Emerging Worship Blog

Sunday, 9/19, our sermon topic is “justifying grace” – the second in our three Sundays on grace in the midst of our series The Method in Methodism. Justifying grace, which Wesley also called saving grace, is the grace through which we come into relationship with God through Jesus Christ, which is commonly referred to as salvation.

Today’s reading: Luke 15:11-32

Today we read a parable many know of, and may think they know fairly well. If you think you already know the story, I encourage you to read it in another version. If you click on the link above the New International Version, New Living Translation, and The Message versions will appear, along with selections for some others. I find that when I read a familiar story in an unfamiliar translation, new insights come more easily.

In many ways the story of the young son’s return to his father is a model for the Wesleyan understanding of justifying grace. This story is more than just about a father and his son, but also about each of our relationships with God. How we wander far from home (the Kingdom of God) and can be welcomed back by our Heavenly Father.

What causes a person to give their life to Jesus? What causes you to trust Jesus with your life? Why are you a Christian? Were there circumstances, either positive or negative, that caused you to consider a new life of faith, and keep you in that life of faith?

The son is convicted of his wrongdoing. Often when we think of that being a negative – those that are convicted in our judicial system often go to prison. In what ways though can knowing that you have done something wrong be liberating, even helpful?

Next the son decides to go home. How is our turning to God an act of the will?

But notice that the decision is not enough to restore the relationship. Next the son turns and goes home. As we talked about earlier this week, the U-turn that causes us to head back toward home when we had been walking away, is sometimes called repentance. Why does the son need to act as well as decide? What does this act show?

One of the things the act of turning shows is trust. The son trusts that his father is generous and forgiving. He trusts that the dad will help him, in some way. Is God like that loving father, or does God hold a grudge? Is there anything that could ever make it so that you are no longer welcome home?

When he arrives back home, the son humbles himself before the father. He acknowledges his wrong doing and asks for forgiveness. Notice that he doesn’t offer excuses. We might say that he “throws himself on the mercy of his father.” How do you do that? How do you take responsibility for your mistakes? Before God? Before others?

In that moment the son is welcomed home and his place in the family is restored. Notice that he is once again a “son,” once again dependent upon his father to provide for him. I have often fantasized that in some way what the young son wanted was to get out from under his father’s rule. He wanted to be independent, self-reliant, able to do what he wanted when he wanted. At first that must have seemed liberating. How do you think he now feels being dependent upon his father once again? How does being dependent upon your Heavenly Parent for all of your needs liberating? Or is it restricting?

One last note: Justifying grace is a process that in some ways is never done. Steve Harper, in his book The Way to Heaven (0ur Wednesday evening study book), writes,

We hear endless testimonies of people who were saved “x” years ago. While Wesley would rejoice in this, he would go on to ask, “But are you saved today, in this moment?” He would want to know if the experience of the past was still alive in the present.

As you reflect on your own salvation, your own justification, may I ask the same question? Is it an event in your past? Or is it an event in your present?

Sunday, 9/19, our sermon topic is “justifying grace” – the second in our three Sundays on grace in the midst of our series The Method in Methodism. Justifying grace, which Wesley also called saving grace, is the grace through which we come into relationship with God through Jesus Christ, which is commonly referred to as salvation.

Today’s reading: John 15:1-8

Jesus uses an agricultural image with which  his disciples would have been very familiar – a vine and fruit. We know this too from basic care of plants, even if we have never had a garden. We know how the plant is dependent on all the different parts, and if a branch were to get separated, it would not be able to produce fruit.

Jesus was a master communicator in being able to find lessons about God in the everyday things of life. In what ordinary things do you see the greatness of God? What things do you take for granted that are, when we consider them more deeply, evidence of the presence and/or provision of God for us?

Jesus uses the vine as a metaphor of the relationship needed between the followers of God and him. Notice that he simply continually says that we need to stay connected to the vine and then we will bear much fruit. In what ways have you had that sequence reversed in your life? How can we get back to the proper order when we get it out of whack?

In the latter half of verse 6, Jesus turns from the positive image of being able to bear fruit when we cling to the vine, toward the downside when he says, “apart from me you can do nothing” (NIV, NLT). What is Jesus talking about? Obviously there are many who do good things who are not connected to the vine. What is the difference? Why do Christians serve? Why do others serve? How might the concept of prevenient grace, which we talked about last week, inform our thinking about this?

We are talking about justifying grace this week, which is that realization that even our decision to follow Jesus is not one in which we can take great pride, but one in which we need to give thanks to God for bringing us to the point where we know we need Him. How is knowing that helpful?

Given this passage, what are the roles of good works and faith in our spiritual growth? What is the order? What is the role of God? What is our role?

Give thanks to God for his grace in your life today, and for the opportunities you have had to “bear much fruit.”

Sunday, 9/19, our sermon topic is “justifying grace” – the second in our three Sundays on grace in the midst of our series The Method in Methodism. Justifying grace, which Wesley also called saving grace, is the grace through which we come into relationship with God through Jesus Christ, which is commonly referred to as salvation.

Today’s reading: Acts 26:12-20
(or better the whole chapter)

In this passage the Apostle Paul is telling the story of his faith to King Agrippa. Well, it is not like they are at a dinner party and Paul is answering a question. Paul has been arrested and is defending himself before the King. Paul is explaining to the King how he became a follower of Jesus of Nazareth.

Paul, who was Saul at the time, was a persecutor of the Christians. He was a Pharisee who was not happy about what the Christians were saying, and could not understand how a poor Jewish teacher who was crucified, could possibly be the Messiah, the promised one of God. Then one day, he encounters Jesus in a very bright light.

Can you imagine what it was like to meet Jesus in such a dramatic way? Was your first encounter with Jesus dramatic, or was it a day you didn’t really understand the significance of until much later? Why do you think Jesus comes to Saul in such a dramatic fashion? What was it about Saul that Jesus found important?

Notice the question the ascended Jesus asks Saul, “why are you out to get me?” (vs 14 Msg). Saul has been persecuting Christians, and yet Jesus says that he has been persecuting him. Why does Jesus put it that way? In what ways is attacking Christians like attacking Jesus? In what ways is it different? Is it ever OK to point out the mistakes of a fellow Christian?

As you read Paul’s call to ministry (verses 16-18), what words or images speak most to you? Was there something in Paul that made him perfect for this ministry? Why didn’t Jesus summon one who was already a Christian?

Notice Paul’s specific calling to the outsider. How is Paul qualified to do that? How is he not so qualified?

As Paul tries to explain what this experience meant to him, he says to the King some powerful words that call us to where the rubber meets the road – “I preached that they should repent and turn to God and prove their repentance by their deeds” (vs 20 NIV). It is one thing to say you are sorry, to say you will make the U-turn (see yesterday’s devotion), and another to do something about it.

What are you doing that shows that you are sorry for the way you have lived before coming to God? How is your life different? What are you doing differently? This has nothing to do, at this moment, with what you believe, think, say, etc. This is all about what you do. Do your actions show that you are a repentant believer?

We all know what it is like to have someone say they are sorry but go right on hurting us. In what ways do we do that to God? What are you going to do today to turn that around?

Remember, this is all done by grace – meaning that our role is to ask God for the ability to be different.

Sunday, 9/19, our sermon topic is “justifying grace” – the second in our three Sundays on grace in the midst of our series The Method in Methodism. Justifying grace, which Wesley also called saving grace, is the grace through which we come into relationship with God through Jesus Christ, which is commonly referred to as salvation.

Today’s reading: Matthew 4:12-17

After sharing the story of Jesus’ birth, the ministry of John the Baptist, and the temptation of Jesus in the wilderness following his baptism, Matthew tells of the beginning of Jesus’ ministry. Matthew is relying heavily on the Old Testament prophet Isaiah to help tell the story of Jesus. Back in Matthew 3:3, he quotes Isaiah 40:3 to tell us about John the Baptist. Then here in chapter 4, Matthew quotes Isaiah 9:1-2, which he says “completed Isaiah’s sermon” (4:14 Msg) or “fulfilled” it (most other translations).

Why is Matthew relying so heavily on Isaiah to tell the story of Jesus? What might this say about Matthew’s original audience? How does referencing Isaiah help Matthew tell his story? How does it lend credibility to Jesus as the Messiah, the promised one of God?

At the end of this reading, we are told a one-sentence summary of Jesus’ message. Do you see this as the primary message of Jesus? Why or why not? And what does the Kingdom of God (or Heaven) have to do with all of this?

Repent – When you read this passage in a traditional translation, that is the first word of Jesus’ message. When you hear the word repent, what images come to mind? For many, it is the proverbial prophet of doom wearing a sandwich board on a busy street. How is Jesus similar to that? How is Jesus different?

The Message translation puts Jesus’ message this way, “Change your life. God’s kingdom is here.” That’s a pretty good understanding of the word repent. Repentance doesn’t necessarily have to be anything dramatic, like tears and an altar at a special worship service or at camp, but rather it simply means turning away from the wrong and toward the right. Christians for years have compared it to a U-turn. In what ways have you made a U-turn away from a “you-centered” life to a “God- centered” life? In what ways have you not quite made the whole 180 degree turn and still have work to do?

Pray for strength to continue your repentance.

Sunday, 9/19, our sermon topic is “justifying grace” – the second in our three Sundays on grace in the midst of our series The Method in Methodism. Justifying grace, which Wesley also called saving grace, is the grace through which we come into relationship with God through Jesus Christ, which is commonly referred to as salvation.

Today’s reading: Ephesians 2:1-10

This text is a good introduction to John Wesley’s understanding of justifying grace. Look specifically at verse 8, which in the New Revised Standard Version of the Bible is translated, “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God” (NRSV here). Notice that there are two things at work here – grace and faith. We will unpack both of those throughout this week and in the sermon on Sunday.

Notice the resurrection language that the Apostle Paul uses in verses 1-6. In the first few sentences there, he talks about how we were spiritually dead. What brings about that spiritual death? How is “doing what we felt like doing, when we felt like doing it” (Msg) like death? Isn’t that what many would describe as freedom?

How have you been made alive in Christ? How are you experiencing newness in your relationship with Christ?

In verses 7-10 we are told that salvation comes completely through grace – the undeserved favor of God. How is our salvation solely the work of God?

Salvation is somehow dependent on faith. What does our believing have to do with our salvation? Is then faith a work that we need to do in order to be saved? How do you reconcile these two things?

Reflect today upon your own relationship with God. In what ways are you responsible for where you are on your spiritual journey? In what ways are you not, but rather just a recipient of a gift from God?

This week’s sermon in the series The Method in Methodism is the beginning of three weeks on grace. We begin with what Wesley called preventing grace, most commonly called prevenient grace. Prevenient is simply a now archaic way of saying preceding or going before. Simply stated prevenient grace is the grace we receive from God before we are believers in Jesus. This week we explore that concept through scripture.

Today’s Reading: Romans 5:1-11

Romans 5 is a small part of a larger conversation, which consumes the entire book of Romans, about the difference Jesus makes in our relationship with God. In chapter 4 Paul is arguing that Abraham is not just the father of one nation, Israel, but is our “father in the faith.” He points out that Abraham received the call of God on his life by grace (he had done nothing to earn it), and that he had followed God in faith. That is why God promised a special blessing upon him.

In chapter 5, Paul then is extending that same principle to us in Jesus. Jesus came to us through the grace of God, and we are called to faith in Him, through which we will receive a special blessing, namely justification – good standing in the eyes of God. Note how throughout this passage we are reminded that all of this happened for us before we recognized it and certainly without us deserving it. Especially moving to me is verse 8, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (NIV). We use that phrase in our United Methodist liturgy for Holy Communion in our announcement of pardon.

How does knowing the love of God for us in Jesus help us in times of trouble (vs. 3-5)? Have you experienced unexplained peace in the midst of difficult times because you knew that God loved you in spite of the circumstances you found yourself in? What is the source of that strength and peace for you?

When we compare ourselves to God’s holiness, we know that we come up miserably short. And yet, we read that he welcomes us, that he loves us so much that he sent Jesus to die for us. When have you felt that kind of love for someone else? Where does that sense of love come from? When have you felt helpless and hopeless? Recall a time when you have been in need of someone to show mercy to you. How did you feel? How did you respond?

Who are some people that you admire who have put their lives on the line, or have even given their lives, for someone or something that is good and “worth dying for?” How is Jesus’ death different than that?

Notice that Romans move in the next paragraph from Jesus’ death to his resurrection (as the New Testament always does), and our sharing in that as well. What does it mean that we share in Jesus’ resurrection, that we have been raised with him? Re-read verses 9-11. Pray a prayer of thanksgiving to God for his great love for you, and the new life that is available to you as you share in the resurrection of Jesus. Sing and shout a praise to God through Jesus, the Messiah.”

This week’s sermon in the series The Method in Methodism is the beginning of three weeks on grace. We begin with what Wesley called preventing grace, most commonly called prevenient grace. Prevenient is simply a now archaic way of saying preceding or going before. Simply stated prevenient grace is the grace we receive from God before we are believers in Jesus. This week we explore that concept through scripture.

Today’s reading: 2 Peter 3:1-18

Often times when we read passages about the “last days” (vs. 3) our minds can go to a dark place. We have seen movies and read books about the last days, and they are typically scary stories that are meant to frighten us, sometimes to frighten us to faith. But that’s not the complete message of the Bible when it comes to the “last days.” In fact, very often, there are stories of comfort and relief. When one is looking at a world that has gone crazy, as the audiences to which these passages were originally written we experiencing daily, knowing that evil would be destroyed and the good will get to dwell with God, was a world of comfort in a scary world.

We come today to one of those passages. As you read, try to hear the comfort in the words of Peter. What is Peter’s point here? I know you could probably come up with several points. Try to avoid that temptation for now, and simply come up with the one thing that Peter would have wanted his original readers to get from these few sentences.

As you might have guessed, as we focus on what John Wesley called “prevenient grace” the verse I want to focus on today is “He [God] is restraining himself on account of you, holding back the End because he doesn’t want anyone lost. He’s giving everyone space and time to change” (2 Peter 3:9 Msg). God doesn’t want anyone to be lost, which is a way of saying that God wants everyone in his family. What does that verse say to you?

How is God working in the world around us so that no one would be lost? What role, if any, do human beings who are already part of God’s family, play in bringing God’s plan to fulfillment?

Notice how this passage talks about both the end and the beginning – there are references to the Creation story of Genesis 1-2 in verses 5-7. If we go back to our message last week called “As It Should Be,” we heard about how God created all of creation, including human beings, to be good. How does our understanding of creation influence our understanding of eschatology (the study of the end)? How are those two things related?

Pray today for those around you who are not part of the family of Christ. Pray for God to give you wisdom and direction about your role in inviting others to join his family, and how you can express the love of God to all those around you.

This week’s sermon in the series The Method in Methodism is the beginning of three weeks on grace. We begin with what Wesley called preventing grace, most commonly called prevenient grace. Prevenient is simply a now archaic way of saying preceding or going before. Simply stated prevenient grace is the grace we receive from God before we are believers in Jesus. This week we explore that concept through scripture.

Today’s reading: John 1:1-14

This is a passage that we often read around Christmas time, as it is John’s introduction to Jesus’ ministry. John does not include the stories of Jesus’ birth that we read about in Matthew and Luke. Instead, he reminds us that Jesus is the presence of God who has been around since the very beginning of time.

There are two images that are used throughout this passage – Jesus is “the word” and “light.” Why does John use the image of “word”? How is Jesus and his message “the word”? Why do you think John uses the image of “light”? How is Jesus like “light”?

Neither “word” nor “light” are tangible. Why would John use intangibles to tell us about a real, physical human being who walked upon the earth and is told about in both sacred and secular history?

There are two verses that really leap out at us as we are thinking about prevenient grace this week. The first is verse 4: “The Word gave life to everything that was created, and his life brought light to everyone” (NLT), and verse 9: “The Life-Light was the real thing: Every person entering Life he brings into Light” (Msg). Notice how each of those verses talks about Jesus being the light to all people.

In what ways is Jesus the light to all people? The analogy I’m coming to is that even a small child knows how to turn on a light when it is dark, and they know that they prefer the dark over the light. Yet, they have no idea how the light works. To them, flipping the switch is like magic. How might that analogy relate to one who does not yet know Jesus?

In what ways is Jesus especially light to those who recognize him as the light? Do those who have a greater appreciation of who Jesus is receive more light?

Pray today a prayer of thanksgiving that Jesus loves all of us, and has come for all of us!

This week’s sermon in the series The Method in Methodism is the beginning of three weeks on grace. We begin with what Wesley called preventing grace, most commonly called prevenient grace. Prevenient is simply a now archaic way of saying preceding or going before. Simply stated prevenient grace is the grace we receive from God before we are believers in Jesus. This week we explore that concept through scripture.

Today’s Reading: Matthew 9:1-8

Jesus heals someone who is paralyzed. We have read these stories enough to no longer be surprised by them. But there is a curious line in this passage that I don’t completely understand. Jesus says to the critical religion scholars who have just heard him pronounce forgiveness of the sins of the man on the mat, “Which do you think is simpler: to say, ‘I forgive your sins,’ or, ‘Get up and walk’?” (9:5 Msg). I invite you to struggle with me.

What is Jesus saying? How are the man’s sins related to his ability to get up and walk?

Why is this an issue for the religion scholars?

I notice that the guy doesn’t get up after Jesus pronounces his forgiveness, but waits until Jesus tells him to get up. When was he healed? Is Jesus saying that maybe we are focused on the wrong things – our physical needs over our spiritual ones? Is he saying somehow that they are related?

You may remember from the message of Sunday, 9/5 titled “As It Should Be” that John Wesley, the founder of the Methodist Movement, often talked about sin as a sickness. How then might he have interpreted this parable?

Notice that the man does nothing to deserve this healing. He doesn’t offer Jesus anything for this miracle – not even his devotion to him if this is accomplished. This is grace. Rather the impetus, according to Matthew, is that Jesus was impressed with their bold belief. What does Jesus require of us? Do you have “bold” belief?

Have you ever felt so paralyzed by your sin and/or guilt that you needed to hear a pronouncement of forgiveness before you were able to function? Have you ever tried to justify to God that you deserve his forgiveness, his healing?

Is today a day you need to go before God, without any pretense of trying to earn his love/favor/forgiveness, and simply humble yourself before him and confess all the places where you fall short? Maybe if you do that, he will call you to “get off your mat and walk” with him.

This week’s sermon in the series The Method in Methodism is the beginning of three weeks on grace. We begin with what Wesley called preventing grace, most commonly called prevenient grace. Prevenient is simply a now archaic way of saying preceding or going before. Simply stated prevenient grace is the grace we receive from God before we are believers in Jesus. This week we explore that concept through scripture.

Today’s reading: 1 John 4:17-21

If you have the time today, I encourage you to read the entire book of 1 John. It is only five chapters long; approximately 6 pages in my single column Bible. You will read a great deal about love.

A different kind of love: You may have heard about the three kinds of love in the Greek language: eros - the love of husband and wife, phileo - the love friends have for one another, and agape - the unconditional love of God for each of us. Some make a huge point of this. I have read others who say we make too much of this and the distinction between the three words in the Bible is a little fuzzy. I am no Greek scholar and have not looked deeply into this, but one thing we can say for certain: the Bible uses agape far more than any other. One author says that the score is agape: 320, phileo: 45, eros: 0.

When John uses the word love here, he is not talking about love in the way we might normally. This is not about sentimental, starry-eyed, outside-the-realm-of-reason kind of love. It is also not what I like to call “extreme like” – e.g. ‘I love chocolate.’ According to this Wikipedia article, “The term agape is rarely used in ancient manuscripts, but was used by the early Christians to refer to the self-sacrificing love of God for humanity, which they were committed to reciprocating and practicing towards God and among one another.”

What do you think is means that “God is love”? Some have distorted that into a doctrine of “love is God.” How is that different? What is wrong with that understanding?

In this passage, John sets up love and fear as opposites. Not love and hate, nor fear and courage, but love (agape) and fear. How do you understand that. How is fear the opposite of love and agape the opposite of fear?

Take a look at verse 19. The point is simply this – God loves us before we love Him. How have you experienced God’s love before you loved him? Maybe as a child? Maybe before you were even born? Maybe as part of the reason you came to faith in God in the first place?

Last week we read about the worth/role/value of human beings. How does that play into God’s loving us? How does knowing that God created humans “good,” and that God loves us, all of us, before we love him, how does God view those “outside” of the church? How should that affect the way we view others? Even those we don’t like, or who don’t like us? (see verses 20-21)