Reflections on "A Revealing God" Exodus 3: 1-8;

 A little late posting these reflections.

We are doing a "big book" approach to Lent this year, which means the sermons will follow the weekly discussions in the book we are reading through Lent.  the good news (I guess) -- I don't have to search to find a sermon topic or Scripture lesson each week, and most weeks I will have met with a class on Wednesday nights to discuss the sermon topic before I write the sermon.  the not so good news -- I have to follow the theme, or at least try to follow, established by the author. 

This week was a great story from Exodus.  I love this passage.  I have preached it several times through the years.  I found earlier in the week the article that talked about shoes.  The article was more focused on the idea preachers need to take off their shoes when they come before God and how preachers ought to prepare to meet God, but it led me to think about what shoes any of us might choose to wear to meet God.  I had some fun with that part of the sermon.  If I had not been following the theme of the devotional guide, I would have enjoyed building a full sermon around the theme of the shoes we might wear when meeting God.

Each week in worship we are doing a Lenten litany from the devotional guide.  If you want to see it, you can go to saint-andrew.com to see a pdf of the week's bulletin.  

“The Revealing God” SAPC, March 5, 2017; Exodus 3: 1-15

Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of God. 2 There the angel of the Lord appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. 3 Then Moses said, “I must turn aside and look at this great sight, and see why the bush is not burned up.” 4 When the Lord saw that he had turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.” 5 Then he said, “Come no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground.” 6 He said further, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God.

7 Then the Lord said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, 8 and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. 9 The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them. 10 So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.” 11 But Moses said to God, “Who am I that I should go to Pharaoh, and bring the Israelites out of Egypt?” 12 He said, “I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain.”

13 But Moses said to God, “If I come to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 14 God said to Moses, “I am who I am.”[a] He said further, “Thus you shall say to the Israelites, ‘I am has sent me to you.’” 15 God also said to Moses, “Thus you shall say to the Israelites, ‘The Lord,[b] the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you’:

This is my name forever,

and this my title for all generations.

Introduction:  Spending Lent focusing on a Lenten study entitled The God We Can Know (by Rob Fuquay).  

Wednesday night class and two classes on Sunday mornings will be over the weekly topic.  See a DVD; discuss the them of the week.  

You can also pick up the study guides.

Sermons through Easter will follow the weekly theme.

We will reflect on the God we can know primarily through the “I am” statements that Jesus makes.

You know, when Jesus says, “I am,” and then uses an image to describe who he is.

This first Sunday in Lent, however, we find ourselves with Moses at a bush.  

Not just any bush, but a burning bush.  And not just a burning bush, but a burning bush that will not be consumed (it keeps burning!).

And not just a burning bush that keeps burning, but a burning bush from which Moses hears the voice of God. 

Ridiculous story.  In my house in OH, the backyard was encased in giant bushes to the back (so big I had to use a ladder and go into my neighbor’s yard to get the back half); other assorted flowering bushes along the other sides;  I spent a lot of time in the bushes; never had one burn; never heard the voice of God.

Ridiculous story -  unless, unless the God whose voice Moses hears from the burning bush is the God who desperately desires to be revealed to us.

Move 1:  God wants to be known by us.

a.  Irony that the Israelites make it difficult to see God.

1. The Israelites thought of God as so holy, so awesome, that they dared not look at God, or say God’s name, or wear their sandals in God’s presence.

3. we who come to God through a personal relationship with Christ sometimes miss that awesome, mysterious, fear-inspiring image of God that the Israelites had.

2.  Israelites had protocols to protect them from God.  I wonder if we also create ways to “protect,” or avoid, or make it difficult to see God in our midst.

3.  never look for God.

4. limit God to the God of Sunday mornings.

5.  Fill our lives so full with other things, we have no time or energy to discover God in our midst.

6.  name for yourself how you make it difficult to see God.  

7.  Lent invites us to move beyond this things and look in news for how God is being revealed to us.

b.  God announces to Moses, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.”

1. A reminder that  God has made God’s self known previously.

2.  appearing in the burning bush may be a new method, but God has been showing up been again, and again, and again.

3.  when we speak of God, we speak of the one who has a history with us.

4. We can point to times in our past when God has been present and at work among us.

b.  God shifts the revelation to Christ.

1.  A reflection of the God of Incarnation — God revealed to us in the person of Jesus Christ.

2.  The shift from God saying, “I am…” through the mystery of the burning bush to Jesus saying “I am” while living in our midst, in the flesh.

2.  Jesus who says, “I am the light of the world”

3.  “I am bread of life”

4. “I am way, the truth, the life”

5.  “I am the resurrection and the life”

6.  tantalizing tangle of concrete realities intertwined with a host of possibilities.

Move 2:  As God is revealed, we discover a host of possibilities.

a.   Exodus story.

1.  Moses stares at the burning bush that will not be consumed, the burning bush from which he hears the voice of God.

2. Moses hears God call him to lead the Israelites out of slavery in Egypt.

3. We might want to note that the possibilities God has in mind might be more than we bargained for. Moses probably did not begin his day thinking, “Oh, today I become the leader of God’s people!”

4. as Moses considers that possibility, or perhaps it is more accurate to say as Moses considers how to avoid that possibility, he asks God a question: “if the people ask me what your name is, what should I tell them?”

b. God says tell them that my name is “I am who I am,” or in the Hebrew it could be “I will be who I will be.”

1. A cryptic answer.

2. but also a name that speaks to the endless possibilities of who God is.

3. a name that says “You cannot confine me to whatever box you have.”

4.  A name that says, “you cannot define me, especially if you try to limit me to what you think it possible.”

5. “I will be who I will be”

5.  a name that not only points to the God who is ever before us full of possibilities, but the God who calls us to live into that which we have never even imagined.

Move 3:  What are we to do with the possibilities God reveals to us?

a.  Pay attention!

1.  wrote Elizabeth Barrett Browning in her poem “Aurora Leigh” notes “Earth’s crammed with heaven,” and every common bush afire with God: but only he who sees, takes off his shoes, the rest sit round it, and pluck blackberries.”  Blog Don't Eat Alone, Milton Brashear-Cunningham, 8/28/2011, http://www.donteatalone.blogspot.com/; full quo 

2.  God is not just the God who wants to be revealed, but the God who is being revealed.  

3.  Are you looking?

b. I recently read an interesting article about Moses at the burning bush. 

1. the author was exploring the part of the story where Moses took off his sandals and asked the question: what kind of shoes do we wear when we approach God (the actual question was focused on the preacher, as in “What shoes does the preacher wear? Anathea Portier-Young

Associate Professor of Old Testament, Duke Divinity School

Durham, NC; http://www.workingpreacher.org/preaching.aspx?commentary_id=2136)

2.  Fascinating question — what kind of shoes do you want to have on when you meet God?

3.  Worn sandals, sort of like what Moses might have been wearing when he heard the voice from the burning bush; sort of throwback approach.

4.  Your Sunday best so you are looking good and feeling holy?  I preached my first real sermon on New Year’s Day almost 30 years ago at Westminster Presbyterian Church in Corsicana, TX

I used money I had been given for Christmas to buy a new suit.  My sister saw me try on my sew suit with my old dress shoes and immediately took me to the shoe store to buy some brand new black, wing-tip dress shoes.  You’re not wearing old shoes to preach.

I still have those shoes, they’ve been resoled lots of times.  I don’t wear them that often but they stare at me from the floor of my closet and ask the question — Richard, are you putting your best effort into worship.

4.  High heels so you are tall and confident, ready to look God in the eye so to speak and figure out what God has in store for you?

5. Flip flops, because it does not matter what God reveals to you, you are headed to the pool for some relaxation and fun.

6. Work boots — ready to go

7.   jogging shoes — laced up and ready to run…away from God and anything God wants from you?

conclusion: God desires to be known to you.

God has amazing possibilities for you.

Are you ready? 

Reflections on "Somebody Who Saves Anybody" Acts 16:6-24

I reworked this sermon that I first preached in February, 2011.  i think the content got better the second time.  the biblical text below is just the second lesson, Acts 16: 16-24.  If you want to read the Lydia part of the story, go back to Acts 16: 6-15.

Two soloists from the choir (thanks Hannah and Barrett) beautifully sang the vocalist parts in the sermon.  As I have found previously, integrating music into sermons can be very powerful.  The Associate Pastor (thanks Lisa) suggested that the next time if the singers were in the congregation or came walking up through the congregation, it would add to the moment. I think she is correct and will do that one day!

I love the final story from Ron Hall and Denver Moore.  I have been told that a Sunday School class at St. Andrew studied this book when it first came out a few years ago, so I suspect some of the congregation was familiar with the story already.

“Somebody Who Saves Anybody”  FPC, Troy; February 20, 2017; Acts 16: 16-24

One day, as we were going to the place of prayer, we met a slave-girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling. 17 While she followed Paul and us, she would cry out, “These men are slaves of the Most High God, who proclaim to you[a] a way of salvation.” 18 She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, “I order you in the name of Jesus Christ to come out of her.” And it came out that very hour.

19 But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. 20 When they had brought them before the magistrates, they said, “These men are disturbing our city; they are Jews 21 and are advocating customs that are not lawful for us as Romans to adopt or observe.” 22 The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods. 23 After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely. 24 Following these instructions, he put them in the innermost cell and fastened their feet in the stocks.

Introduction:  

**** Female vocalist sings "Down To The River To Pray"

As I went down in the river to pray
Studying about that good ol' way
And who shall wear the starry crown?
Good Lord show me the way!

O sisters let's go down
Let's go down, come on down
O sisters let's go down
Down in the river to pray

MOVE 1:  Lydia chose to go down to the river and pray.

a.  Lydia was a woman who had some status in her community.

1. Lydia is a Greek name, which suggests that Lydia was not a Jew who had ended up as a stranger in Thyatira, but a Greek woman. 
2. Lydia apparently had her own business.
3. She traveled to Philippi.
4. She dealt in cloth.
5. Not just any cloth, but purple cloth. 
6. I remember a few years ago proofreading one of my daughters English papers and the topic was clothing fashions in the Renaissance and Elizabethan era.  Apparently, the styles of clothing worn indicated which class  you lived in.
7. We know that was also true in the time of the early church.
8. Purple was the color of royalty and power.  Lydia undoubtedly moved in the circles of the rich and powerful.

1. Lydia also had a house.  
1. A house where she decided who could be invited to visit.  
2. When she asks Paul and his associates to stay at her house, she does not have to ask permission from her husband or anyone else. She invites them to stay at her house.

1. Lydia was not defined as the wife of some husband, or as the daughter of some father; she  stood on her own, known by her name.  
2. In our time she would be an independent, upper middle-class business woman.

c. the fact that Lydia went down to the river to pray had significance as well.

1. It means that before meeting Paul, she had already chosen to worship God.
2. She belonged to a group of Gentiles who worshiped the God of the Jews, but were not Jewish.  And up to this point, she had not become a follower of Christ.
3. Some scholars think that the fact she was going to the river to pray indicated that there were not enough Jews in Philippi to form  the required quorum of 10 Jewish men necessary for a synagogue to be established.

In summary – Lydia was an independent woman who chose to worship the God of the Jews, even in a place where there were not enough Jews to have a synagogue.

She could choose to go down to the river to pray and worship God or she could choose not to - it was up to her.

***** Female vocalist sings "Down To The River To Pray"

As I went down in the river to pray
Studying about that good ol' way
And who shall wear the starry crown?
Good Lord show me the way!

O mothers let's go down
Come on down, don't you wanna go down?
Come on mothers, let's go down
Down in the river to pray

Move 2:  One woman did not have a choice about whether she wanted to go down to the river to pray or not.

a.  I would tell you her name, but we do not know it.

1. the slave girl does not mean enough to the story for her name to be mentioned.

1. She derived her value from how well she served the purposes of others.

1. Her slave owners saw her simply as profit.

1. Her affliction, the demons that resided inside her, gave her the ability to tell fortunes.

1. apparently, she was pretty good at telling fortunes because her owners made money off of her.

b. Paul rescues her in a sense.

1. But do not miss that she is almost as afterthought to Paul.

1. Paul takes notice of her only because she has become a nuisance to him.

1. Everyday she follows Paul and his friends around shouting out, “slaves of the Most High God.”

1. she is correct in her announcement. But, Paul finds it bothersome to have someone making a scene every day.

1. He does not seem to care about her for her sake; he cares about her as far is it impacts him.

1. So in the name of God, Paul drives the demon from her.

1. Suddenly, she is out of the picture.

1. The story shifts to her owners being angry withPaul for what he has done to take away the gift their money-making slave has.

1. In fact, when her owners bring charges against Paul, they do not even mention the slave girl. Instead, they argue that Paul and Silas are disturbing the peace with their preaching.

1. The slave girl is not even worth mentioning. 

We do not know if the unnamed slave girl would have liked to go down to the river to pray because she does not get to choose what to do with her life.

***** Female vocalist sings "Down To The River To Pray"

As I went down in the river to pray
Studying about that good ol' way
And who shall wear the robe & crown?
Good Lord show me the way 

Move 3:  We live in a very different time and place, but we recognize in our world some of what we read about Philippi.

a.  We recognize the Lydias in our world.

1. the people who are self-sufficient.

1. Who have some money and some status.

1. They have choices.

1. They can go down to the river and pray if they want; or not.

5.  We recognize Lydia because most of us identify with Lydia, not the slave girl.

b. We still have people like the unnamed slave girl in our world.

1. People who are marginalized.

1. Who do not have opportunity.

3.  who have very little power.

1. Who live without hope.

1. Hear the good news:  God connected with Lydia and the unnamed slave girl.

1. Lydia was already praying for God.

1. She was already seeking to worship God.

3. Now in this moment, she discovers the power of the resurrected Christ in her life.

d.  The slave girl also had some sense of the holy.

1.  She recognized Paul and his colleagues as “Slaves of the Most High”

2. she may have been filled with demons, but they did not keep her from seeing God’s presence in her midst.

1. Both Lydia and the unnamed slave girl are given new opportunities for life in Christ as Paul invites them to know the resurrected Christ.

1. Lydia seems to have changed in the way we can best understand.

1. she opens her home to other servants of God.

3.She gets baptized.

1. She has her whole household baptized.

1. We know she became a leader in the early church.

1. Encountering Christ through Paul changed her life in ways we recognize.

1. We know less about the unnamed slave girl.

1. But her life had been altered in a powerful way when Paul banished the demons from her.

2.  But, she was freed from her affliction.

3.  And she now knew the love of God for her and the power of Christ to transform her life in concrete ways.

e. Hear the good news – the God who connected with Lydia and the unnamed slave girl desires to connect with you; 

1.  Christ invites you to new life.

2. Just as Lydia was baptized, we gather around the waters of baptism to announce that the one who claims Jackson in the waters of baptism has claimed us and calls us to be transformed.

Conclusion:  The book Same Kind of Different As Me, Ron Hall and Denver Moore, 231.

it tells the story of Ron Hall, an wealthy white, international art dealer, and Denver Moore, an African-American, who had grown up in poverty in LA and had been homeless on the streets of Ft. Worth when he met Ron Hall and his wife Debbie.

The story details their very different lives before they met and the powerful story of the relationship that emerged between them.

One of the last stories told is about Denver Moore, the former homeless man, being invited to preach at a church and Ron Hall, the international art dealer being asked to introduce him as the speaker. 

As they sit on the back pew waiting to be called down to speak, Hall and Moore negotiate what Hall will say in the introduction.  He wants to give a glowing commentary on Moore's life.  Moore resists.  Finally Moore tells Hall to say this by way of introduction:  “Just tell em I'm a nobody that's tryin to tell everybody 'bout Somebody that can save anybody.  That's all you need to know.” 

Jesus is that somebody.  Lydia was an anybody. the unnamed slave girl was an anybody.  You are an anybody that Somebody comes to save.

That's all we need to know.

***** Female and male vocalists sing "Down To The River To Pray”

O sisters let's go down
Let's go down, come on down
O sisters let's go down
Down in the river to pray

O brothers let's go down
Let's go down, come on down
Come on brothers, let's go down
Down in the river to pray

O sinners, let's go down
Let's go down, come on down
O sinners, let's go down
Down in the river to pray

As I went down in the river to pray
Studying about that good ol' way
And who shall wear the robe and crown?
Good Lord show me the way

Reflections on "Buy or Sell?" Matthew 5: 21-37; Deuteronomy 30; 15-20

The lectionary passage in Matthew continued with Jesus' challenging words about what it means to be a disciple.  As I read the text, my first thought was "Jesus would have a tough time selling that kind of discipleship," which led to my introduction for the sermon in which I spoke very loudly, like a carnival barker, trying to get people to "buy" discipleship.  My loud beginning clearly startled some (I think it even made a baby cry) and perhaps got everyone's attention.  

I'm not sure the rest of the sermon worked as well.  the point that Jesus calls us to a higher standard than the law does seemed fair to the text, but found it a difficult text to preach.  I also think the "Time with Young Disciples," which is not shown below, worked well.  I told likened ed the law to rules like "do not pinch your sisters," and then suggested that the higher standard would be the command, "love your sister," which would require more than just not pinching.  

“Buy or Sell” SAPC, February 12, 2017; Matthew 5: 21-37; Deuteronomy 30: 15-20

Matthew 5: 21-37

 “You have heard that it was said to those of ancient times, ‘You shall not murder’; and ‘whoever murders shall be liable to judgment.’ 22 But I say to you that if you are angry with a brother or sister,[a] you will be liable to judgment; and if you insult[b] a brother or sister,[c] you will be liable to the council; and if you say, ‘You fool,’ you will be liable to the hell[d] of fire. 23 So when you are offering your gift at the altar, if you remember that your brother or sister[e] has something against you, 24 leave your gift there before the altar and go; first be reconciled to your brother or sister,[f] and then come and offer your gift. 25 Come to terms quickly with your accuser while you are on the way to court[g] with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. 26 Truly I tell you, you will never get out until you have paid the last penny.

27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell.[h] 30 And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell.[i]

It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ 32 But I say to you that anyone who divorces his wife, except on the ground of unchastity, causes her to commit adultery; and whoever marries a divorced woman commits adultery.

“Again, you have heard that it was said to those of ancient times, ‘You shall not swear falsely, but carry out the vows you have made to the Lord.’ 34 But I say to you, Do not swear at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36 And do not swear by your head, for you cannot make one hair white or black. 37 Let your word be ‘Yes, Yes’ or ‘No, No’; anything more than this comes from the evil one.

Introduction:  Step right up.  Have I got a deal for you.

It’s time to buy a stake in discipleship.  Not the old model, but the new model of discipleship.  

No prerequisites, just the willingness to buy.

It ’s the same discipleship Jesus was offering back in his time; now it’s yours for the taking today.

Lifetime guarantee.

Discipleship.

Move 1: Don’t buy if you are a person who likes the exact letter of the law and the way its sets the limit to what is asked of you.

a.  If you like to know the parameters and find comfort in them, do not buy the discipleship Jesus is selling.

1. It’s hard to argue against clear cut rules and laws.

2.  In some ways, that’s one of the things we do best — make rules, and then make some rules.

3.  The religious authorities in Jesus’ time had put together laws and rules to define how the people should behave.

3. For example, we hear Jesus describe the laws concerning murder, adultery, divorce, and swearing (Jesus takes on some of the big issues).

4. the laws are black and white.  they might get a bit convoluted over time as the try to keep pace with the way people find to break the rules, but they came up with definitions and expectations that made it clear what was expected of people in particular situations.

5.  Being a follower of God had become synonymous with being the law.

b. But here comes Jesus asking people to buy into another brand of discipleship.

1.  Discipleship which does not settle for the law, but invites us to new life marked by going far beyond the expectations and comfort of the law.

2. the law, for example, says “do not murder,” and if you do you are liable for judgment;  Jesus says if you are angry with a brother or sister or insult someone else, you still are liable for judgment.

3. the law  says, “you shall not commit adultery;” Jesus says if you look with lust at another, you have already committed adultery in your heart.

4.  Jesus offers us discipleship that goes beyond the law and opens us up to redemption and reconciliation that can only occur in places beyond obedience to the letter of the law.

3.  do you want to buy into this kind of discipleship? 

Move 2: don’t buy if you are set with how things are in your life.

a.  If you look around, examine your life, are satisfied, then no need to buy what Jesus is selling.

1.  the religious establishment finds Jesus hard to follow because they are satisfied with how things are; they have it figured out for themselves.

2. they know what is required of them, and they are willing to do it.

3.  that’s not a bad thing, I suppose.

4.  It’s good to obey the laws on how to treat one another.

5.  Since it satisfies them, they do not need this new brand of discipleship.

b.  But for Jesus, that is not enough.

1. He teaches a new way of living and loving that is not limited to living by the law.

2. he describes discipleship as a call beyond the law, a call to love that knows no bounds.

3.  which means those who choose to follow Jesus are never done.  

4.  they cannot stop when they have lived the letter of the law because the vision to which Jesus calls them looks beyond the law.

Don’t buy into Jesus’ discipleship if you are satisfied with life as you know it.

Move 3:  Sell, sell, sell unless, unless you …

a.  unless you are ready to take on the more than the law.

1. unless you want to imagine what life can be like beyond the law and try to live into it.

1.  Desmond Tutu has written  lot about how the Committee on Truth and Reconciliation handled itself after the end of apartheid in South Africa and in the process of bringing those who had committed crimes to justice.

he tells the story of the mothers of I noticed recently an article that referred to the mothers of the Gugulethu Seven [activists beaten and killed by South African authorities].

the commission counseled the mothers and told them that a video we had is quite harrowing. But they said they wanted
to see it. When we were viewing it, they became so incensed that one of the mothers threw a shoe at one of the police officers who was testifying.

Afterwards they said it was horrible, horrible, horrible, but thank you because now we know what happened….

One of the mothers, whose son was dragged with a rope, was asked how do you feel about the police? What would you like to do to this policeman who shot your son? She said, "I don't want anything to happen to him. I don't want him to go to jail. I forgive him.”

2. imagine that response, and as you do you see a response that wants more than obedience to the law; a response that desires redemption and reconciliation.

3.  then imagine how you might be called to discipleship that seeks redemption and reconciliation.

b.  Sell, sell, sell, unless you are ready to give all of yourself.

1. we read in Deuteronomy Moses urging the Israelites to not only obey the commandments and decrees, but give their hearts over to God.

2. “In biblical tradition heart is the most important organ;” heart is central to God’s relationship with Israel.  

3.  “God’s love of Israel is (often described as) an affair of the heart.” (Feasting on the Word, editors David Bartlett and Barbara Taylor, 342

4.  the discipleship which Jesus offers is a matter of heart, not of law. 

4.  do you want to buy into that kind of discipleship?

c.  Baptism this morning

1.  you commit to raising Ivy in the faith.

2.  will that be teaching her simply to obey all the rules?

3. or will you set the bar higher and show her love that goes beyond the letter of the law and invite her into that type of discipleship?

 Conclusion:  In Deuteronomy we read Moses’ words in his final speech to the Israelites as they approach the Promised Land.

he tells them— “Today I set before you life and death, blessings and curses.”  and he urges them to choose life.

Life marked by giving their heart to God.

so I ask you one more time.  Who wants to buy into this discipleship Jesus offers.  

It’s right here, waiting for you.