doing. It's like the pastor standing up and saying, "God doesn't want you to come to church anymore." Go home and don't come back. God doesn't need you. That's pretty much Amos' message. Not a lot of ambiguity about it, "Go home and stop wasting your time and mine." Harsh.
The crux of the matter is faithful living. If you're going to participate in the cultus, then your heart has to be right. What good does it do anyone if you're a two-faced believer? In fact, it hurts the cause. The CEO of Enron and Health South both publicly claimed to be "born again" Christians. Their lies, deceits, and injustices indicate that somewhere faithfulness didn't enter the picture. They may have been going to church, but it wasn't making much difference in their lives.
What if we said to our congregation, "If you aren't living the Way, go home and don't come back." It's not about being "perfect," but it is about giving God more than lip-service.
Small Group Discussion
Amos was a humble guy. In my mind's eye, I see him as an Old Testament Zacchaeus. He said he wasn't a prophet, or even a prophet's son. He was just a shepherd who was used by God to deliver a message.
Paul wrote to the Corinthians that the most desirous spiritual gift was the gift of prophesy. In our "modern" understanding (misunderstanding, in my humble opinion), the gift of prophesy means the ability to read and interpret both the Bible and the times in such a way as to draw forth inferences. In other words, a prophet equals a preacher. But that doesn't seem to be more common biblical understanding of that gift. Prophets hear from God and then have the courage to speak that message aloud to those meant to hear the message. It seems like a scarce gift in the church today. Or is it? In my travels, I've spoken with a large number of Christians who have confided they've occasionally "felt" there was something they were supposed to say, but didn't because they weren't sure. Frankly, they didn't want to appear foolish. In our lore, people who "think" they hear from God too often end up institutionalized or worse (think Jeanne d'Arc).
This week spend some time in prayer just listening. Perhaps spending some time in prayer imagining Jesus is sitting across the table from you speaking will be helpful. What do you hear? What is it God is saying to you and to your group? What did others hear?
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4th Sunday in September (Week 39) Faithful Servants
Worship Theme: Hosea 11 and 14;
Team Meditation: Luke 17:1-6 and 18:9-17;
Small Group: Hosea 1, 4, 6, 8, 14
Overview
Hosea is a study of contrasts between faithfulness and faithlessness. Hosea rescues a prostitute who doesn't want to be rescued. She continues to return to her "former way of life," but Hosea doesn't give up. He keeps going back and "rescuing" her. A therapist would look at his behavior and conclude, at best, he suffered from co-dependency, or perhaps even a narcissistic savior complex. In any event, most of us would advise Hosea to get over her and move on. But Hosea continues to suffer humiliation as he rescues her … again.
The picture painted in Hosea is likened to God and the Northern Kingdom of Israel. God keeps coming back, willing to receive his "bride." Apparently, forgiveness is truly divine—and a mark of what it means to be faithful.
Team Meditation
What does it mean to forgive? The work literally means "to give as before," that is, as before the wrong. The psalmist announces that God's forgiveness is to cast our iniquities as far as the east is from the west. And yet, I hear this "rationalization" repeatedly—even in the church. "Fool me once, shame on you. Fool me twice, shame on me." Sure, it's a witty saying, but it stands in contrast to the sentiment "Forgive and forget." I've heard the petty cry, "But I'm only human, I can't actually forget." And besides, I shouldn't submit myself to continued abuse.
True. But let's face it, most of us aren't in that situation often.
Jesus said, "Forgive us our debts/trespasses as we forgive our debtors/trespassers." There's no other way to forgiveness. One of my weekly accountability questions is, "Do you continue to be angry at someone?" It's a hard question to answer sometimes, but answer it we must.
Worship Theme
Years ago, I worked at an emergency shelter for abused and abandoned children. It was heart-aching work sometimes, even though I look back fondly over my tenure there. I say that so you can understand where I'm coming from when I make this statement: I've never met a parent who liked discipling or punishing their children. Sure, many of these abusive parents got carried away. Some were sadistic and even cruel. But when push-came-to-shove, it isn't what they wanted to do and they didn't like doing it. As a grandparent, it's painful to watch my grandchildren being disciplined, but I know the consequences if they're not.
God is even less enamored with discipline than we are. I'm certain that it's infinitely more painful for God to "spank" wayward children and nations than it is for us. That's at least a part of Hosea's theme. God's reticence to punish, Israel's (as personified in Ephraim) insistence on misbehaving, and the consequences thereto. But watch God's response after Israel's been disciplined … God scoops them up, after a fitting moment so the punishment can sink in, and dusts them off. "God disciplines those he loves" (Proverbs 3:12). But that doesn't mean God likes it.
Small Group Discussion
We live in a society that by and large believes religion is a "private" affair. Even those in the church are convinced we have no business evangelizing, let alone "proselytizing" those who believe differently. There is indeed a fine-line between sharing our faith and pushing our faith down someone's throat. That's not evangelism or even proselytizing—that's abuse of free will. But there are lot of people "out there" who don't know they need to be rescued. They don't know there's an alternative to the lives they lead.
That's part of the story of Hosea. The prophet was sent by God to "rescue" one who didn't want to be rescued. So she returned to her brothel. If Hosea was anything, he was persistent. He went back and rescued her again … and again. As far as we know, it "stuck" the third time. Maybe she was ready by then. Maybe she'd concluded Hosea was for real. Maybe she finally got a taste of God.
Who do you know who needs to be "rescued"? Neil Cole, author of Cultivating a Life for God, has said, that "Bad people make good soil." Seeds sown in lives of desperation may find just enough tears to water them into bloom. Discuss in your small group those you know who needs to be rescued. Avoid the temptation to cast your mind to the unwed mothers, the homeless, or the helpless waifs. Instead, think in terms of people with names and faces whom you know. Then at least begin praying for them … and read Hosea again. What's God calling you to do?