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Eighth Sunday after Pentecost - …

Eighth Sunday after Pentecost Eighth Sunday after Pentecost 15 July 2018 The Mission and Discipleship Council would like to thank Andrew Kimmitt, trainee Minister in Dundee, for his thoughts on the Eighth Sunday after Pentecost . Please note that the views expressed in these materials are those of the individual writer and not necessarily the official view of the Church of Scotland, which can be laid down only by the General Assembly. Introduction .. 2 Amos 7:7-15 .. 2 Psalm 85:8-13 .. 3 Ephesians 1:3-14 .. 3 Mark 6:14-29 .. 4 Sermon ideas .. 5 Time with children .. 6 Prayers .. 6 Musical suggestions .. 10 Introduction The Amos reading parallels well with the Mark reading. In both we have prophetic figures (Amos and John the Baptist) speaking unpalatable truths to royal powers (Jeroboam and Herod), to be faced with harsh reactions (banishment and beheading).

Eighth Sunday after Pentecost . Eighth Sunday after Pentecost – 15 July 2018 . The Mission and Discipleship Council would like to thank Andrew Kimmitt , trainee Minister

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Transcription of Eighth Sunday after Pentecost - …

1 Eighth Sunday after Pentecost Eighth Sunday after Pentecost 15 July 2018 The Mission and Discipleship Council would like to thank Andrew Kimmitt, trainee Minister in Dundee, for his thoughts on the Eighth Sunday after Pentecost . Please note that the views expressed in these materials are those of the individual writer and not necessarily the official view of the Church of Scotland, which can be laid down only by the General Assembly. Introduction .. 2 Amos 7:7-15 .. 2 Psalm 85:8-13 .. 3 Ephesians 1:3-14 .. 3 Mark 6:14-29 .. 4 Sermon ideas .. 5 Time with children .. 6 Prayers .. 6 Musical suggestions .. 10 Introduction The Amos reading parallels well with the Mark reading. In both we have prophetic figures (Amos and John the Baptist) speaking unpalatable truths to royal powers (Jeroboam and Herod), to be faced with harsh reactions (banishment and beheading).

2 The Ephesians reading stands out as a hymn of praise and glory to God, and is dense enough to merit careful preaching on its own. Amos 7:7-15 The reading from Amos consists of the prophet s third vision in chapter 7, as well as the consequences it has for Amos, the prophet who tells truth to power. In the first two visions (v1-6), Amos is shown the consequences of Israel s failure to be faithful to God. In both cases (first with locusts, then fire) ruin is ahead: in both cases Amos pleads with God for the people of Israel. Then we have the third vision: the plumb line. The metaphor of the symbol holds just as well today: if the lines of our buildings are not true, if the walls are not plumb, then the strength of the building is compromised and collapse almost inevitable.

3 In the same way, Amos is shown that for the nation of Israel, there is fundamental importance in being just and true, and the consequence of failure in this regard is just as calamitous: collapse is inevitable. Michael Jinkins writes on this passage: Speaking truth to power has never been easy or risk Still, truth being what truth is and power being what power is the work remains to be done . This is precisely what Amos finds no sooner has he shared his vision from the LORD than he runs in to trouble with the King and the priestly authorities. He is banished from Bethel so as not to trouble the royal household any longer with his prophetic meddling. Yet Amos protests that he is no prophet by birth, but simply a herdsman who has been plucked from the flock of God s people and given a message that must be shared.

4 God does not choose the powerful to overthrow those who abuse power, but raises up the least to witness against injustice. Psalm 85:8-13 Let me hear what God the LORD will speak, for he will speak peace to his people. This psalm parallels well the reading from Amos. At first glance the reading from Amos could read as a fiery judgement against the people of Israel but a closer reading reveals that the judgement is against the royal household, the centre of power. Amos vision of a plumbline is a vision for justice and righteousness spreading out through God s people. The implication is that such justice and peace is sorely absent under the regime. In terms of the psalm itself, the imagery is a beautiful vision of God s kingdom realised.

5 Righteousness and peace will kiss, steadfast love and faithfulness will meet: this is what it looks like when God s glory will dwell in our land. All this promise is bound up in the Psalmist s desire to hear God speak, the confidence of the psalmist is that in God s Word peace shall be found. Ephesians 1:3-14 Paul opens his letter to the Ephesians with this great hymn of praise to the God of grace. The language is florid and effusive, Paul heaps blessing upon blessing. The reading is also linguistically complex. Pauls moves quickly through verbs, which refer variously to God, to Jesus, to us; there is the added complexities of prepositions ( in Christ, through grace); the voice of person changes (from we to you ); and the aspect of time changes rapidly from the here-and-now to eternity, from before the foundation of the world to the fullness of time.

6 For all the rhythm and expansiveness of Paul s poetry here, there is also the opportunity to lay out some of the content of what is said, all of which is carefully constructed. Verse 3 is an exclamation of blessing to God, on account of Jesus in whom we find ourselves abundantly blessed. Verse 4 is the introduction of the theme of God s choosing us before eternity, not because of our own worth, but in Christ . By verse 5, we are assured that we have been through Jesus Christ destined to be God s children. Verse 6 highlights that this choosing of us is in praise of God s glorious grace . This is the first mention of the grace that is key to the opening section of Ephesians. In verses 7-8a the explicit content of that grace is drawn out namely our redemption and forgiveness through Christ s blood, according to His grace.

7 Verses 8b-10 concerns the idea that in Christ, the mystery of God s will for us has been made known to us: the plan to gather up all things (in heaven and earth) in Christ. Verse 11: according to God s will, we have obtained, in Christ, an inheritance .. in order that we might live (verse 12), and live for the praise of God s glory. Verse 13 moves person to you , who are also marked with the seal of the Holy Spirit (this marking happening to the you who have heard the truth of the gospel of salvation and believed in Christ). Verse 14 joins the we and you to state the joint pledge and belonging to the inheritance towards redemption as God s own people. Mark 6:14-29 Mark tells the gruesome episode of John the Baptist s fate almost as an aside.

8 The narrative point of the passage is simply in the first verse, to show that Jesus reputation had spread as far as the king and was causing some confusion and consternation. Somewhere between chapter 1 and chapter 6 John s imprisonment and execution has occurred, but now it is told only in retrospect. The incident itself tells of the hubris of Herod: the king who in the face of John s rebuke has taken his brother s wife, and had her daughter dance for his birthday guests. Herod s relationship with John seems to be complex. On the one hand, John is imprisoned for his hard words over Herod s marital affairs; on the other, Herod seems to acknowledge John s authority and respect him. Indeed, in verse 20 it seems that in many respects (the taking of Herodias as a wife notwithstanding) Herod heeded John s advice and acted accordingly, when he heard him, he did many things, and heard him gladly.

9 This is a relationship which seems to evoke in Herod a complex mixture of fear, respect, and protective goodwill. The tensions within this complexity come to a head when the blunt and swingeing force of Herodias ill-will towards John is able to come into play and Herod is too weak to extend his protection to John once more. There is the added intrigue of the role of Herodias daughter: whose dancing provokes the situation, but who cedes the choice of reward (even up to half the kingdom) passively to her mother: while Herodias comes off as the villain, does the daughter s passive complicity with her mother s instruction not make her just as culpable? (Or even more so, given that she had the ability to refuse the request?)

10 Sermon ideas The most obvious strand running through the Amos and Mark readings is that of the prophetic ministry. The dual strand of what it is to be a prophet ( speaking truth to power; regardless of how unpalatable it is to the hearer s ears) and the peril of being a messenger of hard truths to those in power. A sermon exploring the themes of truth and power would seem to be particularly apt at this time. And indeed, timing is another key aspect of prophetic ministry: the biblical idea of kairos is centred around the power of the right action, the right word, the right sign all at the right time to effect a transformation. It s no surprise that prophetic movements of speaking truth to power have seized upon this word kairos.


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