sermon notesA collection of resources, background information, and periodic reflections on the scripture readings in worship from Pr Josh Ehrler. Archives
July 2018
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Strong Women of Scripture: Ruth6/20/2018 During the summer of 2018, Trinity Lutheran will be meeting and interacting with a variety of strong women found in scripture. Some will be familiar, other will be new acquaintances. This reflection is meant to introduce a new woman each week and provide thoughts on how we might be inspired by her strength and faith in God.
Our reflection is for Ruth 1.1-18 (though you might as well read the entire book). Attempting to summarize Ruth is a false hope. She is beloved and consistently read by so many women and men that adding more words is relatively futile. With that, we don't need to take much time doing all that. If you want to know more about Ruth, read her book. It falls between Judges and 1 Samuel, when King Saul is anointed. As you enter her story again, note that she is not an Israelite. She is a Moabite, an ethnic and religious outsider who faithfully attaches herself to Naomi, her mother-in-law. Various scholars like to point this out because it implies the risk Ruth was taking following Naomi into "foreign" land, even though it was her husband's homeland and she would have been able to make the trip safely if he were still alive. There may be some implied risk with border crossing, but as Phyllis Trible observes in Women in Scripture, what sets Ruth apart are the facts that she married outside of her tribe in the first place, disavows her family by claiming Naomi's, "abandons her national identity and renounces her religious affiliation" in one sentence (pg. 146). The only other character in the Bible who comes close to this form of reidentification is Abraham in all his travels, though he still marries Sarah of his own tribe (Women in Scripture, pg.146). Ruth is more than simply a risk taker, she surrenders everything she knows to stay with Naomi. Naomi has nothing. She is not a man and in this culture, that is significant. A man provides shelter, support and protection. Right or wrong for us of the 21st C, it was the overwhelming reality of women in the Ancient Near East. For Ruth to not turn back, like Orpah, she is giving up a good chance at survival in order to trudge through the wilderness with Naomi. No one faults Orpah for turning back, and as so many of us know from this book, Naomi desperately wants both of her beloved daughters-in-law to leave her to her journey. The odds are steep against survival for all three of them if they stay together. Ruth, of course, doesn't seem to care much for the odds. She only knows love. Consistently Ruth shows her concern for Naomi. For all of her conspiring to know Boaz and her powerful independence, Ruth spends most of her time caring for her mother-in-law. Ruth plucks the grains in the field for them to mill simple meals. This is the work of the poorest of the poor of that culture. Israelite farmers showed their compassion and their faithfulness to God by observing the Levitical law of leaving the edges of the field behind. The poor (and the foreigner!) were to be allowed to reap this meager harvest for themselves (Leviticus 23.22). That Boaz makes this a regular practice of his vast farming business is a not-so-subtle hint that he's a good chap. Ruth collects cheap grain for Naomi. Ruth takes all of her advice from Naomi. When her son is born at the end of her story, she gives the son to Naomi, creating a sense that this child longed for since the opening verses is not for Ruth but for her embittered mother-in-law to renew her hope. Ruth is hope at the end of the book of Judges when the nation is tearing itself apart. Ruth is a vision of life coming from a "foreigner" crossing borders into new lands because she will not leave her family behind. Ruth is a dynamic woman who simultaneously knows herself and surrenders everything about herself for the sake of Naomi. Ruth is worth your time to read, then read again.
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Strong Women of Scripture: Deborah6/13/2018 During the summer of 2018, Trinity Lutheran will be meeting and interacting with a variety of strong women found in scripture. Some will be familiar, other will be new acquaintances. This reflection is meant to introduce a new woman each week and provide thoughts on how we might be inspired by her strength and faith in God.
Our reflection is for Judges 4.4-9; 5.1-13 This week we move from matriarchs of the church to a divinely inspired leader. Technically, a judge, a person raised up by God “who delivered [the people] out of the power of those who plundered them” (Judges 2.16). And further explaining, “Whenever the LORD raised up judges for them, the LORD was with the judge, and he [sic] delivered them” (5.18). “Whenever the judge died, they would relapse and behave worse than their ancestors” (5.19). Sister Deborah was one of these judges, one who held her seat for 40 years. This implies the Israelites were good to go for those 40 years and when she passed on from this mortal coil, they fell back into disarray. That is, in fact, how she was raised up by God. We learn in the first few verses of chapter 4 that the Israelites followed their post-judge (Shamgar was his name) pattern of falling from God and were taken captive by an army to the north that floats in and out of Israel’s early history. Deborah, the only female judge and the only judge to be a prophet (Women in Scripture, pg 66), arrives on scene and immediately recruits a second in command, Barak. Through her, God lays out the battle plan to reclaim God’s people. Though Deborah is the one speaking, as she is prophetess, her words are God’s Word. God is addressing Barak, which makes his response curious. Barak goes along with the outline yet will not go out without Deborah. For his hesitance and doubt, Deborah gives him the bad news that he will lead the army to victory but it won’t be for his glory. He isn’t going to receive much credit beyond a name drop in a song, the glory will go to a woman. For a little perspective on the impending battle, Dennis Olson, commentator in New Interpreter’s Bible: Vol. 2, reminds us that the Canaanites have the state of the art weapons. Their war tech is far superior to anything the Israelites can muster (NIB, pg 779). In chapter 5, verse 8, the author sings, “Was shield and spear to be seen among forty thousand in Israel?” This is a lopsided fight that is going to require a whole lot more than heart and can-do spirit. Deborah’s soldiers don’t even have shields the Canannites have iron, the latest development that hints at the coming new age of development (NIB, pg 787). Hence her song is centered on God’s might. We nod and agree and in good form, readily acknowledge that it’s always because of God. Every Christian child knows the answer to the kids’ message question is Jesus. Plus, with Deborah being a prophetess, for her to credit anyone other than God would go against her role and calling in her nation. We 21st century readers get that and yet, to stay with that thought allows us to assume that anyone could have done the same thing. We might try to convince ourselves, or others will try for us, to believe that the judge is irrelevant. Except, we know from this story that Deborah is far from a mere jar of clay filling space. She is a powerful woman at the height of power for the burgeoning nation-state of Israel. It is no accident she wound up in charge and it is worth remembering that she is the only prophetess to sit in the chair under her own tree named after her. Oh, and by the way, she’s not brought in by God to fix the mess and quickly be sent away. She is the judge of Israel for 40 years, a long run to sit in the seat of power. One significant way Deborah stands out is that she is willing to stand up when called, as opposed to her general, Barak, who melts in his boots. He’s responsible for the army and organizing the troops, poorly armed as they are, and he buckles. Victor H. Matthews, commentator on Judges in Fortress Commentary on the Bible: The Old Testament and Apocrypha, writes, “Barak’s reluctance becomes a narrative catalyst for gender reversal” (pg. 337). Deborah does not slow her speak or her step, she sees the suffering of her people in Canaan and, with God’s Word, offers a solution. Her first spoken words are not an idea but a command. Barak will do rally the troops and if he can’t or won’t, Deborah will no doubt find someone who will. God’s plan can only come through her own decisive style for reaching her people. She knows the terrain, the capabilities of her soldiers and the allies available to be drawn into the battle. Surrounded by the chaos of loss, sadness and the wafting smoke of charred communities within her borders, Deborah brings stability and the assurance that God remains with the Israelites (Women in Scripture, pg.67). God knows their suffering, Deborah knows their cries to the LORD, and together they declare a resolution. This is how it will be. Assurance may be the underlying theme sister Deborah offers we readers. She reflects a sense of confidence of God’s presence and guidance that many of us may struggle to believe. Deborah does not doubt and does not betray her trust that God what God says is what God will do. The prior two weeks in our series, we have hung out with women who have wondered about God’s nearness to their lives. Hagar runs for her life in the wilderness to escape abuse, only to find God with her in the wilderness. Sarah hears God’s promise so many times that it becomes hollow and she can’t do anything more than laugh in God’s face. Deborah is a bold contrast to many characters in the Bible who ask more questions, need more proof or simply are not absolutely sure. Deborah is sure, she has all she needs and she will not wait around for anyone else to figure it out. If Barak needs her near to get his work done, then she’s going to the battle ground with him. Whatever it takes, Deborah is in this until the enemy is destroyed and her people are home. She knows that, since this is God’s doing, it will unfold as she envisions it. By the time we’re in chapter 5, the song of victory is being sung, God is credited with knocking back the Canaanites and sister Deborah is declared “a mother in Israel” (5.7b). A fitting descriptor for a woman who takes in the pain of the suffering ones and fearlessly offers protection through God’s hand.
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Strong Women of Scripture: Sarah6/6/2018 During the summer of 2018, Trinity Lutheran will be meeting and interacting with a variety of strong women found in scripture. Some will be familiar, other will be new acquaintances. This reflection is meant to introduce a new woman each week and provide thoughts on how we might be inspired by her strength and faith in God.
Our reflection is for Genesis 18.1-15 We launched our summer series on strong women with Hagar, a dynamic women trapped in an abusive relationship with a couple. If you’d like to read more about Hagar, click here. The challenge we face this week is that we need to spend time with one of those troubling people, Sarah. She owned Hagar, an Egyptian (African) slave-girl and saw fit to use her as she wished. After the promise given to Sarah and Abe from God wasn’t falling together as they wanted it to, Sarah sought outside means to fulfill the promise. Though some scholars have tried to argue that her tactics loosely parallel surrogacy, those parallels are a thin veil meant to excuse Sarah’s behavior. Surrogate mothers offer themselves to a couple, often with a clearly and justly constructed legal document. The surrogate mother is compensated and the awaiting parent(s) follows the process to the end to ensure the mother’s well-being along with the child’s. There is no evidence of this relationship being just, equitable or in any way beneficial for Hagar. After conception, Hagar is berated and flees the tent of Sarah for her safety and liberation. In chapter 21, Hagar is kicked out for good by Sarah in a jealous rage. Not a strong introduction for sister Sarah, though, without making excuses for her acts, if we’re able to go back and read Genesis from chapter 12, that Sarah is not seen or treated well by her husband, father Abraham. Hitting remind for a moment, in chapter 12 we learn that Abe and Sarah have been sent on a quest by God because they have been chosen. As was discussed in our study here at Trinity Lutheran this past week, it is easy for us to exalt Abe and Sarah because of their status in hindsight. In the moment, at the time, they were simply a troubled couple headed out and based on Genesis, one of their first stops is Egypt (sidebar: remember that Hagar is Egyptian; also, remember the Israelites are enslaved by the Egyptians by the end of the book of Genesis). Before encountering border patrol, Abe tells Sarah to lie and say they aren’t married, their sister and brother. That’s not weird. Actually, Tikva Frymer-Kensky, contributor to Women in Scripture, writes that “Abraham is fearful that the Egyptians will kill him…a brother was somewhat of a protector.” (150) Fair point, and yet, as Frymer-Kensky notes, “Sarah [becoming] a slave in Pharaoh’s house serves to foreshadow Israel’s later bondage in Eqypt.” (151) This experience, no matter how positively we look at it 2000 years later, must have marked Sarah, if not her marriage. Fast forward no to the reading at hand in chapter 18 and we find sister Sarah where she often is near Abe, in the shadow, behind the scene. This moment of the three visitors of Abraham is significant to Christian tradition. It is believed to be a revelation of the Trinity (Father, Son, Holy Spirit), at least by Christo-centric believers. Pointing this out provides further proof that Sarah has significant obstacles to get any sort of notice in the Bible on her own. Wherever she shows up, her husband is near or she’s interacting (poorly) with Hagar. Which gets us to the heart of the problem with Sarah. Can we pull her free of the overwhelming odds and see her as her own woman? Returning to Frymer-Kensky for a concise description of this, “The miracles that God performed for Sarah in Egypt have not taught [Abraham] her importance.” (150) We could apply that same argument to ourselves in the 21st C. It is difficult for us to see Sarah as Sarah without her presence being crowded out by the circumstances and people around her. One piece of Sarah’s character that is very much her own is her sense of humor. Even in our Bible study at Trinity we struggled with her laughter, assuming it was an offense to God. Who would dare laugh at God’s plans for us? It is a fair question. The Harper Collins Study Bible offers an interesting twist on this event and the exchange between God and Abraham (note: God doesn’t talk to Sarah directly; again, overwhelming odds against being seen) by offering the notion it was all humorous. God notes the laughter. Sarah denies the laughter. God denies the denial (HCSB, 2017 Digital Ed., pg 127) See, that’s comedy gold. In a sense, the HCSB is good to take this down a different path from the typical, Western, guilt-laden and God-dreading path of uprightness. God is obviously serious and yet, God can handle a good joke. The HCSB defends this thought that God and Sarah (through Abraham) share a moment of silliness by reminding its readers that their heralded son to come, Isaac, is named for laughter. His name means “to laugh” because this entire episode, the covenant, the couple, their brokenness, God’s regular reminders, and the eventual birth, is cosmically ridiculous. It simply should not happen. And it does. And it happens through our sister Sarah. We still have to set her free, though. Returning to the free form, undocumented women’s Bible study of this local congregation, we kept on that challenge and came to a simple conclusion: God chose Sarah. God spoke to Sarah. If it had not been for Sarah, there would be no lineage, no nations, no silly camp song about Father Abraham and his many sons (never mind the daughters). Sarah deserves some credit for putting up with her less than optimal husband and his sleeping around the entire tribe of his making. She deserves some morsel of Grace for living in a promise from God that was physically and emotionally impossible by any human measurement. She deserves some words of praise for persevering, even if with bad behavior, along a quest that had no clear end and ends with her silence. She deserves a nod of gratitude for being human and laughing out loud in the presence of God when many of us today would stifle our character and assume a false pose. Sarah is Sarah, in all her glory and ghastly mistakes. She is a broken, fallen human who casts her sin upon her nearest slave and shows no remorse for her abusive words and deeds. She is also, dare we confess, forgiven by God and allowed to continue in God’s Grace. Sarah is transformed by her encounters with God, Isaac being the most obvious manifestation of God’s compassion in the midst of sorrow and woeful behavior. Sarah can be our light when our hope is dim and our shadows, some of our own making, crowd out our hope. God does not give up on sister Sarah. God, despite all Sarah says and does in her life, even goes so far as shares a smile, maybe a not-so-secret inside joke, lest she think that her life has gone unnoticed. |