This Week: Baruch 5:1-9 or Malachi 3:1-4, Luke 1:68-79,Philippians 1:3-11, Luke 3:1-6

Emmanuel Lutheran Church

Family Lectionary Study;

Alternate Sundays from 9:30 to 10:15 in the Gym

Opening Music

Introduce: “Wind, wind, blow on me”

Review: "I am the Church, You are the Church" “I the Lord of Sea and Sky”, “Jesus said that we could be just like Salt”

Review of Previous Lessons

Discuss Pew-work. Give everyone a chance to show or talk about their insights.

What was the sermon on? --

What was the Gospel lesson? --

Did anyone have any insights about...

Set the calendar-clock to the right date. Pentecost tells the story of the Church. Over this longest season of the church year, we will meditate on what it means to be “the Body of Christ”, “the whole company of Christ's faithful people”, “His hands and feet in the world”. Here is our memory scripture for late Pentecost:

Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.


Bible Passage



2 Samuel 23:1-7 and Psalm 132:1-12, (13-18) (The last words of King David)

From www.montreal.anglican.org

2 Samuel

At one time, the first and second books of Samuel formed a single book. They were separated in the Greek translation of the Hebrew Scriptures known as the Septuagint (about 250 BC). 1 Samuel begins with the story of Samuel: hence the name. 2 Samuel tells the story of David's rule, first as he gradually gained control of the whole of Judah (the south), and then when he was king of both Judah and Israel (the north.)

2 Samuel 23:1-7

The books of Samuel end with six appendices: some stories which fit earlier chronologically, and some poems. Our reading, "the last words of David", is such a poem. An "oracle" is a prophecy. David's family origins are stated: he is "son of Jesse". He is also "anointed by God". Translations of v. 1 vary: he is either favoured by Israel's God ("the Strong One") or "the favourite of the songs of Israel" or even (REB) "the singer of Israel's psalms". God, David says, speaks to his people through him (v. 2). He has ruled justly, holding God in awe ("fear", v. 3). V.4 is paradoxical (how can it rain when the sky is cloudless and the sun shines?), and recalls the paradoxes of David's life.

V. 5 recalls Nathan's prophecy to him in 7:11ff: God will make of David a "house", a dynasty. The covenant God made with David is said to be "everlasting", but historically his heirs ceased to rule the land when the Babylonians invaded in 586 BC. Even so, for the just (the godly) there is hope of security and prosperity, with God's help. Vv. 6-7 tell of the fate of David's enemies: he will seed a great line, but the "godless" will be like thorns: they are useless and will be "thrown away". The godly should keep their distance from them, lest the good become corrupted. The fate of the ungodly is to be "entirely consumed in fire", to be annihilated.

Daniel 7:9-10, 13-14 and Psalm 93 (A vision of God's sovreignty)

From www.word-sunday.com

The Book of Revelation has been problematic since it was written by "John the Elder" circa 95 A.D., a time when merely being a Christian was a capital offense. Besides an introduction (1:1-8) and a conclusion (22:6-21), the book consists of sections that revolve around the number "7": seven churches, seven seals, seven bowls, and seven plagues. The number "7" indicates a measure of fullness; the author is, after all, describing the fullness of time at the end of the world. Using these images, the author warns the seven churches in modern day Turkey (2:1-3:22) and attempts to paint the "last days" in sequence (4:1-22:9).

Revelations is a prophetic book in the style of Daniel. As a prophet, the author might be using symbolic language to describe present troubles (a Catholic interpretation). Or, he might be predicting future events (a fundamentalist interpretation). The fight between these two schools of interpretation only adds to the fiery debate over Revelations.

Found in the introduction to Revelations, today's passages consist of a doxology (a glory-giving phrase in 1:5-6) and a prophetic message (to answer the doxology in 1:7-8). The doxology uses a formula of "to whom/be the glory/forever." [6] The doxology praises Jesus Christ for as lover and liberator [6] since he is the faithful witness (on the cross) and firstborn of the dead [5]. It also praises him as the king of kings [5] who made us into a kingdom of priests [6]. The doxology ends with "Amen."

The prophetic message that answers the doxology consists of a vision [7] and an affirmation from Jesus [8]. The vision harkens back to Daniel 7:13-14:

John combines the image of Daniel's "Son of Man" with one of the crucified Lord. The people who see Christ will lament because they will be ruled by the One whose followers they persecuted. This vision ends with "Amen."

Notice who answers the vision: the Lord God who expresses his all-powerful nature in terms of time. Jews were unique in the ancient world, for they framed creation in terms of linear time, not the cycles of the seasons. Creation has a beginning, a middle, and an ending, based upon chronological time.

God's utterance is an affirmation on the vision and the doxology. The actions of Jesus Christ and the elevation of believers are all part of the divine plan throughout creation, from the beginning of time, to its ending.

Do we appreciate our faith and our place in God's plans? Do we thank God for his actions in our lives? Do we thank God for these action that were known to Him at the beginning of time and will affect future generations until the end of time?

From www.plu.edu/~crel/wordlink




Revelation 1:4b-8 (The Alpha and the Omega)

From www.word-sunday.com

Anticipation threaded through the book of Revelation. But beneath this attitude lay two outlooks on the world. First, the God of the book was a deity who exercised his prerogative in historic events. He was not a power of nature that could be appeased or manipulated. No! This God acted! He was alive in human history!

Second, the author dared to see events if they occurred in the very presence of this God. But, the only way he could witness the events in the presence of God was in worship.

Revelations was unique among apocalyptic literature because it fused the historical and liturgical perspectives in a Christian context. When John received his revelation, he saw God working in human events amidst the angelic worship in heaven. In fact, he and the communities to whom he wrote were part of that angelic praise.

Imagine, for a moment, the final judgment was in progress. You stood among the angels in heaven, praising God for all he was doing. How would you see the events of the end times, as they unfold in real time? The answer to that question will give you an idea of John’s perspective.

John’s greeting to the seven churches began with a call to worship. He invoked the name of God: 1) the Living One active in the past and coming in the end times, 2) the fulness of the Spirit, and 3) Jesus Christ. Then, John listed a short resume of Jesus: trustworthy witness, risen from the dead, and ruler over all earthly powers. Notice the outline of the Trinity. [1:4-5a]

The invocation had a result. Through his love and his liberating death, Jesus molded his followers into a priestly nation, a people set apart to worship the God and Father of the Christ. The end of invocation was praise, not to the Father, but to Jesus. [1:5b]

In his first invocation, John used a Jewish prayer form that began with God in heaven, came down to humanity, and returned to God in the highest. The Our Father with the so-called “Protestant” ending is a example of this prayer form. John’s invocation was unique for its end point, however. It began with the triune God but ended with Jesus.

After the invocation, John defined THE event of God’s activity: the coming of the Kingdom. He used the traditional imagery and spirit of Daniel 7. But, notice the reference to John 19:34, the piercing of Jesus. Everyone would see the coming of the Christ, even those guilty of his death. And all would mourn at the sight of his glory, from guilt, from dread of judgment, or both. [1:7]

Finally in John, the Living One confirmed his activity with a self-definition. He is the beginning and the end (the horizon of all that humanity can know or imagine). He repeated this definition with the same description John used for the Father in 1:4. Notice the two definitions (“Alpha-Omega” vs. “Living One who was and who will come”) mirrored each other in meaning. [1:8]

In the light of these verses, the attitude of anticipation should lace Christian worship. To praise God is to wait for him to act. We should look forward to the Lord’s coming, in certain knowledge that God has declared it so. Therefore let us pray and keep our eyes open for God to act!

How do you anticipate the coming of the Lord? How does such anticipation affect your worship?



From www.montreal.anglican.org

Revelation

This is the last book of the Bible and is in a way a summary of the whole of the Bible. It is an apocalypse, a vision which foretells the future and presents an understanding of the past. It tells of the struggle between good and evil, and the ultimate victory of Christ. Writing in symbolic language, its author urges Christians to keep faith in a period of persecution. It is hard to understand because we do not know the meaning of the symbols (e.g. animals) it uses.

Revelation 1:4b-8

John begins and ends this book as a letter. Literally, it is "to the seven churches of Asia" (v. 4a), Asia being a Roman province in western Asia Minor, but "seven" symbolizes totality, so John may speak to all churches in the province, or to all everywhere. The salutation combines both Greek ("grace") and Hebrew ("peace") forms, and is from God, here described as being throughout time, meaning eternal. The salutation is also from "the seven spirits": this may mean the Spirit of God (in Isaiah 11:2, it operates in seven ways) or the seven angels (Michael, Raphael, etc) closest to God ("before his throne") in contemporary Jewish thinking. Further, it is "from Jesus Christ" (v. 5), who is:

"Amen" is literally "It is true!": it is both valid and binding. V. 7 combines two Old Testament prophetic sayings to predict the return of Christ at the end of the age. Those who put him to death and all unbelievers "will wail" for showing hostility to Christ and his Church: they will be condemned when Jesus comes us as judge. V. 8 tells us that, from A to Z, God is sovereign over all events of human history; his power is supreme ("Almighty").



From www.plu.edu/~crel/wordlink






John 18:33-37 (Jesus is questioned by Pilate)

From www.word-sunday.com

When we were young, we had the time to indulge our imagination. We pretended to be famous, wealthy, powerful. Of course we grew up, but sometimes not out of those fantasies. In fact, multi-billion dollar industries are dedicated to making those dreams come true. But only for a while. And always for a price.

Let's take the ultimate indulgence. What does it really mean to be "king of the world?" Take a few moments and step into the shoes of Jesus. How would you answer the charge you were a king of all?

What does it mean to be a king? Is it the old model of absolute power? Or is it Christ's leadership of service? These questions are the essence of Pilate's and Jesus' dialogue.

As Roman governor of Judea, Pilate was judge and jury in capital cases. His question was direct: "Do you claim to be king of the area I govern in the name of Caesar?" An affirmative answer would have sealed the fate of Jesus, since he would be branded as a political revolutionary. [33]

But the phrase "King of the Jews" had a spiritual meaning that might have escaped Pilate. To probe Pilate's understanding, Jesus answers a question with a question: "Who are your witnesses about me?" Dismissing Jesus' question, Pilate retorts by pressing his point: "What have you done?" In other words, Pilate wants a direct witness from the source Himself, not from his accusers. [34-35]

Jesus responds with a speech about his arena (i.e., "his kingdom"). Jesus' arena is not that of popular culture or politics; if it was there would be a bloody revolution. [36]

Pilate still presses the point: "You are a king, aren't you?" Jesus gives in on a semantic point ("You're the one who says so, Pilate") but finally gives Pilate a direct witness: Jesus speaks the truth.

How does the truth Jesus speaks and the truth the "world" speaks different? The truth of the world is transient in nature; it changes with the season and the political landscape. It speaks to ambition and power, to possessions and pleasure. The truth of the world is, at best, shallow.

But the truth Jesus speaks is one of the heart. The truth of Jesus is more than facts; it is one of fidelity. God is "true" to us; that means, he is faithful. He shows us his fidelity through his Son and the power of his Spirit. When we are true to God in return, we "live in truth" (that is, in relationship). Since God is eternally faithful, God's truth goes beyond the transient nature of politics, fad, and fashion.

How does your relationship with God touch you in ways the world cannot match? How has the truth of world failed you? How has God's faithfulness sustained you?

A theologian once said that all revelation is invitation. In other words, all that God reveals to us invites us to live with him. This is the reality of Jesus' kingship. Jesus is Lord, so we might live near him in love. He is King of the World, not over us but for us and with us.

How can you place one area of your life over to the King of the World this week?

From www.montreal.anglican.org

John

John is the fourth gospel. Its author makes no attempt to give a chronological account of the life of Jesus (which the other gospels do, to a degree), but rather "...these things are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name." John includes what he calls signs, stories of miracles, to help in this process.

John 18:33-37

This is part of John's account of Jesus' trial before Pilate. Pilate has met with those Jews seeking his death outside his "headquarters", the praetorium. He has asked: what charge, valid in Roman law, do you have to bring against him? (v. 28). V. 29 shows that they have none to propose. Pilate refuses to get involved by telling them to try him under Jewish law. They then make it obvious that they seek Jesus' death.

Now Pilate goes inside the praetorium and asks Jesus: are you the leader of a revolutionary movement? In return, Jesus asks him: Is this question your idea, based on what you have heard, or did others put you up to it? Pilate shows his scorn for Jews; the religious authorities seek your death, but what grounds are there for killing you? In v. 36, Jesus begins to explain the nature of his kingship. Were he a rebel leader, his followers "would be fighting to keep me from being handed over" to the religious authorities, but he is no threat to Pilate's authority. Pilate picks up on Jesus words "my kingdom". Jesus is king of "truth" (v. 37); his subjects are those who belong to the truth. He was "born" and "came into the world" to establish the kingdom of God, the ultimate truth.



From www.plu.edu/~crel/wordlink







Pew-work Hand-outs

“Pew-work” is like Home-work, except that it is done in the pews, instead of being done at home. Because it is focussed on the readings (as the sermon, presumably, also is) it can be done during the sermon to help the listener concentrate. Or, it can be done while waiting for everyone else to finish their communion. It isn't done during prayers, or hymns, or the readings, because

During the Readings, we listen

Adult Student's Pew-work

Middle-school Students' Pew-work

Elementary-School Students' Pew-work

Pre-Schooler's Pew-work

Next Week: Jeremiah 33:14-16, Psalm 25:1-10, 1 Thessalonians 3:9-13, Luke 21:25-36