Sermon Video: God's Wrath and Noah's Righteousness - Genesis 6:7-13

 

As the Flood narrative begins, God expresses his intention to pour out his wrath on the human population which had embraced evil, especially violence.  At the same time, we note that Noah is different, his life is characterized by righteousness and a deep relationship with God.  As this re-creation through the Flood unfolds, we will see Noah's faithfulness and note that the righteousness of even one person can change the course of history.

Sermon Video: God is deeply troubled by human evil - Genesis 6:1-6

Transitioning from the story of the line of Seth that came before it, and the story of Noah and the Flood that follows after, Genesis 6:1-4 is a passage with a wide variety of interpretations throughout its history.  That being said, it continues the story of Genesis 1-11 of God's work at creating order vs. humanity's ongoing introduction of chaos (through rebellion).

Starting in vs. 5, the chapter shifts its focus to God's observation that humanity has become, "evil all the time."  This, we are told, greatly grieves the heart of God, so much so that God regrets having created humanity in the first place.  This startling conclusion will set the stage for the judgment to come in Noah's day as it sets the God of Abraham apart from those deities worshiped in the Ancient Near East in that the LORD actually cares about humanity and evil, having created the former and being wholly apart from the latter.

Sermon Video: Crime and Punishment from God's point-of-view, Romans 13:3-5

What does an ideal government do with respect to crime and punishment?  The Apostle Paul was well aware of the shortcomings of human governments, all of them fail to varying degrees to live up to the standard of being God's servant in this category, but there is still value in understanding what the responsibility of a government should be even when they fall short.

Sermon Video: Jesus Christ: A Sacrifice of Atonement, Romans 3:25-26

On one level, the Gospel is as simple as knowing and accepting that Jesus Christ did for your sins, it is a message that a child can grasp and accept.  On a deeper level lie the questions about how this works and why it was necessary.  The Apostle Paul explains that the sins (rebellion against God) committed by those who have, or one day will, believed in Jesus are paid for by his shed blood on the Cross.  Jesus was a sacrifice of atonement, a substitution taking our place whose death satisfied the full and permanent cost of our sins, because Jesus was both God and Man, and because his life was without sin, his one sacrifice can cover multitudes beyond counting.

Sermon Video: God: Good will be rewarded, Evil punished - Romans 2:5-11

In the process of explaining to those who think they're on God's good side, but who in fact have stubborn and unrepentant hearts, that they are in fact angering God and storing up wrath for themselves, the Apostle Paul hits upon a universal truth: Good will be rewarded, Evil will be punished.  It may not seem like it now, but ultimately Justice will prevail.  Why?  Because God is Just, it is his nature.  That God offers grace to all who will repent and believe does not negate this fact, God didn't ignore the sin's of humanity, Jesus paid for them.  The implications of this truth are voluminous, among them the hope and encouragement those living righteously by faith receive knowing that their labors are not in vain.

Sermon Video: Pluck out your eye? Mark 9:42-48

 Utilizing brutally stark imagery, Jesus seeks to impress upon his disciples the seriousness of the things that people do (or fail to do) that lead others into sin or otherwise cause them to 'stumble', particularly when those being affected are those who believe in Jesus.  In addition, Jesus also warns about the seriousness of sin to our own condition, equating it with the kind of handicap that we do fear, when tragically many do not concern themselves with the much greater reality of hell.  What would we be willing to pay, what hardship would we be willing to endure in order to avoid damaging our relationship with God?  For far too many Hell is treated like a remote possibility (like being bitten by a shark in the ocean) rather than the inevitability that it is for all those who spurn the Son of God.

Sermon Video: Don't turn away from God's presence - Mark 5:1-20

 Upon his arrival on the eastern shore of the Sea of Galilee, Jesus is confronted by a man possessed by an 'impure spirit'. This frightening man does not challenge Jesus, but falls at his feet begging for mercy. Having just demonstrated his control over the physical realm (calming the storm), Jesus here demonstrates his lordship over the spiritual. Having delivered this man from spiritual darkness, Jesus then speaks with the local townspeople who rush to the scene. However, the people are afraid and ask Jesus to leave. Coming into the presence of God can be daunting, and these people would rather turn away. The healed man begs to go with Jesus, but Jesus has a better plan, and sends him to his hometown to share with them what God has done for him.

To watch the video, click on the link below:

The Prophet Amos: What provokes God's wrath? - Injustice and False Worship

Amos was an ordinary man, a farmer from Judah, chosen by God in the 8th century BC to go to Israel to warn the people of the impending wrath of God.  Israel was the name given to the 10 northern tribes that broke away from the Davidic dynasty following the death of Solomon (due to the arrogance of Solomon's son Rehoboam).  The Kingdom of Israel was destroyed by the Assyrian Empire in 722 BC, less than two generations after the warning given to it by Amos.

With the idea of Justice prominent in our conversations as Americans and as Christian Americans, it benefits us to consider what the Justice of God looks like.  What provoked the wrath of God against his Covenant people of Israel and Judah?  What offenses were the prophets commanded to condemn?

The text below is excerpted from the book of Amos, its nine chapters can be read in twenty or thirty minutes; please do so.  These texts appear in the order they are given, not arranged thematically.  My commentary will appear in bold after each text.

 Amos 2:4-5 (NIV)

4 This is what the Lord says:

“For three sins of Judah,

    even for four, I will not relent.

Because they have rejected the law of the Lord

    and have not kept his decrees,

because they have been led astray by false gods,

    the gods their ancestors followed,

5 I will send fire on Judah

    that will consume the fortresses of Jerusalem.”

Judah is not the focus of Amos' ministry, but his prophecy begins by announcing God's wrath against the surrounding peoples, primarily for their violence toward neighboring peoples, including the people of Judah to the south.  Judah's sin is more specific, involving idolatry and the worship of false gods.  Although Judah was a troubled society, their kingdom endured until 586 BC when Jerusalem was sacked by the Babylonian Nebuchadnezzar, they too committed the same type of sins that Israel will be charged with by Amos, and God sent them prophets as a warning in turn. 

Amos 2:6-8 (NIV)

6 This is what the Lord says:

“For three sins of Israel,

    even for four, I will not relent.

They sell the innocent for silver,

    and the needy for a pair of sandals.

7 They trample on the heads of the poor

    as on the dust of the ground

    and deny justice to the oppressed.

Father and son use the same girl

    and so profane my holy name.

8 They lie down beside every altar

    on garments taken in pledge.

In the house of their god

    they drink wine taken as fines.

Here begins the indictment: (1) selling the innocent for silver, (2) trampling the poor, and (3) denying justice to the oppressed.  The society of Israel systematically oppressed the poor, taking advantage of them both in business and in the courts of law.  These themes will be repeated throughout Amos' prophecy.  In addition, the people of Israel indulged in sexual immorality ('Father and son use the same girl') and mocked God by coming to his altar while retaining a garment taken in pledge (an act forbidden by the Law, Exodus 22:26-27).  Lastly, they were drinking wine in God's house that had been taken as fines (presumably unjust fines).  These last two point toward a pattern of false/insincere worship.  God will not be mocked.  Galatians 6:7 (NIV) Do not be deceived: God cannot be mocked. A man reaps what he sows.  To worship God while in the middle of conducting sinful behavior, will not be tolerated.

Amos 2:11-12 (NIV)

11 “I also raised up prophets from among your children

    and Nazirites from among your youths.

Is this not true, people of Israel?”

declares the Lord.

12 “But you made the Nazirites drink wine

    and commanded the prophets not to prophesy.

God was not silent when these injustices and blasphemies occurred.  His response was to send prophets, but the people made a mockery of the Nazirites (who had taken vows not to drink alcohol) and told the prophets to be quiet.  This idea will be repeated in Amos, the powerful do not like to be reminded of their sins (anymore than the rest of us, but they have the power to silence their critics).

Amos 3:1-3 (NIV)

1 Hear this word, people of Israel, the word the Lord has spoken against you—against the whole family I brought up out of Egypt:

2 “You only have I chosen

    of all the families of the earth;

therefore I will punish you

    for all your sins.”

3 Do two walk together

    unless they have agreed to do so?

This is a key point that is often overlooked: God holds his own people MORE accountable than the rest of humanity.  When we talk about Justice, in society, we hope for equality and fairness, but when we consider God's Justice, we need to be very aware that God is both more stern and more gracious to his people.  He is willing to forgive our sins, if we repent, but highly intolerant of our immorality if we harden our hearts.  I know that many of my fellow Christians consider America to be the New Israel (Replacement theology), thinking of us in the same Covenant terms that were given by Moses to the people.  The theology of this position is flawed, and that can be demonstrated by examining Paul's letter to the Romans, but there's an important reason to be glad we aren't the New Israel: We wouldn't survive God's wrath.  Israel was held to a higher standard than their neighbors, no nation in our world today would survive such scrutiny. 

Amos 4:1 (NIV)

4 Hear this word, you cows of Bashan on Mount Samaria,

    you women who oppress the poor and crush the needy

    and say to your husbands, “Bring us some drinks!”

The upper class women of Israel were as involved in crushing the poor as their husbands, laughing at the situation in a way worthy of Marie Antoinette's "Let them eat cake!"

Amos 4:4-5 (NIV)

4 “Go to Bethel and sin;

    go to Gilgal and sin yet more.

Bring your sacrifices every morning,

    your tithes every three years.

5 Burn leavened bread as a thank offering

    and brag about your freewill offerings—

boast about them, you Israelites,

    for this is what you love to do,”

declares the Sovereign Lord.

This section shows God's sense of humor.  In this case, biting irony.  The people were still obeying the FORM of correct worship while their hearts were far from God.  They oppressed the poor and needy during the week and worshiped the LORD on the Sabbath.  Such worship is not only fruitless, it actually offends and angers God.  The prophet Isaiah makes this clear, "Your New Moon feasts and your appointed festivals I hate with all my being.  They have become a burden to me; I am weary of bearing them." (Isaiah 1:14)  Once again, if America were the New Israel, it wouldn't matter how many people were in church on Sunday morning when God considered our nation's ample inequality, injustice, and immorality (sins that God's people sadly participate in all too readily).  As it is, we cannot hope to receive God's blessing as a nation if we don't address the issues of injustice in our society.

Amos 5:10-12 (NIV)

10 There are those who hate the one who upholds justice in court

    and detest the one who tells the truth.

11 You levy a straw tax on the poor

    and impose a tax on their grain.

Therefore, though you have built stone mansions,

    you will not live in them;

though you have planted lush vineyards,

    you will not drink their wine.

12 For I know how many are your offenses

    and how great your sins.

There are those who oppress the innocent and take bribes

    and deprive the poor of justice in the courts.

The pronouncement against injustice continues: (1) injustice in the courts through false testimony, (2) heavy taxes upon the poor, (3) the taking of bribes to deprive the poor of justice.  Looking at a list like this, I'm struck by the animosity toward the idea of social justice in America.  Many Christians, and a not a few prominent Christian leaders, demonize the idea of seeking equality before the Law, calling it a political ploy or a Leftist plot {See: Taking the name of the LORD in vain: PragerU's "Social Justice Isn't Justice"}.  And yet, God cares about these issues enough to make them the FOCUS of the warning of his chosen prophet that judgment is at hand.  I'm not saying that those advocating for social justice are without error (in their tactics or judgments), but how can the very IDEA of seeking equality in the face of injustice be against the will of God?  The Scriptures say otherwise.

Amos 5:14-15 (NIV)

14 Seek good, not evil,

    that you may live.

Then the Lord God Almighty will be with you,

    just as you say he is.

15 Hate evil, love good;

    maintain justice in the courts.

Perhaps the Lord God Almighty will have mercy

    on the remnant of Joseph.

How can God's people avert the disaster heading their way?  Repent and administer true justice.  This is one piece that is often missing in the discussion of America's history of racism.  IF we truly have repented of the way in which our ancestors treated Blacks, Indians, and various other minorities, we would now be actively seeking to "maintain justice in the courts."  In other words, the sincerity of our repentance, as a people, is not judged by our claims of sincerity but by the results of our actions.  Actions speak louder than words.  The verdict on whether or not America retains systemic racism will show itself in the way in which our justice system treats ALL the people.  IF we have repented, we will live in a way that proves it.  {This is what true repentance always looks like in the Bible, without follow-up actions that prove it is genuine, the repentance is not considered legitimate.}

Amos 5:21-24 (NIV)

21 “I hate, I despise your religious festivals;

    your assemblies are a stench to me.

22 Even though you bring me burnt offerings and grain offerings,

    I will not accept them.

Though you bring choice fellowship offerings,

    I will have no regard for them.

23 Away with the noise of your songs!

    I will not listen to the music of your harps.

24 But let justice roll on like a river,

    righteousness like a never-failing stream!

Harsh words from God (via Amos) about the value of the worship of the people.  God does NOT accept worship from a people mired in immorality.  Why?  Because God is holy, his people must seek righteousness, must "hate what is evil; cling to what is good." (Romans 12:9)  If they do not, no amount of worship, offerings, or singing will be accepted by God.  What is the antidote to false worship?  "let justice roll on like a river, righteousness like a never-failing stream!"  And yet, churches that involve themselves in helping the poor, in seeking racial harmony and reconciliation, often by working for a more just and fair legal system, are accused of abandoning the Gospel.  The Word of God warns us of the frailty of a path that focuses upon worship and ignores injustice, of one that claims to follow God on Sunday, but ignores the needs of the people in our community the other six days of the week.  The Gospel call for salvation by grace through faith must always remain central to our ministry, but that message is made COMPLETE (by actions that demonstrate the sincerity of our faith) when we work for righteousness in our community.

Amos 7:10-13 (NIV)

10 Then Amaziah the priest of Bethel sent a message to Jeroboam king of Israel: “Amos is raising a conspiracy against you in the very heart of Israel. The land cannot bear all his words. 11 For this is what Amos is saying:

“‘Jeroboam will die by the sword,

    and Israel will surely go into exile,

    away from their native land.’”

12 Then Amaziah said to Amos, “Get out, you seer! Go back to the land of Judah. Earn your bread there and do your prophesying there. 13 Don’t prophesy anymore at Bethel, because this is the king’s sanctuary and the temple of the kingdom.”

Was Amos welcomed with open arms?  Nope.  The leadership in Israel were not pleased with Amos' warning and told him to go home.  Why?  Because the sacred space at Bethel, and the authority of the king couldn't be bothered with hearing from God.  There is irony here, of course, that those in leadership should be most keen to hear from God, but are in fact the least.  Why?  Because their hearts are hard, and because they benefit from the oppression of the poor.  That dynamic is true in every society in human history, ours included.

Amos 8:4-6 (NIV)

4 Hear this, you who trample the needy

    and do away with the poor of the land,

5 saying,

“When will the New Moon be over

    that we may sell grain,

and the Sabbath be ended

    that we may market wheat?”—

skimping on the measure,

    boosting the price

    and cheating with dishonest scales,

6 buying the poor with silver

    and the needy for a pair of sandals,

    selling even the sweepings with the wheat.

Lastly, Amos broadens the indictment of oppression of the poor with examples: (1) the eagerness of the merchants to get back to business as soon as the Sabbath is over, (2) the dishonest business practices that cheat the customers.  I've also read that the term Economic Justice is an affront to Justice, an insult to God.  That doesn't seem to be the case here.  The prophet of God is concerned with something as commonplace as dishonest scales.  Should not the Church of Jesus Christ concern itself with the ways in which the poor in our nation are treated?  Should not issues of homelessness, housing, education, addiction, and the need for a living wage be our concern?  God-honoring Christians can disagree about HOW to address such issues, about which political or legal solutions are best, but we have been given no wiggle room as to the question of whether or not we should CARE about these things.

What does the book of Amos illustrate to us about God and Justice? (1) God cares about legal injustices, (2) God cares about economic injustices, (3) God holds the rich and powerful accountable for these injustices, (4) God will not accept worship from his people if they are involved in  perpetuating these injustices, and (5) the rich and powerful are unlikely to appreciate being called to task by a prophetic voice speaking the Words of God.  

Social Justice?  Racial Justice?  Legal Justice?  Economic Justice?  God cared about them then, and their lack provoked his wrath.  God does not change.  God cares about them now, their lack still provokes his wrath.  The prophet Amos was called to bring to the people's attention these failings, we honor God when we do likewise in our time and place.

Sermon Video: "Everyone who calls on the name of the LORD will be saved" Joel 2:12-32

In the midst of a message of woe, the prophet Joel shares the desire of the LORD to relent and heal his people.  "Even now," the message begins, for it is not too late because God is "gracious and compassionate, slow to anger and abounding in love," if the people will repent, God will forgive and save them.  This is the heart of the Gospel.  God is indeed a holy and righteous judge, and the great day of his wrath will one day come, but he also abounds in love and mercy and desires that all men would repent and be saved.  Why speak of judgment when offering a message of hope?  Because humanity's rebellion is a deep-seated condition, and most will not repent until they realize the extent of their danger and have given up trying to save themselves.  Hope remains, all those who call upon the name of the LORD, who hope in him, will be saved.

To watch the video, click on the link below:

Sermon Video: The Day of Woe - Joel 1:1-2:11

The prophet Joel wrote to his people, the descendants of Abraham who were heirs to the Covenant, during a time of extreme woe.  In Joel's day it was a massive swarm of locusts that threatened the very lives of the people and even brought an end to the daily sacrifices at the temple because no grain or wine could be procured for the morning and evening offering.  In this dark day the prophet calls upon his people to declare a fast, gather together, and "cry out to the LORD."  The misery they faced reminds us that we too may undergo a severe trial, whether it be a natural disaster or a manifestation of the wrath of God, and our response should be the same: gather together, and cry out to the LORD.

To watch the video, click on the link below:

Sermon Video: The Fall of Jericho - Joshua 5:13-6:27

The story of the fall of Jericho being fairly familiar to many Christians, the text itself from the book of Joshua contains two moments that often are overlooked: (1) The encounter that Joshua has with the "commander of the army of the LORD" in which he is told that God is on "neither" side in the upcoming battle, and the destruction of the "devoted" things in Jericho, which included all living things, people included.
The response to Joshua's question, "Are you for us or for our enemies?" is an important reminder that God is not on our side, rather we have been called to conform to his will.  God cannot be on the side of any particular human being, or group of people, for God is entirely holy, righteous, and just, and no human endeavor can make such a claim.  The focus of God's redemptive story in history is to call humanity back to communion with God, to his will, his mind, his perspective.
The destruction of the people of Jericho is a difficult and disturbing one to consider, but necessary just the same.  Until we understand the absolute right of God to judge the living and the dead, and until we comprehend just how pervasive and vile sin (rebellion against God) truly is, we will fall short of understanding how/why God can pour out wrath on various segments of humanity.  In the end, we must face the reality of the judgment of God, soberly without glee, for it is a tragedy whenever someone created in the image of God is lost, if we are to truly understand grace and mercy.

To watch the video, click on the link below:

Sermon Video: Put to death your earthly nature - Colossians 3:5-10

Having told the people of the church at Colossae that following Jesus Christ necessitates setting their hearts and minds on "things above", Paul then proceeds in strong terms to emphasize the need to "put to death" the earthly nature that Christians retain (despite their salvation and the receiving of the Holy Spirit).  After listing some manifestations of our "earthly nature" (sexual immorality, lust, evil desires, greed, anger, rage, malice, slander, and filthy language); all of which must be eradicated, not simply controlled, Paul then adds one further warning to those who follow Christ, we must not lie to each other.  In the end, in Christ we have put on the new self, we have been transformed by the Holy Spirit, and we therefore must abandon the attitudes and actions of our former fallen nature.

To watch the video, click on the link below: