Sermon Video: The Ancestors of the Messiah - Matthew 1:1-17

When you are someone as important to history as Jesus of Nazareth, the long-awaited Messiah, curiosity about your ancestry is only natural.  Matthew begins his Gospel by addressing this desire and does so in unexpected and interesting ways: (1) He starts with the titles of "Messiah," "son of David," and "son of Abraham."  Each of these carries weight and adds to the claims about Jesus that Matthew's Gospel will be making. (2) The inclusion of four mothers with strong Gentile connections in a list that otherwise only contains fathers.  In so doing Matthew points toward God's concern for the whole world as well as his willingness to utilize people who would otherwise be overlooked, two key themes in the Gospel narratives.  (3)  Matthew leaves in the list (while some have been left out to form thy symbolic 14,14,14 symmetry) men both good and bad, heroes and villains, making what Jesus will prove himself to be even more remarkable.

What does the book of Acts say about the relationship between Jesus' followers and 2nd Temple Judaism? - part 5

 I've taken the material from my previously published study {What does the New Testament say about the relationship of Jesus’ followers to 2nd Temple Judaism?} and turned it into a series of YouTube videos in order to make its 53 pages of argumentation more accessible to the public, and hopefully encourage further study of what God's Word actually says about this topic on the part of those who have been tempted to take up the yoke of the Law of Moses.

What does the book of Acts say about the relationship between Jesus' followers and 2nd Temple Judaism? - part 4

 I've taken the material from my previously published study {What does the New Testament say about the relationship of Jesus’ followers to 2nd Temple Judaism?} and turned it into a series of YouTube videos in order to make its 53 pages of argumentation more accessible to the public, and hopefully encourage further study of what God's Word actually says about this topic on the part of those who have been tempted to take up the yoke of the Law of Moses.

What does the book of Acts say about the relationship between Jesus' followers and 2nd Temple Judaism? - part 1

 I've taken the material from my previously published study {What does the New Testament say about the relationship of Jesus’ followers to 2nd Temple Judaism?} and turned it into a series of YouTube videos in order to make its 53 pages of argumentation more accessible to the public, and hopefully encourage further study of what God's Word actually says about this topic on the part of those who have been tempted to take up the yoke of the Law of Moses.

Sermon Video: Sharing spiritual and material blessings, Romans 15:25-33

To the church at Rome the Apostle Paul explains why he is on his way to Jerusalem with a gift designed to help relieve the poverty of the Jewish Christian in Judea that he had collected from the Gentile Christians of the churches he had founded.  Why did this matter so much to him?  Paul had hopes that he could keep the Church united around its shared Lord and squelch the divisions of ethnicity and culture.  Why were they willing to give?  Gratitude.  They knew how great the spiritual blessings they have received from God, given through the Jewish Christian community, really was, and these first generation Gentile Christians were glad to be able to give a material blessing in return.

Sermon Video: Jesus: Fulfilling God's promises to the Jews, showing mercy to the Gentiles - Romans 15:7-13

In his conclusion to the section that began in chapter 14 about the need for Christians to accept each other, Paul offers us a telling analogy: "just as Christ accepted you."  This prompts Paul to a brief explanation as to how Jesus both fulfilled the promises to Abraham, and brought God's mercy to the Gentiles.  Thus our task becomes clear, to be bearers of hope, by overflowing with hope and peace, to both Jew and Gentile alike.

Sermon Video: Why God made Israel jealous - Romans 11:7-15

When the majority of the Israelite people in Paul's generation rejected Jesus as Messiah, did God give up on them?  Absolutely not.  God continued to work with the faithful remnant (see previous sermon in this series) and remained faithful to his promise to Abraham by reserving a future time of restoration.

But what did God do in the meantime?  The era in which we now live is known as the Church Age, is was proceeded by the era of the Mosaic Covenant, and will last until the establishment of the Messianic Kingdom.  During this era God's work with the Gentiles, aside from its straightforward purpose of leading countless people to salvation, is also a method of using the jealously of God's covenant people (i.e. the descendants of Abraham, that is, Jews) to draw them toward faith in Jesus.  Why?  Because God's love for them, as a people called to his purpose, remains.

Sermon Video: Those who are Righteous in God's sight - Romans 2:12-16

Long story short, the only ones whom God will declare to be righteous are those who obey his Law (that of Moses for the Jews of the Abrahamic Covenant, that of Jesus' Gospel for everyone after he fulfilled the former).  That nobody can live up to this standard is the conclusion Paul is building toward, but for now he lays part of the foundation by proclaiming that those without divine revelation will be judged by their consciences, and those who have received divine revelation (i.e. God's Word) will be judged by what it proclaims.

To those of us who have been blessed to hear God's Word this is not a comfort, but a hard dose of reality reminding us that only perfection will suffice (in a few paragraphs Paul will proclaim how Jesus resolved this fatal flaw in humanity).  To those who only have conscience as a guide, the specific accountability will be less, but the judgment to come remains.  In the end, both those who know more and those who only have what is common to all humanity made in God's image will have to reckon with the fact that with God knowledge is not enough, only obedience is acceptable.

Sermon Video: "A house of prayer for all nations" - Mark 11:15-18

Having entered the Temple courts on Monday of Holy Week, before his upcoming time spent teaching the people there for the last time, Jesus drives out of the Court of the Gentiles those who were doing the business of the Law of Moses (selling kosher animals for sacrifices and exchanging foreign money for coins that could be put into the Temple treasury) in that supposedly sacred space.  Gentile converts, those who had chosen to join Judaism, could not enter the temple itself (warning signs on the entrances reminded them they'd be executed if they tried) and could only worship/pray to God from a greater distance than Jewish women, who were kept further away than Jewish men.  However, for convenience sake, the sacred space they're supposed to worship God in was turned into a marketplace (and a short-cut from one side of city to the other).  

Can a church negate the sacred nature of its house?  Certainly, among the way happens is: (1) By not making everyone welcome {racism, sexism, class divisions, unwelcome attitude toward ex-cons, those with addictions or questions about their sexuality, etc}, (2) Through a focus on perpetuating the ministry, primarily through emphasizing money, more than fellowship and worship, (3) through a focus on earthly power instead of God's kingdom, typically by making the church a Red Church or a Blue Church, or (4) by failing to be a place of Love and the Fruit of the Spirit (a spirtually dead church).  In each case, depending on the severity {a church could suffer from more than one, many do}, the worship done in that space is wasted, for naught.  

May God help us to see where we fall short, as a church, of creating/maintaining sacred space, and may God grant us the humility to change.

Sermon Video: The Mystery of God: Christ in You, Colossians 1:24-29

How can someone like the Apostle Paul "rejoice" in the suffering he endured?  Not because he enjoyed it, far from it, simply because he understood the purpose to which God utilized his dedication in the face of opposition.  The "mystery" of God, that had been foretold by the prophets, had at last been revealed during Paul's lifetime, namely the advent of the Messiah and his wondrous victory over sin and death through self-sacrifice.  The "glorious riches" of God's will were greater than that, however, for God intended all along that the message of hope that resulted from the work of Jesus be sent forth into the world, to call all nations to repent and create a new people from among them of those who would become disciples of Jesus.

Consider for a moment the import of these words: "the glorious riches of this mystery, which is Christ in you, the hope of glory."  Christ in his followers, is the hope of glory!  The dwelling of Christ within his people (through the Holy Spirit) here on earth is a foretaste of the glory of heaven to come.  How do we know, for sure, that God's promises of life beyond death with him are true?  We experience Christ in us now, molding and shaping us into maturity.

To watch the video, click on the link below:

Sermon Video: The word that made a crowd want to kill Paul - Acts 22:17-29

At the conclusion of Paul's defense before the mob that had moments before tried to beat him to death after dragging him from the temple in Jerusalem, Paul uttered a word that once more turned the crowd into a mob howling for his blood.  The word was no insult, it was not profane or blasphemous, but it was something that hit the crowd too close to home: gentile.  Paul said, "Then the Lord said to me, 'Go; I will send you far away to the Gentiles.'" (Acts 22:21)  When Paul spoke of seeing the risen Jesus on the road to Damascus they did not shout "blasphemy" (as the Sanhedrin had at Stephen's testimony), but when Paul indicated that God had sent him away from his own people with a message of hope for the gentiles, they lost their composure.  Why?  The two-fold reason is simple enough, Paul going directly to the gentiles indicates a belief that the Jews/Judaism/Jerusalem are no longer needed as a conduit/gateway for gentiles to come to God.  Consequently, it also indicates a belief that the Jews and gentiles are on an equal footing before God, diminishing the privilege of being the Chosen People.  For daring to speak such taboo thoughts, the crowd declared that Paul deserved to die.  And yet, Christ came to bring the blessing of Abraham to all peoples, and after his resurrection, Jesus sent his disciples with the Gospel to the ends of the earth.  It was not what the crowd in Jerusalem wanted to hear, but it was the truth of God's love and mercy, opposing Paul wasn't going to stop it.

To watch the video, click on the link below:

Sermon Video - The Danger of a Mob Mentality, Acts 21:27-36

Fueled by racial hatred and an over-inflated sense of their own importance to God, a dangerous combination, a crowd among the worshipers gathered for Pentecost in Jerusalem seize the Apostle Paul and accuse him of violating the prohibition against bringing a gentile within the inner sanctum of the temple.  That this is a false accusation does not stop the mob that quickly forms from trying to kill Paul, nor does the fact that Judaism requires multiple witness and a trial before any capital punishment (nor the fact that the "crime" in question is not one based upon Scripture).  In the end, Paul is saved, not by any follower of God, but by a gentile Roman soldier who rescues Paul from the clutches of those who claim to be doing the work of God.  Aside from the obvious warning about racism and self-assurance for us today as Christians, this passage also strongly warns us about the danger of losing self-control, of giving in to emotional outbursts, whether part of a crowd or on our own, and of being a blind follower who does not verify the truth of the matter on one's own.  As Christians, we cannot allow ourselves to fall prey to either a mob mentality nor a herd mentality.

To watch the video, click on the link below:

Sermon Video: Peter and the Gentiles, Part 2 - Acts 10:30-48

Whether it is among family, at work, or in the justice system or government, favoritism or partiality can be a huge problem.  The question that Peter answers, as he speaks to a crowd in the home of the Gentile Cornelius, is whether or not such a charge can be made against God as it often is against man.  Peter declares to this crowd of people who are earnestly seeking God, but are outside of the Covenant of Abraham, that he is absolutely certain that "God does not show favoritism".  How can this be when God has a Chosen People, a holy nation that has received the blessings of the Covenant?  The answer, although radical to mind of the Jewish nation, is that God is willing to accept all people who "fear him and do what is right."  Peter then proceeds to explain to the people that Jesus Christ has made this relationship with God possible through his death and resurrection.
The results of Peter's message are immediate and dramatic.  The Holy Spirit comes upon those listening and confirms without a doubt that God is indeed amongst these Gentiles who demonstrated their faith by gathering to hear the word of God from Peter.  Peter, along with the Jewish Christians who traveled with him from Joppa, can now see that the same Spirit of God has been poured out upon all who believe in Jesus, regardless of their past, race, or gender.  Is there any favoritism with God, no, he gives grace to us all if only we will accept it.

To watch the video, click on the link below:
Sermon Video

Sermon Video: Peter and the Gentiles, Part 1 - Acts 10:1-29

Have you ever wondered how wide or how deep God's mercy is?  Are there any sinners to vile to be saved?  Are there any sinners who fall outside of the scope of God's redemption?  In Acts, Luke answers the first question by showing the Saul of Tarsus could be redeemed even though his heart was full of murderous intent.  The second question is answered when God calls Peter to go to Caesarea and share the Gospel with a Roman centurion named Cornelius.
The choice of Cornelius was not one that Peter made himself; he was doing great work for God in Joppa when God sent him a perplexing dream about clean and unclean animals.  While Peter was trying to figure this vision out, wondering if God was being literal or metaphorical, messengers from Cornelius arrived to say that God had told Cornelius to send for Peter.  Wait a minute; God had spoken to a Roman soldier??  This is actually the third time in Luke's account (which includes his Gospel) that a Roman centurion has played a key role, the other two being the amazing faith of the centurion from Capernaum and the centurion's proclamation at the foot of the cross.  Now, God has once again found faith amongst the Gentiles by choosing this man, a man with a reputation of devotion to God and service for the poor, to be the recipient of Peter's first foray into sharing the Gospel outside of the Covenant people.
Cornelius sent for Peter without knowing what message he would bring, I'm not sure that Peter knew what he was going to say until he arrived at Cornelius' house.  The message that Peter had to share will be in part 2 of this message, but his conviction that he must share the Gospel with them was made perfectly clear when Peter entered Cornelius' house to discover a large crowd of friends and relatives that had all gathered to hear what this messenger from God had to say.
There can be no boundaries to the Gospel, there can be no man, woman, or child that is off the list of potential believers.  God's grace is deep enough, God's grace is wide enough to reach us all.

To watch the video, click on the link below:
Sermon Video