Sermon Video: Abram rescues Lot, then tithes to Melchizedek - Genesis 14

In Genesis 14 the story of Abram is dragged into the drama of a regional war when his nephew Lot is taken along with the spoils following one of its battles.  Abram responds in faith, boldly moving to rescue Lot.  His success leads to an amazing moment, where the victorious Abram tithes from the plunder to Melchizedek, a "priest of God Most High."  This offers an amazing insight into God's work in our world beyond the scriptures.

Sermon Video: The Tower and Israel's 70 neighboring nations -Genesis 10:1-11:9

Sometimes it is difficult for us to connect with the purpose behind why a particular portion of scripture was included in the sacred text.  Lists of names are probably high on that list, and so too is the story of the Tower of Babel given how often it is misunderstood.

These two episodes in chapters 10-11 of Genesis are there to set the stage for God's work in calling Abram in chapter 12.  The 70 nations show the diversity that God had to choose from, emphasizing as always that salvation is God's grace not human effort, and the Tower of Babel illustrates this principle in action.  The builders of the tower, a ziggurat, had hoped to invite God (or a god) to come down from heaven to dwell with them, a stairway from heaven (not a prideful stairway to heaven).  This is a noble thought, but a misguided one.  Humanity cannot solve its own sin problem.  We need a savior, and it needs to be on God's terms and according to God's timetable.

Sermon Video: God is merciful, even to the murderer Cain - Genesis 4:8-16

It is well known that Cain killed his brother Abel, what is less well understood is that God showed incredible mercy to Cain when he confronted Cain afterwards. God could have struck Cain down in righteous wrath, ending his life right there, he had earned that punishment. Instead God chose to show mercy, an act of grace that reminds us that all of us who have come to know Christ as our Savior are the recipients of tremendous grace.

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.

Sermon Video: The Gospel is incompatible with boasting - Romans 3:27-31

Concluding his section on the triumph of faith in Christ, being both our means to justification and forgiveness, the Apostle Paul asks what room is left for boasting?  The answer, clearly, is none.  All who come to God by faith do so because they realize they are not self-sufficient, that they don't measure up on their own.  

Along with this thought, Paul points out that God is the God of both his covenant people (Jews and Church) and the rest of the world (Gentile and un-Churched).  That being said, faith is the solution for both even though one group has the advantage of knowing more about God, both need Christ's salvation, both need grace.

Pride?  We don't have room for it.

Sermon Video: By the grace of God I am what I am - 1 Corinthians 15:8-11

Having already detailed the many witnesses to the resurrection of Jesus Christ, the Apostle Paul offers his own experience last of all.  Paul does this for a very important reason, he was 'one abnormally born' in the Holy Spirit because he was called by God's grace when he was in the midst of persecution the Church.  God's grace reached out to Paul in a dramatic way, turning his life of violence into a life of self-sacrifice and dedication to the Gospel.  The thing is, everyone alive today is a recipient of God's grace, every breath we take is an example of God's grace falling upon the righteous and unrighteous alike {Jesus makes this point in the Gospels when referring to the beneficial rain falling for the both the just and unjust}.  We are all what we are because of God's grace.  As John Bradford said, "There but for the grace of God, goes John Bradford."  None of us deserve God's grace, both our sinful human nature and our broken human civilization (nurture) would doom us all to lives that are 'violent, brutish, and short' if not for the grace of God.  Like Paul, we too are dependent upon God's grace, and we too must respond to that grace with self-sacrificial service on behalf of the cause of the Gospel...The next time you see a Lost sinner, let this phrase be in your heart, "There but for the grace of God, go I", and then show God's love to that person.

To watch the video, click on the link below:

A Refutation of: Easter isn't about sacrifice, it's about faith and love - by Jay Parini

The opinion piece from CNN was written by Jay Parini, an author and English teacher at Middlebury College.  It appears that his perspective is that of someone who believes Jesus to be a good example, but not the Son of God, and the Bible to be a useful book, but not inspired Scripture.  My comments on his essay will appear in italics and bold interspersed throughout.

(CNN)You think you know what Easter means?

Even when people have no idea about this season, around this time of year there is an awareness that something is happening. A person comes into the office or classroom with a charcoal cross on his or her forehead; a friend or colleague is taking a trip to see family for the holiday; the stores are selling Cadbury eggs.

Certainly the calendar marks off the day as something special, and there is also a general sense of the turning season: the long winter has ended and summer itself winks in the margins of daily life.

Indeed, Easter marks a change, and it has to do with the feeling of rebirth or regeneration. But it is more complicated than that.

I have a visceral sense of all this, having been raised in a fundamentalist household, and my memories of Easter reach back to beginnings: my father, a Baptist minister, understood the centrality of this special day, even the whole Easter weekend. As a boy, I fidgeted through long services on Good Friday and listened to readings of the seven last words of Jesus on the cross, which built up to the resounding: "It is finished."

I recall being quite upset, imagining the cruelty of the sacrifice of God's only son. I thought it was horrific. I didn't want him to have to die for miserable sinners like myself.

Soon enough I grew to dislike this version of Easter, with the crucifixion as some form of blood-revenge. Why would a God who had gone to the trouble to create humanity take such umbrage? Why would he need to put his only son on the cross and see him publicly tortured—brutalized--to satisfy his feelings of disappointment and anger at what his people had done? Was I missing something?

Short answer; yes, you were certainly missing a great deal.  First off, you should be upset imagining the cruelty of the sacrifice of God's Son, it is a horrific death of an innocent man.  Whether you wanted him to die on your behalf or not, isn't the question.  The real question is what God wanted to do, and God was not content to let humanity remain in rebellion against him, was not content to let that rebellion result in the destruction of those he had created in his image.  God decided to rescue humanity, and God alone had both the wisdom to understand what that would entail and the power/righteousness to carry it out.

The famous hymn about being "washed in the blood of the Lamb" sounded, to my young ears, increasingly disturbing. God is better than this, I thought. The human beings he had created were surely good enough for him?

One of the great conceits of the modern age: We can define God ourselves (or eliminate him altogether).  God is holy, perfect, free of any contamination of sin.  "Good enough" is not an option, it is not even close.  To be in the presence of God is to likewise be holy, or to be dead.  The design of the Tabernacle and Temple illustrated this barrier between God and humanity with its concentric layers of approaching God's presence and the limitation of only the High Priest on the Day of Atonement being allowed to enter into the Holy of Holies and see the presence of God between the cherubim of the Ark of the Covenant.  Why would a Messiah have been necessary at all if humanity was "good enough"?  And what would Jesus' mission have been if not the salvation of humanity?  Either Jesus Christ came to save Lost sinners, the only way that it could be done, or he died a failure upon that Cross.

Simplistic ideas about the meaning of the crucifixion still abound, and there is a vast industry founded on what is called "substitution theology." One can easily dig through the Hebrew and Greek scriptures to snatch occasional verses that seem to support this transactional theology, with God in a bargaining mode, needing "payment" for our sins.

This paragraph is dripping with disdain for those of us (that is, anyone retaining the Orthodox Christianity of the Early Church, Ecumenical Councils and Creeds, the Reformers, etc.  Not to mention the authorial intent of every NT author) who understand that what Jesus accomplished on the Cross was a substitute for the punishment that each of us has earned through rebellion against God.  And yes, one can easily read both the Old and New Testament and find passages of Scripture that support the understanding that what Jesus did was a payment for our sins.  This traditional, mainstream, accepted interpretation of the Scriptures on the question of the purpose and efficacy of the Cross is far from "simplistic", it is an awe inspiring act of Amazing Grace, unparalleled love, and selfless sacrifice.

But I've studied the scriptures carefully, especially the gospels and Paul's letters, and I see no reason to capitulate to this downsized version of Easter weekend, with a vengeful God putting up his own son on a cross for satisfaction of some kind.

"I see no reason to capitulate to the Scriptures"  Not exactly what he said, but the essence of the point.  I have no idea how God's willingness to redeem humanity from sin, and in the process destroy the power of sin and death, can be viewed as a "downsized version of Easter".  I am also at a loss how anyone can honestly have studied the Gospels and Paul's letters and not see the repeated quotations of Jesus that this is the plan of God (Mark 8:31 for example: He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again) and the repeated explanations of Paul that this sacrifice was on our behalf (Romans 3:25 for example:  God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished—).  FYI, maybe read the book of Hebrews too, the entire thing is about the superiority of Jesus' sacrifice.

That Jay Parini thinks that Jesus upon the Cross has anything to do with vengeance shows a significant lack of understanding of the theology he has decided to reject.  Holiness, righteousness, justice, grace, love, and mercy are the themes around which the discussion of God's redemptive plan revolve, not vengeance.

In any case, the idea of satisfaction or "payment" is fairly recent, tracing back to St. Anselm in Cur Deus Homo? This treatise, written in the late 11th century, put forward the idea of the death of Jesus as atonement for human sins, a "satisfaction" for the wrath of God.

A century or so later, Peter Abelard famously rejected Anselm's theory, suggesting that the death of Jesus was simply an act of love, showing humanity a way forward, an example of divine benevolence. Jesus lived and died to teach us how to live and die ourselves, or how to "empty ourselves out," as St. Paul says. The crucifixion is first and foremost a prelude to the Resurrection.

This "fairly recent" argument is utterly specious.  I suppose you can't trace the idea of substitutionary atonement back to the New Testament itself if you utterly ignore the portion of Scripture that teach it (Matthew 20:28 or Colossians 1:19-20 for example).  It is true, but not some sort of important point, that nobody stated the theory expressed in the NT exactly the way that St. Anselm did until he did it, but perhaps Jay Parini has forgotten about St. Augustine who wrote the following in On the Trinity in the 5th Century, “What, then, is the righteousness by which the devil was conquered? What, except the righteousness of Jesus Christ? And how was he conquered? Because, when he [the devil] found in Him nothing worthy of death, yet he slew Him. And certainly it is just, that we whom he [the devil] held as debtors, should be dismissed free by believing in Him whom he [the devil] slew without any debt. In this way it is that we are said to be justified in the blood of Christ. For so that innocent blood was shed for the remission of our sins…  He conquered the devil first by righteousness, and afterwards by power: namely, by righteousness, because He had no sin, and was slain by him most unjustly; but by power, because having been dead He lived again, never afterwards to die. But He would have conquered the devil by power, even though He could not have been slain by him: although it belongs to a greater power to conquer death itself also by rising again, than to avoid it by living. But the reason is really a different one, why we are justified in the blood of Christ, when we are rescued from the power of the devil through the remission of sins: it pertains to this, that the devil is conquered by Christ by righteousness, not by power.”  The list could go on and on of those who believed that Jesus died for our sins from the Early Church Fathers to the Reformers, but if St. Augustine isn't enough of an example to ignore this paragraph of the essay, nothing else will be.

So this is the "grand vision" of Easter that he prefers?  Jesus lived and died to show us an example of how to "empty ourselves" {To what end?}  How is this a solution to the problem of sinful human nature?  How does this address the fundamental questions of sin, justice, death, and the afterlife?  To think that a perversion of Easter where Jesus dies as some sort of example, and accomplishes nothing else, somehow paints a kinder view of God is ludicrous.  What then of the prayer that the cup be taken away in the Garden?  What then of the refusal to save himself?  The entire Bible falls apart when you jerk away the foundation upon which it is build, to ignore so much of Scripture because you prefer that it say something else is not an option open to those who would have faith in Jesus Christ.

Jesus had faith in God, resting in the arms of an all-embracing love. That's a fancy way of saying that Jesus trusted that all would be well in the end, which is what Easter teaches us. And a crucial text here -- a key one -- is Romans 3:22, where Paul suggests that reconciliation with God, which is a better way to define "righteousness," is achieved through imitating Jesus in his self-abandonment on the cross on Good Friday.

Yes, Jesus had faith in God (more specifically the Father, Jesus himself was just as much God as the Father), and yes, he knew that all would "be well in the end" (Hebrews 12:2 fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.)  But that is NOT what Easter teaches us.  Hey man, just chill out, it will all work out just fine in the end.  Sigh, We are so far off from Orthodox Christianity and the traditional accepted meaning of Scripture that it is hard to find a point of commonality.  The quotation of Romans 3:22, certainly an important passage, is odd to say the least.  Paul is NOT suggesting that reconciliation/righteousness is achieved through OUR imitating Jesus; quite the opposite in fact.  Paul is stating categorically that our righteousness comes FROM God through faith in Jesus (Note the crucial parallel discussion in Ephesians 2:8-9, For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.).  If only he had kept reading, for in Romans 3:24 the true source of our justification (the repair of our relationship with God) is made clear, "and all are justified freely by his grace through the redemption that came by Christ Jesus."  Are we to imitate Jesus?  Absolutely.  Does that imitation reconcile us to God?  Not in the least, and for a very good reason.  We have no chance, no hope, of imitating Jesus until AFTER we have been reconciled to God through faith in Jesus, at which point we receive the Holy Spirit who empowers us to live like Jesus.  Neither our salvation nor our subsequent imitation of Jesus is on our own merit, nor does it puff up our pride, all of it is according to God's grace.

I would translate this critical verse in this way: "We are reconciled with God by imitating the faith of Jesus, and we hold him dearly for this." (I always prefer to use the phrase "hold dearly" for "believe," as this is the root of the word. It has no reference to "belief" in the epistemological sense of that term.) There is clearly a huge difference between having "faith in Jesus" -- a nod of assent -- and imitating the "faith of Jesus."

This entire paragraph is meaningless.  You do not have permission to translate Scripture in ways that suit your fancy.  Yes, there can be more than one acceptable translation of the Bible's Hebrew and Greek into English, and they do vary slightly, but not like this.  The original Greek of Romans 3:22 and Jay Parini's preferred self-translation are saying the opposite.  Paul wrote about God's righteousness, available to us through faith in Jesus.  Parini's mis-translation is about our own supposed righteousness achieved through our own effort.

Yes, there is a difference between having "faith in Jesus" (necessary for salvation) and imitating the "faith of Jesus" (discipleship).  One is how we become reconciled to God, the other is how we walk once we have received reconciliation.  He evidently wants to eliminate the need for "faith in Jesus" and replace it with imitating the "faith of Jesus"  Nope, we need both, and we need "faith in Jesus" first.

Easter teaches Christians this, I believe: to emulate the faith of Jesus in the goodness of the universe-- to rest in God, whatever we mean by that great holy syllable, which seems a stumbling block for so many in our highly secular world. It teaches us about what it means to lose ourselves, our petty little selves, in order to gain something larger: reconciliation with creation itself.

Christians all walk with Jesus out of the tomb on Easter morning, reborn as free people, released from the straightjacket of time itself. And this is nothing but joy.

Holy non-sequitur Batman; Jesus had faith in the goodness of the universe??  The universe is not good (or evil), how can an inanimate object have a moral quality?  God is Good.  We are NOT to seek reconciliation with Creation itself (some sort of Pantheism?).  Our sole need/priority/purpose is to be reconciled with God (Father, Son, and Holy Spirit).  Jesus died to make that reconciliation possible for us, he was raised to life again to proclaim his victory over sin and death and to give us the hope that if we place our trust in him we too will be raised to life on the Last Day.  

I pity an interpretation of Easter that is about relaxing and not getting too caught up in a busy life.  We need not be liberated from time itself.  We are not prisoners of time.  We, as human beings, are enslaved to sin (rebellion against God).  Our only hope, our only recourse, is to stop trying to dig our way out of the hole, put our trust in what Jesus Christ has already done on our behalf (shedding his blood in payment for our sins and rising from the dead), and start living by the Spirit according to Jesus' example and God's Word.  The true meaning of Easter?  Give me that old time religion, it's good enough for me.  Jesus Christ died for the sins of the world, nothing less; my hope is in the crucified and risen Savior.

After the politics, will you listen?

After you vote today, after the cheering or cursing that will come tonight when the results are known, after the gloating or seeking of blame, will there be an opportunity for the Church to speak Truth and be heard before the partisan passions close people's hearts and minds ahead of the next election?  I know that in the modern American political system that campaigning never ends, that spin is ceaseless, and strategic planning a constant, but perhaps, if the LORD gives us this grace, we might take a step back, turn down the volume of rhetoric and vitriol we're listening to, and open ourselves up to the Word of God that it might speak to us.
What would happen if the people of God viewed the political realm through a Biblical lens instead of viewing the Bible/Church/Gospel through a political lens?  What would change in the Church (and individual Christians) if the world we live in, its problems, and our attempts to "solve" them, were seen through the mind of Christ?  Can you imagine a Church devoid of the need for wealth and power, and instead wholly focused upon holiness, righteousness, and servant-hood?  At present, as is typical in Church history, there are pockets of believers living their lives with Christ at the center, as obediently following the Word of God as their imperfect minds and still present sinful natures allow (As always, by God' s grace and through the power of the Holy Spirit).  There are also, however, once more in typical Church history pattern, those within the Church (whether they truly belong to Christ or not) who have chosen instead to live according to the rules of the kingdom of man instead of the kingdom of God.  They retain a lust for power not acknowledging that our Lord and Savior sits at the right hand of the Father in heaven with unassailable glory and might, and it has corrupted them (us).
What would happen if the Church listened to God, not just some of us, and not just superficially, but most of us, and with all of our fiber and being?  I pray that God will be this gracious to us, will allow us a chance to mend our ways and seek him faithfully, and perhaps he will, but it also seems clear to me that as long as the Church is using politics to interpret the will of God, we won't hear the Word of the LORD when it speaks to us.

Philippians 2:5-8 New International Version (NIV)
5 In your relationships with one another, have the same mindset as Christ Jesus:

6 Who, being in very nature God,
    did not consider equality with God something to be used to his own advantage;
7 rather, he made himself nothing
    by taking the very nature of a servant,
    being made in human likeness.
8 And being found in appearance as a man,
    he humbled himself
    by becoming obedient to death—
        even death on a cross!

1 John 2:16 For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world.

Sermon Video: Jacob I Loved, Esau I Hated - Malachi 1:1-5

The last of the prophets before the 400 years of silence preceding John the Baptist, Malachi brings a message to the people of Israel reminding them of their covenant obligations.  The Word of the LORD through Malachi begins with a hypothetical conversation between God and his people in which the people question the validity of God's statement of love for his people.  In response, God replies with, "I have loved Jacob, but Esau I hated".  The use of the example of Jacob and Esau, Abraham's twin grandsons, serves as a stark reminder of the nature of the relationship between God and his people, for it is a relationship founded entirely upon grace.  Esau was the older brother, but God chose to make Jacob the heir of Abraham's promise, before the boys were even born.  It was not a question of which brother was superior, for Esau displayed greater character than Jacob, but of the choice of God.  Because God's love is an act of grace, not obligation, those who receive it have no basis to demand anything of God, and ought to simply respond by praising the goodness of the Lord.

To watch the video, click on the link below:

Do Christians really want Muslims to be saved?

In light of recent venomous criticism raised by self-proclaimed Christians against Christian author and apologist James White because of his willingness to dialogue with and debate Muslim apologists and imams with respect and fairness, an important question needs to be asked of the Church.  Do we, as followers of Jesus Christ, really want Muslims to come to know the love of God that is in Jesus Christ?  Do we want Muslims, any and all of them, to be violently killed or saved by love and grace?

If you actually do, as a Christian, want Muslims to come to know the love of Christ, (like any of the Lost: Atheists, Mormons, Hindus, etc.) what attitude would best help that evangelistic effort?  Do expressions of hatred help spread the Gospel?  Does calling all Muslims terrorists help them see that they need to come to Jesus by faith?  Or do we actually push forward the cause of the Gospel through dialogue, openness, respect, honesty, and charity?

James White has been the lightning rod of this issue, but it is far bigger than him.  The Church is being challenged by the violence of terrorism to reject hatred and remain steadfast in the embrace of the peace of Christ.  Giving in to hatred it easy, it appeals to our fallen human nature, it appeals to our tribalism and racism, but it is the opposite of the Fruit of the Spirit which we are supposed to be cultivating as disciples of Jesus.

Consider Saul of Tarsus.  He was a violent man, full of hatred, responsible for the deaths of Christians.  Should the Early Church have killed him in self-defense?  Should they have spewed hatred at him in return?  What did God do about Saul of Tarsus?  He showed him Jesus, and turned him into the Apostle Paul, perhaps the greatest missionary the Gospel has ever seen.  If Peter or John had given in to the temptation to respond to Saul with hate, how many souls would have remained Lost instead of hearing the Gospel?

A related question that we, as Christians, need to answer: Is our hatred of Muslims being driven by our politics?  When contemplating the criticism directed his way, much of which has only a token connection with the truth, James White recently said, "If your politics destroys your passion for the Lost in your life, dump the politics, stick with what has eternal value."

Are you a Christian?  Do you want Muslims, the vast majority of which are non-violent no matter what nonsense you read online or hear from politicians trying to get your vote or businesses trying to get your money, but even the terrorists who have killed Christians, to find forgiveness in Christ?  You have been forgiven for your sins, you came to Christ by grace, are you willing to be so ungrateful an adopted child of God that you would push others away from God's love?  All have sinned, all need a savior, if you think you have any right to be God's gate-keeper and decide who deserves God's grace and who deserves God's wrath, you are woefully and dangerously mistaken.

If the Gospel you claim to believe isn't for everybody, then you don't really believe it.

If you don't show love to the Lost, you have failed in your responsibility to share the Gospel.

Sermon Video: What do you have that you did not receive? - 1 Corinthians 4:6-13

What is the source of human pride if not ignorance?  All pride is built upon a false premise, that we have earned what we have.  In reality, what we have, we have received from God.  This is a truth that ought to be apparent in the way that the people of God live, for would know the kindness of God better than those saved by grace?

In an effort to bring the people of the church of Corinth to their senses, Paul utilizes biting sarcasm to compare their feeling of self-assurance to his own experience of the harsh reality of being persecuted for the sake of the Gospel.

To watch the video, click on the link below:

Sermon Video: The Problem of Favoritism - James 2:1-7

Favoritism, and its ugly flip-side, discrimination, is a facet of life we all deal with.  There are endless reasons why someone or some group of people might be shown favoritism or be discriminated against, all of which are unacceptable for the people of God.  The basis of our relationship with God is grace, unmerited favor, given to us freely by God.  How can we turn around and treat other people as if their poverty, race, gender, age, or any other factor makes them less deserving of the kindness we are supposed to show all people?
The example that James focuses upon is favoritism shown to someone with wealth coupled with disregard shown to someone who is poor.  The passage reminds us of the false promises of wealth, fame, power, and other pursuits that pull us away from the fruit of the spirit by exalting pride and pushing people away from a humble pursuit of God.
In the end, the Church needs to be a place where favoritism and discrimination are unknown.  The doors need to be open for all to come and hear the Gospel's call to repentance and promise of forgiveness, and everyone who walks through them needs to be treated like God treated us, as a lost child coming home to a Father's tear filled embrace.

To watch the video, click on the link below:

Sermon Video: The grace of God has appeared - Titus 2:11-12

There are many ways that we learn things in life, from watching others to being taught by the spoken or written word, to the life lessons that we only learn through experience.  Knowledge of the things that we need to know about God also comes in a variety of forms.  We most often think of the Word of God as our primary teacher, whether we're reading it or having it explained to us, or perhaps the Holy Spirit as our guide, but we must also learn from the experience of being born again and transformed by our faith, by God's love for us, and as Paul explains in Titus 2:11-12, by our experience of the grace of God.
When God's grace if poured out upon us, bringing healing and forgiveness to our undeserved and unearned souls, it also acts as a powerful teacher to spur us on in our Christian faith to both say "no" to sin, and to say "yes" to living for righteousness.  The Word of God and the Holy Spirit are great and helping us see what we should and should not do as Christians, grace offers us motivation as to how we can accomplish the difficult task of living like Jesus.  Paul's combination of saying "no" to ungodliness and worldly passions, while at the same time saying "yes" to self-control, upright living, and godly lives, reminds us that our faith cannot simply be defined by what Christians say "no" to, it must go one beyond that to fully embrace the life or righteousness that God intends for us here and now, as Paul says, "in this present age".

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

Sermon Video: The Sign of Jonah - Luke 11:29-36

How does God respond to unbelief and doubt?  While it is true that God often shows exceeding amounts of patience, especially to the Lost who do not know him, God also responds with disappointment, even anger, when those who should already know him persist in not hearing his word and obeying it.  Jesus was asked by a crowd of his fellow Jews, people of the Covenant who have the Law and the Prophets to guide them, who have the Temple and the priests, and who were raised to know the name of the LORD, for a sign from heaven.  This request for a sign came on the heels of yet another miraculous healing by Jesus.  The response to the request by Jesus was to tell the crowd that no new sign would be given to them except “the sign of Jonah”.  Jesus then explains that the people of Nineveh, a wicked people with no advantages of Law and no prophets before Jonah, had repented when he warned them of God’s impending judgment, and because they repented, despite their lack of advantages, that the people of Nineveh would condemn the generation who listened to Jesus and rejected him.  When you consider all the advantages those listening to Jesus had in comparison to the people of Nineveh, it is little wonder that God would be exasperated with them.

                Jesus then offers a second analogy, comparing the curiosity of the Queen of Sheba, who came to hear of Solomon’s wisdom after hearing a rumor of it, to the stubbornness of those listening to Jesus who though they already know of God, are not interested in listening to his emissary.  After having told the crowd that no new sign would be forthcoming, Jesus concludes by comparing the doubt and unbelief of those who know God, or know of God, but won’t listen to him, to someone who lights a lamp and then places it under a bowl.  The purpose of a light is to shine forth, if the Covenant people are too darkened by sin and unbelief to accept the light, then that light will go elsewhere. 

                The warning to the Covenant people that the Gentiles, who found God’s grace despite not being a part of the Covenant, will stand in judgment against them, is a warning that applies equally to the Church.  There will be no excuse for those raised in the church, or those living in lands where the Church of Christ is active, who fail to respond to the message of the Gospel.  What excuse do a people have who live in freedom, who have an abundance of Bibles, and a Christian neighbors demonstrating the love of Christ, if those people fail to accept God’s offer of forgiveness?  None.  The warning is dire, but so is the need for humanity to accept the grace of God through Christ.  As Christians, such a warning ought to spur us on to vigilance in our own house (both family and church) knowing that each must choose Christ, and it ought to give us further incentive to continue our efforts of personal evangelism to those in our lives who have not yet found the light of Christ.

To watch the video, click on the link below:

Sermon Video

Sermon Video: "to become children of God", John 1:10-13

As the prologue to the Gospel of John continues, John writes of the lack of reception of the Word of God by first his own creation, which did not recognize him, and then his own people, who did not receive him.  This rejection, both baffling and ironic, could have been a disaster for humanity, but God’s mercy triumphed over man’s obstinacy to extend God’s grace to “all who received him” regardless of who they might be.  That God would continue to work to forgive humanity despite the difficulties that effort continues to encounter is certainly a testament to the mercy of God, but John’s explanation of God’s actions doesn’t stop at his mercy, it continues to and showcases God’s grace.  Those who do receive the Word, the Christ, are not only forgiven, but far beyond that they are also given the “right to become children of God”.  God is not only willing to forgive, and avert the wrath we had earned through rebellion, but also desires to reconcile humanity to himself by making those who accept him part of his family.  This spiritual adoption is a blessing unlooked for, and certainly one that is not capable of being earned, a true act of Amazing Grace from God to us.  What does it mean to be a “child of God”?  There are rights and privileges that come with it, but in the end the most important thing may be the knowledge that God chose you as his own, he loved you enough to seek you out, and that is certainly a reason to know joy at Christmas.

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When warnings go unheeded

“No marvel that hardened sinners are not frightened from sin and to repentance by the threatening of misery in another world, which is future and out of sight, when the certain prospect of misery in this world, the sinking of their estates and the ruin of their healths, will not restrain them from vicious courses.”  This is from Matthew Henry’s Bible commentary, the passage he’s commenting upon is 2 Chronicles 21 where King Jehoram is confronted by a letter from the prophet Elijah predicting woe to him personally and to his kingdom because of his exceedingly great wickedness (he murdered his six brothers).  Henry is correct to note that the consequences of sin are not wholly relegated to judgment after death, we see what choosing to embrace evil does to humanity day after day.  The truth that virtue is its own reward, and your sin fill find you, out is clear for anyone willing to look at it, but ignored by those whose hearts are unwilling to admit their error and seek God’s forgiveness.  This is clearly a flaw in our fallen human nature, something that we will always have to strive against, and the reason why Plato’s simply solution of educating everyone on right and wrong is insufficient to create a better world.  In Plato’s mind, “to know the good is to do the good”.  Sadly, as Henry correctly points out, there have always been people willing to ignore what they can plainly see.  As it always does, grace rescues humanity from itself when God intervenes, first through sending Christ to make the way possible, and now each time when he calls through the Spirit to break through our resistance and blindness.  The warning of future judgment is still necessary, and the pointing out of present consequences still appropriate, but we also need to remember that such things will not always be sufficient to turn the sinner from his/her self-destructive path; there but for the grace of God go I.

What of those who stumble and fall?

I have known too many Christians in who, as Paul called it, “shipwrecked” their faith.  Mostly men, but a few women, who destroyed their witness and tarnished their good deeds through a huge error later on in life, usually the sin of lust.  Coming to terms with this isn’t easy.  These are people that took a wonderful gift, God’s amazing grace through Jesus, and seemingly squandered it by making everything they did or said in the past seem like a waste.  Those of you who know me are probably thinking of some of the same individuals, if you don’t know me, you are likely to know some people yourself that fit this description.  Instead of asking questions about theology, and getting into a Calvinist vs. Arminian debate, let me instead share the words of the Biblical commentator from the 18^th century, Matthew Henry.

                The occasion for Matthew Henry’s quote is his commentary on 2 Chronicles 16, the end of King Asa’s life.  Asa had been a tremendous man of God, full of piety, zeal, and faith, but he stumbled badly at the end, committing sin when his trust in God faltered, and refusing to repent when God sent a prophet to correct him.  The text doesn’t tell us that Asa reconciled with God before he died, when last it speaks of him he is still refusing to seek God’s face.  What do we say of such a man, do we applaud his earlier victories won through faith, or do we focus upon the disappointing ending of an otherwise exemplary life?  As someone who conducts funerals, this question is certainly practical for me, but it also speaks to the pain that my heart feels for brothers and sisters in Christ who have drifted away, or sometimes sprinted away, from their faith.

                Henry’s charitable, and also I think in keeping with God’s abundant grace, view of such lives was this, “The eminent piety and usefulness of good men ought to be remembered to their praise, though they have had their blemishes.  Let their faults be buried in their graves, while their services are remembered over their graves.”  We won’t have an answer to our wondering about people who end poorly, but focusing upon that which was good in their life and letting God deal with that which was bad, seems like the right way to go to me.

Sermon Video - Faith in Unexpected Places, Luke 7:1-10

There are a lot of things in life that are unexpected, some good, some bad.  When Jesus had finished teaching the people he went into Capernaum and ran into something unexpected.  A delegation of Jewish elders from a local synagogue had come seeking Jesus in order to ask for his help to heal a sick man.  On the surface, that sounds like rather ordinary, but the twist in Luke’s narrative is that the delegation was sent by a Roman centurion.  This is shocking on several levels including: Why a Roman centurion would trust in a traveling Jewish rabbi with a reputation for healings, and why a group of Jewish elders would want to help him.

            As the story unfolds, we learn that the delegation elders want to help this centurion because of his clearly demonstrated love for the Jewish people as evidenced by his assistance in the building of their synagogue.  Rather than clearing the shock up, this only adds to our wonder.  What happened in this soldier’s life to cause him to develop such a rare affection for the people who would normally look at him with a mutually felt hatred?  We don’t have any answers to those questions, but the faith that this man demonstrates is clearly remarkable.

            Jesus decides to help and heal the servant of the centurion, but before he can even get to the man’s house a second message comes asking Jesus to refrain from entering the home of an unworthy man as this centurion considers himself to be, but instead asking Jesus to heal the servant even at a distance if he will simply, “say the word”.  If the situation was interesting before, it has now become downright intriguing.  Where does this humility come from?  How does a respected man of authority realize that Jesus’ moral authority outweighs his own?

            The response of Jesus to all of this demonstrated faith, “I tell you, I have not found such great faith even in Israel” reminds us all that God delights in unexpected faith, grace, and love.  God seeks out the lost in places we wouldn’t even think of going, God rescues people from sin that we would have thought hopeless.  This centurion’s great faith teaches us to look outward with open hearts expecting to be surprised by God’s ability to work in others, but it also should teach us to look inward with an open mind, realizing that God can do amazing things through each of us.  How can this be, you might ask, when my faith is so weak?  God can do great things through us, not because we are somehow different or special, we’re all sinners saved by grace, but because he is an awesome and mighty God.

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Sermon Video: The Peril of Rejecting God's Grace - Acts 13:40-52

Having just concluded his message of forgiveness of sins through justification in Jesus, Paul now ends his message to the Jews at the synagogue in Pisidian Antionch by warning them to take seriously God's offer lest they fail to heed God's warning as their ancestors had.  Paul quotes the prophet Habakkuk who spoke for God to an unbelieving generation who scoffed at his message.  God's reply concerning his judgment through of his people at the hand of the Babylonians could just as easily have stood in for God's use of a suffering servant instead of a mighty warrior king as his Messiah, "I am going to do something in your days that you would never believe, even if someone told you." (Habakkuk 1:5) 
At first, the warning to accept the message from God seems unnecessary.  Paul and Barnabas were invited to speak again on the next Sabbath, and many from the audience spoke with them afterwords as well.  That next Saturday, however, a massive crowd of Gentiles gathered to hear Paul speak.  Rather than being excited to see the grace of God at work among those who did not know him, the leaders of the synagogue were filled with jealousy and turned against Paul.  How sad to see those to whom the grace of God has been offered jealous of God's efforts to save others as well.
Paul then had to choose between his own people and the crowd of anxious Gentiles.  The choice was clear, though it wounded Paul deeply, "We had to speak the word of God to you first.  Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles." (vs. 46)  At this point, Paul is no longer welcome among his own people and they begin to work with the Roman officials to have him expelled from the region.  The Gentile crowd, in contrast, rejoice in God's forgiveness and large numbers of them believe in Jesus.
As Paul and Barnabas move on to Iconium, a final gesture from Paul speaks volumes about the danger of rejecting God's freely offered grace.  Paul, in imitation of Jesus' apostles, shakes the dust off his sandals before leaving to indicate that he no longer bears responsibility for the fate of those he had attempted to save.  God's mercy and loving kindness is vast, but it is not boundless.  His patience is deep, but it will not overlook the rejection of his Son, to reject the Gospel is to reject eternal life, a perilous course indeed.

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Sermon Video: The Conversion of Paul, Part 1 - Acts 9:1-9

What is the most shocking thing you've ever heard?  The emotional or psychological upheaval that you felt at that moment, whether it was good news or bad, is most likely tame in comparison with what Saul of Tarsus felt when Jesus spoke to him on the road to Damascus.  It took just such a shocking revelation to reach Saul because he was a man of both pride and zealous convictions.  Sadly, there have been many times in the history of the Church when those claiming to follow Christ have been as eager to kill in his name as Saul.  We may shudder at the actions of the jihadists, but five hundred years ago the Church was mired in the Inquisition's forced conversions, expulsions, and torture.  Five hundred years ago the Church was slaughtering in God's name throughout Central Europe as Catholics, Lutherans, and Reformed Christians killed each other during the Thirty Years War.  We have seen the Beast of killing in God's name, it was us, and we must be vigilant lest it ever return.
God spoke to Saul while he was in the process of attempting to destroy the fledgling Church.  It was when Saul's rebellion against God was the greatest, that God's grace to Saul prevailed.  God chose to rescue Saul from his path of self-righteous destruction, and God chose to offer to Saul the chance to be useful for his kingdom.  Is there anyone too far gone that God's grace cannot reach them?  If Saul was able to see Jesus, so can anyone.  If Saul was able to be redeemed, everyone can be.
Are we listening when God is speaking to us?  It is far better to seek the will of God, than to force God to get your attention, just ask Saul.

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