Worship on Students and Colleges Sunday
10:00 am October 19, 2025
Minister: Rev. Brad Childs     Music Director: Binu Kapadia
Vocalist: Fionna McCrostie     Welcoming Elder: Gina Kottke
Children’s time: Lynn Vaughan     Reader: Andrea Gartrell

We gather to worship God

Music prelude

Greeting
L: The grace of our Lord Jesus Christ be with you
P: and also with you.

Lighting of the Christ candle
Welcome and announcements
Preparation for worship

Call to worship:
L: God promises us justice,
P: and teaches us persistence.
L: God promises us compassion,
P: and teaches us not to lose heart.
L: God promises to be with us
P: and teaches us to tend to each other.
L: So let us worship our God of comfort and challenge,
P: We will offer prayers and praise to our God of hope and healing.

Opening praise: I lift my eyes up

Prayers of approach and confession

Awesome and eternal God of grace and beauty and power,
you created our minds to know you better.
You formed our hearts to love you better.
You crafted our voices to speak and sing your praise better.
Fill us with your Holy Spirit, so we may celebrate your glory and worship you in spirit and in truth better each day.

You offer us covenant and write your word on our hearts.

Together we are the body of Christ, and each one of us has the responsibility, the desire, to respond to you in word and deed and love.

Yet, while you are beside us, within us, above us, all around us we still manage to ignore you.

We still forget to contemplate you.

We are pleased to be in your family, but when membership in the family of God requires something of us we often find ourselves feeling busy with other things.

We are satisfied to receive your gifts but when it comes to passing on your abundance and acknowledging that all comes from you,

We can and will still hesitate.

We are happy to say an occasional prayer to you who are always with us, but we spend little time listening to you.

Instead, we tend to treat you like a gene we will call on to serve us rather than the other way around.

Help us to be your people as you are our God –

Help us to love you like you love us.

Help us to make you and your ways our first, last, always and only and forgive us when we fail to do so. Amen.

Response: I will trust in the Lord

Assurance of God’s forgiveness

The Holy One will not abandon us: the Beloved is our grace, the healer of our lives. Though we sometimes grow weary, take heart, for our God remains with us and forgives us. Thanks be to God for such mercy and grace. Amen

Musical offering: Dayspring Singers

We listen for the voice of God

Response: Jesus, we are gathered (514)

Children’s time

God and Prayer: Clothesline story

Hold out your clothesline using both hands so students can see.

When we talk to God, we can imagine that we have a “line” directly to him. It’s sort of like this clothesline.

Give one end to the child sitting nearest to you. Hold onto the other end yourself.

Tell her: Close your eyes. God holds one end”; Our prayers are at the other end.

Shake the rope and ask the student holding the other end with her eyes shut:

Can you feel me at the other end of this rope? Yes.
Because I’m alive and active! I’m God! You can’t see me, but you can sense me moving in your life!

Tell the student to open her eyes, then shake the rope. Close your eyes.

Now I can feel you! When you pray, it’s like you shake God’s rope. There isn’t a prayer that he doesn’t hear, see or feel. If you really, really wanted something from God, how hard would you shake this rope? Let the student shake the rope hard.

And for how long? Until she got an answer.

If we really really want something from God, we have to be like the old widow in the story we’ll hear about later in the service and at Sunday School. We have to be persistent.  It’s like we have to “pin ourselves” to God with our prayers and not let go of him until we get an answer.

Using a clothes pins, pin an index card with suggested prayers written on them to the clothes line.

When we “pin” ourselves to God with our prayer requests – when we’re really persistent and pray all the time – it’s like our prayers stay constantly before him. He constantly feels, sees, and hears our needs and desires. And he’s always answering our prayers, whether the answer is yes or no, with our best interest at heart!

Let us pray:
Dear God,
Help me keep praying every day, even when I don’t know how long I’ll have to wait.
Give me a heart that doesn’t give up,  and to trust You always to know what is best for me.
Thank You for listening, every time I pray — thank you for the love You have for me.
And now, we pray the prayer that You taught us, …

The Lord’s Prayer  (535)

Song: How firm a foundation (685)

Scripture readings:  Genesis 32:22-31 & Luke 18:1-8

Response: Glory to the Father

Message: “Persistence”

In his video “Name” by Rob Bell, he says, “I was meeting with my counsellor recently and somewhere in the course of our time together, we were discussing some issue in my life, and I asked him, ‘Is it normal for people to…’ and he immediately interrupts me. And he says, ‘Is it normal for who?’ And I said, ‘Well, is it normal for people to…’ and he interrupts me again. And he says, ‘Wait, wait, we’re not here to talk about other people, are we? We’re here to talk about you—your identity and what the next right thing is for you to do. So the better question is: is it normal for you?”

Why do you think we so often worry about what everyone else is doing, saying, or feeling? Should it matter to us what’s “normal” for everyone else?

The stories of Jacob and Esau and the Story of Jacob’s wrestling match are very odd, but the background is pretty simple. See, the whole thing starts back in Genesis chapter 25 when the twin boys are born. In the story, Esau (which means “hairy” – so he must have been a pretty cute baby all covered in “red hair” to deserve that moniker) is born first. Then it recalls, “his brother next came out, with his hand grasping Esau’s heel, and so he was named Ya’acob (Jacob)” which literally means “Leg Puller” (and figuratively means Trickster or Deceiver). The implication from the story is that Jacob, from his very birth, was a trickster who wanted to be someone he wasn’t, so much so in fact that he’s depicted as a newborn (trying even then) to pull his brother back into the womb so that he could be the firstborn.

The next time we see the two, Esau is working hard in the fields, honing his hunting skills, while Jacob hides out in the tents all day. Next, Jacob scams his brother out of his birthright (still believing he should have been born first) by selling him some leftover food referred to in the text only as “red stuff” (which doesn’t sound very appealing but was probably just red lentils). Next, Jacob fools his blind father into giving him Esau’s blessing. In short, Jacob didn’t want to be Jacob. He tried to be Esau.

When Esau finally discovers what’s happened, Esau vows to kill the little “leg puller,” and so their mother sends Jacob away to live with relatives. There, Jacob doesn’t get much better. Jacob pretty much continues his old ways and tricks his way into a very wealthy life. Eventually, Jacob is found to be embezzling from his family’s business partners and is sent away (of course, they go—but not before his wife steals some things from the main house first). You get the idea. Ja’acob is a jerk.

When our story for today comes, Jacob is doing something hazardous. He’s crossing the Jabbok, a very fast-moving swell of a river (referred to as a “broken leg”) that feeds the Jordon. More importantly, though… It’s the edge of his brother Esau’s land. The river is the border. Jacob is going home. And he isn’t wanted.

That night, Jacob got up and took his two wives, his two maidservants and his eleven sons and crossed the ford of the broken leg river. After he had sent them across, he sent over all his possessions. Jacob had planned to send five waves of gifts to Esau, hoping Esau would accept the gifts and so also him onto the land without killing him. Next, Jacob sends 220 goats, 220 sheep, 30 camels, 40 cows, 10 bulls and 30 donkeys. It seems Jacob would do anything to be anybody else but Jacob at that moment. But Jacob was such a good guy, of course, that he also made a plan just in case it didn’t work. The old leg-puller planned to split his family into two parties so that if Esau (who by now was very wealthy and very powerful) did decide to kill him, Jacob and the other half of the family might be able to get away while Esau was busy killing off the first group. What a lovely fella, huh?

Well, that night, Jacob got up by himself, crossed the river, and was utterly alone and vulnerable. And there he was, confronted with a man who grabbed him, and the two became involved in a struggle. There, Jacob wrestled with what the scripture says was “a man” until daybreak came. Then, according to the story, when the man saw that he could not overpower Jacob, he touched the socket of Jacob’s hip so that his hip was instantly dislocated, leaving our old friend “Leg puller” with his hip out of joint on the broken leg river.

A lot of questions abound. For example, just what does it mean that the man could not overpower Jacob and yet at the same time seems to have had the power to knock a hip out of the socket with just one finger? There are other questions as well. For example, many believe that this man is just like the man outside the city of Sodom (who spoke to Abraham), who, it turned out, was actually an “angel of the Lord”. Some Christian groups believe very strongly that it’s really the pre-incarnate Jesus who wrestles with Jacob. They also see Jesus involved in the creation story, for example, when God says in Genesis, “Let US create man in OUR image.” Some people point out that Jewish Midrash (ancient commentaries) claim that this is an angel who must return to the morning choir of YHWH at daybreak in order to sing the Father’s praises. Certain other commentators, however, claim it’s actually the Canaanite river god, while others say it’s Jupiter, citing a similar story and a nearly identical quote from a Jupiter story. No matter what view you might take, it is hard to ignore the idea that this “man” is not exactly typical but is instead presented as superhuman in some way.

In any case, then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go unless you bless me.” Then the man asked him, “What is your name?” “Jacob,” he answered.

Now you have to understand… In the ancient Near East, your name was more than just words. Name was identity. Your name was reflective of your character, your substance, I mean, the very fibre that made you, you. Your name tells who you are and what you would be.”

Many Bible names are meaningful — they describe something about the person’s character or situation, or express a hope or prophecy about that person’s life. (Yitzchak) Isaac means “he laughs” because Sarah laughed at the idea of having a son. Yishma’el (Ishmael) means God hears me and describes how God hears his Mother, and the boy is saved. Samuel means “heard by God” or “answered prayer,” because Hannah’s prayer was answered. Elijah means “the Lord is my God”, and Elijah stands as one prophet of the Lord against a multitude. Yisra’el (Israel) means “prevails with God” because he overcame struggle. David, referred to as the “Man after God’s own heart”, means “beloved”. Abraham — “father of many”, Sarah — “princess,” Moses means “one called out”, Aaron “exalted”, Solomon, “peace bringer”. Jeremiah, “God awakens”, Ezekiel, “God gives me strength”, Daniel, who the kingdom tries to put on trial and execute – his name means “Only God is my Judge”, Paul means “humble” because he was proven wrong about Jesus, Peter means “Rock”, Joshua (How Jesus is pronounced in Aramaic) means “The Father Saves”. The names are like little clues as to how the stories will turn out in the end.

This is still true to some extent today. When Tracy and I were thinking about names for our children, we had a rule. The name had to sound good with the prefix Dr. or Judge. No one wants to see Judge Barbie Childs or Doctor Candy Childs. Naming Jacob Trickster, it might have described his very first act, but it also set his path for him as a self-fulfilling prophecy. If you name your son “Dirtbag,” you’ve pretty well determined the kind of life he’s going to live.

What is your name? Have you ever thought of your name as a reflection of who you are? We each have this unique path, a calling, a life that God has given us, and Jesus invites us to be our true selves and yet we get sidetracked, we get distracted, we get hung up on how we’re different from her or we aren’t like him, and we end up asking the wrong questions.

Do you have the sense of a unique path in your life? Are there ways in which you tend to get distracted from “your path” because of what others do, say, or think of you?

There is this well-known story in the book of John. After breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” “Yes, Master, you know I love you.” Jesus said, “Feed my lambs.” He then asked a second time, “Simon, son of John, do you love me?” “Yes, Master, you know I love you.” Jesus said, “Shepherd my sheep.” Peter was upset that he asked for the third time, “Do you love me?” so he answered, “Master, you know everything there is to know. You’ve got to know that I love you.” Jesus said, “Feed my sheep. I’m telling you the very truth now: When you were young, you dressed yourself and went wherever you wished, but when you get old, you’ll have to stretch out your hands while someone else dresses you and takes you where you don’t want to go.” He said this to hint at the kind of death by which Peter would glorify God. And then he commanded, “Follow me.” And that’s where we usually end the story. But that’s not actually the end of it.

Here’s the part of the story that is very seldom told. “Turning his head, Peter noticed the disciple Jesus loved (John) following right behind. When Peter noticed him, he asked Jesus, “Master, what’s going to happen to him?” Jesus said, “If I want him to live until I come again, what’s that to you? You — follow me.”

Peter has just been asked by Jesus to care for the disciples after Jesus leaves. Jesus asks him three times, giving Peter a chance to undo the three times he had just denied knowing Jesus. And Peter’s first thought is… well, what about Him; what’s this other guy have to do? Basically, Jesus responds, “What business is that of yours?”

How often do we get caught up in the lives of everybody else, while trying to live any life but our own?

You and I have pasts, families we come from, things we’ve done, mistakes we’ve made, and where we’ve been and what we’ve done have helped shape who we are today. So, we have to embrace our story, our history. You don’t have to be proud of every single piece of it, but you must claim it because it’s yours.

What do you think it means for people to claim their own history? Have you claimed yours?

We have limits. There are all sorts of things we aren’t. There are all kinds of people that we aren’t. Maybe this is why Jesus says to love your neighbour as yourself. How could I ever love and embrace myself, let alone someone else, when I’ve never come to terms with who I am and then who I’m not?”

What are some of your limits? Are you okay with your limitations, or do you still sometimes wish you had the abilities and circumstances of others? How often do you hear God directing you where to go and respond, “Well, what about that person?”.

Proverbs 14:30 says, “A heart at peace gives life to the body, but envy rots the bones.”

Some people live their whole lives according to the expectations of others. Whether it’s authority figures or family members, it’s as if there’s this script that has already been written by someone else, and all they’re essentially doing is just acting it out.

Are there things in your life that you do or you did because it’s “expected” of you? If so, do these things get in the way of you doing what you really feel you should be doing? How much time do you waste wishing you had that thing or that body or that bank account or that gift? How often are you like Peter, looking over at John’s life, wishing you had it?

Jacob would do anything to escape who he was. His whole life, he wanted to have the things that others had. From the day he was born, he wanted to be anyone else but who he was.

There’s this moment by the side of the river as the night cold air begins to depart, and the smell of the water starts to rise with the sun, and Jacob faces this man who has asked him perhaps the question of his life, ‘What is your name?’ and Jacob answers him, ‘I’m Jacob.’ He’s struggled and he’s been broken, and for probably the first time in his life, he’s done pretending, and he takes off that mask he wears, and he says, “Jacob”. And it may not seem like much, but that’s a massive moment in the story and a massive moment in life for him.

He said, I’m Jacob. Not… I’m “Ben Yitsak” (I’m the son of the famous Isaac). Not “I’m Ben Yitsak, Ben Ab-raham,” I’m the grandson of Abraham.  “Not even, don’t mess with me, this land we’re on belongs to Esau my twin brother. No. The mystery stranger who is probably the Angel of the Lord says, what’s your name? And he replies, “Deceiver”. “I’m Deceiver”. I’m leg puller!”

I love that.

He owns his name and who he is.

There is this amazing line in Jeremiah 9:4 where Jeremiah say, “every brother deceives” (some translations put it “Everyone sins”) But the word Jeremiah actually uses is the name Jacob. He writes, “every brother Jacobs”.

Here, and perhaps for the first time, the old leg-puller isn’t trying to be Esau anymore or anyone else for that matter. Jacob has wrestled and overcome. Not because he beat the man, because that clearly didn’t happen, but because he struggled with life (even his own errors in it) and would not give up.

And that’s when it becomes clear that the man Jacob wrestled with is really Devine. Because this man sees more in Jacob than Jacob’s father did, more than Jacob saw in himself, he saw a person (not destined to be a leg-puller or a trouble maker) but a person who struggled on. And so God changed Jacob’s name. In short, this stranger changed how Jacob saw himself. So God said, You are not just a Deceiver anymore. So God renamed Jacob Yish-Ri-El (wrestles with God) instead.

Do you think you could live in a way where you’re not comparing yourself to people who have more than you, who dress better than you, who have things you don’t, or who can do things you can’t? Or here’s a much better question. Do you think you can ever fully be you if you’re always concerned about having someone else’s life?

Job 5:2 says, “Resentment kills a fool, and envy slays the simple.” I grew up in an evangelical church. And by the way, that is in fact the way that Martin Luther’s original followers and the first Presbyterians referred to themselves. But anyway, I grew up in a very evangelical church, and we often used words like “born again” and “saved,” and let me be clear, there is nothing wrong with those terms. Those terms come straight from the Bible. Jesus uses those terms. But I do think those terms are used in a far too specific a way.

Because I think we need to be saved from all kinds of things, and I believe the Saviour isn’t just a magical figure that saves us by pulling us up out of the fire and brimstone. I think the saviour of the universe saves us from all kinds of things. In fact, I think sometimes we need to be saved from all the times we haven’t been our true selves.

All the times we’ve tried to be someone else. All of the lies we’ve believed about who God made when God made us. All the names other people give us. All the times we’ve asked the wrong questions: ‘What about him? What about her? What about them?’ And we’ve missed the voice of Jesus saying, Don’t worry about who they are. You be my follower. ‘You, follow me.’”

And I’m not spouting cultural self-help here that says all you need to do is be you. All you need to do is discover yourself. I don’t buy that. But I do think it’s pretty hard to be a better version of you (to be the person God wants you to be) if you’re wasting all your time trying to be somebody else.

We all wrestle with all kinds of things. We all, at one time or another, seek to be that which we are not. We all wear masks from time to time. We all try to be something we’re not – forgetting that God wants to love us and help us be better us, not make us something we’re not.

May you do the hard work of the soul to discover your true self. May you wrestle and struggle on; till your hips are out of joint and yet soldier on anyway. May you find your unique path —the one God has for you, not your neighbours. May you forget what others have or what names others give us. And in the process, may you find yourself comfortable in your own skin, knowing that’s the Your God loves and wants to mold you. Amen

Song: We have this ministry (590)

We respond to serve God

Our time of giving

Prayers of the people

Creator God,
you call us to love and serve you with body, mind, and spirit
by loving your creation and our sisters and brothers.
Open our hearts in compassion and receive these petitions
on behalf of the needs of the church and the world.

We pray for those who experience your call to serve, and feel inadequate and afraid.  We pray for those who seek wisdom in living day to day; encourage them to seek that wisdom in your word and laws.  We pray for those who seek to serve fully as disciples of Jesus Christ; enrich them with your compassion and love for all.  When we experience doubt, God, encourage us to continue to wrestle with you and with our confusion and misunderstandings.  Enable us to be persistent, faithful followers of Jesus.  We pray for those who are suffering, physically, spiritually or mentally, God.  Enable us to dispense hope and comfort to them.  We pray for our own congregation; empower us to become ever more unified in our passion to honour you as your children and serve as disciples of Jesus Christ in bringing to completion your kingdom.  We pray for Students in our Theological College as they seek our ministry in your name as well as students who have grown up in this church and seek to claim their own lives now and grow in who you want them to be. We pray specifically for our own Rom, studying at Presbyterian College, for his health, well-being and knowledge.  Amen

Song: When we are living (630)

Sending out with God’s blessing

¹² May the Lord our loving Father, make your love for one another and for all people grow and indeed to overflow, just as the Father’s love does for us. ¹³And may God make your hearts strong, blameless, and holy as you stand before Him on the day Jesus comes again with all his holy people to be presented unto the Father. Amen. (1 Thessalonians 3:12-13, New Living Translation)

Response: God to enfold you

Music postlude

—————————————————————————————

Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).

The Rev. Brad Childs retains the copyright (© 2025) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.

Worship on Harvest Sunday
10:00 am      October 12, 2025
Minister: The Rev. Brad Childs     Music Director: Binu Kapadia
Vocalist: Lynn Vaughan     Welcoming Elder: Renita MacCallum
Children’s Time: Brad     Reader: Godfrey Esoh, Jr.

We gather to worship God

Music prelude

Greeting
L: The grace of our Lord Jesus Christ be with you
P: and also with you.

Lighting of the Christ candle
Welcome and announcements
Preparation for worship

Call to worship:
L: We come as guests invited to a table.
P: We come to celebrate with friends and neighbours.
L: Jesus Christ, our Friend and Saviour, invites us to gather.
P: We gather with his friends around the world.
L: We gather with his friends around the world.
P: We worship God in gladness, for God’s faithfulness endures forever.

Opening praise: Forever God is faithful

Prayers of approach and confession

Gracious and Loving God, we gather in this season of thanksgiving, struck by the colours of the leaves, the last warm breezes, birds flying south in formation.

Such beauty speaks to us of your goodness, and your desire to provide what each of your creatures needs.

As we gather, renew our sense of gratitude for every good gift you offer us.

Especially we praise you for the gift of Christ Jesus who teaches us how to walk in the world you love and offers us grace and compassion to share with those we meet.

Receive our love and gratitude in his name, and by your Spirit, empower us to live gratefully each and every day.

Living and loving God,

We acknowledge that we enjoy life with an abundance many nations cannot imagine.

Yet, we confess we do not always recognize the blessings we share.

We worry about our futures, and ignore the present needs of those around us.

Forgive us our fears and narrow vision and our failure to care for creation as you intended. Amen.

Response: I will trust in the Lord

Assurance of God’s pardon
The mercy of our God is from everlasting to everlasting.
Hear and believe the good news of the Gospel:
In Christ Jesus, we are forgiven and set free to begin again.
At this time of Thanksgiving, let us give special thanks for God’s most generous love.

We listen for the voice of God

Response: Jesus we are gathered (514)

Children’s time and the Lord’s Prayer (535)

Song: For the fruits of all creation (802)

Scripture readings: Psalm 100 & Philippians 4:4-9

Response: Glory to the Father

Message: Encouraged

One day in 1939, George Bernard Dantzig, a doctoral candidate at the University of California, Berkeley, arrived late for a graduate-level statistics class and found two problems written on the chalkboard. Dantzig jotted them down in his ledger in a rush to catch up, and the class went on as usual. Three days later, Dantzig turned in the problems and apologized to the professor for not finishing them sooner.  But there was a bit of a problem.

Paul and his young friend Timothy visited the city of Philippi on Paul’s second missionary journey in 51AD. Philippi is on the north-east end of Greece, twelve kilometres from Neapolis. It was to be the sight of the first Christian Church in Europe (contrary to popular opinion, of course, Christianity is not a religion of the West, it is actually a Near-Eastern religion). In any case, ten years later, after the Church had flourished and grown, Paul wrote a letter to them encouraging them. While Paul writes to them, telling them how much he loves them and to keep strong and be positive, he himself is in prison again as he writes.

And yet, Paul writes, “⁸ Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about these such things.”

In short, Paul says, “you should never underestimate the power of a faith and a positive attitude”. He says, “when we face challenges, keep your eyes on the positive things”.

Paul’s not alone in this. At the turn of the 19 century Danish author Isak Dinesen wrote, “God made the world round, so we would never be able to see too far down the road.”

I like that. And it’s true. Things get really hard sometimes, but no matter what happens this one thing remains true… we have no idea what’s coming up just around the curve. The world is round.

For Paul, troubles were real, and they were going to keep coming.

This letter was written at nearly the same time as Timothy and so we know from the archeological information we have that Paul actually did get executed. When he wore this, he was at the Fortress Antonia awaiting a trial with Caesar and was executed shortly after.

Paul was killed under the rule of Nero in either May or June of 68AD. But here’s the thing. That’s 6 years after Paul wrote this letter to the Philippians, thinking he could die any day. He thought life was over but he got six more years.

The truth is nobody has a guarantee of tomorrow. But it does us no good to live in the shadows. It does us no good to waste our time on things that make us angry or bitter – we can’t just wait around for doom and gloom. Paul knows he is going to die and that it could be any day. But he says, we should put our minds on whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, whatever is excellent; whatever is praiseworthy. In the words of Marvel’s Director Nick Fury, “Until such time as the world ends, we will act as though it intends to spin on.” We need to put our minds (as much as possible) on the good. And we need to go on living like the world intends to spin on and like it’s round.

Eighty-six-year-old Joy Johnson, a veteran of 25 New York City marathons, died in 2013. Johnson was the oldest runner in that year. She fell at the 20-mile marker in the event. But she got up to cheers from the crowd, all the while making lazy bags-of-skin like me, feel like we’d better get back to the gym. Yeah, she fell, but she crossed the finish line at about eight hours. She did it, and she did it for the 25^th time.

Joy Johnson died that same day. But she died with her shoes on.

After the race, she returned to her hotel room, lay down with her shoes still on, and never woke up.

Amazingly, Johnson didn’t run her first marathon until she was sixty-one years old. Before that, she had never really been into any particular sports. In fact, the only hint of the sport around her house was the verse from Isaiah 40:31 which hung on the kitchen wall in her family farm house in rural Minnesota: “But they who wait for the Lord shall renew their strength. They shall mount up with wings like eagles. They shall run and not be weary, they shall walk and not faint.”

Ironically, the career gym teacher, Joy Johnson, was almost a complete stranger to personal exercise until she took a three-mile walk in 1986. Then she started jogging, and after a while, competing in 10-K races. By 1988 (just two years into running), she had competed in her first New York City Marathon. Three years later, she recorded her best time at age sixty-four with a time of 3 hours and 55 minutes.

A few years ago she told a reporter about her exercise regimen. She would wake up at 4 A.M., drink her coffee, while reading her Bible, and then set out on an eight-mile pre-dawn run. “When you wake up, it can either be a good day or a bad day,” Ms. Johnson said. “I always say, ‘It’s going to be a good day.’ And then I put my shoes on.”
The devout Christian ran every day but Sunday so she could attend church. Johnson sang hymns to herself to pass the time while running. According to Johnson’s daughter, “She was always a happy runner—and besides her faith and family, this was something she loved the most.”

I suppose this could serve as her epitaph. Joy Johnson died with her running shoes on!

What would you choose as your epitaph? Will people look back and say, Well, she tried, but she sure was grumpy. Will they talk about the last conversation you had… Will it have been a pleasant one? Was it a complaint session? Will they say, “boy of boy, he was really upset that last month”. Or might people say that you had your mind on “whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, whatever is excellent; whatever is praiseworthy”?

For me Joy Johnson is a pretty inspirational person. Now don’t get me wrong about this, I have no plans to start running marathons anytime soon (though to be honest, that’s less about my hate of cardio and more about my fear of the terrible clothes runners always wear – I would be embarrassed).

What impresses me is that Joy stayed positive until the very end. The world is round, and she didn’t know what the coming days were gonna look like. She just decided “It’s going to be a good day”. She “died with her shoes on”.

She managed to keep positive in a world where that’s often a very hard thing to do.

Troubles are real. They are. And we sometimes face seemingly insurmountable odds. And sometimes, like Paul, our very lives are at stake, and we truly are – in the last of our days. Other times, like Paul, we are gifted with a few more unexpected years, and sometimes, like Joy, like with Paul, like with everyone, that dark cloud catches up to us. But we should not be deterred. The world is round. We don’t know what’s around the corner. But what we can know, we can know just who is with us while we travel the road.

In Phil. 4:13 Paul writes, “I can do all things through Christ who strengthens me.”

As one author put it, “Common sense is seeing things as they are, but doing things as they ought to be.” Or as Chuck Swindoll put it, “The longer I live the more convinced I become that life is 10 percent what happens to us and 90 per cent how we respond to what happens to us.” 300

Rom. 12:12 says, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” And in the same way, Jesus himself in Mark 11:22-25 said, “Have faith in God. Truly, I say to you, whoever says to this mountain, ‘Be taken up and thrown into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him.”

In simpler words, “Don’t let things drag you down. Don’t put your mind on things that don’t benefit you or harm others.” Don’t spend your life being dragged down by the ridiculous doom and gloom of the news, telling us every day the sky is falling, but every day having a new reason for that because it didn’t happen the day before, like they said. Don’t fill your life with conversations that don’t lift people up.

Instead, put your minds on “whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, whatever is excellent; whatever is praiseworthy.” No, not one of us knows when it might be our time to go, but we can all make the ever-important choice to live life with our shoes on. Let’s put our minds on the positive because when we do, Jesus says, we can move mountains. He says we can do the impossible.

When George Dantzig handed his assignments in that day, George had no idea there was a problem.

George Dantzig later recounted what had happened in a 1986 interview for the College Mathematics Journal: “It happened because during my first year at Berkeley, I arrived late one day at one of Dr. [Jerzy] Neyman’s classes. On the blackboard, there were two problems that I assumed had been assigned for homework. I copied them down. A few days later, I apologized to Dr. Neyman for taking so long to do the homework — the problems seemed to be a little harder than usual. They had taken me all weekend, and I asked the professor if he still wanted it. He told me to throw it on his desk. I did so reluctantly because his desk was covered with such a heap of papers that I feared my homework would be lost there forever. But about six weeks later, one Sunday morning about eight o’clock, [my wife] Anne and I were awakened by someone banging on our front door. It was Dr. Neyman. He rushed in with papers in hand, all excited: “I’ve just written an introduction to one of your papers. Read it so I can send it out right away for publication,” he said.

For a minute, I had no idea what he was talking about.

To make a long story short, the problems on the blackboard that I had solved, thinking they were our homework, were in fact two famous unsolved problems in statistics generally referred to as “unsolvable”.

Dr. Neyman had put them up on the board to make a point. They were supposed to be examples of problems the world’s greatest mathematicians worked on for lifetimes, and yet had still gone unsolved for generations. I had no idea. I just thought they were hard so I put my mind to it. The two problems took me about 6 hours. Later, when I asked my advisor about the direction for my doctoral thesis, he just looked at me like I was crazy. He pulled my two “homework” assignments out of a file, punched holes in the pages and placed the four pages in a binder in front of me. “This is your Thesis and not a single mathematician on earth can challenge it”.

That was my Doctoral thesis. It was already done. And my advisor was correct – it went through uncontested.” (1001 Illustrations)

You know what I think. I think George Dantzig solved those problems, because he didn’t know they were “unsolvable”. He had a mind focused on the positive, and that changed absolutely everything. The greatest minds in math and statistics had worked on them for generations, but they had always assumed they would likely fail. George had no such fear. And so, he did what countless could not in two 3-hour segments of homework in between doing dishes and chatting over dinner with his wife.

What are we to be focused on? Where should our minds be?

Joy was right. Danzig was right. Paul was right. Jesus is right.

We should all be focused upon the light and not the dark (from the moment we put our shoes on in the morning) we should start by thinking “this is going to be a good day”. Our minds should be on “whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, whatever is excellent; whatever is praiseworthy.”

The world is round; we don’t know what tomorrow brings. But I know this: I plan to die with my shoes on, full of faith and thinking positive. Amen.

Song: Great is thy faithfulness  (324)

We respond to serve God

Our time of giving

Prayers of the people

Gracious and generous God, we offer our gifts in gratitude for all we receive from your hand. Bless and multiply them, just as Jesus multiplied a few loaves and fishes to bless others. Use them so others can taste your love in our community and in your world, through the grace of Christ our Lord.

Generous God, on this Harvest weekend, we thank you for all things great and small,

for moments of wonder and for ordinary exchanges that fill our lives with meaning and offer us a sense of wellbeing. May our friends see in us the signs of a grateful heart.

God of all goodness,
Receive our prayers.

Generous God, as we give thanks for the harvests of the earth and all the goodness that sustains us, we pray that you will show us how to live respectfully in creation and protect all that is precious to you.

Wherever harvests have been disappointing, show us how to share what has been produced so that no one goes hungry.

God of all goodness,
Receive our prayers.

Generous God, we pray for the good of your world and the common good in our community.

Where there is strife and hostility between peoples and nations, inspire leaders to show wisdom and courage in their decision making.

We pray for people and places hard hit by flood or fire, tornado or hurricane, epidemic or earthquake

(Hold silence for ten seconds)

May neighbours with resources maintain generosity and compassion for the long work of reconstructing lives and livelihoods.

God of all goodness,
Receive our prayers.

Generous God, we pray for our neighbours and those of our number who are facing health challenges or difficult times for any reason …

(Hold silence for ten seconds)

And we pray for family and friends under stress or in sorrow whom we name in silence before you …

(Hold silence for ten seconds)

Make us generous in compassion and understanding for each one.

God of all goodness,
Receive our prayers.

Generous God, in Jesus Christ we have met your generous love and mercy. Today we bring these expressions of our Thanksgiving!

Thanksgiving offerings

Everyone to come forward with an offering. And we will begins signing a song of celebration once everyone is in place.

Song: We are marching/Siyahamba (639)

Sending out with God’s blessing

Go on your way rejoicing this day, and let your gentleness be known to others.

Keep on doing the things you have learned from Christ Jesus our Lord, and be grateful.

May the peace of God, which surpasses all understanding, guard your hearts and minds in the coming days through the grace of Jesus Christ and the company of the Holy Spirit. Amen

Response: Sing Amen

Music postlude

————————————————————————-

Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).

The Rev. Brad Childs retains the copyright (© 2025) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.

Video recordings of the Sunday Worship messages can be found here on our YouTube Channel.

Worship on World Communion Sunday
10:00 am October 05, 2025
Minister: The Rev. Brad Childs     Music Director: Binu Kapadia
Vocalists: Peter and Cheryl Sheridan     Welcoming Elder: Lynn Vaughan
Reader: Vivian Houg

We gather to worship God

Music prelude

Greeting
L: The grace of our Lord Jesus Christ be with you
P: and also with you

Lighting of the Christ candle
Welcome and announcements
Preparation for worship

Call to worship:
L: We come as guests invited to a table.
P: We come to celebrate with friends and neighbours.  
L: Jesus Christ, our Friend and Saviour, invites us to gather.
P: We gather with his friends around the world.
L: Come and worship with hearts full of God’s praise and promise.
P: We worship God in gladness, for God’s faithfulness endures forever.

Opening praise: Bless the Lord, O my soul

Prayers of approach and confession

Gracious and Generous God, you spread a banquet table and make room for all to come: friend and foe, healed and sick, hopeful and hopeless.

You feed our desires with goodness and fill our longing with steadfast love.

We worship you with grateful praise, together with all your people, here and everywhere, who break bread at your table and who share the cup.

We celebrate our life together in Christ  and offer our love and loyalty to you, O God,

source of all goodness, through Jesus Christ, who shares our flesh, and your Holy Spirit who prays within us.

God of mercy and mystery, when you invite us to your table,  you ask us to come with clean hands and open hearts.

You ask us to come in peace, seeking reconciliation with you and with each other.

In this silence, we hand over to you the broken relationships, disagreements and disappointments that keep us from living in your peace.

Free us from the burdens we carry which we share in this silence. so that we may be a source of peace in this troubled world:

Assurance of God’s forgiveness

Hear and believe this good news! Anyone who is in Christ is a new creation. The old life has gone; a new life has begun. Know that you are forgiven. HAveTheCourageTo Forgive one another, and be at peace – with God, with your neighbour and with yourself.

We listen for the voice of God.                   

Song: Those who wait on the Lord (682)

Scripture readings: Habakkuk 1:1-4; 2:1-4 & 2 Timothy 1:1-14

Response: Glory to the Father 

Message: A Good Deposit

Paul, an apostle of Christ Jesus by the will of God, in keeping with the promise of life that is in Christ Jesus, To Timothy, my dear son:

Paul (formerly Saul of Tarsus) is the apostle who once persecuted the early church, then encountered Jesus on the road to Damascus and was radically changed. Instead of trying to kill the followers of Jesus, Paul becomes a follower of Jesus, if not the very chief follower of Jesus.

As soon as Paul met Jesus, Dr. Luke notes in Acts 9:20, Paul began preaching in the synagogues in Damascus. After three years, Paul notes in Galatians 1:15-18 that he was requested to appear in Jerusalem before James, Jesus’ brother, who was the official leader of the apostles. Notably, among Jesus’s family, only Mary had not openly rejected Jesus. Before the resurrection, James had not believed.

Within seven years, Paul had been commissioned by James as an authority of the Church and began a major missionary journey. He had founded new congregations in Antioch of Syria, Iconium, Lystra, Derbe, Philippi, Thessalonica, Berea, Athens, Corinth, Ephesus, Galatia, Colossae and Laodicea.  He became a teacher, missionary, leader, planter, waterer, and principal author of at least 30% of the word count and 48% of the books we hold to be in the New Testament.

Note that Paul claims to be an apostle called by God. He is not ambitious but called, saying: “My authority comes not from ambition but from God’s call.” In other words, if God can use someone like Paul, with such a dark and disturbing past, then no past is too broken and no future too risky for God to work through you. Through weaknesses, we see God’s strength.

So, why is the book called ‘Timothy’? Well, Timothy is Paul’s young protégé; a trusted coworker who grew up in a mixed Jewish-Greek background and served in churches Paul planted (most notably Ephesus). Paul calls him “my dear son,” indicating a mentoring, father-and-son relationship: Paul taught, guided, and entrusted Timothy with leadership, setting him up as the minister of this local congregation in Paul’s stead.

If you’re older, look for a Timothy to mentor; if you’re younger, be open to a Paul who invests in you. Sir Isaac Newton wrote, “Each one of us stands on the shoulders of those who came before us.” I can feel that. How about you?

Paul writes to Timothy, who is leading the church of the Ephesians, which was a large and influential city on the Aegean Sea in today’s Turkey. The letter is intended for the entire congregation, but also serves as a personal message to a friend. We need to be cautious here, not to assume that life was vastly different in the past. The letter was written to a real community with real struggles — just like our people’s churches today. The advice is practical and personal.

Paul writes, “Grace, mercy and peace from God the Father and Christ Jesus our Lord. I thank God, whom I serve, as my ancestors did, with a clear conscience, as night and day I constantly remember you in my prayers.  Recalling your tears, I long to see you, so that I may be filled with joy.  I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.”

To Timothy, “I constantly remember you in my prayers,” and “recalling your tears, I long to see you.” Timothy is pastorally close to the people of this congregation and is in tears on their behalf. They’ve shared deep feelings, likely because of hardship, conflict, and persecution. And some have stopped attending. But also because it’s a family church where just a few friendly families come together to worship.

And so I love this next part. Paul names Lois and Eunice as the origin of Timothy’s “sincere faith.” Timothy was introduced to Jesus by his mother and his grandmother, Lois and Eunice. Paul met Timothy because his mom and grandma took him to church, where Paul was the leader. Sadly, Timothy’s father does not seem to attend Christian worship, and he is an example now, albeit not for the best reasons. Because of that, I want to take a moment to give respect to all of you mothers and grandmothers who make it a point to bring your kids and grandkids into a life of faith and to the youth who arrive with them. Yet I also wish to note that faith is most often learned at home — in bedtime prayers, stories, examples, debates, arguments, questions and more. If you’re a young person, honour those who shaped you; if you’re older, invest in the next generation. Small daily acts matter more than grand programs and more than church services.

Paul moves on and writes, “For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.  For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline.  So do not be ashamed of the testimony about our Lord or of me, his prisoner. Rather, join with me in suffering for the gospel, by the power of God.”

Paul’s point in 2 Timothy 1:6-8 is no daring or reckless bravado, but faithfulness born of God’s Spirit. I’m paraphrasing, but Paul says, Don’t be timid about the gifts God has given you; don’t hide them out of fear, shame, or self‑doubt. Use them. Teach, serve, encourage, lead. “The Spirit … does not make us timid, but gives us power, love and self‑discipline” (v.7). The Spirit gives boldness to act, love to reach out, and the discipline to persevere. Don’t shrink back because you feel unworthy; rely on the Spirit’s power. You can do nothing alone, and the good news is you also can’t ever be alone. Paul says, We laid hands on you in ordination. The Spirit is with you. And most of all, Paul reminds his friend, Don’t be timid about the testimony of Jesus the Lord. And don’t change what you were told.

Speak up about Jesus, live the gospel openly, worship without embarrassment, and pray at the restaurant. Faith is not meant to be private when people around us can find peace from what is not withheld. And while some people are claiming that Timothy’s church follows a disgraced and arrested man in prison -Paul. Paul says, I’m in jail for sharing my faith.

And yet Paul is largely alone. He has Luke with him but everyone else ran. Paul reminds everyone saying, This is a religious persecution. Please don’t be ashamed of me. Be willing to be me. And then he offers young Timothy some advice, saying, ‘You don’t have to have all the skills you need.’ God has them; you only have to be faithful in your belief in His power to overcome our weaknesses.

I wonder… is there one thing in your life that you’ve been shrinking from (a conversation, a service, a truth to speak)? Then take one small step this week. Be courageous and know God is with you. Don’t ever be timid about your faith.

Next, Paul writes, He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Saviour, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. And of this gospel I was appointed a herald and an apostle and a teacher. That is why I am suffering as I am.

Paul says not to be ashamed of the gospel or of being identified with Christ and His messengers. That includes: speaking up for Jesus (the testimony about our Lord), being known as a follower (even if it costs reputation), and sharing the same suffering or hardship that the gospel sometimes brings. In short: don’t be ashamed of your faith, the message of Jesus, or those who suffer for it.

“He” who can guard what’s entrusted, Paul states, is Jesus Christ. Paul expresses confidence that the Lord he has trusted can protect or preserve what Paul has entrusted to him—Paul’s ministry, teachings, Timothy’s faith, and the gospel mission—until “that day” (the final day of Christ’s return / final judgment).

Remember, Paul and the other apostles generally believed that Jesus would return within their own lifetime. And while Paul has been in prison before, this is unique. Usually, he has been under house arrest awaiting an introduction to plead his case. Here he is in a dungeon, states that he is chained to the wall, and is fairly sure they are going to execute him. His tears for Timothy are at least partly due to the fact that Paul will never see his young friend again. And as far as we know. He didn’t.

With that Paul concludes, “What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us. Because Jesus is trustworthy, we can boldly hold and share the gospel without shame, confident that what we entrust to him is safe. What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us.”

Paul’s central point comes out: Don’t stray from the pattern.

At this point, I’m reminded of the time I visited the old Army-Navy store on Whyte Avenue and purchased a pair of remarkably inexpensive pants. When I got them home and tried them on, I discovered that one of the pockets was sewn in the wrong place. It was folded back on itself, and you couldn’t put anything in it. I’m sure that at the factory, the pattern was fine, but somewhere in the manufacturing process, something went wrong, and the pants deviated from the pattern that had otherwise produced thousands of perfectly good garments. Because it didn’t follow the same pattern, the pants were useless.

Paul says to keep the pattern of his teaching and “Guard the good deposit!” What is the “good deposit”? The deposit is the gospel Paul preached — the apostolic teaching about Jesus: his life, death, resurrection, and the way of salvation and faithful living that flows from it.  It includes the core truths and the practical form of Christian life Paul modelled and taught (what Timothy “heard” from Paul). It’s “good” because it brings life, not just information; it’s trustworthy, vital, and meant to be passed on.

Guarding isn’t mere storage. It means preserving the truth’s integrity (sound doctrine), defending it against distortion, and embodying it in life and ministry. Practically, guarding includes teaching faithfully, correcting error gently, living out the gospel in love, and passing the faith to others. It’s active stewardship: watchful, disciplined, and responsible care for what has been entrusted to us.

The gospel can be diluted or distorted. If the pattern isn’t followed, then the germ of where everything starts is off, and the gospel will end up being a useless version of something otherwise good.

Paul is about to die, believes Jesus is returning any day and is in tears, worried that people are going to give up on Jesus just before he comes back. He’s afraid the church is going to end up with a crooked sewn-in and useless pocket like my old pants.

By contrast, we are called to keep the message whole and to live it out so others see its truth. Guarding the deposit means both protecting doctrine and practicing compassion — sound teaching that is shown by loving action. The ‘good deposit’ is the life‑giving gospel we received; guarding it means teaching it faithfully and living it boldly — and the Holy Spirit gives us the wisdom and strength to do both.

May you hold fast to the gospel just as you received it and may we all remain faithful no matter what the world around us says or does. Amen.

Song: I know not why such wondrous grace (683)

We respond to serve God

Our time of giving

Prayers of the people

God of hope, amid all the concerns in the world around us, we turn to your Word.

Send your Holy Spirit to still our thoughts and speak your wisdom to us. Fill us with the humble confidence we meet in Jesus Christ, your Living Word.

Around this table, we celebrate God’s generosity to us in Christ and in creation. We present our offering in gratitude for all God has given. Your offering will now be received.

God, you are the giver of every good and perfect gift. Our gifts may not be ideal, but bless them with your Holy Spirit to spread your goodness in the world, for the sake of Christ, our living Lord.

Gracious and generous God,

You spread a welcome table and set a place for everyone — friend and stranger, the confident and the fearful, those who are healthy and those who are hurting.

You feed our hungers with goodness, satisfy our restless longings with your steady love, and call us to share what we have with others. 

We come to you in gratitude and wonder, joining our voices with Christians across the world who find life at your table.

We celebrate the gift of being together in Christ, and we offer you our loyalty and our love, O God, source of every good thing.

We give thanks for Jesus Christ — who took on our flesh, who ate with outcasts, and who taught us to welcome the poor — and for your Holy Spirit, who prays and works in us day by day.

Merciful God, of second chances and small mercies,

You invite us to come to your table with open hands and honest hearts.

You ask us to come in peace, to be reconciled to you and to one another, and to let go of bitterness and blame.

Teach us the small practices of peace: a quick apology we’ve been putting off, a phone call to someone we haven’t been kind to, offering a cup of water to a neighbour, or a short prayer for the person who annoys us.

Show us where we can perform a small, practical act of kindness this week — pay a debt of gratitude, return a borrowed item, or sit with someone lonely.

In a moment of silence, let us bring the real, everyday things that weigh on our hearts:

– the small quarrels that fester in our families, the words left unsaid;

– the worry about money, work, bills, and the future;

– the embarrassments and regrets we try to hide;

– the health concerns that wake us at night and the appointments we dread;

– the relationships strained by distance or silence;

– the silent fears of those we love;

– the ways we have refused to help, or failed to notice, someone at our gate.

As we hold these things before you in silence, give us practical courage to act: to send the message, make the call, set the meeting, or to offer a simple meal. Free us from the burden of striving to be perfect and help us take the small steps that heal.

(Silence)

God of patience and power,

We thank you for not waiting for us to be perfect before you meet us. You meet us where we are: tired, confused, fearful, hopeful. Because you are with us, we can try again.

Fill us with the Spirit’s steadiness — not impulsive bravado, but patient strength, calm resolve, and brave compassion. Give us the discipline to make small, daily choices that shape our character: five minutes of quiet prayer, one kind word to a family member each day, a weekly moment of giving, and a habit of listening more than speaking.

Help our church to be a place where this daily discipleship is practiced. Show us simple, concrete ways to care for one another this week — a meal train for someone who’s ill, a ride to an appointment, a note to a grieving family. May our shared life here become a reflection of your generous table, where everyone feels welcome.

We pray for those who cannot be with us now: those who are sick at home, those serving far away, those who cannot join because of work, and those who feel estranged from faith. Reach them, Lord, with your presence and practical help. Guide us to be your hands and feet.

Lord, as we prepare to share this meal, grant us the humility to admit our faults and the boldness to act in love. Teach us to practice reconciliation in everyday ways so your peace grows among us and in the neighbourhoods we return to.

(Silence)

Passing the peace

The Sacrament of Holy Communion

Invitation

In the early hours of this morning, while all was quiet and dark here at home, the sun was rising on the other side of the world. And with the dawn of this new day, God’s people began gathering for worship amid the sounds of drums, pipes, stringed instruments or pianos and organs.

And now we, too, join in this worldwide chorus of those who call upon the name of the Lord. On this World Communion Sunday, we remember especially that the scriptures are fulfilled as “people will come from east and west and north and south, and will take their places at the feast in the kingdom of God.”

So come, not because you must, but because you may. Come not because you are strong, but because you seek God’s strength. All who trust in Jesus are invited to join in the feast that God has prepared.

Song: Jesus calls us here to meet him ( 528)

                                              We lift them up to the Lord.

Holy God, Holy One, Holy Three,

You are the source of all that exists.

You are beyond the galaxies, deeper than the oceans;

You pour down rain and bring forth the fruit of the earth.

You carry us through deep waters and hold us in the darkest night.

So, with all your creatures, great and small, with angels and archangels, with saints and servants in every generation

Holy is your Son Jesus, O God;

Walking this earth, feeding the hungry, calling the lost, noticing the forgotten, healing those who reached out, teaching those who sought wisdom, he revealed your kingdom among us.

Today, we thank you for all Jesus shared with us to show us that you are always with us in times of plenty and times of pain.

Holy God,

When the sounds of our rejoicing fall silent,

We remember those who cannot rejoice today, who face times of pain, fear, or upheaval.

We think especially of those whose countries have been overwhelmed by earthquake, flood or storm, by conflict, drought or famine.

Draw near to them in the power of the Spirit to strengthen and sustain them through Christ’s compassion and ours.

Holy Spirit, come now and settle on us and on these gifts of bread and wine.

May they become for us Christ’s body and lifeblood, healing, forgiving and making us whole.

So may we become Christ’s body, the Church,

loving and caring throughout the whole world until that day when all creation feasts with you in the fullness of your mercy and peace that we savior today in the name of our Saviour.

The Lord’s Prayer (496: sung)

Institution

The Lord Jesus, on the night he was betrayed, took bread,
And when he had given thanks for it, he broke it, and said,

‘This is my body, which is for you. Do this in remembrance of me.’
In the same way, he also took the cup, after supper, saying,

‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’
For as often as you eat this bread and drink the cup, You proclaim the Lord’s death until he comes.

Sharing of the Bread and Wine

This is the body of Christ broken for you.

This cup is the blood of Christ shed for you.

Song: One bread, one body

Prayer after Communion

Loving God, Christ our Lord, Holy Spirit, you have nourished us, body and soul, in this meal.

We have heard your love, so send us out to speak it.

We have seen your love, so send us out to show it.

Your passion has fed us, so send us out to share it.

And let all things be done for your glory. Amen.

Song: Sent forth by your blessing (775)

Sending out with God’s blessing

Go from here to serve God, your strength renewed and your faith reassured, for you are part of Christ’s body, embracing the world in his name.

And may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit, and the grace of our Lord Jesus Christ. Amen

Response: God to enfold you

Music postlude

————————————————————————-

The Communion liturgy is based on the liturgies of the PCC’s 1991 Book of Common Worship. Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).

The Rev. Brad Childs retains the copyright (© 2025) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.

Video recordings of the Sunday Worship messages can be found here on our YouTube Channel.

Worship on Orange Shirt Sunday
10:00 am September 28, 2025
Minister: Rev. Brad Childs     Music Director: Binu Kapadia
Vocalist: Linda Farrah-Basford     Welcoming Elder: Darlene Eerkes
Children’s time: Vivian Houg     Reader: Helen Ross

We gather to worship God

Music prelude

Greeting
L: The grace of our Lord Jesus Christ be with you
P: and also with you

Lighting of the Christ candle
Welcome and announcements
Preparation for worship

Call to worship:
L: Here God gathers us, calling us to remember and to act with truth.
P: We remember the children who were taken, and we hold survivors in our prayers. 
L: Here Jesus stands among us, calling us to acts of mercy and repair.
P: May we listen, learn, and respond with humble hearts.
L: Even now, the Holy Spirit moves in our midst, giving courage to confess and strength to reconcile.
P: Fill us with hope and inspire us to faithful and just action.
L: Let us worship the God who calls us to healing and to love.
P: Let us praise God and commit to the way of reconciliation.

Opening praise: I surrender all

Prayers of approach and confession

Creating God, beauty and harmony mark your creation.

As the seasons change, we see you are still at work in the world, transforming hearts and situations.

We praise you for all you do to repair injustice, to bring peace to places of war, working for goodness to prevail in all nations.

You offer us new possibilities day by day, and so we place our trust in your redeeming power.

Renew our energy for the mission this autumn  nd open our eyes to new opportunities to reach out in Jesus’ name.

Through the power of the Spirit, make us participants in your work, bringing justice and joy into the world you love.  Amen.

Compassionate God, you open your heart to those in need, and to your aching creation.

We confess we often turn away so that we do not have to see pain, suffering, or injustice, right before our eyes.

We don’t like to feel uncomfortable or pressed into service.

Forgive us, and give us courage to love others as you love us and reach out with the care we have witnessed in Jesus. Amen.

Response: Glory, glory hallelujah

Assurance of God’s pardon

The prophet Micah declared that God requires of us three things: to do justice, to love kindness, and to walk humbly with God. To all who repent, who act for justice and seek to serve God and neighbour in kindness, God offers forgiveness and peace. The peace of our Lord Jesus Christ be with you all.

Musical Offering: Dayspring Singers

We listen for the voice of God

Response: Jesus we are gathered (514)

Children’s time

The Lord’s Prayer (535)

  

Song: There’s a spirit in the air (764: vss 1,2,3,5

Scripture readings:  1 Timothy 6:6-19 and Luke 16:19-31

Response: Behold the lamb of God

Message: “Godliness with contentment”

The biggest question about the story of the Rich Man and Lazarus, for people who study the New Testament, is: Is this story a description of an event Jesus is relaying (meaning we have a literal description of eternal punishment), or is this a parable – a story told to convey a particular lesson?

To be clear, this is a pretty weird story that Jesus told. Is Jesus talking about an event, or is he creating a lesson?

The style of story he is using is not wholly unique. There are Egyptian (Setme) and Hebrew stories (Bar Ma’jan) that are pretty similar to this one. These are stories about reversed fortunes in the afterlife. They were a fairly well-known archetype and exist all over the world. Not surprisingly, however, I believe this one is unique and has many layers to it (if it’s just a parable that is). Maybe it’s not.

The story comes to us from Luke, who was a physician and a kind of early feminist. His accounts of Jesus are packed with calls to care for the ill, women, foreigners and the poor.

If Jesus is relaying an event to us, then this is a story we have to see as a literal depiction of Hell. And while the story certainly does speak to an eternal destiny, this story begins the same way that most of Jesus’ parables do – with a nameless character introduced by the phrase “de tis en” (δέ τις ἦν) / “There was a certain [rich] man” which was sort of like saying “once upon a time”.

It sounds like a parable. If this is a parable, as many might argue, that introduction makes perfect sense. At no other place in the entire bible does a character in a parable have a name. And there is the rub. The rich man is simply described as “wealthy.” He has no name – just like a parable.

But Lazarus has a name. It’s Lazarus. Characters in parables don’t have names – ever!

Again, if naming Lazarus means this isn’t a parable, then we know what Hell looks like. If it’s a parable, then it’s our only example out of about 50 parables where a name is given.

I know I’ve said this before, but all parables are intended to be strange. Farmers don’t indiscriminately throw seeds onto poor soil, mustard plants don’t grow into giant shade-providing trees, Samaritans are never good, wealthy Hebrews don’t run to give jerk kids new credit cards, and Kings don’t get stood up for parties and invite the homeless instead. Parables are always odd. But this one is stranger than the strangeness Jesus tends to add to his parables. Yet, still, please keep in mind that just like my name, “Brad,” means “broad meadow” – and can be traced to its root, Barak, which means “blessed”… names have meaning.

Well, Lazarus means God Helps. And so, you have to ask: Does this guy have a name, or does Jesus create a character name destined to be helped by God? That’s different. Still, and let’s make an assumption here: why does Jesus give his guy a name? But we shall return to that later.

BRIGHT COLOURED CLOTHES WERE NOT NORMAL. That’s a new thing. Creating dyes is a challenging, expensive, and rare process.

First, it’s worth noticing that the rich man is dressed in purple and fine linen. Now purple is the colour of royalty. It came from a rare and expensive Phoenician dye made from mollusks. Fine linen is actually a reference to an inner tunic and is probably best understood to be underwear. More to the point, it’s the same kind of underwear that we are told Moses and Aaron wear for priestly garb (which is one of my favourite things in the Hebrew bible. I love that it explains exactly what Moses and Aaron’s underpants look like, “purple with fancy pink embroidery”. Even with limited information available, it appears that this robe is worth around 50,000 Canadian dollars, though it could be more. The cheapest estimate I found suggested a minimum cost of what translated to $28,000 – at least.

In contrast, Lazarus is said to be lying (and so is likely not able-bodied) at the outer gates of what is assuredly a large estate home (“Pylona is used”). And much as one might expect, Dr. Luke makes sure to record the fact that this Lazarus is also “covered with sores,” meaning that he is in absolute degradation. He is longing for table scraps from the rich man’s table, and dogs are licking his sores. And while I have a couple of pets at my house, and maybe you do too, dogs were not pets at this time.

This rather nasty image is also quite frightening because dogs were not kept as pets. Instead, they were dangerous scavengers (1 Kings 14:11), and so what is happening here is that the dogs are tasting their soon-to-be meal and checking to see if he can fight them off (which apparently, if they are licking him, he can’t).

Next, we are told that Lazarus, called “the beggar,” died and that the “angels carried him to Abraham’s side.” Notice it doesn’t say he was buried. Probably he was not. Most likely, the implication here is that the dogs eventually devoured the body. The narrative, however, quickly switches to a description of a heavenly feast where the guest of honour, Abraham, reclines on a pillow, just as Jesus does at the Last Supper. Next, we are told that the rich man also died and was buried. And then the story makes an odd turn. It says the rich man is tormented in Hades. Not hell mind you, but Hades.

The ancient Hebrews had traditionally held a view of the afterlife that stated that under the earth was Sheol, the realm of the dead. The idea was that it was where everyone went after they died, and it was a pretty dull place where nothing particularly remarkable or awful happened. There was good and some bad, but nothing like heaven or hell, exactly. This is the understanding of the afterlife that the Pharisees had. The Sadducees, by the way, did not believe in any afterlife. However, we will return to that later.

In the New Testament, when Jesus speaks of Hell, he almost always uses the word Gehenna. He gives it a name, and he uses the name everyone else does. But the thing is. The word he uses is a real place. It was an ancient site of child sacrifice turned “burn pit” outside the city, where they later dumped sewage and waste and constantly set it ablaze to be rid of it. Saying “Gehenna” or “Hell” in the New Testament is like a Ukrainian mother telling her kids that if they do a bunch of stupid things, they’ll end up in Chernobyl in the afterlife.

Gehenna / Hell is a real place, on earth, right now. It’s known today as the valley of Hinnon, and there is a lovely little park there. But it wasn’t in Jesus’ time.

Still, if you want to, you can visit the actual Hell that Jesus spoke of. You need a plane ticket. But you can go, and it will be pretty nice.

At the time of Jesus, it was the perfect word for Jesus to use to describe a place that was the opposite of a Kingdom of life. But oddly, Jesus doesn’t use the Gehenna here. Instead, this Hebrew and travelling Rabbi strangely uses a decidedly Greek word and concept – that being Hades.

Hades is, in fact, much more akin to the concept of Sheol, where both good and evil reside. And it’s a lot closer to what older Jewish religious leaders might have considered the afterlife to be like. Hades was thought to be the dark counterpart to Mt. Olympus, located somewhere beneath the ground, but it was also a place where people were sent to be thrown into the fire. It’s like Jesus is dumping his typical illustration and understanding of heaven and hell and using an older one. Why?

The rich man is in torment, but not too bad a torment, obviously, because… he talks. Right away, he calls out to Abraham from far away. How the rich man recognizes a guy that’s been dead for two thousand or more years is beyond me, but he recognizes him. Clearly, both Lazarus and the rich man are Jewish. And so the rich man calls out to Abraham and asks Abraham to send Lazarus to give him a drop of water (which I can’t imagine would do much), although he claims to be “in agony.”

Interestingly, Abraham rejects him while at the same time accepting him. Abraham calls the rich man “son,” a term of endearment and recognition. He is, in the day’s popular jargon, a “son of Abraham.” It is not questioned whether the rich man is Jewish or not. He is. It’s a question of whether or not he is a good son of Abraham. “But Abraham replied, ‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here, and you are in agony.”

Next, Abraham throws out this crazy line saying, “Besides all this, between us and you a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to here. Now I understand why someone would prefer to leave the side with the fire on it for the side with the dinner party, but I’m at a loss to understand why anyone would want to hang out on the side of the place that’s associated with torment. So this is another odd part of the story.

In any case, the rich man answers back, begging, “Father, send Lazarus to my family, for I have five brothers. Let him warn them so that they will not also come to this place of torment.”

Once more, Abraham rejects this, saying that they have Bibles, but they are just ignoring them. “They have Moses and the Prophets,” he says.

And then with one last impassioned plea, the rich man says, “But if someone rises from the dead, they will repent,” and for one last time, Abraham replies, “If they do not listen to Moses and the prophets, they will not be convinced even if someone rises from the dead.”

Now for a bit of history. In Jesus’ day, there were four main Jewish denominations. There were the Essenes, who lived in the desert and sought to separate themselves from Rome, as well as from the temple, which was under Roman control. John the Baptist is almost certainly one of these. Think of them sort of like the Amish. Next, there were the Zealots. The Zealots wanted the violent overthrow of the Roman government, and they carried daggers with them wherever they went, just in case they got a chance to kill a Roman. The apostle Peter was one of these. Next, there were the Sadducees. Sadducees were the liberal elitists. They believed in moral teaching and rejected the oral traditions. They also hobnobbed with the Romans and were the liaison between Rome and the Hebrews. They looked after the temple and ran the courts and political positions. And fourth, there were the Pharisees. These were the religious conservatives, the ones who took care of the money for people with low incomes and the most respected group of their time. But above all these, there were the High Priests.

But remember, at the time of Jesus, the Jews had been conquered. The temple now sat on occupied land. And while Rome was alright with letting them do their thing to some extent, they also took over the official religion of the Jews.

Annus was the first Jewish High Priest after Rome’s takeover. And Annus was the first High Priest appointed by the Romans after the city of Jerusalem was occupied. Rome took over and installed Annus as a puppet High Priest who actually worked for Rome.

Now, Annus (the puppet priest) had one daughter who married a man named Caiaphas (who would later hand Jesus over to Pontius Pilate). After Annus was deposed, Caiaphas took over as Rome’s newly appointed High Priest, along with his five brothers (the sons of Annus), who divided up the daily responsibilities and political corruption geographically (into five tax areas). In their priestly work, Caiaphas and his five brothers wore a scarce set of clothes. They wore “purple and fine linen”. Oh yeah, and one more thing… If you would (I’ve been doing this a lot lately), please open your Bibles to John 12:9-11 (it’s page 991) for me. Now, this is, oddly enough, a story about another guy with the same name as our guy. This is a story about Jesus’ friend Lazarus, whom Jesus had raised from the dead. Suppose you would read along with me. It’s John 12:9-11, page 991.

It reads, ⁹ Meanwhile, a large crowd of Jews found out that Jesus was there and came, not only because of him but also to see Lazarus, whom he (Jesus) had raised from the dead. ¹⁰ So the chief priests made plans to kill Lazarus… as well, ¹¹ for on account of him many of the Jews were going over to Jesus and believing in him.

When Jesus tells this story, he is sticking it to the religious leaders who may well have been “Sons of Abraham,” but they sure weren’t good sons. Jesus was saying that they wore creative clothes and ate great food, but hoarded the money meant for people experiencing poverty. He was saying that being “sons of Abraham” wouldn’t be enough. He was saying that they didn’t really follow the teachings of Moses and the Prophets. And he was also saying that they wouldn’t believe what the scriptures said about the Messiah either, even if someone named Lazarus came back from the dead to tell them. Jesus was saying that he was going to be coming back from the dead, too, and they wouldn’t believe that either.

That is what this story meant when Jesus told it to its original audience. Now, what does it mean for you?

I’m going to leave that last part for you to figure out. But I do want to make just one last point:

The rich man knows Lazarus’ name. And yet at no point in the story does he speak directly to Lazarus. He knows him, and yet even in death, he ignores him, does not speak to him, but instead only to Abraham about him, and he tries even in death to use him for his own personal gain – all without ever acknowledging him in the slightest.

Amen.

Song: When the poor ones (762)

We respond to serve God

Our time of giving

Loving God, we bring you our gifts, grateful that we have something to share, and glad to be part of a network of mission and mercy which circles the earth. Bless the ministries supported by Presbyterians Sharing as well as the mission of our congregation. Use our gifts to multiply their impact in the world you love through Christ our Lord.

Prayers of thanksgiving and intercession
… silence
L: God of all creatures great and small
P: Make us stewards of what is precious to you

God of mystery and wonder, we look around at the beauty of this world and the worlds beyond us, and sense that you have given each precious thing its place
and a way to sustain itself.
Thank you for the care you hold for your whole creation.
We also look around at the aching of the world and sense that many precious things are under threat.
Too many pieces of your creation have fallen out of balance with each other.
Show us how we can help restore that balance and protect what is at risk for the health of your whole creation.

God of all creatures great and small,
Make us stewards of what is precious to you.

God of energy and life, We look around at the peoples of this world and see your image and dignity in every variety of face and culture.
Thank you for the care you hold for all humankind.
Yet we look around at the people of this world and see the aching of the hungry and hurting; we hear the groans of parents whose children die in their arms and feel the tears of children whose parents die too soon.
We know neighbours who are suffering and hear of strangers who can’t imagine how to make it through tomorrow.
Awaken our generosity to offer what healing and hope we can to the lives you cherish in every neighbourhood and nation.

God of all creatures great and small,
Make us stewards of what is precious to you.

God of promise and possibility, We look around at places where people collide with each other
We hear the grumbling of nations locked into old rivalries and grievances.
We watch the jousting of leaders impressed more by polls than effective policies.
We worry about the future of our communities and our children.
We hear your call to do justice and live generously.
Guide us as citizens to act for justice that brings peace and well being to communities near and far.
Bless the ministries supported by Presbyterians Sharing across Canada and around the world, and grow in us the interest and intention to contribute to this outreach .

God of all creatures great and small,
Make us stewards of what is precious to you.

God of faithfulness and surprise,
We look at ourselves and sometimes doubt we can make a difference or have an impact.
Challenge us to recognise the kinds of power we do have:
The love and compassion,
The courage and commitment,
The laughter and friendship,
The generosity and mercy You inspire within us.
In all these gifts we know your power.
Through all these gifts, our lives have been changed.
Using these gifts in our lives, bring Christ’s love and mercy to the world you love. Amen.

Song: Jesus, Jesus, Jesus in the morning  (378: vss 1-5)

Sending out with God’s blessing

Go from our gathering with confidence in your hearts, for God’s Spirit goes with you to give you strength, God’s Son walks beside you to see you through each day, and God’s holy presence will bless you with grace and mercy now and evermore.  Amen.

Response: Go forth into the world

Music postlude

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Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).

The Rev. Brad Childs retains the copyright (© 2025) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.

Video recordings of the Sunday Worship messages can be found here on our YouTube Channel.

Many Dayspringers spent the weekend at Camp Kannawin on the shore of Sylvan Lake (160 Km south of Edmonton). There was an informal service of worship at 11 am on Sunday, 21 September.

Worship on the Fourteenth of Pentecost & Presbyterians Sharing Sunday
10:00 am      September 14, 2025
Minister: The Rev. Brad Childs     Music Director: Binu Kapadia
Vocalist: Lynn Vaughan     Welcoming Elder: Sam Malayang
Children’s time: Brad     Reader: Iris Routledge

We gather to worship God

Music prelude

Greeting
L: The grace of our Lord Jesus Christ be with you
P: and also with you

Lighting of the Christ candle
Welcome and announcements
Preparation for worship

Call to worship:
L: O God, you have searched us and known us.
P: You know when we sit down and when we rise up.
L: You discern our thoughts from far away.
P: Before a word is on our tongues, Lord, you know it completely.
L: Such knowledge is too wonderful for us, and so we humble ourselves in worship.
P: In this hour, search us and know our hearts, O God, and lead us in the way everlasting.

Opening praise: Come, now is the time to worship

Prayers of approach and confession

Storytelling God, we gather in your presence this day, called by the stories of your people over the centuries.

You are the source of wisdom we seek,

Your mercy eases the troubles that stir our hearts.

And we come to praise you, for your stories have the power to challenge us and change us.

Draw near to us as we draw near to you this day.

Tell us the stories that will change our lives, through the grace of Jesus Christ and the power of the Holy Spirit.

We gather in Jesus’ name to hear the stories he told, to gain wisdom and to know your Spirit’s guidance.

Yet we confess that pride prevents us from hearing the good news and that we resist the power of your Word to change us.

Forgive what we have been, help us amend who we are and set us free to be who you have called us to be.

Response: Glory, glory hallelujah

Assurance of God’s grace

The Apostle Paul asked, “Who is in a position to condemn? Only Christ – and Christ died for us; Christ rose for us, Christ reigns in power for us, Christ prays for us.” Friends, believe the good news of the gospel. In Jesus Christ, we are forgiven and set free by God’s most generous grace.

We listen for the voice of God

Song: Jesus we are gathered (514)   

Children’s time

The Lord’s Prayer (535)

Song: Tell me the stories of Jesus (348)

Scripture readings:  1 Timothy 1:12-17 & Luke 15:1-10

Response: Behold the lamb of God

Message: “Older and Younger Brother”

Jesus tells this story: he says that “Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it? ⁵ And when he finds it, he joyfully puts it on his shoulders ⁶ and goes home. Then he calls his friends and neighbours together and says, ‘Rejoice with me; I have found my lost sheep.’

Parables are interesting. When I was a kid, my Sunday School teacher told me that Jesus told stories to make things easy for people to understand. Unfortunately, my Sunday School teacher was wrong. The word we translate as “parable” can also be translated as “dark sayings” as it is in the Psalms or as “riddle” as it is in Ezekiel.  In fact, when Jesus’ own disciples ask him directly why he speaks in parables, he answers, “Therefore I speak them in parables: because though seeing they do not see and though hearing they do not understand.” (Matt. 13:10) In short, Jesus doesn’t say “I tell parables because they are easy to understand”. He says just the opposite. He says, “I tell parables… because they confuse people”. Instead of easy answers that people can take and be on their merry way, Jesus tells stories that make people dig and question. He tells parables because they make disciples (students) who want to learn. The same is true for us today. Parables are still odd. If you read them closely, they will hit you the wrong way. They are full of oddities and exaggerations that don’t make any sense. Take the parable of the lost sheep. It seems crazy. Why would anybody leave 99 sheep behind to go chase after just one, and then throw a big party when he finds it? No one right?

Jesus then tells a second story. He says, ⁸ “Or suppose a woman has ten silver coins^[a] and loses one. Doesn’t she light a lamp, sweep the house and search carefully until she finds it? ⁹ And when she finds it, she calls her friends and neighbours together and says, ‘Rejoice with me; I have found my lost coin.’” Again, this story seems odd. Who on earth would go searching the house for a single coin and then, when she finds one, spend a whole bunch of money throwing a party for her neighbours to celebrate a single coin? Again, no one is right?

Finally, Jesus tells this third story. In this one, a son leaves his father, goes out and parties all his money away. Then the son sees the error of his ways and comes running home to his father. In the story, the Father takes back his son. He runs to him, puts a robe on him and a ring on his finger, kills the fatted calf, and invites all the neighbours over. Again, he throws a party. But the older brother is angry. He’s been faithful. He’s been good. And so, he complains just as the Pharisees did about welcoming a sinner to a meal. But the loving father says, “‘My son, ‘you are always with me, and everything I have is yours. ³² But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’” And in the end, we all see the error and selfishness of the older brother and the great love of the father. Who wouldn’t celebrate the return of a wayward child, right? We all would!

But there’s the rub. See, we’ve got it all wrong. That’s what parables do. If you want an easy answer, you can have one. It will just be the wrong one. However, hearing you won’t hear. But if you dig a bit… you’ll find much more.

Unfortunately, we are so far removed from the culture of the first-century Jewish storyteller that we answer all three of these questions incorrectly. We wouldn’t leave the 99. We wouldn’t spend a fortune celebrating our finding one simple coin. We would invite the son home. The original audience would completely disagree with us.

When we hear that the shepherd leaves the 99 behind to seek the one lost one, it seems ridiculous. When Jesus says, “Which one of you wouldn’t leave the 99?”. We’re tempted to say. “I wouldn’t”. But the original audience would have taken it as a given. They would say, “Of course I’d go after the lost one”.

The second story is the same. When we hear that this woman would spend a bunch of money celebrating the recovery of one small coin, we think it sounds nuts. When Jesus asks, “Who wouldn’t throw a party to celebrate finding one lost coin?” Again, we think, “I wouldn’t”. But the original audience wouldn’t have seen it that way. You see, when a Jewish woman got engaged, she would often be given a set of 10 coins, much in the same way women today are given an engagement ring. Basically, what’s happening here is like a women losing one of many small diamonds from her engagement ring. And so the actual value of the coin doesn’t really matter. The coin has sentimental value. She’s so happy to have found it that she’s more than willing to throw a party and celebrate. It’s not the coin that matters… It’s the meaning behind it.

And the third story is again the same. When Jesus presents a man who’s glad to have his son back and essentially asks, “Who wouldn’t throw a party after his wayward son comes home?” we say… “Of course, we would celebrate”. But again, that’s not how Jesus’ first audience would have seen this either.

You see in the story, the younger son comes to the father and asks for his meros or allotment. Quite literally, what he is asking for is for his inheritance… … … Now, refresh my memory for a second. When exactly does a son get his inheritance from his father? … … … He gets his inheritance… when his Father is dead.  What’s happened here is the younger son goes to his father and says, “I wish you were dead”, “Give me my money so I can leave and never see you again.” What he does is the ultimate insult. But it gets worse. See, at the time, there were two main ways of distributing an inheritance. 1) The first is this: the oldest son (the firstborn) would get the entire inheritance and then be charged as the new head of the household. 2) The second way it could be done would be like this: First, the oldest son would be given 50% of everything. Then the next youngest son would receive 50% of what’s left, followed by the next 50% of that, and so on, until it was all gone. In other words, in the best-case scenario here, the younger brother tells his father he wishes he were dead and then steals his older brother’s rightful portion of the inheritance and runs away with it. Next, the boy squanders his whole (scratch that, his father’s / brother’s) inheritance away… and in the end, this Jewish boy ends up dreaming about eating slop along with pigs (an unclean animal the boy isn’t supposed to be near).

It is at this point, in utter disgrace, the son goes home with his tail between his legs. And that’s when Jesus’ story makes its wildest turn.

See certain aspects of this story are important to note.

1) Jewish men… respectable men did not run. They would never be seen running. Running was for children at play. Men didn’t run. Poor men didn’t run. Rich men certainly didn’t run. Rich heads of households… definitely didn’t run. It was considered undignified. I once had a professor who said that this would be like seeing the CEO of a Fortune 500 company pick his nose and eat it at a shareholders’ meeting. It’s disgraceful. Original listeners to this story would have found it gross.

2) A robe signified a high social standing. Basically, a nice robe was looked at much like a car. Having a nice robe was as luxurious as owning a new S-Class Mercedes-Benz.

3) A ring (or sometimes a staff) was used to identify a person as a member of a particular family. If someone ran out of money or goods to trade with along a journey – but they had a recognizable family ring, they would be allowed to make purchases on a promise for a later payment. In other words, a family ring was like a first century Jewish credit card.

But Jesus says this son tells his father that he wishes he were dead. He steals from his brothers’ inheritance. He squanders his money away in debauchery, and he longs to eat with the pigs. And when he comes home… his father, “when the boy was still a long way off,” runs to his son, puts the workers to bring him a nice new Mercedes-Benz, and hands him a new credit card with no limit. And then he throws him a party.

When we hear today that the young son comes back and that the older brother complains, we’re tempted to see the older brother as the bad guy and the father as an example. But that’s not the way the original audience saw it. The original listeners would have seen the older brother complaining about his sinful brother being invited to the table as a righteous hero and the father as the butt of a bad joke.

When we hear these three stories, we tend to think: No, I wouldn’t chase after one lost sheep, No, I wouldn’t spend a bunch of money to celebrate finding a single coin, and Yes, I would have a party if my wayward son came home.

But Jesus’ audience would have answered every one of those differently. Yes, they would have gone after the lost sheep, yes, they would have celebrated the lost coin, and no, they would not have ever taken the sinful son back.

But that’s actually the whole point. Jesus isn’t telling three parables. He’s actually telling just one parable. They were never meant to be read separately as the lectionary had them done this morning. They are really just one story: as one theologian has called it, “The Story of the Three Losts”.

Remember, this whole thing (these three losts stories) are all a part of a response to the same statement. Verse 15 says, “Now the tax collectors and sinners were all gathering around to hear Jesus. ² But the Pharisees and the teachers of the law muttered, “This man welcomes sinners and eats with them.” In response, Jesus tells this “dark saying” about three lost items: A sheep, a coin and a person.

Now, the Pharisees were the good guys. Today, we think of them as those bad people that Jesus was constantly correcting. But in reality, they were the most loved and respected religious leaders of their day; the example to everyone else. They were thought of as heroes. And even though there were official priests, the people sought the advice of the Pharisees most often instead. They were “the pious ones”. In short, they are the older brother (the good ones, the rule followers). But when they looked at Jesus and asked, “Why do you hang out with those people?” they crossed the line. And in response, Jesus points out the ultimate irony; Jesus says, “You people are the sinners. You care about things (like sheep) and you care about (status) and money (that are basically worthless), and when you find them you celebrate… … … but you don’t care about the one thing that really matters… the one thing you should care about… You don’t really care about people.

As Francis Schaeffer noted, “There is nothing more ugly than an orthodoxy without compassion”.

It’s easy to think about the parables as nice little stories with a nice little lesson. But they are not. They are hard to take. They are “dark sayings” with great depth. And if we let them, they will challenge us.

Author Craig Blomberg teaches that to understand the parables, you have to answer a straightforward question: Who am I in the story? But generally, I think the answer is always the same: “pretty much all of them”.

Sometimes I feel like the lost sheep, living my life on my own. Sometimes I’m the woman who lost something precious, who is desperately searching for that thing with deep meaning in my life. Sometimes I’m one of the 99 safely sitting in the fold. Sometimes I feel like the younger brother out squandering my life away. But maybe Blomberg is missing something. Maybe who we are in the story is a lot less important than who God is in the story and who we want to be?

More often than I care to admit, I’m more like the complaining older brother, usually righteous but ultimately wrong. But who God is – is who I want to be. I want to be the loving Father, the one who, instead of judging the sins of others or reliving the past, moves beyond it in order to celebrate the return of the lost.

So now the only question is: Who do you want to be? -Amen

Song: God forgave my sin/Freely, freely (774)

We respond to serve God

Our time of giving

Prayers of thanksgiving and intercession

Ever seeking God, we come before you in prayer, for you have sought us out and claimed us as your own.

Thank you for showing us how we are precious to you through the life and love of Jesus Christ.

In our prayers we name before you other precious souls and situations.

With your Spirit, seek them out.

God of mercy, draw near to all who need you.

We pray for those who feel lost in life:

those who are frightened or anxious,

those who are struggling with addiction or mental illness,

and those who are lonely or despairing:

(Silent pause for 10 seconds)

May your reassurance and comfort find them.

God of mercy, Draw near to all who need you.

We pray for those who have wandered away:

for those separated from their families by conflict or distance,

for those whose relationship with the church is broken or forgotten,

and for those who have given up on the future in despair.

(Silent pause for 10 seconds)

May your healing and mercy find them.

God of mercy, Draw near to all who need you.

We pray for those who feel forgotten:

for those who think that they are worthless or unloved,

for those who believe that their sins are too great to forgive,

and for those who are convinced that not even God can love them.

(Silent pause for 10 seconds)

May your love and grace find them.

God of mercy, Draw near to all who need you.

Ever watchful God, you keep seeking out wandering sheep and lost coins, lives of all who are precious to you.

Thank you for your attentive love and your patient compassion for us all.

May we rejoice with you when any lost soul is embraced, and never substitute our judgment of them for yours.

Make us servants of the mercy we meet in Jesus Christ. Amen.

Song: Immortal, invisible, God only wise (290)

Sending out with God’s blessing
Go in joy, knowing God rejoices over you;
and care for others, knowing God rejoices over them, too!
And may the blessing of the God who made us,
the Christ who mends us,
and the Spirit who gives us life
be with you now and always. Amen.

Response: Go forth into the world

Music postlude

Brad’s Notes: I love the parable of the Prodigal Son. It has been a favourite of Christians for untold years. But with that said, this parable doesn’t really belong to us (at least not anymore). This parable isn’t really ours. It used to be, but I’m beginning to believe that it was written for someone else.

Here is how it all went down:

The Pharisees come to meet this newly famous Rabbi called (Yeshua or Joshua in English). Yes. Jesus’ name is Joshua. The Greeks would pronounce it Iesous (Jesus in English). Immediately, the Pharisees discuss what they find out about this man. They narrow in on one thing. They complain, “This man welcomes sinners and eats with them”. How, after all, could Jesus be any sort of Holy-Man or a teacher at all, if he shared meals with “unholy” non-Jewish people? In response, Jesus told the Pharisees three confusing stories. And like all parables (a word also translated as Riddles and “dark sayings”) these stories are a little confusing. If the parables of Jesus confuse you a bit, then you get it. They are supposed to be challenging to understand. But why?

Jesus tells three short stories, but they are actually just one story with one central point.

The first story Jesus told is known as The Parable of the Lost Sheep.

I bet most of us have heard this story. In it, a shepherd loses one sheep out of a hundred and then Jesus asks the crowd a question. He asks, “Which one of you wouldn’t leave behind the 99 and search for the lost 1?”.

Now, of course, the Shepherd is supposed to represent God the Father and Jesus himself, the 99 sheep doing what they are supposed to do are supposed to represent the Pharisees who accuse Jesus of fraternizing with sinful people. And the lost sheep is supposed to represent the so-called “sinners” Jesus has been accused of eating with. The whole story is supposed to let the Pharisees know that God accepts the lost; He seeks after the lost. But there is a problem. The crowd would have hated this story and found it wildly offensive.

Now, there is obviously some tradition of speaking of God as a shepherd in the Hebrew Scriptures, but it was generally taken with a kind of grain of salt. Psalm 23, for example, wasn’t particularly popular in the Jewish tradition because people also thought of shepherds as being very lowly and dirty. It’s also worth noting that David, a shepherd, wrote it, which likely made him less bothered by the image. But for most people at the time, the entire idea that God is like a shepherd would be at least a little insulting. In Jesus’ day, shepherds were outcasts of sorts. They were scorned in part because they smelled like stinky sheep. Now, I grew up around a couple of shepherds and remember visiting my friend Mike in grade school when they were shearing the sheep. Have you ever smelled wet sheep? I promise you not one person here would ever mistake the aroma of damp sheep for a bouquet of roses. Shepherds smelled like sheep, and remember, they didn’t go home at night to bathe. They basically lived in the pastures with the animals. David got the job in his family precisely because he was the youngest. It was the worst job in the family.

Shepherds were also seen as rootless wanderers. Sheep left to themselves will eat all the food in one location, including the roots (until there is absolutely nothing left but a wasteland). Other animals will also do this, but unlike cattle, the sheep will still stay on barren land and basically starve to death, unless someone or something makes them move on to greener pastures. Thus, the shepherds had few roots and often encroached upon other people’s lands. This made shepherds untrustworthy. In Jesus’ day, Shepherds were so untrusted that they were not even legally allowed to testify in court cases. They couldn’t swear legal oaths either or vouch for someone’s good character. People didn’t trust shepherds. And here, when people accuse Jesus of hanging out with unclean people. He responds by telling a story where the character standing in for God is a shepherd (someone thought of as impure), and the Pharisees are described as being a bunch of dumb sheep, and the so-called “sinners” are just another dumb sheep just like them. But Jesus has asked a question, what shepherd wouldn’t leave the 99 in safety to go after the one lost sheep – something they would do all the time? And the answer is, everyone would.

But Jesus isn’t done. Right away, he moves seamlessly into another story, almost exactly like the first one. In this one, he describes God as a woman who’s lost a vital coin (probably one that was a part of an engagement bracelet). Jesus did this more than once. And while that may not be a big deal to us, I’m sure the Pharisees loved this! Remember, at the time, women were not even considered a part of the people of Israel (the covenant people) unless they were married to a circumcised (covenanted) male or were still living under their circumcised (covenanted) father’s household.

In this story, God is a woman, the Pharisees are a bunch of coins, and the so-called sinners Jesus eats with are coins just like them.

I think it’s important to note that: You might think of this like a woman’s engagement ring, and one of the diamonds has fallen out. And so again the answer to Jesus’ question, who among you wouldn’t scour the house to find it and then have a party to celebrate finding it, comes with a simple answer. Just like with the sheep that everyone would go look for, Everyone would search the house for the lost wedding coin and celebrate finding it.

And this is where Jesus moves on to the reading from today. This is easily the most well-known of Jesus’ three responses to the Pharisees’ challenge. In this one, God is described as being a wealthy landowner. “Ah, finally,” the Pharisees would think, “now he is starting to make sense”. Here, Jesus uses the most typical rabbinic form of analogy for God (a wealthy upstanding Jew, like them), amazing how that works. Finally, the red-hot anger of the Pharisees would subside. Finally, he was talking like a respectable teacher.

But he wasn’t. In this story, the wealthy Jewish Patriarch acts about as undignified as a Jewish man ever possibly could.

His younger son, who has no right to do so, basically tells his father that he wishes he were dead so that he can get an inheritance. Then the boy receives this inheritance before his father’s death, which would never have happened even if the father were a massive pushover. In any typical Jewish home of the time, the boy would have more likely been “cut off” from his inheritance altogether and just as likely would have been beaten by the father’s workmen for the insult. But that doesn’t happen.

Then the boy immediately sells off his inheritance for cash (dividing his family’s land), runs away to live like the Gentiles (the very people the Pharisees accuse Jesus of eating with). The boy quickly wastes all of his money away on “wild living” and prostitutes in a Gentile land, loses everything and ends up wishing for the animal feed his new Gentile masters have him feeding to the pigs he is now caring for, even though they are unclean animals he’s not actually allowed even to touch.

The boy is a terrible son, wished his father dead, wasted his money, degraded himself and wants to go home.

The boy returns home, himself barely a Jew at all in the minds of the audience hearing the story, in the hopes that he can apologize and spend the rest of his days as an outcast servant in his father’s household.

But before he can even apologize, his father runs up to him (something Jewish men, especially respected Jewish men, do not do – children run). He then puts a new robe on his child, new sandals on his feet, and places a new ring on his finger, (essentially giving him a brand new credit card and a new car). He also throws a big party for him and eats with him, just like Jesus was accused of doing with sinners.

Now, at this point, what happens? The older brother shows up, making a big stink in front of all the guests, and insults the father for taking the younger brother back and sharing a meal with him. And the story ends with the little brother (the prodigal) back in the fold and restored to the family, eating with the father and with the older brother on the outside looking in.

Everyone is foolishly celebrating the return of this lost son – which they would never do.

But I bet that is when it really hit the Pharisees that Jesus is saying they are acting like the jaded older brother.

The religious leaders of the time came to Jesus and accused him of disrespecting God by eating with sinners. And in response, Jesus tells three stories whereby God looks nothing like the Pharisees ever would have imagined him. He tells three stories about three lost things being found and celebrated. He tells three stories where the Pharisees are represented by dumb sheep, a bunch of coins that didn’t happen to fall off the bracelet and a disrespectful, unloving child who believed he should be able to decide who God invites to eat at his table.

And with that, we all sort of cheer, don’t we?

The stories say, Hey, you would celebrate the return of the sheep. You would celebrate the return of a coin. But you would never celebrate the return of a person lost who made mistakes.

You care about animals and money but not people.

With this, we say, “Amen”. Amen. What is wrong with these pious people?

We like to see the Pharisees get what’s coming to them. And we like it, because when Jesus told these three stories, we were the lost sheep, the lost coin and the lost son. We were the people Jesus had just invited to the table. We were not the fine upstanding, righteous Jews. We were the people the Pharisees didn’t want around. I wasn’t born to a Jewish family. You probably weren’t either. We are the good guys in the story. It’s meant to show the Pharasees that we also belong at the table with the King.

But there’s a problem.

There have been two thousand years between the time Jesus told this story and the time we read it this morning.

The Word of God is a living thing, not bound by the constraints of its original audience. Jesus had his audience, and the story meant one thing to them. When Luke wrote it down, he too had an audience, and it meant something slightly different to them. We, today, here and now, are yet another audience, and it means something a little different to us as well.

I was once told that anytime we read a parable, we need to ask ourselves who we are in the parable.

Well, for the last 2000 years, the Church has been pretty clear that we, the non-Jews, God has invited to worship the Jewish Messiah, the ones God opened the doors to and asked to His table, that we are the lost sheep, coin and child. And we have loved that.

But what was once the outcast is now the norm. Who has become the outsider we don’t want at the table?

A monumental shift has taken place. Somewhere in the last 2000 years, we transitioned from being the newly invited guests at the table to becoming the older brother trying to dictate who God will offer His meal to.

Now, in the story, Jesus never defends the actions of the “sinners” he eats with. In fact, the younger son is clearly a “sinner”. And yet he invites him in anyway. He doesn’t approve of everything he does, I’m sure, but he does love him. In fact, the Father loves him so much that he acts completely undignified at the very thought of having him back. He would do anything.

I suspect that each one of us will answer this differently, and yet I think we all need to ask it.

See… If we are now the Older Brother… If we have taken on the role of the Pharisees, then who is the younger brother… who’s the “sinner” we try to stop from coming to the table?

I’m not sure exactly who all the “younger brothers” are out there. But I can promise you this. This parable isn’t really ours anymore, whoever the “younger brothers” are… It’s theirs now. It was written for them.

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Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).

The Rev. Brad Childs retains the copyright (© 2025) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.

Video recordings of the Sunday Worship messages can be found here on our YouTube Channel.

Worship on the Thirteenth Sunday after Pentecost
10:00 am September 07, 2025
Minister: The Rev. Brad Childs     Music Director: Binu Kapadia
Vocalist: Vivian Houg     Reader: Maureen Cook
Welcoming Elder: Iris Routledge

We gather to worship God

Music Prelude

Greeting
L: The grace of our Lord Jesus Christ  be with you
P: and also with you

Lighting of the Christ candle
Welcome and announcements
Preparation for worship

Call to worship:
L: Joy comes to those who follow God’s ways.
P: We will follow the Lord with joyful hearts!
L: Those who follow the Lord are like trees planted by the river, bearing fruit each season.
P: May our lives be fruitful and blessed by God!
L: Worship the Lord who leads us to joy and abundance.
P: Let us worship God now and throughout all our days.

Opening praise: Lord, I need you

Prayers of approach and confession

Our God you are the maser artist. The majestic mountains, the fresh crisp air, the shining stars, clapping waves and the very faces of those we love – all designed by your hand.

In your word, it says that every good and Perfect gift comes from above, and there is no doubt, while things aren’t perfect, you surely give us a lot of perfect gifts.

Lord, as part of your gifts to us, you also give us the ability to share with others and serve you, but sometimes our business gets in the way. We can have short tempers, ignore you, and take things for granted.

It’s easy and it’s common to go about our days without giving thanks, without remembering to share, without looking people in the eyes or treating everyone as equals.

Father, our temptations get the best of us, envy sneaks into our hearts, and we covet what others have.

Forgive us for the wrong choices we have made. Please help us to be humble, honest, and fair. Help us remember how blessed we are and encourage us to share those blessings with others.

The Christian life is not always easy, and we fall short each day in some way. Lord, bring forgiveness to us, help us to know it and allow us to carry the cross wherever it might please you. Amen.

Response: Glory, glory hallelujah

Assurance of God’s pardon

Everybody does wrong. Everyone makes mistakes. But our God asks us to admit our wrongs, to turn from them and look to Him. To all who follow Jesus, the blood that is not your own has taken all your wrongs away and set you free. Thank be to Jesus Christ.

We listen for the voice of God         

Song: Lead me, Jesus; I will follow (646)

Scripture: Philemon 1:1-25    (pg#215 NT(NRSV)

Response: Behold the lamb of God

Message: Counting Costs

When Yahaya Wahab’s father suddenly died, it was 2006. Yahaya was devastated. Many of us can imagine that and understand at least to some degree how things went in those first few days. It was all a haze.

Death is never easy to deal with, and there are a lot of other essential things that those of us left behind are often caught up in the moment, coping with. We may not always think of everything as being vital, but we do what must be done because it needs to be done. I have a lot of respect for how people do this when it’s very, very hard to do. People manage when they shouldn’t be able to, but they tend to operate, nonetheless.

Of course, it turns out, sometimes people do things far more important than most might think possible.

In any case, there are a lot of things a person has to deal with (many of them unexpected) when it comes to the death of a loved one.

You are trying to grieve, but other things (many other things) keep popping up.

Yahaya and his family were not particularly unique. Yahaya was hurting. His mind was fuzzy. But he did what he could and what he thought he had to do to take care of things. People can accomplish a lot when they are “up against a wall” like that. It’s incredible how much strength people muster when they don’t have any other options.

Like many of us, Yahaya fell into autopilot and got things done. He remembers little. And yet Yahaya had his father’s phone disconnected and paid the final bill along with many others. Several of you have been through something similar after the loss of a spouse or parent. Things become messy.

Yahaya paid 84 Ringgit (about CAD 25) to Telekom Malaysia for what he assumed would be the final telephone bill. He was then quite surprised to receive another letter in late April with yet another bill attached. In fact, Yahaya was utterly shocked to discover one more bill (though he had assumed it could happen, he believed if it did, it would be a matter of just a few more pennies). Instead, it contained a final bill with outstanding charges for $8 million, 640,000 Malaysian Ringgit. Now that might not mean much, and when I read it, it didn’t mean much to me. However, after conversion to Canadian currency, that amounts to (roughly) 2.6 million dollars Canadian, along with an automatically generated, quite threatening notice, demanding payment within ten business days. If not paid on time, the bill would carry with it an immediate threat of prosecution due to the substantial amount.

When contacted by reporters, Telecom Malaysia refused to comment, saying only that they were just made aware of the situation and that the automated system needed to be reviewed.

It wasn’t initially clear (reports the BBC) whether the monstrous charge was some crazy mistake or if the father’s phone line had been illegally used somehow after his death. What was immediately clear, however, was that the bill represented a debt that Yahaya would never be able to pay.

…

Congratulations everyone. If you are here today and you read along with today’s readings, you have now read at least one entire book of the bible. We have just all read along with the entire book of Philemon.

Philemon is a little-known book of the New Testament, and it’s only about 335 words. But that doesn’t mean it’s not essential. In fact, famous abolitionist and former Maryland slave, Fredrick Douglass, relied on a tiny copy of this book of the bible as one of his most potent arguments for ending slavery in the United States of America. Similarly, Martin Luther called Philemon “a masterly sweet example of Christian love.”

Paul dictated this short letter through his young protégé and secretary, an 18-year-old man named Timothy (as in the books of Timothy), from Paul’s prison cell in Rome; probably at the same time, he wrote Colossians. Paul wrote it to a man named Philemon.

Philemon was an early convert of Paul’s, living in the hill country of the city of Colossae (as in the book of Colossians) in what is now southern Turkey.

Philemon (it appears) was a reasonably wealthy man and had a substantial home. It is Philemon’s home that houses the congregation in Colossae. And that is where the letter to Colossians was sent. It was sent to the owner of the house where the “church” met – to Philemon.

While the letter to Colossians was sent to Philemon as a community letter for the whole congregation, Paul’s personal letter addressed to Philemon alone follows a particular form of Greek organization. He writes an introduction and an appeal, develops rapport, gives persuasion, and finally offers an emotional portion to his readers as part of his conclusion and then concludes with well wishes. It follows a particular form.

Paul starts,

“from Paul,

a prisoner

AND

from Timothy our brother,

TO Philemon,

our dear friend,

AND ALSO to Apphia, our sister (that’s Philemon’s wife)

AND to Archippus, a leader in the congregation.

I love the sort of sneaky way Paul does this.

This is really important because… this is a private letter for Philemon, but also, it’s not.

See, Paul includes Philemon’s wife and also sneaks in one of the elders of the church. And because of that, it’s a letter to Philemon, but it probably was read to the whole church.

It also makes sure to address Timothy, who was raised in the Colosse church. It’s Timothy’s hometown and the congregation his grandmother took Timothy to as a child.

Through Timothy, Paul says, ‘You are in my prayers. I thank God for you. I hear good things about you all the time. You are always doing the right thing.’ I’m paraphrasing a bit. And then Paul adds, “Your love has given me great joy and encourages me because of you, BROTHER (giving Philemon the same title Paul gives his precious protégé Timothy), have refreshed the hearts of the Lord’s people.”

Paul is “sucking up” a bit. Or more accurately, Paul is “buttering up the bread.”

And then it gets a little odd. Paul adds, ‘While I am the Apostle Paul and the guy who introduced you to salvation in Jesus, and I could just order you to do something, I’m going to appeal to your good nature instead.’ I think it’s fair to call this a full-on guilt trip right here in the scriptures.

Now, remember I said this is a private letter addressed to Philemon. That’s true, and the letter also jumps back and forth with words like “you” and “I” in personal appeals, but it also speaks to the masses. Paul speaks to, but also through, one person, and to the entire congregation. That’s why Paul lists these other church leaders’ names at the front of the letter. He knows that if he includes other people in the address, that even if it’s personal letter and between himself and Philemon, others will also have to be invited to read it. In other words, this letter was likely read out loud during the worship service at Philemon’s house before the whole congregation.

The Jewish New Testament is a commentary series produced by the Jews for Jesus (or Modern-Day “Messianic Jews”). And in a reference to this verse, it states, “… this otherwise throwaway line is the archetypal Jewish guilt trip”. ‘I could make you do it, but instead I’m going to ask you to do something’.

BUT make no mistake, Paul is going to ask Philemon to do this favour, right in front of Philemon’s whole church with everyone watching.

Next, Paul gets down to the nitty-gritty – The Appeal. The letter reads, “I appeal to you for my son Onesimus (a name that means “useful or full of use”), who became my son, while I was in chains. Formerly he was useless to you, but now he has become useful both to you and to me. I am sending him (who is my very heart) back to you. I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. But I did not want to do anything without your consent.

Now here’s the backstory.

In the Roman world, there were three main types of enslaved people. The first group consisted of those whose citizenship belonged elsewhere, serving as permanent subordinates. Most of these were enslaved through warfare. The Spartans were responsible for a massive number of these types of enslaved people. They had few rights but were relatively uncommon.

By far the most common form of enslaved person was a second group made up of indentured servants. These enslaved people worked for masters (usually for around 7 but up to 15 years) to pay off debts. The vast majority of these slaves actually “sold” themselves into slavery to get out of debt, learn a trade or gain an education.

About 1/3 of the Roman world was made up of slaves, though in large cities like Athens, enslaved people may have accounted for up to 80% of the total population.

And then the third group of slaves. These were chattel-slaves and were considered property forever. This group was quite rare.

Onesimus is enslaved, and he is probably a part of this last group of enslaved people for life. He is perhaps the closest to what we might think of slaves today. And it appears that Onesimus has had enough of being a slave. And so, Onesimus decided not to be enslaved anymore. Onesimus chose to run away.

This is not a safe choice. A runaway caught was at the mercy of the owner. Whatever other punishment might be added to them, the most common response was branding on the face with a hot iron so that everyone would always be suspicious of the enslaved person, even if they later earned their freedom. It was also common to add two broken legs to the returned slave to keep them from making a second escape attempt.

While the details of this are somewhat unclear, it seems Onesimus is Philemon’s slave. The slave, Onesimus, has also stolen something of value, possibly money, before making a run for it. Somehow, perhaps on purpose, after running, Onesimus came into contact with the Apostle Paul in prison and began helping take care of Paul and also became a follower of Jesus along the way.

Now you have to understand, slavery is widespread; the whole known world runs on it, and basically nobody could even imagine a world where it didn’t exist. It’s sort of just accepted. It just is. Even in this letter, Paul never actually asks Philemon for manumission. He never says, “Philemon, Set Onesimus Free from slavery: Slavery is evil”. That doesn’t happen. And why would it? Most slaves were working off debt, learning a trade, and were happy to do so, gratefully awaiting the freedom they were later guaranteed to receive. Slavery at this time was very different from the slavery we typically think of.

But while Paul doesn’t entirely reject slavery per se, at the same time, Paul absolutely destroys the whole slavery system by his words.

As Paul speaks, Timothy writes. Timothy records, “I didn’t want to do anything without your consent, so that any favour you do would not seem forced but would be voluntary. And then Paul hints that maybe God was behind this whole runaway slave thing from the beginning. He says, ‘Perhaps the reason Onesimus was SEPARATED from you FOR A LITTLE WHILE was so that you might later have him back forever, but no longer as a slave, but better than that, have him back as a dear (Christian) brother.

Paul lays it on sooooooooo think. Paul writes, ‘He is VERY DEAR TO ME but EVEN DEARER TO YOU’ both as a fellow man, AND AS A BROTHER IN THE LORD.

Can you picture this? Can you picture a congregation meeting in a wealthy, respected man’s house, many of whom are probably also slave holders? You show up for Sunday service, and in the sermon, you hear this letter read out loud. Can you see these otherwise good people who probably never even questioned slavery, just cringing as the sermon goes on?

Timothy scribbles it all down for Paul. ‘So, IF you consider me a partner, WELCOME HIM BACK AS YOU WOULD WELCOME ME [if I were not in prison]!’

And I really love this next part too. Paul signs the letter as a form of payment. It’s essentially a first-century check and an IOU all in one document. This would be legally binding in court.

At this point, just before the letter is sent, Paul takes the scroll away from Timothy, and in his own handwriting, he puts pen to parchment. Verse 19 reads, “If he has done you any wrong or owes you anything, charge it to me. I, Paul, am writing this with my own hand. I will pay it back…”

It’s like he’s taken Onesimus’ impossible-to-pay 2.6 million dollars Canadian telephone bill and says, PUT IT ON MY TAB while laying down his limitless AMEX Century Black credit card.

And then with a bit more of that Jewish guilt, he adds… “not to mention” (though he mentions it) YOU OWE ME YOUR VERY SOUL”.

How on earth is this guy Philemon EVER going to look anybody in his own church in the eye again if Philemon dares touch a hair on Onesimus’s head?

Paul loves Philemon. He’s not just laying on flattery at the beginning. He loves him. He also needs Philemon to see that there is no caste system in heaven, no list of people who cannot be saved, and no such thing as someone who is just a slave.

Paul writes that he wants to visit Philemon’s home and congregation in Colosse, hoping to see Onesimus, who cared for him in prison, again soon. Paul also asks if he can stay in Philemon’s home with his family if he is ever released from jail. Paul then concludes this portion by expressing his confidence that Philemon will do the right thing (not necessarily in freeing Onesimus, but in something even more significant – treating Onesimus forever as a brother, and precisely the same way Philemon might treat the Apostle Paul himself).

Do you know how Philemon would treat the Apostle as a guest in his house? Philemon would be Paul’s servant. Paul’s asking the owner to serve the slave… The runaway slave!

Paul then ends the letter with more greetings from friends and a blessing. And then Paul hands the letter… to Onesimus.

Imagine that. Paul sends Onesimus back to hand-deliver this letter to Philemon, the master he had run away from.

In the Talmud, it says, “If one teaches his neighbour’s son the Law, that is the same as if he had brought him into the world”. Paul has brought both Philemon and Onesimus to Christ. He is their spiritual father, and they have to see each other as brothers from now on. Even if Onesimus remains a slave, and perhaps Onesimus remained a slave for all his life, his relationship with Philemon and with the church in Colossae would be forever changed. Now let’s see if this letter makes more sense now, than when we heard it earlier.

Philemon 1-21 (p.1106, NRSV)

¹ Paul, a prisoner of Christ Jesus, and Timothy our brother,

To Philemon our dear friend and fellow worker— ² also to Apphia our sister and Archippus our fellow soldier—and to the church that meets in your home:

³ Grace and peace to you^[a] from God our Father and the Lord Jesus Christ.

⁴ I always thank my God as I remember you in my prayers, ⁵ because I hear about your love for all his holy people and your faith in the Lord Jesus. ⁶ I pray that your partnership with us in the faith may be effective in deepening your understanding of every good thing we share for the sake of Christ. ⁷ Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the Lord’s people.

⁸ Therefore, although in Christ I could be bold and order you to do what you ought to do, ⁹ yet I prefer to appeal to you on the basis of love. It is as none other than Paul—an older man and now also a prisoner of Christ Jesus— ¹⁰ that I appeal to you for my son Onesimus,^[b] who became my son while I was in chains. ¹¹ Formerly he was useless to you, but now he has become useful both to you and to me.

¹² I am sending him—who is my very heart—back to you. ¹³ I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. ¹⁴ But I did not want to do anything without your consent, so that any favour you do would not seem forced but would be voluntary. ¹⁵ Perhaps the reason he was separated from you for a little while was that you might have him back forever— ¹⁶ no longer as an enslaved person, but better than an enslaved person, as a dear brother. He is very dear to me but even dearer to you, both as a fellow man and as a brother in the Lord.

¹⁷ So if you consider me a partner, welcome him as you would welcome me. ¹⁸ If he has done you any wrong or owes you anything, charge it to me. ¹⁹ I, Paul, am writing this with my own hand. I will pay it back—not to mention that you owe me your very self. ²⁰ I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ.²¹ Confident of your obedience, I write to you, knowing that you will do even more than I ask.

²² And one thing more: Prepare a guest room for me, because I hope to be restored to you in answer to your prayers.

²³ Epaphras, my fellow prisoner in Christ Jesus, sends you greetings.²⁴ And so do Mark, Aristarchus, Demas and Luke, my fellow workers.

²⁵ The grace of the Lord Jesus Christ be with your spirit.

… … …

I want to conclude with just one more piece of information. We can’t be sure what happened after this letter was read in the church in Colossae, but it’s doubtful that the letter would have been circulated or ended up in our scriptures if Philemon hadn’t done at least what Paul requested, if not more. And again, though we can’t be 100% sure it is the same man, Ignatius of Antioch, a famous leader of the early church, wrote a letter in the year 109 AD to the new Bishop of Ephesus, congratulating him on his new post overseeing a group of Christian congregations in Asia Minor (Turkey). The bishop was a man named Onesimus. Amen.

Song: The clay-stained hands of love (296)

We respond to serve God

Our time of giving

 

Prayers of thanksgiving and intercession

Good and generous God, in Jesus Christ, you came to us, promising us life in abundance.

We give you thanks today for the abundant gifts we receive in him – assurance of your love day by day; relief of mercy when we recognize our own failings; hope when things seem bleak; peace that comes when we trust in you.

These are the gifts that matter, O God, especially when the future seems uncertain:
Fill our lives with what matters, O God
Fill our lives with you.

Generous God, today we pray for all whose lives seem empty:

For those whose lives are empty of joy because the going is tough and friends seem far away… because sorrow surrounds them… because hearts are filled with disappointment…

Fill our lives with what matters, O God. Fill our lives with you.

Generous God, we remember before you those whose lives are empty of purpose and those who do not know the respect for their neighbours:
because they are without work…
because they face discrimination in their communities…
because they have made poor choices and cannot find a way forward…

Fill our lives with what matters, O God

Fill our lives with you.

Generous God, we remember before you those whose lives are empty of peace & hope:

because they struggle with illness or disability…

because they are powerless in the face of violence…

because old animosities rankle & opportunity for reconciliation is elusive…

Fill our lives with what matters, O God

Fill our lives with you. Amen.

Song: Let there be peace on earth

Passing the Peace

I would invite you all to share the peace of Christ with your neighbours “The peace of “Christ be with you”

“And also with you”

And to sing the words of peace as well.

The Sacrament of Holy Communion

Invitation

This is the joyful feast of the people of God! They will come from east and west, and from north and south, and sit at table in the kingdom of God. According to Luke, when our risen Lord was at table with his disciples, he took the bread, and blessed and broke it, and gave it to them. Then their eyes were opened and they recognized him. This is the Lord’s table. Our Savior invites those who trust him to share the feast which he has prepared.

Song: Lift up your hearts (526: vss 1-4)

The Communion Prayer: The Great Prayer of Thanksgiving

The Lord be with you.

     And also with you.

Lift up your hearts.

We lift them to the Lord.

Let us give thanks to the Lord our God.

It is right to give God thanks and praise.

It is right to glorify you, Father, and to give you thanks,
For you alone are God, living and true,

Dwelling in the light
From before time and forever.
Fountain of life and source of all goodness
You made all things
And fill them with blessings

You created them to rejoice in the splendour of your radiance.
Countless throngs of angels stand before you
To serve you night and day
And beholding your presence,
They offer you unceasing praise.

You commanded light to shine out of darkness,
divided the sea and dry land,
created the vast universe and called it good.
You made us in your image
to live with one another in love.
You gave us the breath of life
and freedom to choose our way.
You set forth your purpose
in commandments through Moses,
and called for justice in the cry of prophets.
Through long generations,
you have been patient and kind to all your children.
With a rush of wind and tongues of fire,
You fulfilled the promise of Christ
by sending your Holy Spirit
to form the church.

By that same Spirit you grace us with gifts,
empower us to proclaim your gospel
and to serve you in the world.
How wonderful are your ways, almighty God.
How marvellous is your name, O Holy One.
You alone are God.
Therefore, with apostles and prophets,
and that great cloud of witnesses
who live for you beyond all time and space,
We lift our hearts in joyful praise:

Holy, Holy, Holy Lord, God of power and might,
    Heaven and earth are full of your glory.
             Hosanna in the highest.
    Blessed is he who comes in the name of the Lord.
             Hosanna in the highest.

We acclaim you, holy Lord, glorious in power;
Your mighty works reveal your wisdom and love.
You formed us in your own image,
Giving the whole world into our care
So that in obedience to you, our creator,
We might rule and serve all your creatures.

When our disobedience took us far from you,
You did not abandon us to the power of death.
In your mercy, you came to our help,
So that in seeking you, we might find you.

Again and again
You called us into a covenant with you
And through the prophets you taught us to hope for salvation.

Father, you loved the world so much
That in the fullness of time
You sent your only Son to be our Saviour.
Incarnate by the Holy Spirit
Born of the Virgin Mary
He lived as one of us, yet without sin.

To the poor
He proclaimed the good news of salvation;
To prisoners, freedom.
To the sorrowful, joy.
To fulfil your purpose, he has himself up to death
And rising from the grave, destroyed death
And made the whole of creation new again.

And that we might live no longer for ourselves alone,
But for Him who died and rose for us,
He sent the Holy Spirit
His own first gift for those who believe,
To complete his work in the world,
And to bring to fulfilment
The sanctification of all.

When the hour had come for him to be glorified
By you, his heavenly Father,
Having loved his own who were in the world,
He loved them to the end.

At supper with them, he took bread;
And when he had given thanks to you
He broke it and gave it to his disciples
And said, “Take, eat:
This is my body given for you
Do this for the remembrance of me.”

After supper, he took the cup of wine.
And when he had given thanks
He gave it to them
And said, “Drink this, all of you
This is my blood of the new covenant
Which is shed for you and for many
And for the forgiveness of sins.
Whenever you drink it
Do this for the remembrance of me.”

Father
We now celebrate the memorial of our redemption.
Recalling Christ’s death
And the descent among the dead,
Proclaiming his resurrection
And ascension to your right hand
Awaiting his coming in glory
And offering to you
From the gifts you have given to us
This bread and this cup
We praise you and we bless you.
And now we proclaim the great mystery of faith.

    Christ has died.
    Christ is risen.
    Christ will come again.

Father, we pray that in your goodness and mercy, your Holy One
May descend upon us
And upon these gifts,
Sanctifying them and showing them
To be holy gifts for your holy people.
He is the bread of life and the cup of salvation
The body and blood of your Son, Jesus Christ.

Grant now that all who share in this bread and this cup
May become one body and one spirit
A living sacrifice in Christ
To the praise of your name.

Remember, Lord
Your one holy apostolic and unified Church
Redeemed by the blood of your Christ.
Reveal its unity
Guard its faith
And present it in peace.

Remember all who minister in your Church
Remember all your people
And those who seek your truth.
Grant that we may find our inheritance
With all the saints
Who have found favour with you in ages past.
We praise you in union with them
And give you glory
Through your Son Jesus Christ our Lord.

Through Christ, and with Christ and in Christ
All honour and glory are yours
Almighty God and Father
In the unity of the Holy Spirit
Forever and ever.

Bless us, Lord, as we now recall your words to us in prayer,
Singing together your words…
The Lord’s Prayer  (sung 469)

Sharing of the Bread and Wine

For I received from the Lord what I also now pass on to you: That on the night Jesus was betrayed he took the bread, blessed it and gave it to his disciples saying Eat This In Remembrance of Me

In the same way after supper Jesus took the cup saying This is a new covenant sealed in my blood, Drink This In Remembrance of Me.

As often as we eat this bread and drink this cup, we proclaim the Lords death, until he comes again.

Song: Behold the lamb

Prayer after Communion

Eternal God, we give you thanks for this holy mystery in which you have given yourself to us.

Grant that we may go into the world in the strength of your Spirit, to give ourselves for others in the name of Jesus Christ our Lord.     Amen.

Song: I have decided to follow Jesus (570: vss 1, 2, 4)

Sending out with God’s blessing

Romans 8:38-39 – For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Response: Go forth into the world

Music postlude

Notes:

1. Philemon is a short letter from Paul (c. AD 60) about Onesimus, a runaway slave who met Paul, became a Christian, and was sent back to his master Philemon with Paul’s plea for forgiveness and reconciliation (Philemon 1:8-21). The letter implies conversion and reconciliation but gives no career history or later life details.
2. Eastern Orthodox, Roman Catholic, and some Western sources identify Onesimus with a later church leader, said to have become bishop of Ephesus and to have died a martyr. Feast day and veneration: Various traditions commemorate Saint Onesimus (commemorations vary; e.g., some calendars mark him on 15 February or on other dates in Eastern liturgies). The tradition offers a powerful narrative: the once–runaway slave becomes a “brother” and leader, embodying Paul’s teaching about reconciliation and transformation.
3. Only the short account in Philemon (no mention of episcopacy, death, or ministry role beyond return). Post-biblical sources: Identification as bishop of Ephesus appears in later martyrologies, liturgical calendars, and ecclesiastical tradition — centuries after Philemon—scholarly consensus: The identification is plausible as a pious tradition but not provable. There is no contemporary, first‑century documentation that confirms Onesimus became bishop of Ephesus. Tradition celebrates the theological message (reconciliation) in a memorable biographical way; historians treat the bishopric claim as an unverified later tradition.
4. Philemon powerfully shows gospel change — a slave becomes a brother. That message is secure in Scripture. Present the bishop‑of‑Ephesus story as tradition: “Church tradition holds…,” not as an established historical fact. Use the tradition devotionally: it’s an inspiring example of transformation and leadership possible in the Christian life, while acknowledging the historical uncertainty
5. For Further Reading
6. T. Wright or Douglas Moo — commentaries on Philemon (for biblical context and theology).

Oxford Dictionary of the Christian Church — entry on Onesimus (tradition vs. history).

The Catholic Encyclopedia / Orthodox hymnals — notes on liturgical commemoration and tradition.

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The Communion liturgy is based on the liturgies of the PCC’s 1991 Book of Common Worship. Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).

The Rev. Brad Childs retains the copyright (© 2025) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.

Video recordings of the Sunday Worship messages can be found here on our YouTube Channel.

Worship on the Twelfth Sunday after Pentecost
10:00 am      August 31, 2025
Minister: The Rev. Brad Childs     Music Director: Binu Kapadia
Vocalists: Peter and Cheryl Sheridan     Reader: Matt Jafarijam
Welcoming Elder: Shirley Simpson     Children’s time: Fionna McCrostie

We gather to worship God

Music Prelude

Greeting
L: The grace of our Lord Jesus Christ be with you
P: and also with you

Lighting of the Christ candle
Welcome and announcements
Preparation for worship

Call to worship:
L: We approach God with hearts full of gratitude
P: We will thank God for the beauty of creation
L: We seek God’s wisdom and understanding
P: We will learn from God’s Word and teachings
L: We offer our praise and adoration to God
P: We will sing God’s praises with joy and enthusiasm

Opening praise: Forever God is faithful

Prayers of approach and confession

Eternal God, Creator of all that is good and beautiful, we come before you with grateful hearts, acknowledging you as the Source of life and the strength that sustains us. You know our innermost thoughts, our hopes, and our fears, for you have created and cherished us from the very beginning. Through the boundless love of Jesus Christ, you entered our world, embodying hope, compassion, and endless generosity.

Your presence among us opened our eyes to the true path of kindness and love. Each day, your Holy Spirit breathes life and inspiration into our being, guiding us to acts of hospitality, compassion, and understanding towards all whom we encounter. As we gather in your name, we ask you to fill us with your living and powerful spirit, refreshing our weary souls, and renewing our faith. May we become vessels of your love, spreading the blessings we have received, and serving joyfully in the name of Jesus Christ, our compassionate and loving Savior.

Loving and Gracious God, who welcomes us with open arms and an open heart, we humbly come before you, aware of the times we have failed to mirror your kindness and compassion. Though you have laid a bountiful feast of grace before us, we often hesitate to extend that welcome to others, especially the strangers or those different from ourselves. In life’s rush, consumed by fears and distractions that veer us off your path, we lose sight of what truly matters. We focus on fleeting concerns instead of eternal truths, missing the chance to embrace your love and share it with those around us. Forgive us, Lord, for our moments of inadequacy and short-sightedness. By your guiding light, teach us to honor you in every word, action, and intention. Help us to live in a way that reflects the love and grace we have found in Christ, our Lord and Savior, leading us ever closer to your heart. Amen.

Response: We come to ask your forgiveness

Assurance of God’s forgiveness

While it is true that we have sinned and fallen short of God’s hope for us, it is a greater truth that we are forgiven through God’s amazing love. To all who humbly seek the mercy of God I say, in Jesus Christ our sin is forgiven.  So be at peace with God, with yourself, and with one another.

We listen for the voice of God

Song: Open our eyes Lord (445)

Children’s time

Good morning. Have you ever seen one of these?

(Hold up the Welcome mat.)

Where have you seen something like this?

Usually we’d see a mat like this outside the door to our home, wouldn’t we? A mat such as this usually has two purposes. Do you know what those two purposes are?

Well, for one thing, it is a friendly reminder for people to wipe their shoes off so that they won’t track dirt or mud into your home. And secondly, it is placed outside your door as a sign to let people know that they are welcome in your home.

Welcome — what does the word “welcome” mean?

It means to receive and greet people in a warm and friendly way. Are people always welcome in our homes? Do we welcome people into our home if their skin is a different color from ours? Do we welcome people into our homes if they don’t have as much money as we do?

How about in our church? Do you think that we make everyone feel welcome in our church? Do we speak to those people who are visiting Dayspring that we do not know? If someone comes to our church and they are not dressed the way we are dressed, do we make sure that they are made to feel welcome?

Jesus said, “He who receives you, receives me.” If we turn that around, we will understand that if we do not welcome others into our homes and into our churches, it is the same as if we are refusing to welcome Jesus. We wouldn’t do that, would we?

As you start a new school year, we should also remember to open our hearts and be welcoming to new friends and experiences we might have over the next few months. We need to welcome people into our lives, sometimes, and into our caring circle.

That’s how we make new friends and make them feel welcome.

Well, let’s put the welcome mat out — and let’s be sure that we mean it!

Let us pray:
Dear Father, help us to remember that when we refuse to welcome others to our homes and to our church, it is the same as refusing to welcome you. In Jesus’ name we pray. (And now, we say the prayer that Jesus taught us, saying … )

The Lord’s Prayer (535)

Song: The love of God comes close (474)

Scripture readings: Proverbs 25:6-7; Hebrews 13:1-8; Luke 14:1, 7-14

Response: Thy word is a lamp unto my feet

Message: Serving with Grace

It’s a natural human instinct to seek out the best seats. In sports arenas, it’s the luxury of the skybox, the prime view from the 50-yard line, the thrill of sitting directly behind home plate, center court or the excitement of being ringside. These coveted spots not only offer the most breathtaking views but also carry a prestige that can enhance our social standing. We often take pride in sharing stories of having those exclusive seats with others. We say, “There we were, right on the 50-yard line when” as listeners wait with bated breath. This quest for the ‘best seat’ extends beyond sports. In parking lots, you’ll notice the scramble for spots closest to the entrance. In theatres, most sit in the center of the screen and halfway up.

This fascination with prime seating isn’t new. In ancient times, Jews had their own prized seats in synagogues. Jesus highlighted this when referring to the Pharisees’ preference for prominent places at feasts and in the synagogue; special seats typically located on a raised platform, reserved for leaders and honoured guests, while others sat on the floor at the back.

Turning to Luke chapter 14, Jesus is at the home of a prominent Pharisee for a Sabbath meal, as described in verse 1. This gathering was no ordinary event—it seems to be a gathering of Jerusalem’s religious elite, a “who’s who” of the time and place. In the portion just before today’s reading, Jesus was brought a man seeking healing. Much like last week’s reading, despite some objections to healing on the Sabbath, Jesus healed the man anyway, demonstrating His disregard for their rigid traditions and highlighting mercy over ritual.

As the meal progressed and guests began to find their seats, Jesus observed a tussle for the most prominent positions at the table. The seats of highest status were quickly being claimed, likely those nearest to the host. Recognizing a teaching moment, Jesus shared a parable about choosing seats at a wedding feast. He advised against claiming the seat of honour at first, to avoid the possible embarrassment of being asked to relinquish the place to someone of greater honour. Instead, He suggested starting at the lowest seat, and then allowing the host to possibly invite you to a more esteemed position, thus gaining even greater honour in the eyes of all present. What’s worse than having to give up your seat for assuming you are more important than you are or better than being asked to move to the front of the line because you are more A-lister than you thought you were. Jesus concluded with the timeless lesson: “For whoever exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:7-11).

What Jesus teaches here contradicts common beliefs about success and achievement. It’s not an easy lesson to live by, because it’s the opposite of what seems right.

Verse 10 says, “But when you are invited, go and sit down in the lowest place…”

Jesus isn’t only talking about seating arrangements at a wedding feast. Luke tells us that this was a parable—a story with a deeper meaning. The point is, if you demand the place of honour, you risk being humbled. But if you humbly take the lowest seat, the host may invite you to a higher position, and you’ll be exalted in due time. This teaching challenges the grain of our culture, which often encourages us to seek out prominence and status. Jesus calls us instead to humility, trusting that God will elevate those who serve with genuine humility.

There’s a quote from Red Sanders, often falsely attributed to Vince Lombardi: “Winning isn’t everything — it’s the only thing.” In the world of sports, that mindset has a great deal of value. In sports, aiming for the top — being number one — is the ultimate goal. It’s what drives athletes, coaches, and fans alike.

But here’s where the problem arises. When we try to apply that same philosophy to our everyday lives, it’s no longer a game. Some people become so obsessed with being first that they accept nothing less. Nothing else is good enough. Like race car driver Ricky Bobby in the film Talladega Nights, we think “If you ain’t first, you’re last”. And yet, in Mark 9:35, Jesus offers a very different perspective: “If anyone wants to be first, they must be last of all, and servant of all.”

Sammy Morris was a Christian from Liberia. He was born a prince, kidnapped, beaten and kept for ransom, who, after his escape, came to the United States at the age of 14 to pursue an education and to become a Liberian missionary. The path he chose was challenging, yet he never let anything stop him from making progress. When he eventually arrived at Taylor University in Indiana, the president asked what room he wanted. Sammy replied, “If there is a room nobody wants, give it to me.” Jesus’s words, “Sit down at the lowest place,” remind us that the highest seat in His eyes—the best place in the house—is often the last seat. Sammy knew it, and Sammy lived it.

Interestingly, Jesus doesn’t comment on the competition for the seats with the most honour—those are usually the first to be filled. Instead, he speaks about the seats that are left over when everyone else has taken their fill—the ones no one wants. It’s one of those seats Jesus says, be willing to take the lowliest.

Renowned orchestra conductor Leonard Bernstein was once asked which instrument he found the most difficult to play. He replied, “Second fiddle.” He explained, “It’s easy to find talented first violinists, but to find someone who plays second violin with the same enthusiasm and dedication—that’s the real challenge. And yet, if no one played second, the harmony would fall apart.”

There is a story that during the American Revolution, a group of soldiers was struggling to repair a fortress wall. The work was hard, and their commander was giving instructions but wasn’t providing direct help. Just then, a man in civilian clothes, riding past, asked why their leader wasn’t assisting. The officer proudly replied, “Sir, I am a Corporal!” As you may have guessed, the stranger turned out to be General Washington, who immediately got off his horse and began helping.

Most people, like that corporal, are hesitant to humble themselves or get their hands dirty. They prefer to focus on their rank, status, and being noticed for their importance. They want to push themselves to the top, stepping over others if necessary—living by the law of the jungle, where survival of the fittest means eat or be eaten. But that’s not the way of Jesus. His teaching emphasizes the importance of choosing humility, service, and love over pride and self-interest.

The Apostle Paul echoes this same idea in Philippians 2:3-4, where he instructs us: “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests but also for the interests of others.”

The thing is, the best seat in the house might actually be the worst seat. Most of us would prefer to take the quick route to the top. The problem with that approach is that it often means skipping the valuable lessons that come with the journey. We want to wear the graduation cap and tassel without having to go through the hard work, the setbacks, and the lessons learned along the way. We dislike the idea of starting at the bottom and earning our way up through perseverance and humility. It reminds me of my favourite author, David Sedaris, who once wrote: I want to be known for saving a whole family from a burning building. I don’t actually want to do it. That’s dangerous, but I want to be known for doing it.”

I recently heard about an extensive Christian organization that always asks new hires to spend two weeks cleaning the toilets as their first job. It doesn’t matter what their qualifications are or what role they’ve been hired for—if people refuse to do that task, they can’t get the position. It’s a reminder that authentic leadership and humility involve serving others, even in the humblest ways.

Wouldn’t it be wonderful if more people in the world displayed such an attitude? If you see a widow or divorcee struggling to care for five young kids, roll up your sleeves and help out. Want to grow spiritually? Offer to support her, maybe by babysitting one or two children so she can get a breather. Older believers who have already raised their children—think about mentoring a younger parent or volunteering with children in need. Your experience and time can make a difference. Or consider a person who has difficulty getting around and feels lonely. Spend time talking, listening, or just sitting with him. Sometimes, the most valuable thing we can give is our presence.

In all that I’ve been sharing, it might be tempting for some to think, “Since Jesus is saying that climbing the ladder of success isn’t what I should aim for, then I’ll just settle for the lowest place and do nothing more.” But that’s not what Jesus is teaching here. He’s not condemning effort, progress, or ambition. Instead, He’s warning us against a prideful attitude; the idea that we are more critical than others and that we deserve special treatment. There’s nothing wrong with working hard, progressing, or being promoted. The key is to let others recognize your efforts, rather than boasting about them yourself. The goal is that the host at the banquet notices your humble service and, in response, invites you to a higher level. God expects us to use what He’s given us, to grow and develop our gifts, our resources, talents, and opportunities. This passage in Luke isn’t about avoiding work or ambition; it’s about the right way to pursue growth. If you want to rise to the top, start at the bottom, serve diligently, and let God do the increasing.

Now, you might wonder—where was Jesus sitting as He told this parable? Where do you think he was sitting? I read one answer to this question that I really like. The answer: Jesus sat in the most excellent seat in the house because he sat upon the throne of humility.

Maybe that’s always the case.

Philippians 2:5-8 beautifully describes this humility: “Let this mind be in you which was also in Christ Jesus, who, being in the very form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a servant, and coming in human likeness. And being found in fashion as a man, He humbled Himself and became obedient to the point of death, even death on a cross.” Jesus took the lowest seat of all—humbling Himself to death on a cross. And because He willingly descended to the shameful depths for us, God has exalted Him to the highest place, His rightful place as Lord over all. The most excellent seat in the house isn’t a throne of power or privilege; it’s the throne of humility, modelled perfectly by Jesus Christ.

John Brodie, the former quarterback for the San Francisco 49ers, was once asked why, as a millionaire superstar, he would need to hold the ball for field goals and extra points after touchdowns. Anyone could do it. His response was humorous and straightforward: “Well,” he said, “if I didn’t, it would fall over.” Brodie’s humility kept him from taking pride in his accomplishments, despite the fame and greatness he achieved. I believe it was that humble attitude that truly contributed to his greatness.

Jesus teaches us that the highest place isn’t the front row or the top of the ladder; it’s the humble seat. Jesus Himself modelled this when He, though fully God, humbled Himself to serve and even die on a cross—the ultimate act of humility. Scripture affirms, in Philippians 2:8-9, that because of His humility, God exalted Him to the highest place.

Stories from history and everyday life—such as General Washington helping soldiers or Sammy Morris choosing the least desirable room—remind us that true greatness comes from serving others. The most excellent seat in God’s eyes is the “learning seat,” the place of humility and service. It’s where the Father lifts up those who, like Jesus, lower themselves.

So, whether you see yourself as a CEO, a student, or a person seeking significance, remember: don’t fight for the front – earn it. Take the last seat in trust that God will elevate you in His time. Let humility rule your heart, and you’ll find that the greatest place of honour is the one where you serve others with a humble heart. A CEO is impressive, but the CEO who used to scrub the toilets… now that is the CEO people want to follow. Amen.

Song: Come thou fount of every blessing

We respond to serve God

Our time of giving

Prayers for our world

God of all times and all people, on this Labour Day weekend, we thank you for all the skill and talent with which you bless your people.

Thank you for what we have accomplished through the work we do, and for what each one of us contributes to the wellbeing of our community.

Inspire us to work together on the challenges we face and surprise us with the solutions to problems that once seemed overwhelming.

God, in your mercy
Hear our prayer.

Today we pray for all those who labour in difficult situations:

for children who work in terrible conditions and are paid very little.;

for migrant workers who must labour far away from their families;

and for all those who are underpaid or unjustly treated in their workplace.

God, in your mercy
Hear our prayer.

We pray for those who cannot labour:

for those who are unemployed or underemployed;

for those who have become injured on the job or too sick to keep working;

for those who are denied the opportunity to earn a living because of war or discrimination.

God, in your mercy
Hear our prayer.

We pray for those who labour in our community:

for those who must work today and tomorrow instead of enjoying this long weekend;

for those who must work several jobs in order to care for their families;

for those who work at jobs we wouldn’t to do ourselves because they are messy or unpleasant.

God, in your mercy
Hear our prayer.

And on this Labour Day, O God, we offer gratitude for laws that protect children, for health and safety practices that prevent tragedies in the workplace, and for generations before us who advocated for vulnerable employees, fair wages and equal opportunities.

Thank you for the work that goes on behind the scenes, delivering things we enjoy and services we rely on.

Help us to look beyond these things to picture the faces of those whose work provides for all our needs.

Through their faces, let us see your face, Creator and Sustainer of all that is.

God, in your mercy
Hear our prayer. Amen.

Song: Lord, I want to be a Christian (571)

Sending out with God’s blessing

Jesus Christ is the same yesterday and today and forever. So let us go out to love and serve him in all whom we meet. And may the grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with each one of us, both this day and every day. Amen.

Response: The blessing

Music postlude

————————————————————————-

Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).

The Rev. Brad Childs retains the copyright (© 2025) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.

Video recordings of the Sunday Worship messages can be found here on our YouTube Channel.

Worship on the Eleventh Sunday after Pentecost
10:00 am      Aug 24, 2025
Minister: The Rev. Brad Childs     Music Director: Binu Kapadia
Vocalist: Lynn Vaughan     Welcoming Elder: Iris Routledge
Children’s time: Brad     Reader: Laura Patterson-Fortin

We gather to worship God

Music Prelude

Greeting
L: The grace of our Lord Jesus Christ be with you
P: and also with you

Lighting of the Christ candle
Welcome and announcements
Preparation for worship

Call to worship:
L: We present ourselves to God as living sacrifices
P: We will offer our time, talents, and treasures to God
L: We consecrate our lives to God’s glory
P: We will shine God’s light in the darkness
L: We proclaim God’s truth to all nations
P: We will be witness to God’s love and power

Opening praise: This is amazing grace

Prayer for inner peace
O God, our strength and refuge, we come to you with hearts lifted in praise.
You are our Maker, our Redeemer, and our Sustainer —  in you we find shelter, hope, and the steady hand that holds all things.

We worship you for your loving‑kindness, for the gift of life, for Jesus who repairs what is broken, and for your Spirit who calls and equips us to serve.
In your presence we pause; we lay down the distractions that clutter our minds
and open ourselves to your quiet truth.

Creator, Christ, and Spirit, revive our hope and our energy; ready our hearts to answer your call and to live your love in the world.

Merciful God, our judge and our hope, we confess we do not always live the truth we sing.
We promise compassion in words and withhold it in deeds.
We worship and then ignore the needs of our neighbor; we speak of justice and fail to act.
Forgive our divided lives, our self‑centered choices, and our smallness of vision.
Awaken us where we have grown numb, and make us tender where we are proud.
By your mercy, soften our hearts; by your judgment, restore our direction.

Holy Spirit, breathe your peace into us now.
Quiet the anxious thoughts, steady the restless heart, and heal the inner wounds we carry.
Teach us how to rest in your presence, to trust your timing, and to walk in the freedom you give.
Fill us with the calm courage to lay aside the burdens that slow us, and grant us the inner peace that enables us to forgive, to mend, and to hope.

Lord Jesus, author and perfecter of our faith, accompany us as we go from this place: help us carry your peace into our homes, our workplaces, and our streets.
Let our lives be a testament to the renewing power of your love, so that others may see and be drawn to you.
We offer these prayers in the name of Jesus Christ, trusting your grace, now and always. Amen.

Response: We come to ask your forgiveness

Assurance of God’s peace
God is merciful and gracious, slow to anger and abounding in steadfast love. Believe the good news of the Gospel. In Christ, God has offered us mercy and love. Receive God’s forgiveness this day and share it with each other for Christ’s sake. In him we find true peace that passes understanding. Amen.

We listen for the voice of God

Response: Open our eyes Lord (445)

Children’s Time

Story: Not long after the I.Q. test was developed, several studies were conducted to see how different groups might do in relation to each other. The tests were given to groups of younger people, older people, wealthy people, poverty-stricken people, ethnic groups and all kinds of things. In this context, someone presented the Hopi Indians with the test. When the Hopi received the test, they immediately started to ask each other questions and to compare their answer right in the middle of the exam. When the instructor saw this happening, he quickly intervened, telling them that they each had to take the test alone and without any help. You are not permitted to help each other or share answers among yourselves, he told them. When the Hopi heard this, they were outraged and they all refused to take the test, saying, “It is not important that I am smarter than my brother or that my sister is smarter than I. It is only important how smart we are together.”

I like that. God created us to live in community with each other – to work together to share resources with each other and to help each other. Now I’m not suggesting you share answers on your tests, but what I am saying is that God doesn’t want us going it alone, and if you can help someone else, you should. This week, I hope you think about the Hopi and maybe act a bit more like them, too.

Prayer

The Lord’s Prayer (535)

Song: Great is thy faithfulness (324)

Scripture readings: Psalm 103:1-8; Isaiah 58:9b-14; Luke 13:10-17

Response: Thy word is a lamp unto my feet

Message: Mercy and Compassion

Winston Churchill: “To improve is to change; to be perfect is to change often.”

Because of the way creation is described in Genesis, the ancient Hebrews generally thought of the day beginning not at sunrise but at nightfall. As a result, the Shabbat or Sabbath starts at sundown on Friday evening and goes to Saturday night. By the way (and just as a fun fact), in many Christian traditions, Saturday is still the sabbath and meant to be a day of rest, but Sunday is The Lord’s Day (commemorating the resurrection) and the two are intended to be different (one for rest – Saturday, and one for worship, Sunday). We tend to think of Sunday as being both.

The Sabbath, a day ordained for rest, reflection, and later on for remembrance of God’s freeing of Israel from Egyptian bondage, arrived as it always did. It was a long time ago and the world was a different place. It was the Sabbath in a small community somewhere around what we might think of as the Syria/Israel/Lebanon border area. And just like any other day of worship, this particular woman showed up for the service.

In a way, this woman is not unique. She was bent over (probably with a fused spine) and had this medical issue for some time. Instead of tiny invisible germs or viruses nobody can see, she was thought to be harmed by spiritual entities nobody could see. The result is the same. And perhaps the truth is more in between than most people think. The physical and spiritual are perhaps more intertwined than we might like.

In any case, how many people today have shown up just the same? She was at worship because she always was, rain or shine, ill or not. And again, how normal is this – people suffering from something and they keep coming? I think this is a typical worship service.

At this particular time, opposition to Jesus was escalating, as was enthusiasm. Luke is written thematically and not chronologically but this was likely near the beginning of Jesus’ ministry. He had just begun to make some enemies. And Jesus had some people rather upset by this point, as well as others excited. As Jesus travelled from one place to another, he was very welcome in particular congregations and very much not welcome in others. But he was travelling and teaching in the Synagogues within a six-day walk of where he grew up.

He came as a guest preacher. Almost certainly, he made his way through Galilee to Jerusalem as a travelling rabbi who had made a name for himself as being uniquely wise. But remember: early in Luke’s own recollection, the people tried to murder Jesus on at least two occasions. He was not always welcome.

There was growing concern. He was rocking the boat quite a bit. And yet he still found welcome in some places of worship. Remember, the synagogues were created after the Babylonians destroyed the temple. The Only place to meet with the historic Ark and Aaron’s staff and the Ten Commandments had been destroyed. As a result, people built small meeting places to read and discuss scripture. By Jesus’ day, the Temple had been rebuilt, and yet Synagogues continued to exist and to be vital community centers.

It is here, in this setting… a seemingly random woman appears.

The original Greek uses a word that grabs our attention. Although it may be somewhat lost in English Bibles, the translators have done a reasonably good job of conveying its importance. It generally reads today as “Behold!” “SEE THIS THING”.

We are told that for eighteen years, this woman had been bound.

In the 1st century, a synagogue was primarily a local assembly house for prayer, Torah reading, teaching and communal life (not a temple). It could serve as a school, meeting hall, and court of local affairs as well as a place of worship.

Typically, these were very simple rectangular halls with one main room large enough for the congregation, with benches or stone seats built along the walls and facing the center. The entire community would chip in to have a copy of the first five books of the bible on a scroll kept in a niche in the limestone at the back wall.

Jesus would presumably be sitting on the “bema” or masonry platform.

Depending on the community, people could be in family groups, or the women and children might have been relegated to a separate area in the back. Contrary to popular belief, complete gender separation in Jewish communities wasn’t a standard until the Middle Ages.

I surmise, nevertheless, that because she is a SHE, and because SHE is INFIRM, and BECAUSE of her INFIRMITY, SHE is VISIBLY different, so I’m just going to go ahead and say I do believe she was probably at the very back of the congregation, where it might be hard to hear.

She’s bent over and suffering, and at the time, it’s important to note that for eighteen years, she had likely not seen the sun or the stars. Her world was probably made up of the dust at her feet. She walked as if searching for a grave. Yet, she came to the synagogue. I doubt she very often got a seat at the front. But this was surely her typical practice. I wonder how many times she came to the house of prayer to pray for healing?

The text just casually says, “When Jesus saw her, He called her forward.” I wonder if she stood out. I find this pretty interesting. She didn’t seek Him out; she probably couldn’t even lift her head to see Him correctly. But He saw her. And with a word of compassion and authority, “Woman, you are set free from your infirmity,” and a touch, she was healed.

For eighteen years, she went to the synagogue in bondage until the day Jesus saw her there. It was a spiritual affliction manifesting physically, bending her double and preventing her from standing upright. For eighteen years, she was trapped, her gaze fixed on the ground. We should not assume every physical ailment has a spiritual root, but we also cannot deny that the spiritual can impact the physical. As Spurgeon said, “For eighteen years she had not gazed upon the sun… all the light of her life was dim.” If that is not a spiritual issue, WHAT IS??? Note that she made no request, had no expectation. Yet, Jesus saw her. He spoke a word – a word of compassion, a word of authority: “Woman, you are set free from your infirmity.” And He touched her. After eighteen years of bondage in the synagogue, she encountered Jesus, and everything changed.

In that moment, Jesus demonstrated His absolute power over sickness, deformity, and disease, regardless of their origin. He could have healed her from afar, but He chose to touch her, showing compassion for her suffering. The impact was immediate and profound. After eighteen years of being bent over, she stood tall. This was more than a physical healing; it was a restoration of dignity, a renewed ability to engage fully with life, and a restored connection with God. This is what love looks like. This is what the Sabbath should be.

The miracle itself is almost understated in the text. It’s a blip on the radar. It’s barely in there. Luke (who is our closest thing to a biblical-feminist) rushes past the details to get to the heart of the matter: the conflict to come. The miracle serves as a catalyst for the lesson that comes next.

The miracle is the spark that ignites the real focus of the passage.

It’s a heartwarming story. A woman is healed at a church service. But notice, it doesn’t seem that odd to anyone. It seems like the kind of thing the people saw and heard all the time. When the Leader of the Synagogue gets mad, he’s not angry about the healing. That was apparently totally normal. Nobody appears too fazed. He says, You can do that healing thing any other day, just not Sabbath – Rest Day. ‘You don’t work on REST DAY’.

And by the way, he’s not wrong. Jesus was a practicing Jew. He wasn’t supposed to work on the sabbath. What follows is simply a debate about what constitutes work.

It might seem shocking that the synagogue leader was upset, but strict adherence to Sabbath laws was held by many at that time. It still is. The core of the conflict is whether a miracle constitutes work. And honestly, that’s what this is all about.

Luke subtly undermines this notion. The miracle itself lacks fanfare. Jesus announces her freedom, and God acts with healing. The Greek text emphasizes the divine passive: she “was straightened up.” God both “set free” and “straightened” her on the Sabbath. Thus, God did the work and everyone else was passive. In other words, Jesus didn’t do work, the Father simply healed her.

The synagogue leader said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath.”

He also doesn’t appear to be upset with Jesus. He doesn’t say “Don’t heal people”. He doesn’t even talk to Jesus. I noticed he lacked the courage to confront Jesus directly, instead addressing the crowd with his complaint. As the Barclay commentary notes, his words may have been meant for Jesus, but spoken to others. The imperfect verb tense suggests the leader repeatedly made this demand: “Six days are for this! Come back then!” Meanwhile, the woman “was praising God,” also in the imperfect tense, suggesting continuous praise. She’s jumping all over the place for the first time in years. And we are meant to see the two happening simultaneously.

Jesus didn’t respond with gentleness but with a sharp rebuke. Jesus’s response was not quiet, but forceful. “The Lord answered him, ‘You hypocrites!’” The Greek word for hypocrite implies a playactor doing a part or ‘wearing a mask’. Jesus sees this complaint as a “Rules for Thee but Not for Me” kind of problem.

Jesus continues, “Doesn’t each of you on the Sabbath untie your ox or donkey from the stall and lead it out to give it water? If that’s not work, then how is this? If it’s not work to care for your animals, then it’s not work to care for this woman.

Here we have a classic rabbinic debate. Jesus says if animals deserve care on the Sabbath, then how much more so should a suffering human being? This is basically the same argument he makes with the Lost Coin (people would look for), lost sheep (people would look for), and prodigal son (who people would not look for) stories. In essence, it argues that the crowd would care about money and animals, but not their own children. It is called the “light and heavy argument”. If something is suitable for this unimportant thing, then how much more so is it true for significant things.

Jesus’ argument cuts straight to the heart of the matter: if you show mercy to animals on the Sabbath, how can you deny it to a suffering woman?

By prioritizing a human being over animals, Jesus shows that he didn’t break the Sabbath law, but instead revealed the true meaning of the Sabbath: a day of mercy, compassion, freedom, and restoration. And then the story ends in a typical hero fashion. It reads “17 When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing.”

And that’s it.

So what do we do with this information? We need to consider places where we Christians might be hypocritical or prioritizing rigid ideas over people. Have we used scripture to create exclusionary practices that elevate some people and denigrate others? Do we discuss poverty and justice, yet do little to address them? Do traditions make us resistant to change? Are we dogmatic when we could be helpful? Are we political instead of ecclesiastical? Do we build massive cathedrals out of gold and then ask the people in the pews to feed the hungry? Do we have rules for Thee and not for Me? I’m sure we do.

What do I do? What do we do? Where are we off target? Maybe you’re like me – I don’t always know. It’s hard to see sometimes with this plank in my eye.

In the end it’s hard to know what to say about this section of scripture. It doesn’t come with a command to do something or not do something. It’s left with us to stew.

I guess, for me, all I can say is that I want to be more like Jesus. I want to do better. I want to improve. I want to see those places where I’m acting like the leader of the synagogue and I’m wrong. I want to correct those errors. And for now, I guess I’ll just have to keep reading this bible and start asking myself some harder questions. And I’ll need to ask God to help me see those places where I am or have been wrong and need to change. Afterall,

“To improve is to change; to be perfect is to change often.” — Winston Churchill

Song: Broken vessels (Amazing grace)

We respond to serve God

Our time of giving

Prayers of the people
O God, we place our hope and trust in your loving kindness. Because we want to praise you with more than words, we offer our gifts to support Christ’s mission in the world. Bless these gifts and our lives, so that all the world will know your loving kindness.

Lord God, loving God, gather us into your presence as we pray.

Silence our hearts and minds in these moments so that we may listen for the movement of your Holy Spirit who prays within us through our sighs too deep for words.

O God, we lay before you our thanks and our concerns as we remember those who have come to our attention through conversations or chance encounters this week.

We offer gratitude for moments of joy and goodness, and remember pleasures stirred by your Spirit.

We remember all those whose situations are very close to our hearts today, those facing stress or sorrow, those challenged by pain or illness, those making a new beginning or searching for a new path.

We remember the things in the news lately that concern us deeply: the stress on the environment and worries about its future, the pressures on those who have lost jobs or cannot find work, the pain of those who meet discrimination or hatred in daily life, tensions among nations who threaten each other.

And we remember one another, and needs known and unknown in this community.

Bless us as we make a new beginning together as summer turns to autumn.

Show us the paths of ministry you are opening before us. And show us those places where we have allowed for too rigid a stance.

We believe you hear our prayers and will be faithful to answer according to your will.

Song: I the Lord of sea and sky (592)

Sending out with God’s blessing

May the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with each one of you, and with all those whom you love, and with all those whom God loves, both this day, and every day. Amen.

Response: The blessing

Music postlude

————————————————————————-

Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).

The Rev. Brad Childs retains the copyright (© 2025) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.

Video recordings of the Sunday Worship messages can be found here on our YouTube Channel.

Worship on the Tenth Sunday after Pentecost
10:00 am Aug 17, 2025
Minister: Rev. Brad Childs     Music Director: Binu Kapadia
Vocalists: Sam and Ann May Malayang    Welcoming Elder: Darlene Eerkes
Children’s Time: Lynn Vaughan     Reader: Jane de Caen

We gather to worship God

Music Prelude

Greeting
L: The grace of our Lord Jesus Christ be with you
P: and also with you

Lighting of the Christ candle
Welcome and announcements
Preparation for worship

Call to worship:
L: We draw near to God with humble spirits
P: We will confess our sins and seek God’s forgiveness
L: We receive God’s healing and restoration
P: We will extend God’s compassion to others
L: We commit ourselves to God’s kingdom
P: We will work for justice and peace in the world

Opening praise: Here I am to worship

Prayers for grace
God of majesty and mystery,
You call us together in your presence with that great cloud of witnesses who have worshiped you in song and service for centuries.
This morning we join with those in heaven as we sing your praises. Our praise joins theirs as we fix our eyes on Jesus and wait for your Spirit to guide us.
We praise you for your great love and mercy, revealed in Christ, at work in us through the Spirit.

Holy One, Three in One,
we offer you all glory and honour in our worship, seeking to renew our faith and commitment to serve you in the world that belongs to you.

Attentive God,
You care for us like a gardener tending a beautiful vineyard,
blessing us with what we need to be fruitful. The world you shared with us provides for our needs.
Yet we confess that, all too often, we fail to live up to your hopes for us.
Instead of love and kindness, we produce anger and resentment.
Instead of generosity, we produce greed and jealousy.
Forgive us, O God.
In your mercy, renew in us the fruit of the Spirit
through the grace of Christ, our Lord. Amen.

Response: We come to ask your forgiveness

Assurance of God’s grace

Hear the good news! Although we have not always been faithful to God, God remains faithful to us. In Jesus Christ, God offers us forgiveness. Through the gift of the Spirit, God renews us to live faithfully in Jesus’ name. Thanks be to God! Amen!

We listen for the voice of God

Response: Open our eyes Lord (445)

Children’s Time: Run with Endurance

Have you ever won a trophy or a medal for something? (Allow time for responses.) When we think of medals, we often think of the Olympics where athletes have a chance to win gold, silver, and bronze medals. One of my favourite things to watch in the Olympics are the track races where people run faster than anyone else in the world!

Several years ago, when the Olympics were held in Barcelona, Spain, the world saw one of the greatest moments in Olympic history. A young man named Derek Redmond had dreamed all his life of winning a gold medal in the 400 meter running race. He had worked hard and trained for many years to get to the Olympics, and his dream was within his reach. He was in the semi-finals and was running the race of his life. He could see the finish line just ahead as he rounded the final turn. Suddenly, he felt a sharp pain in the back of his leg and he fell to the track with a torn muscle in his right leg.

Derek struggled to his feet and started to hop toward the finish line on one foot in an attempt to finish the race. (Ask the kids to hop on one leg.) Suddenly, a large man came out of the stands, pushed aside a security guard and ran to Derek’s side. It was his father, Jim Redmond. “You don’t have to do this,” he told his son. “Yes, I do,” said Derek. “Well, then,” said his father, “we’re going to finish this together.”

And they did. They stayed in Derek’s lane all the way to the end. At first, the crowd watched in silence. Then they rose to their feet and cheered – and cried at such an act of love and determination.

Derek Redmond didn’t win the gold medal, but he walked away with the incredible memory of a loving father who, when he saw his son in pain and struggling, left his seat in the stands to help him finish the race.

Our scripture reading today describes a race that you and I are running that is even bigger and more important than the Olympics. In Hebrews, it says, “Since we are surrounded by such a huge crowd of witnesses, let us run the race that God has set before us. Throw aside anything that will slow you down. Keep your eyes on Jesus.”

So, what is this race that we have before us? What are they talking about?
It is the race of living our LIFE, following the example that Jesus set for us and showing our obedience to follow God’s wishes.

Life is like a race that has been set before us. We may struggle and face many obstacles along the way, but we have a great crowd of witnesses who are cheering us on. We have family and friends who love us and want us to succeed. We have a Heavenly Father who watches over us and will help us when the pain is too great. And, we have a Saviour, who left His place in heaven and came to earth to show us how to run the race well. If we keep our eyes on Jesus, we will finish the race successfully.

Let us pray. This is a repeat-after-me-prayer:

Dear Jesus, sometimes life is difficult.
Help us to keep our eyes focused on You and to run the race that is set out before us, knowing that you are always there to give us your love and support.

And now, we pray the prayer that you taught us …

The Lord’s Prayer (535)

Song: Spirit of the living God (400)

Scripture readings: Jeremiah 23:23-29 and Hebrews 11:29-12:2

Response: Thy word is a lamp unto my feet

Message: Marathon Runners

U.S. runner Arla Runyon, competed in the 2000 Summer Olympics in Sydney. She qualified for the finals in the 1,500-meter race and finished only seconds behind the medal winners. But here is the rub.

Runyon is, and had been, legally blind for 22 years before this…

legally blind.

And not just legally.

She was/is blind.

Runyon can’t see any colours. Yeah, technically, she does see some things vaguely. Nothing is what it is, though. All she can make out are rare and random formless blobs of grey popping in and out of her line of vision while concentrating. So when she races, she follows the large blob of figures in front of her, moving up and down and getting further away. It’s like following the darker smoke in a room filled with smoke. She follows the blur. The most significant challenge is rounding the final turn, where there are fewer runners, and then sprinting toward a finish line that she cannot see and does not know when she has crossed. But she does it. She won’t ever be the best because she needs someone to follow. But she can follow the best. And she does.

What better a picture of the Christian life has there ever been.

Like Runyon, many of us run by following what we can perceive rather than by clear sight. Her story becomes a picture for our spiritual race—when the finish line is hidden, we press on by faith. We may not always see Jesus exactly, but we know generally where we are going if we follow the picture we do have. And if we do. We too finish the race.

We may not always see Christ clearly, but if we keep following, we can finish the race. That’s precisely the problem Hebrews addresses: how to keep running when sight and certainty are lacking. The letter encourages followers of Jesus not to be crushed by the troubles of this world. That’s not to say the letter denies trouble—far from it. What it does insist is that, no matter what storms we face, we aren’t alone.

The trouble is, in the middle of suffering, that promise can feel distant. This world can be a challenging and lonely place, and when hard times hit, we often feel abandoned. Hebrews doesn’t deny that feeling; it meets it head-on by pointing to Jesus’ own suffering as both pattern and proof.

So the author turns our attention to the center of the Christian story—Jesus on the cross—not only as tragedy but as our guide. Hebrews points to the crucifixion as proof that hardship comes to all. People sometimes ask, Why do bad things happen to good people. Well, are you more of a “good person” than Jesus? Because if not, then I think we have to admit that the idea that only good things happen to good people got nailed to a cross 2000 years ago. It’s not a good argument. Instead, the writer says, “Look to Jesus, the pioneer and perfecter of our faith.” That phrase asks us to see Jesus not only as one who suffered (so we’re in good company) but as the one whose faithfulness leads to redemption. It’s not simply, “You’re not alone”; it’s also, “You can get through this.” And more than that, “there is more to life than, well, life”.

One modern translation even renders the word often translated “author” as “architect” or “builder.” Jesus is out architect and builder of our lives. That image is powerful: if you’re worried about how things will end up, why not go to the one who designed the plan in the first place? If you believe in God and believe God has something planned for you, then when things get hard, to whom should you go? To the people and places that messed things up? Or to the one who designed things?

We go to the architect.

And yet acknowledging that truth doesn’t make the path easy (maybe it makes more sense, but certainly not “easy”). To say “look to Jesus” is not to pretend trials vanish. It’s hard. Real hard.

I love this little story. In it, a man got bored sitting at home, and so he walked across the street to the schoolyard where a kids’ baseball game was taking place. He watched a Little League game for a short while and then went to the fence and asked one of the youngsters playing ball what the score was. “We’re losing 18 to 0,” the boy answered. “Wow. That’s pretty serious,” said the man, “But you don’t look worried.”. “Why should I be?” the boy replied. “We haven’t come to bat yet.”

That little boy gets it. He knows the game isn’t over until you’ve taken your turn. Too often, we treat life as if the score at this moment, this very second, is the whole story of the game. But it never works that way. We forget that the race continues, that innings change, that turn follows turn. Richard Christian puts it well: “When faced with seemingly impossible situations, we see the wall and not the bricks… taken day by day, task by task, it’s built one brick at a time.”

That’s what faith looks like in practice—small, steady steps.

Hebrews gives us two important pieces of advice for that steady faith. First: “Let us throw off everything that hinders… and the sin that so easily entangles” (Heb. 12:1). And this means… think to see if you have any part in the problems in your own life. Maybe you are wholly innocent. But maybe not. Perhaps you have problems. Maybe they are of your making, and maybe they aren’t, but if they are – “Physician heal thyself”. Control what you have control over.

The Greek behind “hinders” (ὄγκος, onkos) pictures a heavy load—think of an extra traveller’s bag you carry for no good reason. It isn’t the coat you need for warmth or the purse with your wallet; it’s the extra, unnecessary weight that makes the trip harder. It’s something you carry but you don’t need to. So, drop it.

When I read this, my first thoughts go back to watching the 1989 movie Spaceballs with my cousins, which we watched on repeat. Do you remember that movie? It’s a Star Wars parody by Mel Brooks. And in one scene, Canadian John Candy and his Captain Loan Star are carrying spoiled Princess Vespa’s luggage. They realize that they are all about to die, and she is worried about her changes of clothes and her giant hair dryer. Fed up the two dump the contents of her trunk out into the desert sand. Because it’s a comedy, they close the luggage containers and start carrying them away empty. But there lies the joke. Why? Why carry useless weight? We go from one useless weight to another useless weight. But we all do it.

The writer is saying: drop the baggage. If something drags you down—an unhealthy relationship, a guilt you won’t lay aside, something that happened to you that you can’t shake, habits that sap your strength—pray about it, name it, and begin to unload it. It may take time. But drop the things that bring you down.

Second: persevere. The word Hebrews uses is ὑπομονή (hupomone)—steadfast endurance. It’s not blind faith. It’s not without reason. It’s based on past experience. This is not grim endurance only; it is a patient, hopeful perseverance that trusts God even when progress is slow. That’s the kind of endurance athletes train for.

Have you heard to Sir Roger Bannister. For years, the four-minute mile was held up as impossible. For centuries, the idea of running a mile in under four minutes sat firmly in the realm of the impossible. It wasn’t just a challenge—it was presumed to be a scientific certainty that it couldn’t be done. Experts in sports physiology believed the human body wasn’t engineered for such speed over that distance —until one man, focusing mind and body, chipped away at the barrier through disciplined training and changed the whole world’s imagination about what human beings can do. Bannister didn’t just run; he retrained his mind about what was possible. In Christian life, we train our hearts the same way: small disciplines, daily prayers, steady obedience. Over time, they change the race.

So ask yourself: what is your extra bag? What thoughts, habits, or relationships weigh you down? What sins keep tripping you up? Confess them. Bring them into the light. Lay them down and ask God to lift them from you. That’s not a one-time fling at a problem; it’s a daily practice of choice—choose to fix your eyes on Jesus rather than on the obstacle.

And remember you’re not running alone. Hebrews points to a “great cloud of witnesses.” This is not a distant roll call of names—we are surrounded now by people who ran the race before us and by those who still run beside us. The author goes through an incredible litany of heroes. Remember this is book by a Hebrew and for Hebrews and so the author asks, why do bad things happen to good people? And the answer comes, WAIT, bad things happened to all our heroes. And then he goes through the list until he gets to Jesus.

The ancients—Abel, Enoch, Noah, Abraham—show us steadfastness. They didn’t have perfect lives and they didn’t go without problems. But that’s also true for our parents, teachers, ministers, friends, and neighbours. We all go through things. We aren’t alone – not remotely. And did they have hard times because they were evil or bad? NO! Moses went through hard times, Jesus went through hard times. Hard times exists for everyone.

And yet those voices from the past call to us and they also remind us that we aren’t remotely alone. Those voices form an amphitheatre of encouragement: cheering, praying, and reminding us that endurance is possible. When you feel weak, picture that crowd. The author of Hebrews says, remember Moses, remember Rehab, remember Sampson, Gideon, David… Let their stories and their courage bolster your hope.

Well I say, remember that one faithful Christian who saw things to the end. Remember that one person who made it through harder things than you. That’s the point here. Remember, you aren’t remotely alone. But instead look to those people and to the greatest of those people. Look to Jesus. Be fixed on him.

How do we keep our eyes fixed on Jesus? Not by ignoring reality, but by looking where the race leader points. Read his life; practice his ways; pray like he taught us; trust the God who raised him from the dead. Jesus is both a pioneer—he went before us—and a perfecter—he brings our faith to its goal. We keep going, by doing the next faithful thing, and we do it one brick (not wall) brick at a time. As the old book says, “slow and steady wins the race”.

Faith isn’t finished in one grand leap; it is formed in thousands of small, faithful choices. Get up and pray. Read a verse. Make the phone call you’ve been avoiding. Sit quietly with someone lonely. Forgive one minor offence. Return a favour. Give away a little extra. Each act is a brick laid in the course God has for you.

Find a rhythm that anchors you. Runners train with a plan; Christians grow with habits. Commit to simple spiritual practices: daily prayer (even five minutes), regular scripture (a short passage read slowly), worship with others, and service once a week. These are not magic spells; they are the steady exercises that keep your eyes fixed on Jesus and keep your feet moving down the path.

Lean on the people around you. Ask for help. Tell a trusted friend where the weight sits on your shoulders and invite them to pray with you. We were never meant to run in isolation. Let others cheer you on, and be part of someone else’s “cloud of witnesses” by encouraging them when they stumble.

Be patient with yourself. Progress is rarely neat. You will fall; that is part of the race. What matters is getting up, learning, and getting back on track. Remember Paul’s image: athletes discipline their bodies for a short while to win an eternal prize (1 Cor. 9:24–27). Our training here shapes an everlasting hope.

Trust God’s provision one day at a time. When the finish line looks far, focus on the next step. When fear says you can’t…, remember the One who walks beside you. When doubt whispers, “you’re alone”, remind yourself of the Father’s voice at the river—“This is my Son, in whom I am well pleased”—and that same Father delights in you.

So what will you throw off this week? What baggage will you leave behind? What one concrete step will you take to run more closely in step with Jesus? Make one decision now, and ask God to help you keep it.

Go now in the peace of God. Run with steady feet, shed the weights that hold you back, and keep your eyes on Jesus. May the God of endurance and encouragement give you strength for this week, the love of Christ hold you close, and the fellowship of the Spirit keep you company—today and always. Amen.

Song: The Kingdom of God is justice and joy (787)

We respond to serve God

Our time of giving

Prayers of the people
Thankful for the good gifts God gives us in Christ and in creation, let us present to God the fruit of our labour for God’s work in the church and the world.
Faithful God, bless the gifts we offer to you today. Use them to plant seeds of faith, hope and love in the world, so that your goodness will grow among your people, and your name be honoured for Christ’s sake. Amen.
God in whom we live and move and have our being:
As we gather in your presence today, we give you thanks for your faithfulness to your people across many generations and in so many situations.
Thank you for the faithfulness we meet in the world around us,
In friendships that endure,
In communities that pitch in when someone is in trouble,
In workers who go that extra mile,
In countries who offer safety or sustenance when disaster strikes
and strangers are in desperate need.
Faithful God, hear our prayer,
And renew our faithfulness.

Compassionate God,
we are aware of many challenges in our own lives,
in the lives of those we care about, and in the world around us.
Show us how our care and concern can respond to the prayers of those we love:
In faithful silence, we lay before you the concerns on our hearts this day:
We pray for those who have been in the headlines lately,
whose situations concern us deeply, whose lives cry out to you for help…
Faithful God, hear our prayer,
And renew our faithfulness.

We pray for those who are suffering behinds the scenes in our community:
those who are ill or waiting on treatment;
those who are bereaved;
those struggling to make ends meet or find the right job;
those who are lonely,
those who are moving this summer & will need new friends…
Faithful God, hear our prayer,
And renew our faithfulness.

We pray for those looking forward to a new beginning this coming Fall:
those starting at a new school or in a new college or university program;
those beginning new work or new activities;
those settling into a new home and neighbourhood;
those welcoming new members into the family through birth, adoption or marriage…
Faithful God, hear our prayer,
And renew our faithfulness.

We pray for our congregation.
Gather us into new and renewed friendships.
Show us how to reach out with your love and generosity.
Equip us to meet every challenge we face with faithfulness and commitment.

Song: You are holy, you are whole (828)

Sending out with God’s blessing

“Since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.” And may the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with us all. Amen.

Response: The blessing

Music postlude

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Numbers in brackets after a song/hymn indicate that it is from the 1997 Book of Praise of the Presbyterian Church in Canada. Those and other songs are being used in accordance with the specifications of Dayspring’s licensing with One License (3095377) and CLC (A735555).

The Rev. Brad Childs retains the copyright (© 2025) on all original material in this service. As far as Brad Childs is aware, all of the material that has not been attributed to others is his own creation or is in the public domain. Unacknowledged use of copyrighted material is unintentional and will be corrected immediately upon notification being received.

Video recordings of the Sunday Worship messages can be found here on our YouTube Channel.