Epiphany 3
Preaching
THE WESLEYAN PREACHING ANNUAL 2001--2002
WORSHIP HELPS
CALL TO WORSHIP
Leader: This is the place of meeting, where God draws near.
People: We reach out to Him.
Leader: He calls us to remember our covenant with Him.
People: He calls us to believe, confess, repent, and rejoice.
Leader: We are here. He is here.
People: It is a celebration of joy.
All: Welcome to the meeting!
OFFERING THOUGHT
A commitment of self must come prior to stewardship of money. May it be our appropriate gift today.
BENEDICTION
God has testified of His love for us today. We have worshipped the God of love. Let us take our testimonies out into the streets of hate and proclaim His love.
SERMON BRIEFS
Divisions Under The Cross
1 Corinthians 1:10--18
Television commercials make for an interesting study. Some are silly and they get our attention because they are silly. Others are cute with little children in them who touch our sentimental side. Still others show human situations in either comedy or drama. And then, there are those that run like soap operas while advertising coffee or salad dressing for sandwiches. In short, there is nothing that the advertisers will not do to get our business. If serious ads won't do it, then they will go with the silly or foolish ones. This is because they are not proud. Whatever appeals to the market to enlarge the bottom line, they will pursue.
I. The cross is a symbol of risk
Paul was willing to be called foolish for the cause of Christ, and I get the idea that God was also willing to be considered foolish by some. Yet the wisest of humankind's efforts are mere foolishness in relationship to God's ability and infinity. (Cf. 1 Corinthians 1:25 - "For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength" and 1 Corinthians 3:19 - "For the wisdom of this world is foolishness with God" NRSV.)
Do you see what is coming here? There were and always have been those who would look at the cross and the preaching (Greek "word") of the cross as foolish rubbish that hardly deserves a second look. But the cross is power if we take the risk.
II. The cross is a symbol of power
Even though the cross was a means of capital punishment and an instrument of destruction and death, it became, for the church, a thing of beauty. What kind of power does it take to do such a thing? How can such a feat be done? It takes the right kind of person to transform it and Jesus was that person. Therefore, the cross takes a central place in our churches and in our own consciousness. It is no longer the crude and ugly sight, but, rather, a sign of beauty, grace, peace and power.
As Christ transformed the cross, so the Christ of Calvary transforms us. That is the power of the cross.
III. The cross is a symbol of wisdom
Romans 11:33: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!" (NRSV).
Human reasoning cannot comprehend the cross. It seems that there should have been a better way, although I am hard--pressed to come up with one. Still, in the wisdom of God, Christ took the way of a common criminal, carrying our sin and even becoming sin for us (cf. 2 Corinthians 5:21) that as He tasted of our guilt we might, through faith, taste of His life.
Human wisdom calls for a different way, but so far, humans cannot cure the common cold nor design a life. How can we even venture to think that we might be as intelligent as God is or be acceptable authorities to design salvation of the human race?
IV. The cross is a symbol of unity
The early church faced the terrible reality that they were becoming divided because they took their eyes off the one thing that united them - the cross. More particularly, they had taken their eyes and minds off the one who made the cross special. This is why Paul could ask if Christ were divided or anyone else had been crucified for them. The obvious answer is no and the obvious solution to their division was to refocus on the cross and all that it symbolizes.
Today the church often becomes divided and over issues that matter very little in the Divine scheme of things. We divide over color of carpet or choir robes, types of music, kinds of preaching and styles of worship. These are typical human foibles. The solution has not changed. A proper focus on the cross puts all things into proper perspective.
V. The cross is a symbol of hope
In secular society there are a number of organizations that carry the word cross in them. There is the Red Cross, the White Cross and even an insurance company called Blue Cross. During wartime, a cross is positioned atop all hospital ships, tents and buildings. How do these relate to the cross of Christ? Why are these names even used? It certainly is not because the cross is a symbol of death, destruction and loss. It is because the cross signifies hope. It signifies a chance at life and the opportunity to be healed. Otherwise, these organizations would look for another name. They view the cross from the arena of hope.
So, how do we, as the church of Jesus Christ, view the cross? The answer makes all the difference in the world.
Howard W. Sallee
The Lord Is My Light
Psalm 27:1, 4--9
On this Third Sunday after the Epiphany, the readings from the Old Testament carry the theme of "light." The startling statement of God being "light" is found only here in the Old Testament, although it is a theme deliberately picked up again in John 8:12 and 1 John 1:5 where light is identified with the person of Jesus. Let's look at the psalm more carefully.
I. We actually have two psalms melded together so well that it is questionable if they ever were used separately beforehand.
The first one (vv. 1--6) is addressed to a human audience, while the second (vv. 7--14) is a plea for help addressed to God. Together, these psalms are recommending our confidence be placed in God who is our light, our salvation, and our stronghold. They assume that fear may indeed be a lively option in this situation, but confidence is the better way. But what is the situation that occasions this psalm?
II. Reconstructing the situation of the writer is difficult, but it seems the writer may have been a fugitive who has taken refuge in the sanctuary.
The desire to actually live in the house of the Lord all the days of his or her life is an unusual desire. Typically, there were two groups who might actually live in the house of the Lord. First, those who were given to the temple might actually live there. The other group that might live there was those who were seeking asylum as a fugitive. Looking at verses 2, 6, 9, 10, and 12 seem to support such a fugitive being the author. But this was not a fugitive seeking rescue from deserved punishment. Instead, the writer seeks vindication (cf. verse 12 reference to "false witnesses")!
III. This fugitive is seeking exposure more than hiddenness.
He is identifying God as his light as well as salvation! Light in the Old Testament tended to be understood in one of three ways: ceremonially, prophetically, and eschat--ologically. Here, it seems the prophetic perspective is in mind. Light discerns between what is of integrity from that which is deceitful. That is also the way of 1 John's use of the term. The psalmist may be hiding from the (false) accusers, but he/she is not hiding from God! Instead the psalmist is seeking the face of God (vv. 8ff).
IV. Seeking God's face is important to those who would have God to be their Savior in times of trouble.
In some cases in the Old Testament, the description of the person who would be seeking God's face might serve to identify a person who was frequently visiting the temple. Here, clearly more is in mind than just frequent visitation. Here, a spiritual quest is in mind.
For the Israelite, this meant something different than it would mean, for example, to the Canaanite. In many pagan religions, the face of God could be seen in the images or idols found in the religious worship center. This was not allowed for the Israelite. God was to be seen through the worshipful reenactments and recitations of God's mighty acts. The faithful person of God found God's face amidst the worship of God's people.
V. Where do you go when there are pressures and troubles surrounding you? Where do you turn when there are forces seeking your destruction?
So many times, we turn inward and isolated in our frantic quest to find God's or anybody's help. Unfortunately, far too many allow their sea of troubles to move them away from the very powerful and saving disciplines of worship through the ministry of word and sacrament in the company of other believers. Through the ministry of the Word, our hearts are made glad to know God's ways for us when we cannot discern the way on our own. Through the ministry of the sacraments, our lives, which were dead, are raised in newness in vital connection with God and His church. We cannot overestimate the power of this worshipping company in our lives.
Ron Dalton
CALL TO WORSHIP
Leader: This is the place of meeting, where God draws near.
People: We reach out to Him.
Leader: He calls us to remember our covenant with Him.
People: He calls us to believe, confess, repent, and rejoice.
Leader: We are here. He is here.
People: It is a celebration of joy.
All: Welcome to the meeting!
OFFERING THOUGHT
A commitment of self must come prior to stewardship of money. May it be our appropriate gift today.
BENEDICTION
God has testified of His love for us today. We have worshipped the God of love. Let us take our testimonies out into the streets of hate and proclaim His love.
SERMON BRIEFS
Divisions Under The Cross
1 Corinthians 1:10--18
Television commercials make for an interesting study. Some are silly and they get our attention because they are silly. Others are cute with little children in them who touch our sentimental side. Still others show human situations in either comedy or drama. And then, there are those that run like soap operas while advertising coffee or salad dressing for sandwiches. In short, there is nothing that the advertisers will not do to get our business. If serious ads won't do it, then they will go with the silly or foolish ones. This is because they are not proud. Whatever appeals to the market to enlarge the bottom line, they will pursue.
I. The cross is a symbol of risk
Paul was willing to be called foolish for the cause of Christ, and I get the idea that God was also willing to be considered foolish by some. Yet the wisest of humankind's efforts are mere foolishness in relationship to God's ability and infinity. (Cf. 1 Corinthians 1:25 - "For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength" and 1 Corinthians 3:19 - "For the wisdom of this world is foolishness with God" NRSV.)
Do you see what is coming here? There were and always have been those who would look at the cross and the preaching (Greek "word") of the cross as foolish rubbish that hardly deserves a second look. But the cross is power if we take the risk.
II. The cross is a symbol of power
Even though the cross was a means of capital punishment and an instrument of destruction and death, it became, for the church, a thing of beauty. What kind of power does it take to do such a thing? How can such a feat be done? It takes the right kind of person to transform it and Jesus was that person. Therefore, the cross takes a central place in our churches and in our own consciousness. It is no longer the crude and ugly sight, but, rather, a sign of beauty, grace, peace and power.
As Christ transformed the cross, so the Christ of Calvary transforms us. That is the power of the cross.
III. The cross is a symbol of wisdom
Romans 11:33: "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!" (NRSV).
Human reasoning cannot comprehend the cross. It seems that there should have been a better way, although I am hard--pressed to come up with one. Still, in the wisdom of God, Christ took the way of a common criminal, carrying our sin and even becoming sin for us (cf. 2 Corinthians 5:21) that as He tasted of our guilt we might, through faith, taste of His life.
Human wisdom calls for a different way, but so far, humans cannot cure the common cold nor design a life. How can we even venture to think that we might be as intelligent as God is or be acceptable authorities to design salvation of the human race?
IV. The cross is a symbol of unity
The early church faced the terrible reality that they were becoming divided because they took their eyes off the one thing that united them - the cross. More particularly, they had taken their eyes and minds off the one who made the cross special. This is why Paul could ask if Christ were divided or anyone else had been crucified for them. The obvious answer is no and the obvious solution to their division was to refocus on the cross and all that it symbolizes.
Today the church often becomes divided and over issues that matter very little in the Divine scheme of things. We divide over color of carpet or choir robes, types of music, kinds of preaching and styles of worship. These are typical human foibles. The solution has not changed. A proper focus on the cross puts all things into proper perspective.
V. The cross is a symbol of hope
In secular society there are a number of organizations that carry the word cross in them. There is the Red Cross, the White Cross and even an insurance company called Blue Cross. During wartime, a cross is positioned atop all hospital ships, tents and buildings. How do these relate to the cross of Christ? Why are these names even used? It certainly is not because the cross is a symbol of death, destruction and loss. It is because the cross signifies hope. It signifies a chance at life and the opportunity to be healed. Otherwise, these organizations would look for another name. They view the cross from the arena of hope.
So, how do we, as the church of Jesus Christ, view the cross? The answer makes all the difference in the world.
Howard W. Sallee
The Lord Is My Light
Psalm 27:1, 4--9
On this Third Sunday after the Epiphany, the readings from the Old Testament carry the theme of "light." The startling statement of God being "light" is found only here in the Old Testament, although it is a theme deliberately picked up again in John 8:12 and 1 John 1:5 where light is identified with the person of Jesus. Let's look at the psalm more carefully.
I. We actually have two psalms melded together so well that it is questionable if they ever were used separately beforehand.
The first one (vv. 1--6) is addressed to a human audience, while the second (vv. 7--14) is a plea for help addressed to God. Together, these psalms are recommending our confidence be placed in God who is our light, our salvation, and our stronghold. They assume that fear may indeed be a lively option in this situation, but confidence is the better way. But what is the situation that occasions this psalm?
II. Reconstructing the situation of the writer is difficult, but it seems the writer may have been a fugitive who has taken refuge in the sanctuary.
The desire to actually live in the house of the Lord all the days of his or her life is an unusual desire. Typically, there were two groups who might actually live in the house of the Lord. First, those who were given to the temple might actually live there. The other group that might live there was those who were seeking asylum as a fugitive. Looking at verses 2, 6, 9, 10, and 12 seem to support such a fugitive being the author. But this was not a fugitive seeking rescue from deserved punishment. Instead, the writer seeks vindication (cf. verse 12 reference to "false witnesses")!
III. This fugitive is seeking exposure more than hiddenness.
He is identifying God as his light as well as salvation! Light in the Old Testament tended to be understood in one of three ways: ceremonially, prophetically, and eschat--ologically. Here, it seems the prophetic perspective is in mind. Light discerns between what is of integrity from that which is deceitful. That is also the way of 1 John's use of the term. The psalmist may be hiding from the (false) accusers, but he/she is not hiding from God! Instead the psalmist is seeking the face of God (vv. 8ff).
IV. Seeking God's face is important to those who would have God to be their Savior in times of trouble.
In some cases in the Old Testament, the description of the person who would be seeking God's face might serve to identify a person who was frequently visiting the temple. Here, clearly more is in mind than just frequent visitation. Here, a spiritual quest is in mind.
For the Israelite, this meant something different than it would mean, for example, to the Canaanite. In many pagan religions, the face of God could be seen in the images or idols found in the religious worship center. This was not allowed for the Israelite. God was to be seen through the worshipful reenactments and recitations of God's mighty acts. The faithful person of God found God's face amidst the worship of God's people.
V. Where do you go when there are pressures and troubles surrounding you? Where do you turn when there are forces seeking your destruction?
So many times, we turn inward and isolated in our frantic quest to find God's or anybody's help. Unfortunately, far too many allow their sea of troubles to move them away from the very powerful and saving disciplines of worship through the ministry of word and sacrament in the company of other believers. Through the ministry of the Word, our hearts are made glad to know God's ways for us when we cannot discern the way on our own. Through the ministry of the sacraments, our lives, which were dead, are raised in newness in vital connection with God and His church. We cannot overestimate the power of this worshipping company in our lives.
Ron Dalton
