Reflections on "Do Whatever He Says" John 2: 1-11; John 9:13-33

If you want sermon to be a like a cafeteria, full of nice options that you can put together to be fed, then you might like this sermon.  I think there are several different ideas that have merit.  If you want a sermon to be like a gourmet meal, with different spices and and foods blended into one meal of fine dining, you will probably not appreciate this sermon -- too many ideas not blended together into one theme.

These are the two stories that Hamilton uses in his chapter this week on "miraculous signs."  I tried not to give too much information from Hamilton's chapter, but I did choose to explore both stories.  Perhaps I should have narrowed the focus even more and just used one of the stories.

(John 9: 13-33) They brought to the Pharisees the man who had formerly been blind. Now it was a sabbath day when Jesus made the mud and opened his eyes. Then the Pharisees also began to ask him how he had received his sight. He said to them, “He put mud on my eyes. Then I washed, and now I see.” Some of the Pharisees said, “This man is not from God, for he does not observe the sabbath.” But others said, “How can a man who is a sinner perform such signs?” And they were divided. So they said again to the blind man, “What do you say about him? It was your eyes he opened.” He said, “He is a prophet.” The Jews did not believe that he had been blind and had received his sight until they called the parents of the man who had received his sight and asked them, “Is this your son, who you say was born blind? How then does he now see?” His parents answered, “We know that this is our son, and that he was born blind; but we do not know how it is that now he sees, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself.” His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed Jesus to be the Messiah would be put out of the synagogue. Therefore his parents said, “He is of age; ask him.” So for the second time they called the man who had been blind, and they said to him, “Give glory to God! We know that this man is a sinner.” He answered, “I do not know whether he is a sinner. One thing I do know, that though I was blind, now I see.” They said to him, “What did he do to you? How did he open your eyes?” He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?” Then they reviled him, saying, “You are his disciple, but we are disciples of Moses. We know that God has spoken to Moses, but as for this man, we do not know where he comes from.” The man answered, “Here is an astonishing thing! You do not know where he comes from, and yet he opened my eyes. We know that God does not listen to sinners, but he does listen to one who worships him and obeys his will. Never since the world began has it been heard that anyone opened the eyes of a person born blind. If this man were not from God, he could do nothing.”“Do Whatever He Tells You” February 21, 2016; FPC, Troy John 2: 1-11; John 9: 13-33

Introduction: A friend of mine asked if Jesus had practiced turning water into wine before this moment at the wedding in Cana (Dennis Piermont, sermon preached, copyright, 2016)

Isn't that a ritual of being a kid? Trying to be a magician.

Brought back memories of a magic kit that I had as a kid. A black cape. A magic wand. A table I could put together to set things on and hide my sleight of hand behind. Didn't have much sleight of hand. I had one magic show for siblings and neighbors – a few magic tricks performed while they were shouting out what I was doing. maybe a card trick or tow worked.

History repeated itself when one my daughters received a magic kit as a Christmas gift one year. I think the magic wand was used, but most of the other stuff stayed in the box.

But Jesus was pretty good. Maybe he had been practicing more..

Can't you hear his mother, “Jesus, have you turned the water into wine again?”

“Stop that. You know you're not allowed to drink wine!”

a. This time he is at a wedding.

1. At the wedding we meet Jesus' mother for the first time in the Gospel of John.

2. Remember the Gospel of John does not have a birth narrative, no Mary in Bethlehem.

3.  Now here she is, although the Gospel of John calls her the “mother of Jesus” (although we might note that in the Gospel of John, she is never called Mary; instead, she is always referred to as the mother of Jesus – New Interpreter's Bible, Volume IX, 536).

b. The mother of Jesus discovers they have run out of wine.

1. She imposes on Jesus to do something about it.

2. find it fascinating that Jesus really does not want to get involved.
3. I can see him enjoying the conversation at his table, and here comes his mother. “Jesus, they're out of wine.”

4. Instead of “c'mon mom, leave me alone,” he answers with “My hour has not yet come.”

5. a phrase we will discover several more times in the Gospel of John.
6. A phrase that means the time of fulfillment is not quite here.

7. perhaps Jesus making a theological statement; perhaps just blowing off his mother.

c. She ignores him.

1. She tells the servants, “do whatever he tells you.”

2.  No grand pronouncement that something exciting is about to happen.

3.  No setting the stage for the appearance of the Son of God.

2. No “Wait until you see what miraculous thing my son is going to do.”

5. Just, “Do whatever he tells you.”

6. The servants may not yet know who Jesus is, but his mother gives them a pretty good modus operandi: “do whatever he tells you.”

500. They do.

1. Not magic.
2.  No waving of a magic wand; instead instructions to fill the stone jars used for purification rituals with water.

3.  Lots of water. 150 – 180 gallons.

4.  Then, when the jars are filled to the brim Jesus turns the water into wine.

5.  The stone jars being transformed from their use in rituals to housing the first of Jesus' miraculous signs in the Gospel of John.

6.  Note – The Gospel of John does not have miracles.

3. It has miraculous signs.

4. Remember from last week, in john the event is more than the event itself.

d. the turning of water into wine is not just a good way to extend the reception, but it also points to who Jesus is.

1. the one who brings new life in abundacne.
2. The one who transofrms the rituals of first century Judaism into signs of the abundant life to which jesus invites them.

3. this miraculous sign reveals what can happen when we “do wahtever Jesus tells us.”

Move 2: the blind beggar discover what can happen when he does whatever Jesus tells him.

a. We know his story is an important one because it takes up a whole chapter of the Gospel of John (roughly 5% of John is this single story).

1. The story contains a lot of back and forth with the Pharisees.

2. Clearly, the point being made is more than the healing of blind man.

b. From the beginning, this story reveals a truth about Jesus.

1. note that the story is told in the context of the question: who sinned to make this man blind? The man himself or his parents?

2. the question reflects their understanding that illness and handicaps were an indication of sinfulness.

3.  Jesus debunks this theory.

4. To have new life in Christ means new understandings, one of which is to no longer blame people's difficulties on their sinfulness.

5. To have life in Christ means moving beyond that negative understanding of God and to grow into the life-giving understanding of God.

b. the blind beggar does not make things complicated.

1. Jesus puts a mud salve on his eyes and tells him to go wash off the mud in the pool of Siloam.

2. He does what Jesus tells him to do, and he regains his sight.

3. The simplicity of that response feels similar to the water into wine miracle at the wedding in Cana.

4. “do whatever he tells you,” leads to new life.

c. Contrast that simple response with the Pharisees.

1. The Pharisees seem to care little about the healing that has taken place.

2.  They are too busy wondering if Jesus had violated the law against working on the sabbath by performing a healing on the sabbath.

3.  They want to know who gave Jesus the authority to heal.

4.  They want to uncover the deeper truth of who Jesus is, and they assume that truth will reveal Jesus as some sort of sinner.

5. But the no-longer blind man will have nothing to do with that.

6. He will not try to and guess who Jesus is or make any assumptions about Jesus. He just knows that he was blind and now he sees (Note – Hamilton refers to the story of John Newton, the writer of the hymn Amazing Grace, who was a slave trader turned pastor, and who penned his hymn based on his transformative experience).

7.  Pretty simple for him.

“Do whatever he tells you” worked pretty well for the blind man.

Move 3: As we read about these miraculous signs this week, you are invited to lay claim to what they reveal about Christ.

a. Our Lenten journey does not reveal a magician, but the one who invites us to new life.

b. I saw the movie Risen this week-end.

1. as you may know, the movie follows a Roman centurion, Pontius Pilate's right hand man, as he sees the crucifixion and then leads the investigation into what happened to the body of Christ after the tomb is discovered to be empty.

2. Late in the movie the Roman centurion who is tracking down the disciples had joined them on the beach at the Sea of Galilee where the resurrected Christ joins them (the movie seems to be following the Gospel of John at this point).

2. The camera moves away from the disciples and reveals a man with leprosy being discarded on the ground, banished from being around anyone.

4.  As this is happening, the centurion has a has a conversation with one of the disciples.

“Did you know Jesus was going to be raised from the dead?.”

“he had told us, but we doubted.”

“Why then do you believe?”

“Watch this,” the disciple responds, and they watch as Jesus heals a man who had been isolated and ostracized for his leprosy.

The miraculous sign was more than the healing in the moment – it was the reason for disciples to believe, to have new life in Christ, to hope in the resurrection.

c. “do what he tells you?”

1. It worked for the servants at the wedding in Cana.

2. Do what he tells you and discover life in Christ.

1. Discover a life of abundance.

4. discover new life in Christ that is not bound by the rules and regulations of the religious authorities.

5. Lay claim to the one who makes the blind see.

d. Discover that life now.

1. the water was changed into wine and drunk at the reception.

2. The blind man did not have to wait for his sight to return at some time down the road.

3. the life to which Christ invites us begins now.

Conclusion: We are back to the reason the gospel of John was written – so that you might believe that Jesus is the Messiah and have new life in his name. Amen.

"Do Whatever He Tells You" John 2: 1-12; John 9: 13-33

We continue through our Lenten study of John:  The Gospel of Light and Life, by Adam Hamilton. This week, we reflect on the "miraculous signs" that Jesus does.  Hamilton notes that these acts are not called miracles, but miraculous signs.  This builds on the theme introduced last week that what happens in John is more than the event itself, but includes what the event reveals about God.

The two particular events we focus on this week are the turning of water into wine by Jesus as the wedding at Cana and the healing of the blind beggar.  These are two of the seven miraculous signs that Jesus does in Chapters 2-12 of the Gospel of John (the healing of the blind beggar takes up all of Chapter 9).

Either of these two stories could be a whole sermon, or maybe even a sermon series!  Covering both in one sermon will be a challenge.

Water into wine:  my favorite part of this sign is the interplay between Jesus and his mother.  Hamilton does not spend much time on it, but I find it fascinating that Jesus does not really want to do anything, but he does so at his mother's insistence.  And he does so with style, producing the best wine of the night.  Interesting that Jesus announces himself with reluctance, and only at the behest of this mother.  I also am interested in his mother's instructions to the servants, "Do whatever he tells you."  Trust that Jesus will do something, but also a simple instruction.  it has me wondering about discipleship being simply "do what he tells you!"

Hamilton points out that John notes the jars were made of stone and were used for Jewish purification.  He suggests this proves that the point is not turning water into wine, but "how life in Christ is richer and more joyful than the ritualistic religion of first-century Judaism" (Hamilton, 35)

Hamilton also notes that in the Old Testament wine "is often used as a metaphor or a sign of blessings and goodness and joy," so the use of wine in this story points out what life in Christ will be like (Hamilton, 36).

As we reflect on the story of the healing of the blind beggar, note that the story begins with the statement that the man is not blind because of his sinfulness or the sinfulness of his parents.  This debunks the prevalent idea in that time that illness or handicaps were the result of someone's sins.  Perhaps part of what it means to have new life in Christ is to move beyond that negative understanding of God and to grow inot the life-giving understanding of God.

I am struck by how the blind beggar does not make things too complicated.  He does what Jesus tells him to do, and he regains his sight.  The simplicity of that response feels similar to the water into wine miracle at the wedding in Cana.

Hamilton sees the blind beggar as representing each of us who are born blind beggars and need to know the new life Christ offers us (42).  He also points out the contrast between the blind beggar who listened to Jesus and found healing and the religious authorities who argue about who Jesus is and in doing so miss the opportunity for new life in Christ (43).  Hamilton also makes not of the repeated use of the water image in the Gospel of John (42).

What seems interesting to you from these stories?

Reflections on "Jesus, the Flesh Light" John 1: 1-18; John 20: 30-31

This sermon begins our Lenten series that follows Adam Hamilton's book John: The Gospel of Light and Life.  It will be an interesting book for the small groups, and it includes reading through the Gospel of John over the course of Lent.  The sermon each week will present the material that is being studied in the small groups.

A huge challenge is how to keep the sermon from being a book report or so full of information that it cannot be effective as a sermon.  Someone critiqued a sermon (not mine this time!) recently and told me that it was a sermon that was better read than heard.  I am going to have to work to keep my sermons this Lent from falling into that category.

I will try to be good about noting when I am using Hamilton's thoughts, and certainly I will put quotes around direct quotes I use from his book.  I found this week that much of his material -- for instance, his analysis of light and darkness -- is pretty basic information about John, so what I know from previous studies and preaching blends with what he is writing in his book.

(John 1: 1-18) In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God. And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth. (John testified to him and cried out, "This was he of whom I said, 'He who comes after me ranks ahead of me because he was before me.'") From his fullness we have all received, grace upon grace. The law indeed was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God. It is God the only Son, who is close to the Father's heart, who has made him known. (NRSV)

“Jesus the Flesh Light” February 14, 2016; FPC, Troy John 1: 1-18; John 20:30-31

Introduction: In my New Testament class in seminary when we began studying the Gospel of John, my New Testament professor told us, “you either have a feel for John and get John, or you don't!”

On this first Sunday of Lent, we begin our Lenten study of John:The Gospel of Light and Life by Adam Hamilton. Each week, we will have a variety of small groups to discuss a chapter in the book. My sermon each Sunday morning will kick-off the week's conversations.

I would also note that at the end of each chapter in the book is a chunk of the Gospel of John to read. If you read that each week, you will have read the Gospel of John in its entirety during Lent, which would not be harmful to you!

I hope that at the end of Lent, you will “get” John.

Move 1: The Gospel of John is different from other gospels.

a. the other three gospels – Mathew, Mark, and Luke – are known as the synoptics -- "with the same view."

1. They each have their unique qualities, but they work from the similar source materials.
2. They share many of the same stories and Jesus comes across in similar fashion in all three of the synoptic gospels.

b. John is the outlier. Lots of differences in John.

1. Location of the action.

2. In John, most of the action takes place around Jerusalem.

2. the other three gospels spend much of their time in Galilee.

b. Stories Jesus tells.

1. Jesus speaks in parables in the synoptic gospels.

2. In John, Jesus speaks in metaphors that are more obtuse.

c. Greatest difference in is the philosophical language that John uses.

1. The opening passage that we read is a great example of this.

2. Scholars believe that these eighteen verses were an early Christian hymns influenced by Greek and Jewish philosophical thought and language (Hamilton, 15)

2. “In the beginning was the word, and the word was with God, and the word was God.”

4. You read that, and you're probably going “uh, oh, this sounds like philosophy class. How am I supposed to figure that out?”

3. That kind of language is not found in the other three gospels. They are more concrete in their language and images.

4. This philosophical language would have been accepted in Greek philosophical and Jewish philosophical circles in the time in which the Gospel of John was written.

5. In fact, most of these opening verses would have been interchangeable with other philosophers writing at that time, particularly the emphasis on “logos,” which is the Greek word for “word.”

6. Jewish philosophers loved this type of language and emphasis on the “Word.” after all, God spoke to call the world into being; God spoke through the Ten Commandment from on high; God spoke through the prophets.
7. The Gospel of John begins like another philosophical treatise on how God is the Word.
   d. But in the flow of this philosophical language, John throws a curve.

1. He moves from the language of the philosophers and makes a bold, unique statement that would never be spoken by the philosophers (Hamilton, 17)

2. He announces to the world “and the word became flesh and dwelt among us.”

3. God is no longer “Logos” the Word that speaks from the heavens, the word that speaks from some far away place, the Word that needs to studied and nuanced to understand.

4. God is Word that come near, Word that joins with us in our human condition.

Move 2: Jesus is the Word made flesh.

a. As you will discover, the Gospel of John does not have the story of Jesus' birth.

1. No Mary receiving a visit from an angel in the night and agreeing to bear God's son.

2. No angel visiting Joseph to convince him to stay engaged to Mary.

3. No journey to Bethlehem and ending up out with the animals to give birth to the Christ-child.

4. No shepherds in the fields hearing announcements from the heavens and heading off to Bethlehem to find the new born savior.

5, no wise men traveling from the east in search of the King of the Jews who has been born.

6. Just “and the word became flesh and dwelt among us.”

b. The Gospel of John tells a story not about the birth of Christ and all the details of that story, but about the God who chooses to step into our world and our lives.

1. We see this foreshadowed in the first verse when John begins, “In the beginning was the Word....”

2. “In the beginning” takes us back to Genesis, back to the God who chooses to create humanity.

3. That story continues in John's time, but as the philosophers share their theoretical arguments for God, John points to the God who comes in flesh.

4. Not a theory, but a God who is known to us through another person, through Jesus Christ.

6. To understand the Word of God is to know Jesus Christ, the one in whom God is made known.

7. To be in relationship with God is lived out in relationship with Jesus Christ.
8. The philosophical becomes concrete.

c. John's gospel will focus on the difference that Christ’s birth makes for all of us. (the following blog entry by David Lose, Lutheran Theological Seminary at Philadelphia, PA speaks to this; http://www.workingpreacher.org/craft.aspx?post=2980).

Move 3: According to John, a significant difference is Christ's call for us to abide in him.

a. Hamilton points out that in the other three gospels, the Jesus wants people to "follow me."

1. We know the story. The soon-to-be disciples are in their boats fishing.

2. The signature story happens when Jesus is walking along the beach and see people fishing in their boats. Jesus calls out to them, “follow me, I will make you fish for people,” and they get out of their boats and follow Jesus.

3. The questions Jesus asks his disciples, the challenges he puts before those he meets is about giving up their possessions, giving up their lives and following Christ.

4. I find this a powerful way to engage God's call to give up our old ways and be transformed.

b. The Gospel of John, however, has a different perspective.

1. Jesus wants people to "believe in him and abide in him" (Hamilton, 10).

2. Not follow Christ, but have new life in him.

3. Hamilton points out that the Gospel of John uses the word “life” forty-even times.

3. We read John's rationale for writing the Gospel of John earlier. John desire that we “believe that Jesus is the Christ, God's Son, and that believing, you will have life in his name.”

4. Our lives transformed when we abide in Christ’s life.

5. this emphasis on “life” is often tied to eternal life.

6 The Gospel of John is the only gospel that records the story of Jesus talking with Martha and then Mary after their brother Lazarus has died, the time when Jesus announces, ““I am the resurrection and the life. Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die.” (John 11: 25,26).

c. IN his book, Hamilton shares part of article by Russell Moore who writes that for too long we have told people to invite Jesus into their lives.

1. But Moore notes that “Jesus does not want to be in your life. Your life's a wreck. Jesus calls you into his life. And his life isn't boring or purposeless or static. It's wild and exhilarating, and unpredictable [Hamilton, 21, 22 where he quotes Russell D. Moore, “A Purpose-Drioven Cosmos: Why Jesus Doesn't Promise Us an 'Afterlife,” Christianity Today 56 (February 2012): 33].

2. In the Gospel of John, John is actually less interested in the birth of a baby at Bethlehem than he is in the birth of you and I as children of God.

Move 4: Darkness and light

a. Darkness

1. Gospel of John, if you find a misunderstanding or something bad happening, it is usually under the cover of night.
2. If you have ever entered a dark room or a dark alley at night with no lights and felt a little fear and wished for a flash light to shine to bring some light to the darkness, you understand the point that John is making.
3. John looks to the darkness of our lives and our world – the things we hide in us, the things we hide from others, the things we hide from, the things we fear, and sees the need we have for light.

b. the light comes to expose the darkness.

1. The fear of the dark gives way to the light that enters.

2. Ann Lamott, and author who also teaches about writing, comments on writing: “the great writers keep writing about the cold dark place within, the water under a frozen lake or the secluded, camouflaged hole. The light they shine on this hole, this pit, helps us cut away or step around the brush and brambles; then we can dance around the rim of the abyss, holler into it, measure it, throw rocks in it, and still not fall in. It can no longer swallow us up. And we can get on with things.” Did Christ do the same when he comes as the light in darkness? (bird by Bird, 198)
3. When Jesus comes as the light in the world, he exposes the darkness and invites us to dance in the life we have in Christ.

"Jesus, the Flesh Light" John 1: 1-18; John 20: 30-31

On this first Sunday of Lent, we begin our Lenten study of John:The Gospel of Light and Life by Adam Hamilton.  Each week, we will have a variety of small groups to discuss a chapter in the book.  My sermon each Sunday morning will kick-off the week's conversations.

We begin with the first chapter of John.  Hamilton points out that in the other three gospels (known as the synoptics -- "with the same view") the Jesus wants people to "follow me," but in John, Jesus wants people to "believe in him and abide in him" (10).  For me, that's not a very helpful distinction because it suggests that John is for thinking, and I like the idea of the commitment to follow.  On the other hand, John does write in the philosophical language of the time, which might make that distinction a fair one.

Hamilton stresses that Jesus came in the flesh.  By calling Jesus "the Word," John connects with the philosophical language, but the shift to the Word made flesh is something that philosophers of the time would not do (17).  What does this tell us about the God we worship and how God breaks the mold of what people expect from God?  What is the significance of the fact that God breaks the mold in favor of being one of us?

Hamilton also reminds us of the way the Gospel of John plays with the images of light and darkness. What would you describe as the "darkness" in your life or your world today?  How does Jesus bring light to that darkness?

Reflections on "Called to Serve" Luke 9: 28-37; 2 Corinthians 4: 1-7

The sermon went ok.  It felt like I had preached the sermon before -- that is, the point I emphasized has been emphasized by me previously in either a teaching or preaching context.  I suppose one of the challenges of a long-term pastorate is preaching the same texts in the lectionary.  I have probably preached this exact text from this pulpit six times, and probably preached the parallel stories from the other gospels multiple times.  Maybe one of the issues I had with this sermon is that I have several other sermon approaches for this text that I remember, and I like them better than what I did today!

I never did figure out what to do with the 2 Corinthians passage.

In my original notes, I planned on talking about the inner call we feel and the outer call the community confirms. But as the sermon shifted to being called to serve,  that them got left behind. If I had not abbreviated the sermon because of communion and ordination/installation of officers, I might have added it back. 

“Called to Serve” February 7, 2015; Call Mini-series; Luke 9: 12-21; 2 Corinthians 4: 1-7

(Luke 9:28-37) Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. Just as they were leaving him, Peter said to Jesus, "Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah" --not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, "This is my Son, my Chosen; listen to him!" When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen. On the next day, when they had come down from the mountain, a great crowd met him. (NRSV)

Introduction: The sermon title started out as “Called to Lead.”

Sort of the culmination of our reflections the past few weeks on God calling us.

Built in sermon illustration with the ordination and installation of Ruling Elders and Deacons. The image we will see later in the service of those being ordained kneeling and the laying on of hands which connects us back to the leadership of the early church

The Scripture lesson of this Transfiguration Sunday fits the theme of “called to lead:” the core leaders among the disciples, Peter, James, and John, called by Jesus to go up on the mountaintop with him.

The historic leaders of Israel, Elijah and Moses, make an appearance on the mountaintop.

The voice of God confirms that Jesus is the ultimate leader, the Son of God.

Called to lead. But then they came down off the mountain.

they came down off the mountain. Literally.

Jesus, and Peter, James, and John come down off the mountain and are met by a great crowd.

Just prior to going up on the mountaintop they have fed the 5000.

Soon, Jesus will be performing healings.

They came down off the mountain and “called to lead” became “called to serve.”

Move 1: Jesus called them (Jesus calls us) to serve.

a. the disciples 'initial reaction to seeing Jesus transfigured and finding Moses and Elijah with them on the mountaintop is to make the mountaintop their home.

1. Peter has an idea. Let's build dwelling places and stay awhile.

2. Hang out together.
3. Have sort of a Winan's moment – time together away from everyone else.

b. That initial reaction asks a fundamental question about God's call to follow Christ.

1. Is it a call to private time with Jesus?

2. A call to focus on me and Jesus?

3. should the focus of our discipleship be about finding time and place for us to be alone with Jesus?

100. Our relationship with Christ is critical.

1. That's one of the reasons why God sent Christ to live among us.

2. So that we can have a personal relationship with Christ.

3. Later when we ordain ruling elders and deacons the first question is: Do you trust in Jesus Christ your Savior, acknowledge Him Lord of all and Head of the Church, and through him believe in one God, Father, Son, and Holy Spirit?

4. A relationship with Christ is fundamental to who we are.

5. But the relationship with Christ is not the final destination.

6. Joining with him leads us into the world to serve

Move 2: We are called to serve the crowds

a. We are told that a great crowd waited for Jesus and the disciples to come down off the mountaintop.

1. In a world with lots of needs, the crowds sought out Jesus and his disciples to help them.

2. Rodney Stark's The Rise of Christianity this week and came across his discussion of the plague of 156 A.D. which killed about a third of the Roman population (possibly smallpox's first arrival in Europe). Stark claims that the fact that Christians were obligated by their teachings to tend the sick and poor whereas pagan religion and philosophy had no such obligations made a difference. The provision of ordinary nursing care might, Stark claims, have reduced the mortality rate from 30% to 10%. Not just among Christians but among those pagans with whom they were in contact and to whom the injunction to serve would also apply.

3. think about our own world – fear of terrorism; war; some go hungry; natural disasters strike; struggles are real.
4. People are hurting.
5. Jesus calls us and sends us into that world to serve the crowds.

5. For years St. Anthony's Catholic Church in San Francisco has served meals to people in need. Over the church entrance is the Latin phrase “Caritate Dei.” One day a young mechanic, just released from prison, entered the door and sat down for a meal. A woman was busy cleaning the adjoining table. “when do we get down on our knees and do chores, lady?” he asked. “You don’t” she replied. “then when’s the sermon coming?” he inquired. “Aren’t Any,”She replied. “How about the lecture on how to life my life?” “not here.” she said. The man grew suspicious. “Then what’s the gimmick?” The woman pointed to the sign over the door. “What’s it mean lady?” “Out of love for God.”

b. Favorite question – Will you pray for and seek to serve the people with energy, intelligence, imagination, and love?

1. The officers of the church, committed to serving Christ, turning outward to the people.

2. In the immediate context, the people of the congregation; in the broader context, the people of God in the world.
3. A questions designed for those called into leadership of this congregation to lead us into the world to serve God's people..

Conclusion: When you see the officers to be ordained on their knees and the laying on of hands, it is a reminder that calling leaders traces back to the the traditions of the early church.

But as you see them on their knees, notice that it is not just are on their knees.

Part of the tradition; laying on of hands; powerful to see that connection.

But notice also that as they are on their knees, it is a wonderful images of those called to leadership in a position of humble servanthood. Those called to lead, on their knees prepared to serve.

"Called to Serve" 2 Corinthians 3: 12 - 4:7; Luke 9:28-37

This Sunday is Transfiguration Sunday, the Sunday the lectionary has the story about Jesus going up on the mountaintop with the disciples and then is transfigured before their eyes.  Because it is part of the lectionary, I have preached this text numerous times.  It is also the Sunday we ordain and install the church officers.  Finally, it is the last Sunday in the preaching mini-series on "Call."  The ordaining and installing of the elders and deacons is a visual illustration that can complement the sermon if done correctly!

I am focusing on the return of the disciples from the mountaintop to serving the people.  Perhaps the image of officers on their needs with the laying on of hands can be a complementary image of what it means to be called to serve.

The portion of Paul's letter has lots of great images, but I am leaning toward the reminder he offers that all we do, we do for Jesus Christ.  That should be a nice reminder that our call to serve begins with our call to follow Christ.

I am also reflecting on the Reformed tradition's understanding that there has to be an inner and an outer call for a call to be be real.  The person feels the call; the community confirms the call.

I am struck by the fact that when the disciples came off the mountain with Jesus, a great crowd waited for them.  Who is waiting for us in the world?