Rev. Dr. Cheryl A. Lindsay

"The diversity in this vision reflects the diversity of the Roman Empire. The vision is particular and contextual not a fanciful or fantastical unattainable fiction. The prophetic roots itself in real lives, particular circumstances, and God's disposition toward them.

"Doubt isn't the issue. Questions are allowed. Their blatant antipathy toward Jesus and violent schemes against his personhood demonstrate that love is not part of their equation. We can love without belief. We can love without following the person.

"Jesus deftly circumvents the threats by refusing to object to the legality of taxes. He reframes the discussion and begins an interrogation of his own.… This question is not a trick or a way of getting around the religious leaders' question about the legitimacy and obligation to pay taxes.

In his response, Jesus recognizes dual obligations. But obligation is not the same as loyalty. One may fulfill their obligations to the state while maintaining their allegiance to the realm and reign of the Holy One. "

"There is nothing compulsory about the kindom of God. The wedding invitation analogy resonates for that reason. When those on the guest list spurn the invitation, the host expands those who have been invited."

The lesson is not that God will retract God's favor, blessing and purpose from the community of faith as a whole. That interpretive thread that suggests that God's favor is transferable from one group to another rejects the expansiveness of the reign of God and the love of God for all God's people.

This story is about leadership and directed toward those who abuse their standing and authority as leaders…especially when they use violence as their primary tool."

"Perhaps the problem rested in their reliance on the miraculous action as evidence of God's abiding presence. In the mundaneity of life, God seemed removed, uninterested, and perhaps unnecessary. Therefore, the shift to crisis instigates a crisis not only of resourcing basic needs,

"The time lapse between liberation and faith crisis was remarkably brief. The episode described in the text is the second time complaining erupted among them. The first was over the lack of water. In response to that crisis, the Holy One provided water through Moses. Did that experience strengthen

and targeted the human leaders that God appointed to shepherd them through the journey. Where was their sense of agency or responsibility? Did any of them volunteer to hunt or forage for food sources? They accepted leadership out of oppression but resisted leadership into freedom."

"The time lapse between liberation and faith crisis was remarkably brief. The episode described in the text is the second time complaining erupted among them. The first was over the lack of water. In response to that crisis, the Holy One provided water through Moses. Did that experience strengthen

"Peter's query emphasizes the transactional. Jesus' reply insists upon the relational. Vengeance is transactional (as the Corleone family demonstrates). Vengeance typically leads to escalation of conflict as it invites more of itself to the party. Vengeance causes more rifts, more acrimony, more

" At the heart of restorative justice is the linkage between accountability and forgiveness, taught in the gospel text so aptly by Jesus as not only a model for the justice systems, but also for the church. But, perhaps we discount the need for the church to be a justice and righteousness system."

"The Holy One notices suffering and chooses the side of the oppressed. The chosenness of the people conveyed more about God’s character than theirs as will be illustrated throughout the Exodus story. Delivering them from

the Pharaoh’s evil reach proved to be relatively easy. Delivering the people from the impact of that trauma will become generational work. But, it begins here, with a reminder and affirmation that this is the God who made the covenant with their ancestors, and that covenant remains in effect. "

"The story pivots not on direct divine intervention; rather, the midwives refusal to kill Hebrew boys and their shrewd dealing with Pharaoh thwarts his plans. He does not want to destroy the Hebrew population; the Egyptian economy depends upon them. The intent is to exert control and inspire fear

among the Hebrews so that they will continue to be subdued and subjugated under imperial oppression. The irony is that no one exhibits more fear-based behavior than Pharaoh."

"This story is not only about a human family, it's about the possibilities of the kindom reigning in geopolitical relationships. What would happen if the countries of the world today fully committed their abundance to resource nations in drought?"

"Egypt represents not only a particular historical geo-political entity. It also represented the role of empire, a consistent theological and political contrast to the kindom of God. There will be other empires, including the Babylonians, Assyrians, and Romans, to name a few that feature prominently

in both Testaments. Egypt was not only the first, it provided a template for the sometimes strained, sometimes allied, sometimes hostile relationship based on human hierarchy and pursued power…"

"Admittedly, categorizing the Holy One as Jacob's adversary is problematic. Further, within the broader context of the Jacob-Esau conflict, Esau has not been the aggressor. Even the brief reference to malevolent feelings toward Jacob were motivated by his brother's duplicity in

"What happens to a community shaped by transaction rather than trust? How can strong, lasting relationships form and thrive when clouded by manipulative and duplicitous actions tying people together rather than shared vision, hope, and love? When Jacob asks Laban,

"It is worth noting that this is the first direct encounter between Jacob and the Holy One. It takes place at God's initiative, which reminds us that in all his running, Jacob never runs to God or for God. In fact, when he realizes that God has been present with him,

"Yet, she still seeks clarity from the only Source she trusts. This couple seems to have learned a lesson their predecessors struggled to grasp. Abraham and Sarah often defaulted to attempting to control their circumstances first and praying later. Isaac and Rebekah's story,

"This is no ordinary bride and no ordinary negotiation. While the giving of gifts is not atypical given the messages Abraham wishes to convey, it is worth noting that typical negotiations would have been between Abraham's agent and the woman's father with a dowry, far exceeding the value of gifts

given, being expected from her family. Directly presenting the opportunity to her and offering such substantial gifts signals Rebekah's role as the future matriarch. This is not an engagement story, it is a call story."