Months before Jesus was born, John was born to Zechariah and Elizabeth. It was then that Zechariah broke into a song, extolling the God who remembers. They had not only been waiting for the birth of a child, but like all those in their day, had been waiting for God to deliver them from their oppressors. And there may be a little play on words here as Zechariah means, “God remembers.” Indeed, God did. The wait, it seemed, was over.  In this teaching, we explore the idea that God remembers us … and this is the promise of Advent.

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God is not slow in keeping his promise, claims Peter. Of course, we can comment that God’s conception of time and ours are two vastly different things. True. But Peter points toward God’s heart and desire for us. That we would be those who change our minds (repent) and turn toward God. It seems that in some way, God is on the move, God is responding all the time. The question is whether or not we see it.

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There is a lot said in the Hebrew Scriptures about waiting on God. The word is qava and it expresses anticipation, hope, expectancy. And that this exactly what the season of Advent is about. It is a time when we wait expectantly, where in the midst of everything, we muster the courage and conviction to say, “Even so, come Lord Jesus.” Together we will explore introduce and explore the idea of waiting on God, and the discipline that is requires. A discipline into which we are invited in the Advent Season.

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There is a lot said in the Hebrew Scriptures about waiting on God. The word is qava and it expresses anticipation, hope, expectancy. And that this exactly what the season of Advent is about. It is a time when we wait expectantly, where in the midst of everything, we muster the courage and conviction to say, “Even so, come Lord Jesus.” Together we will explore introduce and explore the idea of waiting on God, and the discipline that is requires. A discipline into which we are invited in the Advent Season.

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This is one of the more ridiculous things you can think of, the Sadducees imagine they have invented the ultimate hypothetical situation. It’s based on the Levirate law found in Deuteronomy 25. It served both economic and spiritual purposes. Either way, if this did happen then who is married to the widow in the life to come? Jesus’ reply has several layers to it. 

What he suggests is that one day we will all be full alive, just as we all are with God right now. This is why he is the God of the dead, but the God of the living. This has the power to reorient the way we live our lives now – from God’s point of view. That all things are already alive.

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What is a “Jesus” response to rulers in our world? Especially governments we disagree with? How do we live an integrated life with dedication to the Kingdom?

For so long tradition has taught that this passage suggests to us a “split” way of looking at life. It has been commonly understood to refer to politics and religion as two separate spheres. These verses have historically been used by monarchs and governments to demand full loyalty to them – for they are to “render to Caesar what is Caesar’s.”

However, when we read this story in context Jesus is by no means making any commentary about the way one approaches their specific government. Rather Jesus seems to be saying that “everything belongs to God” which means then, that nothing really belongs to Caesar. 

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In this week’s teaching with Jonathan Merritt, we explore John 2:1-11.

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Just like the many who welcomed Jesus as King, so we welcome Jesus into our world, often forgetting he wants to welcome us into his. When will we give up on our way of doing things and remember, we cling to the hope that it has all been done!

“Behold, I make all things new …” This is the promise that we cling to, uttered from the mouth of God. The question is will our life be found in Jesus? You see there are two realities we can cling to. The reality of God – that is happening right here and right now. One that transcends being proven and can only be trusted. Or we can default to the reality we can create. 

And honestly, when we look at our world we have to ask, how well has humanity done in creating our reality? Our new world? This was what was at stake during the triumphal entry on Palm Sunday. Some wanted Jesus to be this or that – they made him in their image to suit their vision of the world. They trusted in themselves. Yet Jesus came to invite others to trust in the world he has created and sustained. 

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Jesus goes wild in the temple. But given its sheer size, this was likely nothing more than a small skirmish off the side of the larger area. One that many barely noticed. And when he was done with his outburst, those buying and selling and exchanging money likely righted their booths and tables and kept on doing their thing. 

What can get lost in all of this is the only words Jesus spoke, but they were not his words. They were the words of the prophet Jeremiah. In a tactic often employed by rabbis, Jesus quotes part of a verse as a reference to the larger context. Here, he quotes from Jeremiah 7 which is a full scale condemnation of those who practice evil, and still claim to worship God. It seems this is the one thing Jesus cannot tolerate is hypocrisy. Of course, we all do it, it’s just whether we are willing to admit it.

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