Sermon Tone Analysis

Our kids \\ week #2

Power to change.

Easter 07…

 

 

Text.

\\ Make theme: no child.

Is beyond the hope of tranfromation.

Child came to Jesus from all walks of life.

\\ go over all kinds of situations…

Abandoned, sick.

Spoiled, strong willed.

Insecure.

There is a power to change.

John 20:11

*Jesus Appears to Mary Magdalene*

*11 *But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb.

*12 *And /o///she saw /p/two angels in white, sitting where the body of Jesus had lain, one at the head and one at the feet.

*13 *They said to her, /q/ “Woman, why are you weeping?”

She said to them, /r/ “They have taken away my Lord, and I do not know where they have laid him.”

*14 *Having said this, she turned around and /s/saw Jesus standing, /t/but she did not know that it was Jesus.

*15 *Jesus said to her, /u/ “Woman, why are you weeping?

/v/Whom are you seeking?” Supposing him to be /w/the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.”

*16 *Jesus said to her, “Mary.”

She turned and said to him in Aramaic,/2/ /x/ “Rabboni!”

(which means Teacher).

*17 *Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to /y/my brothers and say to them, /z/ ‘I am ascending to my Father and your Father, to /a/my God and your God.’ ” *18 *Mary Magdalene /b/went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her.

[1]

 

 

The last Easter Sermons as Pastor of Church on the Way.

“Easters let… go and get go..”

Easter I didn’t plan ahead… God would start to happen that Is what I am supposed to do for easter… less long term planned then other series..

 

“John.. when mary madione.. begins to cluch at him… Jesus said… do not cling to me..”

Because the nature to the way you relate to me has to change… You have to relate but it has to be diffene.

Do not cling… I’m not like what I was when I first helped you.. and how we walked together….. “Let Go.. and Get Go” \\ \\

“let go”

 

*ἅπτω* 1aor.

ἧψα, mid.

ἡψάμην; (1) active, of a fire /light, kindle/ (AC 28.2; LU 22.55); (2) middle; (a) literally /touch, take hold of, hold/ (JN 20.17); of food /touch, eat/ (CO 2.21); (b) figuratively and euphemistically ἅπτεσθαι γυναικός literally /touch a woman/, i.e. /have sexual intercourse with a woman/ (1C 7.1); with the implication of conveying divine blessing or power through physical contact /touch/ (MK 10.13; LU 8.46); in a negative sense /harm/ (1J 5.18)

[2]

17. *Touch*.

ƒ108B.

Idiom B827.

“To touch” is used for detention, or for diverting from any purpose.

Or rather, “embrace me not,” or “cling not to me,” /mee mou aptou,/ “Spend no more time with me now in joyful gratulations: for I am not yet immediately going to ascend to my Father—you will have several opportunities of seeing me again; but go and tell my disciples that I shall depart to my Father and your Father.”

ver.

27. 2 K 4:29.

7:9.

Mt ~*28:7, 9, 10.

Lk 10[3]

 

uggestion, however, is a misunderstanding of John and is based on the translation of /haptou/ as “touch” in the KJV and elsewhere.

The purpose of this ascent statement must have been to indicate to Mary that the way of relating to the resurrected Lord would no longer be through the physical senses because the ascent would terminate such encounters.

Accordingly, clinging to the physical patterns of the preresurrected Lord was no longer possible.

Even her efforts at revering a body in a tomb were gone because the tomb was empty

[4]

 

 

 

Phil.2.9

 

Verse 6: /Being in the form of God/; /he was by nature in the very form of God/.

Two words are most carefully chosen to show the unchangeable godhead of Jesus Christ.

The word which the Authorized Version translates /being/ is from the Greek verb /huparchein/ which is not the common Greek word for /being/.

It describes that which a man is in his very essence and which cannot be changed.

It describes that part of a man which, in any circumstances, remains the same.

So Paul begins by saying that Jesus was essentially and unalterably God.

[5]

 

Jesus /did not think it robbery to be equal with God/; /he did not regard existence in equality with God as something to be snatched at/.

The word used for /robbery/, which we have translated /a thing to be snatched at, is //harpagmos/ which comes from a verb meaning /to snatch/, or /to clutch/.

The phrase can mean one of two things, both of which are at heart the same.

(/a/) It can mean that Jesus did not need to snatch at equality with God, because he had it as a right.

(/b/) It can mean that he did not clutch at equality with God, as if to hug it jealously to himself, but laid it willingly down for the sake of men.

However we take this, it once again stresses the essential godhead of Jesus.[6]

Verse 7: /He emptied himself; he made himself of no reputation/.

The Greek is the verb /kenoun/ which means literally /to empty/.

It can be used of removing things from a container, until the container is empty; of pouring something out, until there is nothing left.

Here Paul uses the most vivid possible word to make clear /the sacrifice of the Incarnation/.

The glory of divinity Jesus gave up willingly in order to become man.

He emptied himself of his deity to take upon himself his humanity.

It is useless to ask how; we can only stand in awe at the sight of him, who is almighty God, hungry and weary and in tears.

Here in the last reach of human language is the great saving truth that he who was rich for our sakes became poor.

[7]

 

He goes on to say that Jesus was in the /form/ of God.

There are two Greek words for /form, //morphē/ and /schēma/.

They must both be translated /form/, because there is no other English equivalent, but they do not mean the same thing.

/Morphē/ is the essential form which never alters; /schēma/ is the outward form which changes from time to time and from circumstance to circumstance.

For instance, the /morphē/ of any human being is humanity and this never changes; but his /schēma/ is continually changing.

A baby, a child, a boy, a youth, a man of middle age, an old man always have the /morphē/ of humanity, but the outward /schēma/ changes all the time.

Roses, daffodils, tulips, chrysanthemums, primroses, dahlias, lupins all have the one /morphē/ of flowers; but their /schēma/ is different.

Aspirin, penicillin, cascara, magnesia all have the one /morphē/ of drugs; but their /schēma/ is different.

The /morphē/ never alters; the /schēma/ continually does.

The word Paul uses for Jesus being in the /form/ of God is /morphē/;[8]

 

 

/He took upon him the from of a servant; he took the very form of a slave/.

The word used for /form is //morphē/, which we have seen means the essential form.

Paul means that when Jesus became man it was no play-acting but reality.

He was not like the Greek gods, who sometimes, so the stories ran, became men but kept their divine privileges.

Jesus truly became man.

/But/ there is something more here.

/He was made in the likeness of men/; /he became like men/.

The word which the Authorized Version translates /made/ and which we have translated /became/ is a part of the Greek verb /gignesthai/.

This verb describes /a state which is not a permanent state/.

The idea is that of /becoming/, and it describes a changing phase which is completely real but which passes.

That is to say, the manhood of Jesus was not permanent; it was utterly real, but it passed.[9]

Verse 8: /He was found in fashion as a man/; /he came in appearance as a man for all to recognise/.

Paul makes the same point.

The word the Authorized Version has translated /fashion/ and which we have translated /appearance/ is /schēma/, and we have seen that this indicates a form which alters.[10]

Because he humbled himself, God exalted him; and he /highly exalted him,/ /hyperypsoµse,/ raised him to an exceeding height.

He exalted his whole person, the human nature as well as the divine; for he is spoken of as being in the form of God as well as in the fashion of man.

As it respects the divine nature, it could only be the recognizing of his rights, or the display and appearance of the /glory he had with the Father before the world was/ (Jn.

17:5), not any new acquisition of glory; and so the Father himself is said to be exalted.

But the proper exaltation was of his human nature, which alone seems to be capable of it, though in conjunction with the divine.

His exaltation here is made to consist in honour and power.

In honour; so /he had a name above every name,/ [11]