God's Bounty
Commentary
Turn to whichever selection for today that you wish and you will soon discover that the common theme here has to do with the bounty of God. The fact is that he blesses us far more than we have any right to expect. When he does, we are surprised and in awe that he is so prodigal with what he gives.
All to often we mount the pulpit and sound as if God were some oriental tyrant who grudgingly gives into us if we persist long enough to wear him down. Surely there is a need for us to take our stand against such interpretations.
Both Old Testament and New stand together in their awe at the endless grace and forgiveness of God.
Check out Psalm 103 again. It is clearly stated there.
Little wonder that Paul would say that appropriate declarations about God are foolishness to some and a stumbling block to others. Many seem actually to want that dark vision of God hovering just out of sight, ready to pounce if we do wrong. Over and over the Scriptures picture him otherwise.
The fact is that the only real pictures we have of God are pictures of him in action. He is known by what he does, and what he does is come again and again to offer us his best gifts. He freely reveals himself and his heart and is willing to make self-sacrifice in order to save us from our own folly.
Truly, everywhere we turn in life, we encounter the bountiful God.
OUTLINE I
Standing in Awe at Life
Psalms 139:13-18
Introduction:I do not see how a preacher can comment on these verses unless she or he attempts to make sense of the first twelve verses. In this Psalm the omniscience, the omnipresence and the omnipotence of God are laid out for all to see. What is so noticeable in this Psalm is that after, the poet has stood in awe at the wonders of God, he then turns to see how those wonders have been expressed in his own creation.
A. God is here pictured as involved in every moment of a person's creation. I like the old translation of verse 14 which goes "for I am wonderfully and fearfully made." Somehow that seems to me to strike at the heart of the matter a bit better than the Revised Standard Version translation.
B. One has to deal carefully with such matters as that in verse 16 in which it seems as if justification for accepting predestination is set forth. Remember, poetry is not philosophy or theology. Poetry is a discipline which seeks to grapple with the unsayable with words which are all too often poor servants. Don't jump to conclusions here and fail to take stock of the freedom that is assured in other places.
C. End the poem at verse 18. The rest of the poem is not worthy of the bounty of the first eighteen verses. Apparently some legalist who just could not stand such a declaration of wonder and freedom had to get in a few licks for evil. It is always important to judge what we find in the Psalms by what we know of the spirit of Jesus.
Conclusion: Have fun with this Psalm but do use all of verses 1-18 in order to give your hearers the best of it.
OUTLINE II
An Old Testament Wonder Story
2 Kings 4:8-17
Introduction:It is fun to take time to read all those old stories about Elijah and Elisha. Such men of power and grace were held in awe in their time. Note how people defer to them and fear their powers. Then take on this story.
A. Piety That Shows. Here is a woman who can afford to do what she does. There is no implication that she has any ulterior motive. She is one of those who holds the greats of God in awe.
B. Elisha's servant Gehazi is a man who seems always to know what to do. He is a sharpie. Read about his dealing with Naaman in chapter 15. Here he sets the stage for a miracle.
C. What we find here is a replay of the angels coming to Abraham and Sarah and making the same kind of ridiculous promise. After all both women are old. Sarah laughs. This woman takes it seriously. In both cases there is disbelief.
Conclusion: Handle this material carefully. Its purpose is to shed light on the great deeds God did through the old prophets. It is not just the power of the prophets that people feared; it was that through them one could get on wrong terms with God. It is all right to let this story tell what it will, but do not go on and use it to support ridiculous things that God may do. He is not available to us for that.
OUTLINE III
How Much More?
Luke 11:1-13
Introduction: I used the title that I have chosen quite deliberately because these are the key words in this passage. The point is that God is not like people who do small things for other people. He is much more magnanimous and self-giving.
A. You can use this whole passage as a commentary on the Lord's Prayer and let it go at that. The rest of the passage can be seen as commentary on the section that deals with the Prayer.
B. Note that this version of the Prayer is shorter than that in Matthew. It is also structured a bit less liturgical. Here we encounter not an error, but two writers using the material for their own purposes in their own times. Jews will need the rest which is quoted by Matthew; Luke's Gentiles will not. I do not have the slightest idea why they differ. It may be that they edited it or had different sources. That is not the point anyway.
C. Check out the commentaries on the meaning of "serpent" and "scorpion" and what they appear to be.
Conclusion: Jesus seems to be saying that we sometimes treat God as if he were some harsh person who stands with his hands behind his back. The implication is that in one hand he has a blessing and in the other a curse and that we have to be sure to choose rightly. That is far from the meaning here. It is important that we make it clear that the words "how much more" go to the heart of this passage.
All to often we mount the pulpit and sound as if God were some oriental tyrant who grudgingly gives into us if we persist long enough to wear him down. Surely there is a need for us to take our stand against such interpretations.
Both Old Testament and New stand together in their awe at the endless grace and forgiveness of God.
Check out Psalm 103 again. It is clearly stated there.
Little wonder that Paul would say that appropriate declarations about God are foolishness to some and a stumbling block to others. Many seem actually to want that dark vision of God hovering just out of sight, ready to pounce if we do wrong. Over and over the Scriptures picture him otherwise.
The fact is that the only real pictures we have of God are pictures of him in action. He is known by what he does, and what he does is come again and again to offer us his best gifts. He freely reveals himself and his heart and is willing to make self-sacrifice in order to save us from our own folly.
Truly, everywhere we turn in life, we encounter the bountiful God.
OUTLINE I
Standing in Awe at Life
Psalms 139:13-18
Introduction:I do not see how a preacher can comment on these verses unless she or he attempts to make sense of the first twelve verses. In this Psalm the omniscience, the omnipresence and the omnipotence of God are laid out for all to see. What is so noticeable in this Psalm is that after, the poet has stood in awe at the wonders of God, he then turns to see how those wonders have been expressed in his own creation.
A. God is here pictured as involved in every moment of a person's creation. I like the old translation of verse 14 which goes "for I am wonderfully and fearfully made." Somehow that seems to me to strike at the heart of the matter a bit better than the Revised Standard Version translation.
B. One has to deal carefully with such matters as that in verse 16 in which it seems as if justification for accepting predestination is set forth. Remember, poetry is not philosophy or theology. Poetry is a discipline which seeks to grapple with the unsayable with words which are all too often poor servants. Don't jump to conclusions here and fail to take stock of the freedom that is assured in other places.
C. End the poem at verse 18. The rest of the poem is not worthy of the bounty of the first eighteen verses. Apparently some legalist who just could not stand such a declaration of wonder and freedom had to get in a few licks for evil. It is always important to judge what we find in the Psalms by what we know of the spirit of Jesus.
Conclusion: Have fun with this Psalm but do use all of verses 1-18 in order to give your hearers the best of it.
OUTLINE II
An Old Testament Wonder Story
2 Kings 4:8-17
Introduction:It is fun to take time to read all those old stories about Elijah and Elisha. Such men of power and grace were held in awe in their time. Note how people defer to them and fear their powers. Then take on this story.
A. Piety That Shows. Here is a woman who can afford to do what she does. There is no implication that she has any ulterior motive. She is one of those who holds the greats of God in awe.
B. Elisha's servant Gehazi is a man who seems always to know what to do. He is a sharpie. Read about his dealing with Naaman in chapter 15. Here he sets the stage for a miracle.
C. What we find here is a replay of the angels coming to Abraham and Sarah and making the same kind of ridiculous promise. After all both women are old. Sarah laughs. This woman takes it seriously. In both cases there is disbelief.
Conclusion: Handle this material carefully. Its purpose is to shed light on the great deeds God did through the old prophets. It is not just the power of the prophets that people feared; it was that through them one could get on wrong terms with God. It is all right to let this story tell what it will, but do not go on and use it to support ridiculous things that God may do. He is not available to us for that.
OUTLINE III
How Much More?
Luke 11:1-13
Introduction: I used the title that I have chosen quite deliberately because these are the key words in this passage. The point is that God is not like people who do small things for other people. He is much more magnanimous and self-giving.
A. You can use this whole passage as a commentary on the Lord's Prayer and let it go at that. The rest of the passage can be seen as commentary on the section that deals with the Prayer.
B. Note that this version of the Prayer is shorter than that in Matthew. It is also structured a bit less liturgical. Here we encounter not an error, but two writers using the material for their own purposes in their own times. Jews will need the rest which is quoted by Matthew; Luke's Gentiles will not. I do not have the slightest idea why they differ. It may be that they edited it or had different sources. That is not the point anyway.
C. Check out the commentaries on the meaning of "serpent" and "scorpion" and what they appear to be.
Conclusion: Jesus seems to be saying that we sometimes treat God as if he were some harsh person who stands with his hands behind his back. The implication is that in one hand he has a blessing and in the other a curse and that we have to be sure to choose rightly. That is far from the meaning here. It is important that we make it clear that the words "how much more" go to the heart of this passage.
