Sermon Download: A Strong Encouragement to Hope

This past Sunday I had the opportunity to fill the pulpit at our church. This was the first Sunday after the US Supreme Court made gay marriage legal nationwide. That isn’t the theme of my message but does come across in the introduction. Now, more than ever, Christians are being challenged to persevere and to keep believing. It is easier than ever to give in and to shirk from affirming Scripture as our highest authority. Hebrews was addressed to believers in a similar boat – they were faced with pressure to conform and some were slinking back from total commitment.

If you don’t have time to listen to the entire sermon (48 minutes), please do look over my notes. May God bless this sermon to all who hear it, for His glory and by His grace.

Place: The Heights Church, St. Paul
Date: June 28, 2015
Title: A Strong Encouragement to Hope
Text: Heb. 6:9-28
Notes: Download PDF
Audio Link: Click to listen (right click to download)

Sermon Download: The Church’s Greatest Need

This past Sunday I had the opportunity to fill the pulpit while our pastor was away. I used the opportunity to encourage the church with respect to “one-another” ministry. Years ago I did a blog post on this topic: the importance the New Testament places on all the “one-another” commands. I took my earlier post and molded it into a message, and it was well received.

If you don’t have time to listen to the entire sermon (48 minutes), please do look over my notes. May God bless this sermon to all who hear it, for His glory and by His grace.

Place: The Heights Church, St. Paul
Date: January 18, 2015
Title: The Church’s Greatest Need
Text: 1 Thess. 5:11-28
Notes: Download PDF
Audio Link: Click to listen (right click to download)

Sunday Evening Services: Helpful or Not Helpful?

smallchurch“I Want to Be More than a Sunday-Go-To-Meeting-Christian,” says an old-time song. For many, that means we take pride in attending church every time the doors are open. Some church traditions have a mid-week service and others have a Sunday evening service, with many having both. These, of course, are in addition to the Sunday School hour and the Sunday morning worship service.

But in Evangelicalism lately, more and more churches are abandoning the Sunday evening service. Is this a move toward a “lite” version of Christianity? Are such churches compromising or lowering their standards?

Most of the time the answer is clearly no. There are a variety of reasons for abandoning the Sunday evening service. And one reason is that the tradition of a Sunday night service is relatively new. The notion of a Sunday evening service dates to the revivalist days of the 1800s where this service would often be evangelistic in nature – and an early draw was the modern innovation of gas lamps or even electric lighting. But this is not entirely a new idea. Earlier, in both the Reformed and Puritan traditions, there were often second services held in the afternoon (when it was still light). The second service was often for catechism, and spending the day at church helped prevent people from profaning the Sabbath.

There is nothing wrong with additional church services, but we must remember that the very notion of a church service is not possible in some scenarios where the church is persecuted. Certainly the custom of the Church has had to change over the years. It appears that an evening service was the only one possible when slaves were members in NT times (and they had to work 7 days a week). Culture and regional preferences resulted in a variety of traditions over the centuries. The Bible doesn’t mandate specific meeting times, other than an emphasis on meeting on the Lord’s Day. We should not be hesitant to adapt to the culture we find ourselves in. Our age is so busy, that packing in an extra service on the Lord’s Day usually doesn’t lead to a more restful and worshipful reality. More services might be better, but must all worship and study be done in a formal church gathering? In many churches, the faithful are worn out from all the service they render for the church and don’t have enough energy left to get much out of the final service of the day. It seems the more active a church is, the more services it requires of its members–and the more obligated and stretched these members feel.

Many consevative churches eschew the evening service to make small groups easier to schedule. It isn’t about avoiding church so much as encouraging more effective ministry and fellowship. Other churches don’t want to ask too much of people preferring their members to focus on the primary message and enjoy rest and fellowship with their families.

An extra service may weigh down the congregation. It can become a measuring stick to see who is performing well. My legalistic heart and background probably clouds my perception, but I find such demands burdensome and have a hard time resisting the urge to measure up every chance I can. Worship should be about the Lord, not about us checking off boxes or jumping through hoops. Personally, I enjoy the freedom of an extra night with family – and more time to think on the things I’ve heard and studied. Every other Sunday afternoon we host a small group in our home. We can do this much more easily without the extra burden of another service.

I’m spurred to share my thoughts on this in light of a recent article from a Fundamental Baptist leader, Paul Chappel. His article is not intended to offend, but it is almost impossible not to read between the lines and see what he really thinks of churches that don’t have a Sunday evening service. Another pastor recently shared a response that was charitably written and helpful. Reading the two posts back to back can give a fuller picture and provide a helpful contrast in evaluating this topic.

Don’t get me wrong, Sunday evening services can be wonderful. There is nothing wrong with churches choosing to meet regularly in this way. But neither is there anything wrong with churches choosing to drop such a service. May we view people on both sides of this question with respect and love. May God bless us as we seek to follow Him more closely, in our families and our churches.

Here are the posts for your further consideration and I welcome any comments below.

Sermon Download: The Wedding of the Glorious King

This past Sunday I had the opportunity to preach on one of my favorite psalms, Psalm 45. It was a joy to delve into the depths of this very rich Messianic psalm.

If you don’t have time to listen to the entire sermon (44 minutes), please do look over my notes. May God bless this sermon to all who hear it, for His glory and by His grace.

          Place: The Heights Church, St. Paul
          Date: July 13, 2014
          Title: The Wedding of the Glorious King
          Text: Psalm 45
          Notes: Download PDF
          Audio Link: Click to listen (right click to download)

G.K. Beale on Living “In the Likeness of His Resurrection”

As we think on Christ’s resurrection, this Easter, I wanted to bring attention to the fact that we are not mere bystanders, watching Christ’s resurrection. We are not just waiting to be resurrected only in the future. Christ’s resurrection does and should have a big impact in our lives now.

G.K. Beale in his massive New Testament biblical theology, argues that resurrection is perhaps the key theme in the New Testament. Resurrection involves a new-creation, and is simultaneous with Christ’s kingdom. His kingdom brings new creation, undoing the sin and brokenness of our lives and all of this world we live in. Believers have begun to experience new creation life and kingdom living, but one day we will experience it far more fully than now — physically as well as spiritually — in the ultimate New Kingdom of Christ Jesus.

Let me quote Beale on the importance the Resurrection should have for Christian living:

In Romans, Christ’s resurrection is sometimes viewed as the basis for believers’ resurrection existence that begins in this life (6:4-5, 8-9, which could be taken to indicate the saints’ future resurrection). That present resurrection existence is in mind is apparent, since in 6:11, 13 Paul understands the references in 6:4-10 to form the basis for concluding that believers presently should be “alive to God in Christ Jesus” (6:11) and should “present [themselves] to God as those alive from the dead” (6:13).

Consequently, Paul’s affirmation of believers’ possession of “eternal life” (6:22-23) is likely an already-not yet reality. Hence, saints are not merely like resurrected beings; rather, they actually have begun to experience the end-time resurrection that Christ experienced because they are identified with him by faith…

That [Paul] intends to refer to literal resurrection is apparent from observing that he parallels it with being in “the likeness of his death” in 6:5a, which refers to real identification with his death, such that “our old man was crucified with Him” (6:6) and believers have really “died” (6:7-8). Paul does not refer to identification with Christ’s death in a metaphorical manner. So likewise believers are in the “likeness” of Christ’s resurrection because they actually have begun to be identified with it and participate in it…

If saints are only like Christ’s resurrection, then Paul’s exhortation to them to live as resurrected beings is emptied of its force: if Christians have begun to be end-time resurrected creatures, then they have resurrection power not to “let sin reign in [their mortal bodies]… but present [themselves] to God as those alive from the dead” (6:12-13).

The relation of the “indicative” to the “imperative” in Paul’s writings has been an issue of some debate. But if the above is a correct analysis of the saints’ resurrection life, then the basis of Paul issuing commands to people is that such people have the ability to obey the commands because they have been raised from the dead, are regenerated, and are new creatures who have the power to obey. In fact, in 6:4 Paul refers to this resurrection life with new-creational language: “newness [kainotes] of life” ( or “new life”), a cognate of the word kainos found in 2 Cor. 5:17: Gal. 6:15 in the well-known inaugurated eschatological expression “new creation,” where in both cases it refers to resurrection life….

Thus, Paul does not give commands to live righteously to those outside the community of faith. This is because they do not have this power of the inbreaking age of the new creation, but are still part of the old age (the “old man” [6:6]), in which they are dominated by sin, Satan, and the influence of the world (so Eph. 2:1-3).

Not taking seriously enough the resurrection language applied to the Christian’s present experience to designate real reschatological resurrection existence, albeit on the spiritual level, has unintentionally eviscerated the ethical power of church teaching and preaching, since Christians must be aware that they presently have resurrection power to please and obey God. This is why in Rom. 6 and elsewhere Paul employs Christ’s latter-day resurrection as the basis for believers’ resurrection identity and for his exhortation that they rule over sin. (G.K. Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New, [Baker Academic, 2011], p. 250-251)