Sunday, July 31, 2016

Reflections on "Boaz: Gleaning and Grace" Ruth 2: 1-13; Ruth 4: 7-12

Another minor character.  As I note in the introduction, last week I preached about women in a story taht is traditionally about the men; this week I preached about a man from a text that is traditionally focused on the women.

In the Chapel service, when  I noted that Boaz noticed Ruth in the fields, I realized that I had originally intended to make that one of the major points in the sermon.  I did not add to it in the Chapel service, but in the Sanctuary service I added a couple of comments that are included in the sermon text below.

Boaz: Gleaning and Grace” July 27, 2016; FPC, Troy; Ruth 4: 7-12;

Introduction: We continue the preaching series on minor characters in the Bible. Last week, I preached on Sarah from the Abraham/Isaac story and the mother of the two son's in the prodigal story. This week, I preach on Boaz in the Ruth story.

You may notice that last week the focus was on the women in two stories where the women are not given much play, and this week the focus is on the man in a story that usually focuses on the woman, Ruth. It's kind of fun to explore the story from a different vantage point.

(Ruth 4:7-12) Now this was the custom in former times in Israel concerning redeeming and exchanging: to confirm a transaction, the one took off a sandal and gave it to the other; this was the manner of attesting in Israel. So when the next-of-kin said to Boaz, "Acquire it for yourself," he took off his sandal. Then Boaz said to the elders and all the people, "Today you are witnesses that I have acquired from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon. I have also acquired Ruth the Moabite, the wife of Mahlon, to be my wife, to maintain the dead man's name on his inheritance, in order that the name of the dead may not be cut off from his kindred and from the gate of his native place; today you are witnesses." Then all the people who were at the gate, along with the elders, said, "We are witnesses. May the LORD make the woman who is coming into your house like Rachel and Leah, who together built up the house of Israel. May you produce children in Ephrathah and bestow a name in Bethlehem; and, through the children that the LORD will give you by this young woman, may your house be like the house of Perez, whom Tamar bore to Judah." (NRSV)

Move 1: Boaz spies her in the fields gleaning, that she is picking up scraps of barley to provide for herself and her mother-in-law Naomi.

a. He did not know at first glance that she was a Moabite, although maybe she looked a bit different than the other women in the field.

2. He did not know that she had chosen to follow and support her mother-in-law.

3. he did not know her act of faith in Naomi's god, the God of Israel.

4. But he sees her in the field and notices her.

5. Let's stop for just a moment here and recognize the importance of noticing someone who is different, who is in need. Too often we busily move through life and do not notice those to whom we might be called to minister.

Boaz noticed Ruth.

6. He extends himself to her for no apparent reason.

7.  he sets her up so that her gleaning would be easier and be more productive to her.

8. When he tells her that the Lord will take care of her, he could not know that when Ruth tells Naomi about meeting him in the fields, Naomi would decide that God was being faithful to them by sending Boaz into their lives (2;20 – “Naomi said to her daughter-in-law, “Why, God bless that man! God hasn’t quite walked out on us after all! God still loves us, in bad times as well as good!” )

b. Despite the help in the fields, Ruth is in a precarious situation.

1. patriarchal world – governed by men and property rights and inheritance were passed down through the men's lineage.

2. Ruth's father-in-law, Naomi’s husband, has died, so Naomi has little or no status.

3. Ruth's husband has died, so Ruth has little or not status.

4. When Naomi chose to head back to Judah so that some of the societal rules might come into play to provide for her, Ruth chose to follow.

5. Now Ruth is even lower on the societal totem pole because she is a Moabite, an outsider, in addition to being a widow.

c. When Boaz awakens in the night to discover a woman lying at his feet, he does not recognize her until she reminds him who she is.

1. Ruth, the woman whom he had helped out in the fields.

2. he does not know that she is wearing perfume and her best clothes at Naomi's instructions.

3. he does know that she was young enough for him to call her “daughter.”

4. he has already learned that she is part of his extended family, and that her future as a widowed Moabite woman in a foreign land puts her at risk.

Boaz makes a decision to extend himself to Ruth and bind her future to his.

Move 2: Boaz works the rules.

a. Back to the time of Ruth

1. they lived under the levirate (lev-er-it) custom, which dictated that a childless widow's brother-in-law, or closest relative, must marry her, and that the first son of that new marriage would become the deceased man's heir. (Deuteronomy 25:5-6).

2. In this specific example, it means since Boaz is not the closest relative to Ruth deceased husband, it is another man's obligation to marry Ruth.

3. Apparently, there is a parcel of land that the closest relative can inherit from the estate, so there is an economic opportunity related to Elimelech's death. But, if the man buys the land, he also must take responsibility for Ruth. And, if Ruth bears a son, the son becomes the heir to the land, instead of the relative who married Ruth.

4. I know. That's a bit complicated. Put simply, the economic gain of the land is offset by having to marry Ruth and potentially lose the economic gain. (ironically, there is a beautiful passage from Ruth that is used at weddings, but it's probably better that the whole story is not told!).

b. Boaz works the system.
  1. I am fascinated at how Boaz did not do away with the traditions and boldly declare that this Moabite woman would become his wife.
2. that would make a better story – throw away tradition; ignore the rules; free the woman; change the world.

3. Instead, Boaz assembles elders at the gate to hear his case, so to speak.

4. he tells the closest relative about the land; then when the man agrees to buy the land, he tells him Ruth comes with it.

5.  When the man declines, Boaz agrees to marry Ruth.
  1. Boaz worked the system, received the correct permissions to marry Ruth, and then acted to save Ruth.
1. Boaz could have settled for the young woman who pays him unexpected attention – a one-night stand, if you.

2.  but instead Boaz commits to doing the work necessary to “rescue” Ruth, and in turn, Naomi.
  1. I point this out because there are many times that people, maybe even you or I, see someone that needs to be saved, but are unwilling to do the work.
  1. We hear the call to go into the world to serve Christ.
    1. we identify someone or some situation to which God might be calling us.
    1. then we discover that it is complicated. No easy answers.
    1. it is going to take time and commitment to make an impact and change lives.
    1. Instead of committing the time and effort, we just move on – “Hey, God, could you send me a little less complicated project?”
  1. we might also note that Boaz seems to use the system to manipulate the other relative.
  1. In fact, Naomi seems to know how to work the system as well.
    1. not suggesting that ministry is a call to manipulation, but acknowledging that ministry can be complicated.
    1. The point is not rules or good or bad; the point is how do we give people the opportunity for a changed life?

Move 3: Boaz' actions reflect and reveal God's redeeming grace.

a. In the legal terminology of the time, Boaz “redeems” Ruth. Early in the story, Naomi links Boaz' actions to God being faithful to them. In Boaz, we see

b. In Boaz, we see God's desire to redeem people.
  1. While we may find the societal customs of the time, a relative marrying a widow, a bit odd, that custom reflects a commitment to redeem a widow.
2. To give her status in the world and a future.

3. that reflects God's desire to

b. We live in a world with very different social customs and expectations.
  1. Yet it is also a world in which people yearn to experience what it means to be redeemed.
2.  In Bill Moyers’ documentary about the hymn “Amazing Grace,” there is a scene in Wembley Stadium in London several years ago (at a celebration of the 70th birthday of Nelson Mandela). For twelve hours, groups like Guns’n’Roses played, amping up an increasingly intoxicated crowd. Everything is building toward a crazy∧ chaotic crescendo at the end. But the promoters of the event have NOT scheduled a rock band, but opera singer Jessye Norman to be the closing act. 8 The film cuts between scenes of the unruly crowd and Jessye Norman being interviewed, discussing “Amazing Grace” with Moyers. That hymn was written by a coarse, cruel slave™r named John Newton. Even after his conversion to Christian faith, John Newton continued to ply his™. He wrote the song “How Sweet the Name of Jesus Sounds” while waiting in an African harbor for a shipment of slaves. But over time, Newton—in great pain∧ remorse— J renounced his profession∧ became a fervent abolitionist. That night in Wembley Stadium… …finally, the time comes for Norman to sing. A stream of light follows Norman as she walks onstage, wearing her native, flowing dashiki. There’s no back up band. It’s just Norman. The crowd is restless. Few recognize who she is. A voice yells for more Guns’n’Roses. Alone, Jessye Norman begins to sing very, very slowly: Amazing grace, how sweet the sound That saved a wretch like me A remarkable thing happens… the raucous fans fall silent. By the time Norman reaches— ‘Twas grace that taught my heart to fear, And grace my fears relieved…,’ —the soprano held the crowd suspended. By the time she reaches the third verse they’re digging back in their early lost memories for words they heard long ago…they’re singing along. 6 Norman said later that they were ALL paying attention to a moment NONE of them could have expected. (As told in "What’s So Amazing About Grace?," by Philip Yancey,"1997. I ran across this story in a sermon by Agnes Norfleet, “Grace upon Grace,” found in Journal for Preachers, Advent, 2014 and again in the sermon “Awe,” preached at Grace Covenant Presbyterian Church Asheville, North Carolina 7 June 2015 by Kristy Farber and Mark Ramsey)
    1. how do we reveal God's redeeming grace to those around us?
    1. Are we willing to do more than just speak of God's redeeming grace?
    1. Are we willing to engage others and do the hard work needed to give someone a new lease on life.

Conclusion: Fast forward two generations – Ruth's grandson is David, the one who will battle Goliath; the one who will be the greatest king in Israel's history.

Fast forward several more generations – a child will be born in Bethlehem.

You know him. Jesus Christ, the one who came to redeem the world.

When Matthew tells his story, he shares the genealogy. A genealogy that runs through Ruth, the Moabite woman, the one whom Boaz redeemed.
















Friday, July 29, 2016

"Boaz: Gleaning and Grace" Ruth 2: 1-13; Ruth 4: 7-12

We continue the preaching series on minor characters in the Bible.  Last week, I preached on Sarah from the Abraham/Isaac story and the mother of the two son's in the prodigal story.  This week, I preach on Boaz in the Ruth story.  You may notice that last week the focus was on the women in two stories where the women are not given much play, and this week the focus is on the man in a story that usually focuses on the woman, Ruth.  It's kind of fun to explore the story from a different vantage point.

Ruth's faithfulness to Naomi and trust in Naomi's god to provide for her when she comes as a stranger back to Israel sets the stage for her to be part of the lineage that will lead to King David and Jesus (a mentioned in Matthew's genealogy).  But it is Boaz whose actions invite her into the family, so to speak.

I also am fascinated at how Boaz did not do away with the traditions and boldly declare that this Moabite woman would become his wife.  Instead, he worked the system, received the correct permissions to marry Ruth, and then acted.  Not sure what to do with that, but I find it fascinating.

A focus on gleaning might provide an interesting insight as well.  As Ruth joins the gleaners, those who cannot take care of themselves basically, Boaz notices her and helps her. I suppose we ought to credit Ruth for gleaning and Boaz for noticing.

What do you think of Boaz?

Monday, July 25, 2016

Reflections on "Mothers:Waiting and Watching" Genesis 22:1-6; Luke 15: 11-32

Sunday was the first Sunday worship service since I announced last Friday that I would leaving FPC, Troy to serve St. Andrew Presbyterian Church in Denton, TX.  When I chose the sermon title and texts, I did not know the timing of the announcement, so this sermon topic was not chosen with my announcement in mind. In fact, I chose this particular topic because I anticipated needing a sermon topic that I could free flow with after a week at Kirkmont and then personal commitment Saturday night that left little time to prepare the sermon.  

As I preached the sermon, I wondered if the congregation would think I had crafted the sermon with leaving in mind.  To me, that speaks to the contextual nature of God's Word.  A month ago, the exact sermon would have spoken to me in different ways.  Yesterday, it felt like a word to me as I wonder and worry about the upcoming transition for FPC, Troy and for me and my family.

I read "On Fear and Trembling" as part of my DMin work years ago, and his description of Abraham has stuck with me.  I find it very powerful.  The whole paper is worth reading.

 “Mothers: Watching and Waiting” July 24, 2016; FPC, Troy; Minor character series; Genesis 22: 1-6; Luke 15: 11-32

(Luke 15:11-32) Then Jesus said, "There was a man who had two sons. The younger of them said to his father, 'Father, give me the share of the property that will belong to me.' So he divided his property between them. A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. When he had spent everything, a severe famine took place throughout that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. But when he came to himself he said, 'How many of my father's hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands."' So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. Then the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' But the father said to his slaves, 'Quickly, bring out a robe--the best one--and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!' And they began to celebrate. "Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, 'Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.' Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, 'Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!' Then the father said to him, 'Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'" (NRSV)

Introduction: We continue reflection on minor characters in the Bible. Well, sort of – Sarah is clearly not a minor character, but the mother of the two sons is not even mentioned, so on average, we have minor characters

Move 1: Sarah – not a minor character, but in this story she is a minor character.

a. In his writing, “On Fear and Trembling,” Soren Kierkegaard describes Abraham as taking this three-day journey with “sorrow before him and Isaac beside him” (Kierkegaard, 9).

  1. Like the biblical story, no mention of Sarah.  I was told this morning by our liturgist that in the movie The Bible there is a scene in which Sarah is begging Abraham not to take their son Isaac to be sacrificed.  The Bible does not mention that, but I don't doubt that it could have happened that way.
    1. Imagine what Sarah must be thinking as she stands by the tent fold watching Abraham and Isaac ride off together.
    1. does she know exactly what Abraham has in mind?
    1. Surely she has been married to him long enough to know that Abraham is troubled by this demand from God to sacrifice Isaac. Even if she does not know the specifics, she must sense that there is trouble brewing.
                5.  Sarah waits silently, unable to voice her thoughts. She is sidelined by her place in the patriarchal world in which they live and Abraham's insistence on following God.

     b. As she watches Isaac ride away, she remembers his birth, the child she never expected to have, the child promised to her by God so that their descendants could be as numerous as the stars.

              1.  She remembers laughing at God when God tells her that she will bear a child at her old age.

               2.  no laughter today, just tears silently running down her face as she wonders if she will ever see Isaac again.

                3.  Isaac's life seems up for grabs. Is God's covenant up for grabs as well?

              4.  Abraham so quickly says, “here I am!” when God calls.

              5.  Sarah feels like shouting “that's my child. Leave him alone” instead.
  
Move 2: We also read the story known as the prodigal son, which never mentions the mother.

a. But we know she is there.

  1. two sons suggest there must be a mother hiding out in the story somewhere.
    1. the mother who had given birth to both of these sons.
    1. she had nursed both of them to life.
    1. she had watched both of them grow up.
    1. Maybe she saw the changes in her youngest son coming. His restlessness; his pushing against any type of rules; his desire to test the boundaries.
b. So different than her older son, who always did what he was asked to do.
  1. In fact, he seemed to enjoy pleasing his parents.
    1. he seemed genuinely interested working with his father, in stark contrast to his younger brother.
    1. when his younger brother left, the older brother seemed to try and make up for the absence by helping his parents more.
  1. Now the younger son has returned.
  1. She is thrilled to have him back.
    1. she had worried so much about him.
    1. they seldom heard any news about how he was doing, but now he has returned.
    1. her heart rejoices that he is back.
    d. But her mother's heart aches for the older son who is not happy.

               1.  Despite her husband trying to get their older son to understand, he does not.

               2. she is not concerned with whether he understands forgiveness or grace, she just wants him to start hurting

              3. both had been her babies.

Move 3: Hard to wait in the moment for God to be at work.

a. Hannah, the mother of Kevin, who is a NYC firefighter on 9/11, is siting in a plane in Gander because of the closed air space in the US. As the sits and worries about her son: “Hannah thought about all of this and more as she waited on the plane. It was all she could do – think back on the past [when he had survived and been a hero] and pray for the future (The Day the World Came to Town: 9/11 in Gander, New Foundland, Jim Defede, HarperCollins, 2002, 42).
    1. A mother sitting on a plane waiting.
2.  Remembering and praying.

3.  a pretty good model for how we wait.

b. back to Sarah.
    1. as she anxiously waits, perhaps she remembers the God who had promised her and her family a future.
    1. Isaac's birth itself at her advanced age was proof of God's ability to live into that covenant.
3.  if God has been true to the covenant then, surely God will be true to it now.
    1. In the moment, she cannot see the future God has planned.
    c. Or the mother of the two sons.

              1.  In the moment, she does not know how things will work out for either son.

              2.  ill her younger son stay true to his new found desire to be back in their midst and leave his other life behind?

             3.  Can her older son ever find the joy that she and her husband feel at the return of the younger son?

4.  She does not know how things will work out, but she knows the God who has taught her and her husband about celebrating new life.

5.  She can hope for for the future in which that grace will abound and envelop both her sons.

             6. the details are yet unknown, but she hopes and prays for that future.
d.  In Sarah and the mother of the two sons, we see the vulnerability of our faith.

           1. No guarantees, but the memory of how God has acted in the past and our hope in God as we move into the unknown future.

          2. We who want to know the answers before we ask the questions struggle with the uncertainty.

e. The writer Ann Lamott ,who shares insights about her faith, notes that she “heard a preacher say recently that hope is a revolutionary patience; let me add that so is being a writer. Hope begins in the dark; the stubborn hope that if you just show up and try to do the right thing, the dawn will come. You wait and watch

            1. No guarantees. Wouldn't it be nice to say “I believe in Jesus Christ,” and everything works out from that moment on with no problems ever again? But we know it does not work that way.

            2. Working toward the future despite our vulnerability.

             3.  Working and praying our way forward.

             4. and waiting.

Conclusion: Sarah sees them coming in the distance. At first, all she can make out is Abraham leading the way.

Then she sees other people. Is it just the servants? Her heart begins to beat rapidly, and then she can make out the contours of Isaac's face.

Abraham and Isaac. Returning. Together.

Her prayers have been answered.

In truth, she has gone to her own mountaintop over the past few days.

A mountaintop not bound by geography, but by the cries of her heart.

A mountaintop where we have visited.

Searching to find God in her life.

Seeking to remain faithful in the trauma of her waiting.

Just as she silently watched as they departed, she now silently waits for them to arrive home.

The unspoken fear replaced with unspoken joy.

Joy at Isaac's return. Joy at God's saving grace.

Kiekegaard describes Abraham as returning with “hope before him and Isaac beside him.”

Sarah knows that hope.

The mother of the two sons knows that hope.

We know that hope.

Monday, July 18, 2016

Reflections on "Barnabas: Second Chances" Acts 15: 36-41

Again, I preached a narrative text, which is something I greatly enjoy.  I am not sure I have ever preached on Barnabas before, and I enjoyed it this time.

Someone came out of the sermon and noted that "they had never thought about Barnabas in this way." It reminded me that generally when I preach about a particular text, by the time I arrive at the sermon, I only see the text as fitting the sermon I am preaching.  What other perspective could there be? Of course, I know that if I were to preach the same text in a couple of months, that sermon would be different from the sermon had previously preached.  

Barnabas: Second Chances” July 17, 2016; FPC, TroyActs 15: 36-41; Acts 9: 19-29

(Acts 15:36-41) After some days Paul said to Barnabas, "Come, let us return and visit the believers in every city where we proclaimed the word of the Lord and see how they are doing." Barnabas wanted to take with them John called Mark. But Paul decided not to take with them one who had deserted them in Pamphylia and had not accompanied them in the work. The disagreement became so sharp that they parted company; Barnabas took Mark with him and sailed away to Cyprus. But Paul chose Silas and set out, the believers commending him to the grace of the Lord. He went through Syria and Cilicia, strengthening the churches.

Introduction:

We  continue reflecting on minor characters, although we move this week from the time of the Israelites to the early church as we meet Barnabas.

We know from an earlier story in Acts (4:36) that he did not start out life as Barnabas.

From Wikipedia and the 
Harper's Bible Dictionary, we discover the following information about Barnabas:  His  Hellenic Jewish parents called him Joseph (although the Byzantine text-type calls him ΙὠσηςIōsēs, 'Joses', a Greek variant of 'Joseph'), but when he sold all his goods and gave the money to the apostles in Jerusalem, they gave him a new name: Barnabas. This name appears to be from the Aramaic בר נביאbar naḇyā, meaning 'the son (of the) prophet'. However, the Greek text of Acts 4: 36 explains the name as υἱός παρακλήσεωςhyios paraklēseōs, meaning "son of consolation" or "son of encouragement". A similar link between ”prophecy” and ”encouragement” is found in Paul’s letter to the Corinthians (I Corinthians 14: 3) (https://en.wikipedia.org/wiki/Barnabas)

Perhaps his encouragement was also seen as prophetic.

Move 1: As part of Barnabas' encouraging others, he gave people second chances.

a. It's one thing to say or even believe that people need a second chance; its another to be willing to give someone a second chance.

1. Take Saul for example.

2. He had been persecuting Christians. In fact, he has been there when Stephen was stoned to death.

3. Word had it that he as traveling to Damascus to persecute more Christians.

b. But now there are stories that Saul had changed.

1. something had happened to Saul on the way to Damascus. To hear Saul tell it, he had seen the risen Christ.

2. now, he supposedly acts differently.

3. Now, he supposedly talks differently.

4. Now, he supposedly has changed. In fact, he has some followers who are Christians, and, if the stories can believed, he is arguing with Greeks and Jews about Jesus.

5. Not everyone believes it. Some think it is an act. They do not know what Saul's end game is yet, but they do not trust him.

c. This is when Barnabas steps in and offers to team us with Saul.

1. Not just saying that Saul needs to be given a second chance, but living it.
  1. Barnabas goes to the core leadership of the early church in Jerusalem and tells Saul's story and how Saul has changed.
  1. Barnabas stakes his well-regarded reputation on Saul.
d. it works.

1. Because Barnabas is so well-respected; because Barnabas has proven himself again and again; people give Saul a second chance.

2. Saul, who will become Paul and establish himself as one of the great evangelists of the early church, gets his opportunity because Barnabas is willing to give him a second chance.

Move 2: Fast forward in Paul and Barnabas' relationship.

a. they have become well-known as a team.

1. they have accomplished a lot.

2. many in the early church can look back and see how Barnabas and Paul shared the good news of Jesus Christ with them.

b. We also know that Barnabas and Paul worked to train others, both local leaders and people who would travel with them.

1. one of those persons was John Mark.

2. John Mark had done some things with them, but he had failed in a previous time.

3. He had backed out on their mission trip to Pamphylia.

4. he had not done the work with them.

c. Paul wants no part of john Mark.

1. He had failed them once; there was no second chance.

2. We see the irony, of course. Paul, who had been given a second chance by Barnabas, is not willing to give John Mark a second chance.

3. before judging Paul too harshly, however, think about how hard it is to give people a second chance, particularly when they have let us down.

4. I have heard stories from my daughters when they have group projects at school about those people who let the group down and do not do what they were supposed to do. Typically, the person does not get a second chance – the group sort of cuts them out of the process (one of my daughters sent me a statement that said, 'I’m going to ask the people in my group project to be my pall bearers. That way they can let me down on last time.”

c. But Barnabas wants to give John mark a second chance.
  1. His insistence that John Mark be given a second chance causes friction with Paul.
  1. ultimately, it leads to Barnabas and Paul going their separate ways.
3. There may have been other issues below the surface, but their split takes place in large part because Barnabas wants to give someone else a second chance, and Paul does not.

Move 3: the God of second chances.

a. Barbara Brown Taylor, The Preaching Life: “God’s power is not a controlling power, but a redeeming power – the power to raise the dead, including those who are destroying themselves…” (10)
  1. To speak of God is to speak of God's desire and power to redeem.
  1. biblical story is littered with second chances.
2. One of the best examples is right off the bat – Adam and Eve get expelled from the Garden of Eden, but God provides clothes for them so they can survive outside of the garden.

3. I know that there are circumstances where we have to set parameters.

4. But this morning I want us to lay claim the God of second chances.

b. Not just about God giving second chances for sake of people getting another shot at it.
  1. reveals God's desire to redeem us
  2. To give us the opportunity to leave behind that which holds us back and embrace that new person God calls us to be.
     3. WE can only get to that new person by being given a second chance.

c. Good news.-- not just biblical characters, but you.
  1. What Barnabas does for Paul reflects what God does for us.
    1. God gives us a second chance. Maybe even a third chance or more.
    1. God's desires that each of us give up that which holds us back and move forward to become the new creations that God calls us to be.
    1. if we do not quite get it right, there is another chance.
    1. Perhaps you have had someone in your life like Barnabas. Someone who gave you a second chance so that you could grow as a person.
c. Are we willing to respond to be people who give others second chance?
  1. Les Miserable At night, Valjean runs off with Myriel's silverware. When the police capture Valjean, Myriel pretends that he has given the silverware to Valjean and presses him to take two silver candlesticks as well, as if he had forgotten to take them. The police accept his explanation and leave. Myriel tells Valjean that his life has been spared for God, and that he should use money from the silver candlesticks to make an honest man of himself.

Instead of being send back to prison and being stuck in who he was, Valjean is given a chance to make a new life.

    1. Much of the novel follows Valjean as he lives out that second chance.
    1. How willing are you to give someone a second chance?
    1. are you more like Paul, who does not want to risk someone failing him?
    1. or can you find it in yourself to be like Barnabas, and give others another chance?
Conclusion: I've learned that life sometimes gives you a second chance. Maya Angelouhttp://www.wisdomquotes.com/quote/maya-angelou-14.html

With all due respect to Angelou's wisdom, I might put it this way: I have learned that God gives me a second chance because God desires to redeem me. Amen.